Daily Archives: April 1, 2021

thiruviruththam – 93 – kAlai veyyORku mun

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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avathArikai (Introduction)

Celestial entities, due to their pride of calling themselves as ISvaran (one who controls everything) have forgotten sarvESvaran. Are the others worshipping him? Without making any distinction between one and the other, for everyone, it is only the worldly matters which are of interest.

Let us go through the pAsuram and its meanings:

kAlai veyyORkumun Ottuk koduththa kangul kuRumbar
mAlai veyyOn pada vaiyagam paravuvar anna kaNdum
kAlai nangyAnaththuRai padhindhAdik kaNpOdhu seydhu
mAlai nannAvil koLLAr ninaiyAr avan maippadiyE

Word-by-Word Meanings

kAlai – during dawn
veyyORku – for sUriyan (sun)
(being fearful)
mun – earlier itself
Ottukkoduththa – one who ran away
kangul – called as night
kuRumbar – mischievous person
mAlai – during dusk
veyyOn – sUriyan
pada – as he sets
vaiyagam – on earth
paravuvar – will spread
anna – at that type of change in time
kaNdum – even after seeing
kAlai – during sunrise
nal – (related to bhagavAn) being distinguished
gyAnam – knowledge
thuRai – on the banks
padindhu – fitting well
Adi – taking a bath
kaN – (sensory organs such as) eye
pOdhu seydhu – blossoming well (such that they do not engage with worldly matters)
mAlai – sarvESvaran who is bewildered (with his followers)
nal – eminent (in being devoted to praising sarvESvaran)
nAvil – tongue
koLLAr – those who do not accept
avan – that sarvESvaran’s
mai – being black like pigment
padi – divine form
ninaiyAr – will not keep in their hearts

Simple Translation

The mischievous person, called as night, runs before sUriyan rises in the morning. But he returns in the dusk time, once sun sets. Despite seeing time flying away like this, every day, there are people who do not think of sarvESvaran alone, in the morning, which is when knowledge about sarvESvaran is full, who do not take a bath on the bank of that knowledge and who do not keep away from engaging with worldly matters through their eyes and other sensory organs. Such people, who do not recite the divine names of sarvESvaran from their tongue, cannot keep the divine form of that sarvESvaran, which is dark like a black pigment, in their hearts.

vyAkyAnam

kAlai . . . – when sUriyan rises in the morning with his powerful rays, he drives away darkness; during night, darkness overpowers sUriyan. Despite seeing this activity, just as it has been mentioned in SrI rAmAyaNam ayOdhyA kANdam 105-24 “nandhanthi udhitha AdhithyE nandhanthi asthamithE ravau” (people are delighted when the sun rises and are happy when the sun sets), they feel happy when it dawns so that they could go in search of worldly matters to feed their sensory organs; they are again happy when sun sets since the time has come to experience worldly matters without others knowing about them.

kAlai . . . – it is the time of dawn. The mischievous people such as night will run away from sUriyan who rises at that time, since his rays fall on them. When it is dusk, they will destroy the mighty and powerful sUriyan and take away his expansive kingdom. They will make earth to be ecstatic since the time to sleep arrives.

anna kaNdum – Despite seeing this happen every day, since bhagavath vishayam (matters relating to sarvESvaran) does not yield itself to sensory organs, they become ignorant of it and perish. Even though bhagavath vishyam is not visible to the eyes etc, it is strange that they are not able to perceive it with their minds too.

kAlai – it is that time of the day when sathva (good) matters rise to the surface.

nan gyAnam – if it is knowledge, it cannot be related to anything other than bhagavath vishayam. The vyAkyAthA cites the following references to stress this:

mudhal thiruvandhAdhi 67 “oNdAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” – one’s mind will look at the consort of SrI mahAlakshmi alone.

SrI vishNu purANam 6-5-87 “thath gyAnam agyAnamathOnyadhu:kam ” – only that which leads to knowing about sarvESvaran is referred to as knowledge. All the rest are ignorance only.

SrI vishNu purANam 1-9-41 “vidhyAnyASilpanaipuNam” – faculties other than knowledge do not bestow mOksham (liberation from samsAram) on AthmA.

There is no distinction between knowing other [worldly] matters and sewing rag clothes.

thuRai padindhAdi – entering this water called as gyAnam (knowledge) and taking a bath

kaN pOdhu seydhupOdhu seydhal  refers to closing like buds as well as blossoming. When worldly mattes are seen, the eyes will close like buds.They will blossom when the matters are related to sarvESvaran are seen.

mAlai – All that is required to be done is to keep constantly meditating on sarvESvaran; once this is done, sarvESvaran will come on his own and fall on us head over heels; he is to that extent infatuated with us.

nal nAvil –  nal nA refers to avoiding all the unwanted worldly matters and talking about matters relating to sarvESvaran. AzhwAr says that despite being provided with a tongue which is apt to speak about sarvESvaran, the samsAris are going for outside [worldly] matters. SrI vishNu dharmam – 1 says sA jihvA – tongue is there only to speak about him.

ninaiyAr avan meyppadiyE – no one thinks about the divine form [of sarvESvaran’s] which cannot be given up even if he does only harmful activities towards us instead of being infatuated with us and carrying out benevolent activities. sUrppaNakA says in SrI rAmAyaNam, after looking at the divine form of SrI rAma [and lakshmaNa} tharuNau – youthful entities;  despite being severed of her nose and ears by SrI rAma, this is how she described to rAvaNa of their physical beauty. Other than being filled with happiness on seeing their divine forms, for what did she have to describe them this way, despite being harmed by them?

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 92 – pENalamillA arakkar

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

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avathArikai (Introduction)

AzhwAr had said in the previous pAsuram “perungiRiyAnai allAl adiyEn nenjam pENaladhE”. Here he says that dhEvas (celestial entities) who are limited [by their abilities] but are higher than samsAris, are not involved even to this extent with sarvESvaran. Their deficiency is that while we attempt to attain sarvESvaran by destroying our sense of possessiveness, they try to gain advantages for themselves even if they have to make him transform himself.

Let us go through the pAsuram and its meanings:

pENalamillA arakkar munnIra perum padhi vAy
nINagar nILeri vaiththu aruLAy enRu ninnai viNNOr
kAnilam thOyndhu thozhuvar nin mUrththi pal kURRil onRum
kANalumAngol enRE vaigal mAlaiyum kAlaiyumE

Word-by-Word Meanings

munnIra – surrounded by ocean
perum – expansive
padhi – vibhUthi (materialistic realm)
pEN – protecting
nalam illA – not having the benefit
arakaar – inhabited by demons
nIL – having the greatness of not being able to be destroyed by anyone
nagar – in lankA
nIL – not being burnt by any other entity
eri – fire
vaiththu – making use of
aruLAy – protect (us)
enRu – beseeching
ninnai – you
viNNOr – celestial entities
nilam – on earth
kAl thOyndhu – keeping their legs firmly
vaigal – every day
kAlaiyum mAlaiyum – during dawn and dusk
thozhuvar – will worship
nin mUrthy – in the beauty of your divine form
pal kURRil – among the many forms
onRu – at the least one form
kANulAmAngol enRE – is to see (that they worship)? (No)

Simple Translation

The celestial entities worship you everyday, both during dawn and dusk, planting their feet firmly on earth, asking you to save them by setting fire to lankA which is inhabited by demons. lankA is a small part of the expansive earth, surrounded by ocean. The demons, who do not have the quality of protection, inhabit it. Are they doing this considering that they would like to see one form among your many divine, beautiful forms? (No, they are doing this to serve their own interests).

vyAkyAnam

pENalam . . . (munnIra perum padhiyaip pENalamillA arakkar) –  your realm, composed of many different parts, which is surrounded by ocean.

nINagar . . . – they will request you to destroy a small part of your realm. Since they know that harming anyone or anything is against the grain of your divine mind, in order to show pity on them, they will use apt words. They will say “Your vibhUthi will not survive if they survive”. They will tell sarvESvaran “They are harming rishis (sages) who are meditating on your divine auspicious qualities, dwelling in one place and celestial entities”.

pENalamillA – sarvESvaran considers that protecting others is his benefit. The demons will not think that others should live, as they do.

pENalam . . . – demons who do not have the benefit of protecting sarvESvaran’s realm.

munnIra perum padhi vAy nINagar – since that place [lankA] is like a refuge for those who fear for their safety, it became the refuge for the entire cruel clan of demons. Since it is well surrounded by ocean on all sides, it is impossible for some to enter it. It is a huge island with the ocean serving as a moat.

nINagar – the place has been reinforced by the benefits of boons granted by celestial entities.

nILeri vaiththaruLAy – the celestial entities will beseech sarvESvaran to use his arrows which are capable of destroying the power granted through their boons. Just as it has been mentioned in thiruvAimozhi 4-2-8 “ilangai nagar ambu eri uyththavar” (fire which was shot off the arrows from SrI rAma), they prayed to sarvESvaran to burn the entire place.

ninnai – you are one who is deeply engrossed in protecting all the worlds. They will shed tears of distress through their eyes to change your mind when you are against destroying a place in your realm.

viNNOr – these celestial entities do not dwell in the place where nithyasUris [who dwell in paramapadham] constantly experience sarvESvaran; they do not dwell on earth where sarvESvaran comes down, manifesting his simplicity amidst his greatness. They dwell somewhere in between, in svaragam, like an attic.

kAl nilam thOyndhu – aren’t they the people who will come here, degrading themselves, since this is the place where they do not like to place their feet.

thozhuvAr – unlike rAvaNa who said as in SrI rAmAyaNam yudhdha kANdam 36-11 “na namEyam . .” (Even if I am broken into two pieces, I will not bend before anyone), the celestial entities will stand before you, worshipping you.

nin . . . – are they worshipping you to get the benefit desired by those who worship you? It is certainly not to experience the divine form that they are worshipping you. Are they worshipping you to see the procession of your beautiful form [as during a festival in temples] which is one part among the many parts of your divine form?

anRiRE – they are not like the great people mentioned in sthOthra rathnam 56 “sakruth thvadhAkAra vilOkanASayA thriNikruthAn uththama bhukthi mukthibi:” (the followers who consider their great qualilties as inferior to a blade of grass if they could see your divine form once).

vaigal mAlaiyum kAlaiyumE –  the worshipping carried out by celestial entities is not for the purpose of seeing your divine form which your followers will worship for; yet they will keep worshipping you incessantly, for a much longer time  [in order to destroy the demons and enable them to live peacefully].

adiyEn krishNa rAmAnuja dhAsan

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