Daily Archives: April 2, 2021

thiruviruththam – 94 – maippadi mEniyum

Published by:

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

Full Series

Previous

avathArikai (Introduction)

sarvESvaran asked AzhwAr “You say that since celestial entities have a pride that they are eminent and since samsAris are ignorant, they lose out on bhagavath vishayam (matters relating to sarvEsvaran). Do you have any deficiency?” AzhwAr responds “You have created a deficiency in me. You had showered faultless knowledge as well as devotion. You showered that knowledge with devotion. Due to the devotional trance, in my state of bewilderment, I did not praise you”. In thiruvAimozhi decad 1-5 vaLavEzh, AzhwAr had said that due to his being without any qualification, he would not say anything. This is similar to that.

Let us go through the pAsuram and its meanings.

maippadi mEniyum sendhAmaraikkaNNum vaidhikarE
meyppadiyAl un thiruvadi sUdum thagaimiyinAr
eppadi UrAmilaikkak kuruttAmilaikkum ennum
appadi yAnum sonnEn adiyEn maRRu yAdhu enbanE

Word-by-Word Meanings

vaidhikarE – those devotees who know your true nature as mentioned in vEdhas (sacred texts)
mai – black pigment
padi – having its nature
mEniyum – divine form
sem – reddish
thAmarai – like lotus flower
kaNNum – having eyes
un – your
thiruvadi – divine feet
sUdum – to be donned on their heads
thagaimiyinAr – have the nature
Ur – approaching the town
A – cows
eppadi – how
milaikka – moo (sound made by cows; also called as ‘low’)
(hearing that)
kuruttu A – blind cow
milaikkum – will also moo (like the former)
ennum appadi – just like the idiom used in the world
yAnum – I too
sonnEn – said (about you)
adiyEn – I, in a devotional trance
maRRu – beyond that
yAdhenban – what will I say?

Simple Translation

You have a divine form which is dark in complexion like black pigment and reddish, divine eyes which are like lotus flower. Only those people who know your true nature as mentioned in vEdhas, are qualified to don your divine feet truly on their heads. When cows return home after grazing during the day, the cows will moo [in anticipation of seeing their calves]. Hearing this, a blind cow too will moo. In the same way, I too said a few words about you. What else can I, who am in devotional trance, say beyond this?

vyAkyAnam

maippadimEniyum – divine form which is like black pigment. The divine form which is soothing on the eyes of the beholder. vyAkyAthA narrates an incident which occurred during the time of bhattar (son of kUraththAzhwAn). bhattar was explaining this pAsuram. piLLai vizhuppararaiyar and AppAn thiruvazhundhUraraiyar were in the audience. bhattar said for this verse “The divine form which causes infatuation in the hearts of those who think about sarvESvaran” nanjIyar, bhattar’s disciple quoted periya thirumozhi 10-10-9 “innAr enRu aRiyEn” (I do not who this entity is, who is holding the divine disc and divine conch). bhattar asked as to who made that remark. The araiyars said that it was nanjIyar who made the remark. bhattar prasied him, saying “We did not think of that. You were born in a place which is hundreds of miles away from here and you are explaining this to us so well!”

sendhAmaraikkaNNum – the divine eyes which bring out the inner, hidden, auspicious qualities.

vaidhikar . . . – here, the term vaidhikar refers to one who is firmly immersed in the first part of vEdhas [the first part of vEdhas deals with deeds to be carried out and the second or end part of vEdhas deals with the supreme entity]; they will involve with the cluster of deeds to be carried out for various purposes and will not meditate on sarvESvaran’s svarUpam (true nature), rUpam (divine form), aiSvaryam (wealth) etc. Alternatively, just as bruhadhAraNyaka upanishath 4-4-5 says “nidhithyAsithavya:”(constantly meditating on the auspicious qualities of sarvESvaran, without a break) – those who are with unchanged devotion towards sarvESvaran.Unlike those who are involved with carrying out deeds and are clear in their minds, these people will be in a state of bewilderment since they keep thinking constantly of sarvESvaran’s auspicious qualities. Only such people have the ability of holding on to your divine feet, truly.

sarvESvaran asks of AzhwAr “That may be so. If only such people are apt to attain our divine feet, how did you speak about us?” As a response to that, AzhwAr says

eppadi . . . – when cows return home in the evening, after grazing, they will make a loud noise, called as mooing. Not knowing as to why they are mooing, even a blind cow will make a similar noise.

appadi yAnum sonnEn – without thinking “Who am I to speak about sarvESvaran when only knowledgeable people can speak about him” I too spoke a few words about you, like those blind cows.

adiyEn maRRu yAdhu enbanE – am I, in a state of devotional trance towards you, capable of speaking clearly about you and completing it? Alternatively, am I, leaving you after speaking in an inapt way about you, capable of speaking anything matching your auspicious qualities and completing it?

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 1.5.1 – kalaiyum kariyum

Published by:

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

periya thirumozhi >> First centum >> Fifth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kalaiyum kariyum parimAvum thiriyum kAnam kadandhu pOy
silaiyum kaNaiyum thuNaiyAgach chenRAn venRich cheRuk kaLaththu
malai koNdu alaineer aNaikatti madhiL nIr ilangai vALarakkar
thalaivan thalai paththu aRuththugandhAn  sALakkirAmam adai nenjE

Word-by-Word meanings

silaiyum – bow
kaNaiyum – arrows
thuNaiyAga – having as his help
kalaiyum – deer
kariyum – elephants
parimAvum – horses
thiriyum – roaming around
kAnam – forest
kadandhu – crossing
pOy – going very far
venRi – causing battle which will lead to victory
seruk kaLaththu – in the battle-field
senRAn – entered
alai – having waves
nIr – ocean
malai koNdu – rocks
aNai katti – building bridge
madhiL – fort
nIr – having ocean as moat
ilangai – having lankA as his capital
vAL – having sword
arakkar thalaivan – rAvaNa, the leader of rAkshasas, his
thalai paththu – ten heads
aRuththu – severed
ugandhAn – sarvESvaran became joyful; the eternal abode of such sarvESvaran
sALakkirAmam – SrI sALagrAmam
nenjE – Oh mind!
adai – try to reach

Simple translation

sarvESvaran was having his bow and arrows as help and crossed over the forest where deer, elephants and horses roam around, went very far and entered the battle-field where battles which lead to victory are caused, after building a bridge with rocks over the ocean having waves, and severed the ten heads of rAvaNa who was the leader of rAkshasas, having lankA which is having the ocean as a moat, as his capital, and became joyful. Oh mind! Try to reach SrI sALagrAmam which is the eternal abode of such sarvESvaran.

Highlights from vyAkyAnam (Commentary)

  • kalai … – Crossing over the forest which only has deer etc.
  • silaiyum kaNaiyum thuNaiyAgach chenRAn venRich cherukkaLaththu – As said in SrI rAmAyaNam bAla kANdam 1.30 “thE vanEna vanam gathvA” (they entered one forest after another), instead of going from city to forest, he travelled through forests only; similarly, after crossing over the forest where evil beasts live, he entered the battle-field. After crossing over the forest which has deer, elephants and horses, he entered the victorious battle-field.

When asked “Who is the companion while entering there?” AzhwAr says

  • silaiyum kaNaiyum thuNaiyAga – He went there having the bow and arrows as help. When asked “What about lakshmaNa et al?” [commentator says] AzhwAr is implying that emperumAn considers all of those associates as his limbs and not as separate assistants. All the great devotees remained fully subservient to perumAL (SrI rAma). SrI rAmAyaNam yudhdha kANdam 25.33 “rAma lakshmaNa gupthAsAsugrIvENa cha vAhinI” (sugrIva along with his army was protected by SrI rAma and lakshmaNa).
  • venRich cherukkaLaththu – After crossing over the forest where the animals do not have the intent to harm, keep roaming, he ended up in the battle-field. He entered the battle-field where victorious battle is caused.

Subsequently, AzhwAr explains the activities after reaching the battle-field.

  • malai … – On the greatly agitated ocean, perumAL built a bridge with rocks which will usually submerge in the water; rAvaNa had his residence in lankA which is surrounded by a fort and by a moat in the form of the ocean; he considered a sword which he got by praying to a dhEvathA (rudhra) as his protection; perumAL severed the ten heads of such rAvaNa who was the controller of all evil people and became joyful thinking “dhEvathAs regained their abodes and rishis (sages) got to perform their penances by remaining in their hermitages”. AzhwAr is saying “Oh mind! Try to reach SrI sALagrAmam where such emperumAn who eliminated the enemies, is residing to help those who are of subsequent times”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org