Category Archives: mUnRAm thiruvandhAdhi

mUnRAm thiruvandhAdhi – 89 – mudindha pozhudhil

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AzhwAr wonders whether it isn’t at thirumalai that one can see and experience emperumAn who is attainable by everyone like this! This pAsuram says that everything about thirumalai – the hilly people there, the bamboos, thiruvEngadamudaiyAn who has taken residence – is desirable for him.

Let us go through the pAsuram and its meanings:

mudindha pozhudhil kuRavANar Enam
padindhuzhusAl paindhinaigaL viththa thadiththezhundha
vEyngazhaipOy viNthiRakkum vEngadamE mElorunAL
thInguzhal vAyvaiththAn silambu

Word by Word Meanings

mudindha pozhudhil kuRavANar – the chieftains of hilly people, who are at the throes of death due to old age
Enam padindhu uzhu sAl – on the lands where wild boars (due to their arrogance) plough deeply (such that bamboos will get uprooted)
pai thinigaL viththa – sowing new seeds [on those lands]
thadindhu – even after they have been cut
ezhundha – rising aloft (due to the fertility of the soil)
vEyngazhai – bamboo sticks
pOy – rising up
viN thiRakkum – reaching to the skies
vEngadam – thiruvEngadam
mEl oru nAL ­– at an earlier point of time
thIm kuzhal – the sweet flute
vAy vaiththAn – kaNNapirAn (krishNa) who kept [that flute] on his divine lips
silambu – his divine hill

vyAkyanam

mudindha pOdhil kuRavANar – the chieftains among hilly people who have reached their last stage. The old hilly people, of whom others will say “he will die now; he will die tomorrow” etc.

Enam padindhu uzhusAl paindhinaigaL viththa – since the old hilly people cannot plough the land, they will plough the land with the help of wild boars and sow beautiful millet seeds on the lands thus ploughed. Even if they are not capable of ploughing the lands, they cannot remain without carrying out their hereditary work.

thadindhu ezhundha vEyngazhai pOy viN thiRakkum vEngadamE – while they have sown the seeds the previous day at dawn, they will go to the forest next day dawn to cut the bamboos. Those bamboos would have grown rapidly and risen tall, piercing the sky.

vEyngazhai pOy viN thiRakkum – while they would have sown something (millet seeds) something else would have grown (bamboo).

Which is this place?

mEl oru nAL thInguzhal vAy vaiththAn silambuemperumAn who kept the beautiful bamboo flute on  his divine lips and played on it to captivate all the living creatures in thiruvAyppAdi (SrI gOkulam) so that they all become his. thirumalai is the residence of that thirumAL in order to captivate all the people of the world.

We could rearrange the verse in this way – mudindha pozhudhil thInguzhal vAy vaiththAn – the meaning for this will be: isn’t it at dusk, when the day time comes to an end, that kaNNan plays on the flute? thirumalai is the apt hill for such emperumAn.

We will take up the 90th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 88 – adhu nanRu

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AzhwAr says that instead of analysing the lower limit and upper limit of worldly matters, attain the divine feet of emperumAn who is like this. All your sorrows will disappear.

Let us go through the pAsuram and its meanings:

adhu nanRu idhu thIdhenRu aiyappadAdhE
madhu ninRa thaN thuzhAy mArvan podhu ninRa
ponnangazhalE thozhumin muzhuvinaigaL
munnangazhalum mudindhu

Word by Word Meanings

adhu nanRu idhu thIdhu enRu aiyappadAdhE – instead of having doubts as to whether that is good or this is bad
madhu ninRa thaN thuzhAy mArvan – emperumAn who has on his divine chest, the cool thuLasi garland full of nectar; such emperumAn’s
podhu ninRa – common to all (which is attaining his divine feet)
pon am kazhalE – the desirable divine feet
thozumin – worship

(If you worship like that)
munnam – ahead of doing that
muzhu vinaigal – all the sins
mudindhu – losing their strength
kazhalum – will leave you

vyAkyanam

adhu nanRu idhu thIdhu enRu aiyappadAdhE – Do not have doubts such as “being involved with emperumAn’s matter is very good; getting involved with worldly matters is very bad” Just as matters other than emperumAn make one to doubt the bad things, they will make one to doubt the good things too. If one were to analyse the good and bad among those things, only doubt will remain at the end [without deciding one way or the other]. In other words, even though the other matters are indeed bad, it would appear that they are good. It would even end with remaining that way.

madhu ninRa thaN thuzhAy mArvanemperumAn is the only entity about whom there can be no doubt. He remains with the thuLasi garland, full of honey, announcing to the world that he is the leader.

podhu ninRa ponnangazhalE thozhumin – he has such divine feet that everyone, without any distinction, will worship them. Hasn’t it been said in jithanthE SlOkam 1-2 “dhEvAnAm dhAnavAnAm cha sAmAnyam adhidhaivatham” (emperumAn is common to both celestial entities and to demons)! Did not vibhIshaNa say as in SrI rAmAyaNa yudhdha kANdam 17-15 “sarvalOka SaraNyAya rAghavAya” (to SrI rAma who is he refuge for the entire world)! Did not visbhIshNa tell the monkey warriors “SrI rAma’s nature is such that even rAvaNa, the reason for which you people are not accepting me, could come and surrender to him!”? In the same way, did not SrI rAma, when he told sugrIva to bring vibhIshaNa to him, tell him “Anayainam ….. yadhi vA rAvaNam svayam” (even if he is rAvaNa, bring him)! Thus AzhwAr says, try and worship the divine feet which have a common connection with everyone and which are beautiful.

muzhu vinagaL munnam kazhalum mudindhu – the sins, which are the hurdle for worshipping emperumAn and which have been accumulated from time immemorial, would disappear even before you think of worshipping him.

munnam kazhalum – even before worshipping. They will disappear because of the firm thought in the mind that you should worship emperumAn.

mudindhu – instead of going to another place the sins will get destroyed there itself.

An alternative meaning for adhu nanRu idhu thIdhu enRy aiyappadAdhE has been given at the end – instead of analysing whether the matter that has been experienced is good and the matter that is being experienced now is bad; instead of analysing the upper limit and lower limit of other matters.

We will take up the 89th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 87 – kalandhu maNi

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AzhwAr once again gets down to experiencing the beauty of emperumAn through a simile. The natural beauty of emperumAn will be shown by a gemstone and the beauty which came about through decking up will be shown by the cloud in evening time sky.

Let us go through the  pAsuram and its meanings:

kalandhu maNiyimaikkum kaNNA ninmEni
malarndhu maradhagamE kAttum nalandhigazhum
kondhin vAy vaNdaRaiyum thaNduyAyk kOmAnai
andhivAn kAttum adhu

Word by Word Meanings

kaNNA – Oh kaNNapirAn! (krishNa)
maNi kalandhu – being with kausthuba gemstone [a type of gem worn by emperumAn being representative of all AthmAs]
imaikkum – displaying
ninmEni – your divine form
maradhagam – emerald gemstone
malarndhu – having widespread radiance
kAttum – it shows
nalam thigazhum – appearing beautiful
kondhin vAy – in bunches
vaNdu aRaiyum – with beetles humming
thaN thuzhAy – donning thuLasi garland
kOmAnai – the supreme being, your divine form
andhi vAn adhu kAttum – sky, in evening time, shows.

vyAkyanam

kalandhu maNi imaikkum kaNNA nin mEni malarndhu maradhagamE kAttum – Oh kaNNA! The radiance from the SrIkausthubamaNi which is on your divine chest and the black light from SrIvathsam, a mole on your chest, combine and once they spread on your divine form, the emerald light from SrIkausthubam clearly shows your dark form (the radiance from the emerald gemstone will show the radiance from your divine form.

nalam thigazhum kondhin vAy vaNdu aRaiyum thaN thuzhAyk kOmAnai – emperumAn, who is donning the thuLasi garland, in bunches of which honey is dripping, which is drunk by beetles and in the resultant happiness, the beetles will be humming.

andhi vAnam kAttum adhu – the sky which has the reddish colour of evening time, will show the complexion of emperumAn (evening sky, which has reddish colour, will show the colour of emperumAn who is donning thuLasi garland). We can construe the meaning as – Emerald stone will show the divine form of emperumAn and the evening sky will show emperumAn. Alternatively, we can say that both the emerald gemstone and evening sky will be seen similar to emperumAn’s divine form.

We will move on to the 88th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 86 – ezhil koNda

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AzhwAr says that it is not possible to estimate emperumAn’s characteristics, his divine form, his qualities etc. With the help of similes, we can compare to an extent. Even though his divine beauty cannot be experienced, it would be such that it cannot be given up. For someone who wishes to see the divine form of emperumAn, clouds will show his form. There is a benefit of living too, in this world. AzhwAr says that one can look at the clouds which are a simile to emperumAn’s divine form.

Let us go through the pAsuram and its meanings:

Ezhil koNda minnuk kodiyeduththu vEgath
thozhil koNdu thAn muzhangith thOnRum ezhil koNda
nIr megamanna nedumAl niRam pOlak
kAr vAnam kAttum adhu

Word by Word Meanings

ezhil koNda min kodi eduththu – holding the beautiful lightning as flag
vEgam thozhil koNdu – keeping as its job, the act of moving fast
muzhangith thOnRum – appearing as roaring
kAr vAnam – the sky during monsoon
ezhil koNda – having beauty
nIrmEgam anna – appearing like the rainy cloud
nedumAl niRam pOla kalandhu kAttum – it will aptly display the divine complexion of emperumAn

vyAkyanam

ezhil koNdu minnuk kodi eduththu – having as his flag, the beautiful lightning.

vEgath thozhil koNdu thAn muzhangith thOnRum – one which has its job the action of moving rapidly and which makes a loud noise

ezhil koNda nIr mEgamanna nedumAl niRam pOla – having as complexion the colour of emperumAn who appears to have drunk the monsoon clouds up to his neck [such dark]. Just as it is mentioned in nArAyaNa sUktham “neelathOyadha madhyasthA vidhyullEkEva bhAsvarA” (shining like lightning which has drunk the blue coloured clouds).

kArvAnam kAttum kalandhu – the cloud, during monsoon time, will manifest the complexion of emperumAn. Sky, which has the cloud which moves rapidly and which makes a roaring noise, will display emperumAn’s complexion.

kalandhu kAttum – both the sky and cloud will show together. It is not that only the sky showed or that only the cloud showed. Both sky and cloud, which are blended together, will show the divine complexion of emperumAn. AzhwAr says that if the sky has clouds which appear to have been released from a bow and which roar loudly, it will appear like the divine complexion of emperumAn.  In that the case, the term ezhil koNda would be an adjective for lightning. If the text is ezhil koNdu minnuk kodi eduththu the meaning will change as – the monsoon clouds which are beautiful will have lightning as flag. Then, ezhil koNdu will be an adjective for monsoon clouds.

We will take up the 87th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 85 – kaviyinAr kai punaindhu

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If emperumAn cannot be known by anyone, just as mentioned by nammAzhwAr in his thiruvAimozhi 3-1-7vAzhththuvAr palarAga”, if all the people in the world join together, is it possible to know him? AzhwAr responds, saying, even if all the people in the world join together, and with the help of their senses and power, if they praise him, he will be beyond the level in which they are. Isn’t that how his matter is!

Let us go through the pAsuram and its meanings:

kaviyinAr kai punaindhu kaNNAr kazhal pOy
seviyinAr kELviyarAych chErndhAr puviyinAr
pORRiyuraikkap poliyumE pinnaikkA
ERRuyirai attan ezhil

Word by Word Meanings

kaviyinAr – those who worship with hymns in praise
kai punaindhu – joining the plams together in anjali pose
kaN – their eyes
Ar kazhal pOy – getting to (his) fulsome divine feet
seviyinAr kElviyarAy – being as people with lot of knowledge through listening [to gyAnis, wise people]
sErndhAr – those who join together
puviyinAr – people of this world
pORRi uraikka – even if they sing in praise (together)
pinnaikkAy ERu uyirai attAn ezhil poliyumE – will it mean that the beauty of emperumAn, who killed seven bulls for winning the hand of nappinnaip pirAtti, has been greatly described? (no, it will not)

vyAkyanam

kaviyinAr kai punaindhu – reciting great hymns through mouth and praising, with folded hands. Being without ego, worshipping emperumAn through singing hymns with their mouths and carrying out anjali (folding palms together).

kaN Ar kazhal pOy – eyes reaching the divine beautiful feet of emperumAn. Approaching the divine feet which have unlimited sweetness.

seviyinAr kELviyarAych chErndhAr puviyinAr – All the people of the world, listening to his auspicious qualities which are sweet to hear.

pORRi uraikkap poliyumE – Even if all the people join together and with auspicious verses praise him, is it possible to see emperumAn? Even if every person in the world, using the knowledge and strength that each person has been given by emperumAn, praises him in a single voice, wouldn’t emperumAn’s greatness go beyond that!

poliyumE – we can construe the meaning for this as – will it create a greatness which wasn’t there in front of emperumAn! mahAbhAratham karNa parvam Slokam says “vashAyudhair yasya guNA na SakyA vakthum samEthairapi sarvalOkai:” (whose auspicious qualities cannot be spoken of even if all the people of the world join together for ten thousand years). Is it that all of his qualities cannot be spoken of this way [by all the people speaking together for long periods]? AzhwAr says that it is not that way; even one of his qualities cannot be spoken of, in this way.

pinnaikkA ERRuyirai attAn ezhil – the fulsome beauty of one who killed seven bulls which were a hurdle for him in uniting with nappinnaip pirAtti.

puviyinAr pORRi uraikkap poliyumE – is it possible to speak of the beautiful marriage that he had with nappinnai and of his single activity of killing the bulls for her sake?

We will move on to the 86th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 84 – uLanAya nAnmaRaiyin

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AzhwAr says that emperumAn, who can be known only through vEdhas (sacred texts), cannot be seen by anyone. Even those who have said that they have seen him, have only composed poems on him and have not seen him.

Let us go through the pAsuram and its meanings:

uLanAya nAnmaRaiyin utporuLai uLLaththu
uLanAgath thErndhuNarvarElum uLanAya
vaNdAmarai nedungaN mAyavanai yAvarE
kaNdAr ugappar kavi

Word by Word Meanings

nAnmaRaiyin – the four vEdhas’ (sacred texts’)
uL poruL – the dwelling meanings
uLanAyavanai – emperumAn who remains
uLLaththu uLanAga – staying inside the heart
thErndhu – knowing
uNarvar Elum – if (a few wise people) desire to know
vaN thAmarai – like beautiful lotus flower
nedum kaN – having wide eyes
mAyavan – as an amazing entity
uLanAyavanai – that emperumAn who remains
kaNdAr yAvarE – who has seen fully (none)
kavi ugappar – they will merely praise him through hymns and feel happy.

vyAkyanam

uLanAya nAnmaRaiyin utporuLaiemperumAn, who remains as the inner meanings of vEdhAntham (upanishaths, the end portions of vEdhas, the sacred texts). Isn’t emperumAn remaining as the inner meanings of the four vEdhas! He has been established by the vEdhas which have not been written by any one person and hence are faultless.

uLLaththu uLanAgath thErndhu uNarvarElum – Even if people say that such emperumAn, who can be heard only through authentic texts, is residing in their hearts. Even if they carry out karmayOgam (through the means of carrying out deeds as ordained) fully and as a result of that, attaining gyAnayOgam (through the means of knowledge) and through that gyAnayOgam if they attain emperumAn…..

uLanAya vaNdAmarai nedungaN mAyavanai – one who has a beautiful form fit to be enjoyed by followers. One who has amazing powers. One who has famed beauty of the eyes as mentioned by vedhas. chAndhOgya upanishath 1-6-7 says “yathA kapyAsam puNdarIkamEvamakshiNI”(his eyes are like the lotus blossomed by sun). AzhwAr talks about the beauty of the form revealed to him by emperumAn.

yAvarE kaNdAr – who is fortunate to see him? Didn’t those who said that they had seen him, see him really?

ugappar kavi – even such people who claimed to have seen him said so in order to realise their svarUpam (basic nature),sang hymns on him and became happy; but did they really see him? They merely praised him and felt happy. In order to carry out something in matters relating to emperumAn, they expressed their desire through their compositions. AzhwAr says that they too were not able to see him.

We will take up the 85th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 83 – iniyavan mAyan

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AzhwAr says that even though emperumAn is one who cannot be seen or thought of by anyone, now he has entered my heart first and is dwelling there.

Let us go through the pAsuram and its meanings:

iniyavan mAyan ena uraipparElum
iniyavan kANbariyanElum iniyavan
kaLLaththAl maN koNdu viN kadandha paingazhalAn
uLLaththinuLLE uLan

Word by Word Meanings

ini – now
avan – that supreme being
mAyan – amazing entity who is difficult to be known
ena – like this
uraippar Elum – even if they (people) say
ini – now
avan – that emperumAn
kANbu ariyan Elum – difficult to see and enjoy
kaLLaththAl – with deceit

(going to mahAbali)
maN koNdu – obtaining earth as a gift
viN kadandha pai kazhalAn avan – that emperumAn who has expansive divine feet with which he occupied sky and all the outer worlds
ini – now
uLLaththin uLLE uLan – is dwelling firmly inside my heart (not knowing other places) (this great benefit is enough for me)

vyAkyanam

ini avan mAyan ena uraipparElumemperumAn is easy to attain, say authentic texts. Even if the worldly people say that he is difficult to attain… Even if they say that he is an amazing entity…. Just as he has mentioned in SrI bhagavath gIthA 7-13mama mAyA dhurathyayA” (it is difficult to crossover my primordial matter), even if he is difficult to be seen….

iniyavan kANbariyanElum – even if he, who has unlimited sweetness, is difficult to be approached and seen… If we break the first word as ini avan, the meaning will change to – now if he is difficult to be seen or if he is difficult to be seen at the end of the birth…

iniyavan kaLLaththAl maNkoNdu – coming to earth in the form of vAmana (dwarf), hiding his original form so that none will know that he is the supreme being, and seizing the earth. One who obtained the worlds which are his possessions, from mahAbali, with a sweet form and measured them….

viN kadandha paingazhalAn – one who has expansive divine feet with which he brought all the worlds even beyond the sky, under him (alternatively, for the term paingazhalAn we can construe the meaning as one who has beautiful divine feet).

ini uLLaththin uLLe uLan – he has now taken residence in my heart. This body will remain until the ordained life span for the birth taken already remains. After that, let him (emperumAn) do whatever he wants. Can whatever I have got now (his staying inside my heart) be negated? Even though he came on his own, that he cannot be estimated has become established.

Let us take up the 84th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 82 – uNaril uNarvariyan

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AzhwAr asks if there is any advantage by getting angry with the heart. He asks if there is any way by which we can approach and know about emperumAn who cannot be known by anyone and who has unlimited sweetness.

Let us go through the pAsuram and its meanings:

uNaril uNarvariyan uLLam pugundhu
puNarilum kANbariyan uNmai iNaraNaiyak
kongaNaindhu vaNdaRaiyum thaNduzhAykkOmAnai
engaNaindhu kANdum ini

Word by Word Meanings

uNaril – if we try to know (about emperumAn, on our own)
uNarvariyan – he cannot be known

(If he on his own)
uLLam pugundhu puNarilum – comes into the heart and embraces
uNmai kAnbu ariyan – difficult to know ’as he is’
ini – when things are like this
iNan aNaiya – such that bunches of flowers to be lowered
kongu – in honey
vaNdu – beetles
aNaindhu – approaching and entering (and drinking honey)
aRaiyum – humming
thaN – cool
thuzhAy – one who is donning the thuLasi garland
kOmAnai – that supreme being
ini – in this state
engu – in which place
aNaindhu – approaching
kANdum – will be able to see?

vyAkyanam

uNaril uNarvariyan – in the first place it is better not to enter in matters related to emperumAn. In other words, instead of getting in to know about him and then stepping aside realising that he cannot be known, it is better not to attempt to know about him. emperumAn will remain very difficult to know for those who attempt to know about him on their own. He cannot know about himself. nammAzhwAr too has mercifully stated in thiruvAimozhi 8-4-6 “thanakkum than thanmai aRivariyAnai ” (he cannot know about his qualities himself)! How can we know about such emperumAn?

uLLam pugundhu puNarilum kANbariyan uNmai – in order to put an end to this eminence, if he mingles with our heart on his own so that there will be no shortcoming in knowing about him, even then he cannot be known “as he is” and cannot be estimated. His true qualities cannot be known.

kANbariyan uNmai – one can wonder at his eminence, but he cannot be estimated.

iNar …. – this says that even if he cannot be known, he cannot be left out. The chEthana, even if he wants to know, cannot know about emperumAn. Even if emperumAn comes on his own and shows himself up, he cannot be known. In that case should one lose him and forget everything? His sweetness and his being the lord of all will not allow that (losing him) to happen.

iNar aNaiyak kongaNaindhu vaNdaRaiyum thaN thuzhAyk kOmAnai – emperumAn who dons thuLasi garland which will get lowered when beetles approach the flowers and drink in honey, humming with the resultant happiness ……

engaNaindhu kANdum ini – where will I approach him and see him? He cannot be seen by trying to know about him in the method of the worldly people by making attempts on their own; he cannot be seen by following the method of those who believe in SAsthras in which he comes on his own and shows himself up. In such a case, is there anything called seeing him? It is not possible not to approach him and it is not possible to approach him either.

Let us take up the 83rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 80 – ninRu edhirAya

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avathArikai

AzhwAr mercifully mentions as to how his heart got involved with emperumAn ahead of him. He says that his heart, without waiting for instructions, meditating on the quality of emperumAn by which he annihilates enemies, won over his [AzhwAr’s] five senses, got rid of attachment towards worldly matters and tries to meditate on emperumAn.

Let us go through the pAsuram and its meanings:

ninRedhirAya niraimaNiththEr vANan thOL
onRiya IraingyURudan thuNiya venRilangum
ArpaduvAn nEmi aravaNaiyAn sEvadikkE
nErpaduvAn  thAn muyalum nenju

Word by Word Meanings

ninRu – standing in front (without any shame)
edhir Aya – one who fought as an enemy
nirai maNi thEr – one who came riding on a chariot which had gemstones studded properly
vANan onRiya IraigygyURu thOL – the thousand shoulders of the demon bANa
udan – simultaneously
thuNiya – ensuring that they [1000 shoulders] got severed
venRu – becoming victorious
ilangum – (on account of that victory) being radiant
Arpadu – having sharpness
vAn – being strong
nEmi – having the divine disc
aravu aNaiyAn – emperumAn who reclines on AdhiSEshan
sE adikkE – at the reddish divine feet
nErpaduvAN – to approach
nenju – (my) heart
thAn – on its own
muyalum – will attempt

vyAkyanam

ninRu edhirAya – one who came as an enemy and stood. Since the demon bANAsuran had attained the thAmasa (ignorant) deity Siva as his protector, not knowing that kaNNan is the supreme being, he came to fight him.

nirai maNith thEr vANan – the demon came on a chariot which was studded with rows of gemstones.

thOL onRiya IraingyURu udan thuNiya – ensuring that all the 1000 shoulders got severed simultaneously. It is implied here that the 1000 shoulders were not equal to even one shoulder. The 1000 shoulders appeared to be similar to a tree which has one root and many branches.

udan thuNiya – severing them such that all 1000 shoulders fell at the same time. This implies that emperumAn alone, who did like this, is fit to be attained and other deities (such as Siva et al who came to protect vANa) are unfit to be attained.

venRu ilangum ArpaduvAn nEmi – emperumAn who has the divine disc which, being victorious, had the resultant radiance and was also sharp (the term Arpadugai (which is the root for ArpaduvAn) would mean sharpness or having spokes).

aravaNaiyAn sEvadikkE – at the divine feet of emperumAn who is reclining on AdhiSEshan

nErpaduvAn thAn muyalum nenju – the heart, on its own, is joyously trying to attain.

We will move on to the 81st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 79 – Orththa manaththinarAy

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avathArikai

In order to get rid of the sins that we have accumulated from time immemorial, don’t we need a long time? AzhwAr says that it is not needed. He says that if we meditate on emperumAn and develop hatred towards worldly pursuits, the sins will disappear at once. He says that if the people of the world carry out what he had said, they can rid themselves of their births.

Let us go through the pAsuram and its meanings:

Orththa manaththarAy aindhadakki ArAyndhu
pErththAl piRappEzhum pErkkalAm kArththa
viraiyAr naRundhuzhAy vIngOdhamEni
niraiyAra mArvanaiyE ninRu

Word by Word Meanings

kArththa – having verdant colour
virai Ar – being fragrant
naRum thuzhAy – having garland of fresh thuLasi
vIngu Odha mEni – having the complexion of a full ocean
nirai Aram mArvanaiyE – only emperumAn who has donned ornaments in an orderly way
ninRu – standing firmly
Orththa manaththarAy – having a meditating mind
aindhu adakki – winning over the five senses
ArAyndhu – analysing the lowliness of samsAram (materialistic realm)
pErththAl – if one were to turn his face away [from samsAram]
piRappu Ezhum – the long line of births which keep coming one after another
pErkkalAm – one can get rid of

vyAkyanam

Orththa manaththarAy – having a mind which keeps constantly meditating on the auspicious qualities of emperumAn

aindhadakki – controlling the five senses so that they do not engage with worldly matters

ArAyndhu – then thinking about the shortcomings in worldly pursuits

pErththAl piRappu Ezhum pErkkalAm – if one could redeem the heart [from worldly pursuits] one could escape from the chain of births. If one could turn one’s mind away from worldly matters, one could easily get rid of the series of births. Reference to seven births implies the full chain of births. In other words, one can get rid of all the births. One can get rid of the series of births.

kArththa viraiyAr naRundhuzhAy vIngOdha mEni – What is to be done to get rid of the series of births? One should attain emperumAn. AzhwAr says that he is not recommending such bitter water of margosa bark for ridding oneself of all births. Should one not attain emperumAn who has verdant complexioned, fresh thuLasi garland and a beautiful form with the colour of a full ocean! Isn’t this the difficult-to-perform task!

nirai Ara mArvanaiyE ninRu – if one meditates constantly on emperumAn who has ornaments donned in an orderly way. These words describe the natural beauty and the beauty which came from decorations. This emphasises the beauty which he has and which will enable one to attain him, leaving aside the worldly pursuits.

We will move on to the 80th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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