Category Archives: nAnmugan thiruvandhAdhi

nAnmugan thiruvandhAdhi – 46 – vaippan maNiviLakkA

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avathArikai

AzhwAr asks in this pAsuram as to whether the entire country shouldn’t worship the hills whose ignorant animals and the lowly knowledgeable hilly people carry out service to emperumAn and his followers.

Let us go through the pAsuram and its meanings:

vaippan maNiviLakkA mAmadhiyai mAlukkenRu
eppozhudhum kai nIttum yAnaiyai eppAdum
vEduvaLaikkak kuRavar villedukkum vEngadamE
nAdu vaLaiththu AdudhumEl nanRu

Word for Word Meanings

mA madhiyai – (this) distinguished  chandhra (moon)
mAlukku – for thiruvEngadamudaiyAn
maNiviLakkA – as an auspicious lamp
vaippan enRu – vowing to keep it (before emperumAn)

(to catch that chandhra)
eppozhudhum – always
kai nIttum – holding its raised trunk, aloft
yAnai – one elephant

(to catch which)
eppAdum vEdu – the hunters from outer peripheries
vaLaikka – to surround
kuRavar – the hilly people of thiruvEngadam
vil edukkum – taking to their bows (to oppose such hunters)
vEngadamE – only thirumalai
nAdu – all the people in the  world
vaLaiththu – to carry out pradhikshaNa (circum-ambulation)
Adudhum El – if they dance (to express their happiness)
nanRu – it is good

vyAkyAnam

vaippan maNiviLakkA mAmadhiyai mAlukku enRu eppOdhum kai nIttum yAnaiyai – this is the nature of animals in thiruvEngadam. An elephant which is living in thiruvEngadam happens to see the moon one night. Since it is as mentioned in this thiruvandhAdhi 43rd pAsurammangulthOy senni vadavEngadam” (vEngadam whose hills reach up to the skies), the elephant stretches out its trunk in order to keep the moon as nandhAviLakku (perpetual lamp which is lit inside sanctum sanctorum) for sarvESvaran (lord of all). Though it could not catch when it stretched its trunk once, since it is a service being rendered for emperumAn, out of deep desire, it keeps its truck aloft to somehow catch the moon. It appears that due to the distinction of the place [being a divine abode] even animals in the forest have a deep affection for emperumAn.

eppAdum vEdu vaLaikka – since they do not live in this divine abode, the hunters who come from other places (peripheral areas) who have rajas and thamas qualities only (passionate and ignorant respectively) and who have come here to catch the elephant, surround it on seeing it. The elephant, which is engaged in rendering service to emperumAn, being devoted to something else, does not see the hunters around.

What will happen to the elephant?

kuRavar villedukkum – the hilly people (tribals) who live in thiruvEngadam, in order to oppose the hunters and drive them out, take their bows.

eppAdum vEdu … kuRavar – since the hunters have been identified with the adjective eppAdum and the hilly people have not been identified with any such adjective, it is implied that the hilly people are from thiruvEngadam. Since the hunters are not residing in the divine abode, they carry out a cruel deed which is in line with their clan. While the hilly people are also from a cruel clan only, since they live in a divine abode, they have become sAthvika (those who have only good qualities). They exhibit their cruel nature towards the hunters, instead.

eppAdurm vEdu … kuRavar – there is no difference in the cruel nature of the hunters and hilly people, coming from their clans. Living [and not living] in the divine abode creates a huge difference in their qualities.

kuRavar villedukkum vEngadamE nAduvaLaiththu AdudhumEl nanRu – if ignorant as well as knowledgeable people  can go and dance around the thiruvEngadamalai, which gives knowledge even to the ignorant people, it will do the country a lot of good.

vEdu vaLaikkak kuRavar villedukkum vEngadamE … nanRu – when there is protection for even animals in the divine abode, should one talk about it for people?

We will take up the 47th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 45 – purindhu malarittu

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avathArikai

In the previous pAsurams, AzhwAr had mentioned that  thiruvEngadamalai (thirumalai) is the goal for samsAris by saying “senRu vaNanguminO sENuyar vEngadaththai” and “pozhil vEngadamalaikkE pOm”. In this pAsuram he says that thirumalai is the goal for not only the ordinary samsAris but it is so for the distinguished nithyasUris too.

Let us go through the pAsuram and its meanings:

purindhu malarittup puNdarIgappAdham
parindhu padu kAdu niRpa therindhengum
thAnOngi niRkinRAn thaNNaruvi vEngadamE
vAnOrkkum maNNOrkkum vaippu

Word for Word Meanings

puNdaraIgappAdham – at the divine lotus-like feet
purindhu – with affection
malarittu – offering flowers
parindhu – praise emperumAn
padu kAdu niRpa – prostrating before emperumAn like a tree lies after being felled
engum – at all places
therindhu – being seen
thAn Ongi ninRAn – emperumAn who has taken residence, with his great auspicious qualities, such emperumAn’s
thaN aruvi vEngadamE – only thirumalai with cool streams
vAnOrkkum – for nithyasUris (permanent dwellers of SrIvaikuNtam)
maNNOrkkum – for people of this world too
vaippu – like a treasure

vyAkyAnam

puNdarIgappAdham – Just as it is mentioned in SrI vishNu suktham “vishNOr padhE paramE madhva uthsa: ” (streams of honey are dripping from the supremely divine feet of vishNu) and in thiruvAimozhi 1-5-8thEnE malarum thiruppAdham” (the divine feet from which honey will drip), the divine feet of emperumAn which are very sweet like lotus from which honey is dripping.

purindhu malar ittu – offering flower etc with lot of affection. Reference to flower is equivalent to inclusion of water, lamp, smoke (incense) etc [which are used in thiruvArAdhanam, the daily worship of emperumAn].

parindhu padu kAdu niRpa – devotees will be worried about the place, saying “it is an area with lot of danger. What will happen?” They will prostrate before emperumAn there, like trees which have been felled in dense forests.

therindhu engum thAnOngi niRkinRAn – one who is standing majestically atop the hill, displaying his auspicious qualities such as simplicity etc so that they can be seen by all. Just as it is mentioned in thiruvAimozhi 4-5-10kaNdavARRAl thanadhE ulagena ninRAn ” (he stood in such a manner that it was evident to those who saw him that the world is his).

padukAdu niRpath therindhengum thAnOngi niRkinRAn – amidst the fallen trees, he stands tall like a huge tree which is standing firmly. Isn’t he praised by vEdhas, such as “vruksha iva sthabdha:” (supreme being is standing like the tree which does not bow)!

thaNNaruvi vEngadamE – it is a place which has cool streams which remove the heat from emperumAn as well as his followers.

vAnOrkkum maNNOrkkum vaippu – it will be like a huge benefit, similar to a treasure, for both nithyasUris and samsAris.

maNNOr – this could be construed as SrIvaishNavas from samsAram.

We will take up the 46th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 44 – koNdu kudangAlmEl

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avathArikai

When AzhwAr was asked “Why do brahmA and rudhra worship him like this?” AzhwAr responds saying “When these knowledgeable entities lose their knowledge, is it not emperumAn who protects them by carrying out benefits for them?” He further says “ Even when you have the strength, go to thirumalai where he stands and worship him”

Let us go through the pAsuram and its meanings:

koNdu kudangAL mEl vaiththa kuzhaviyAy
dhaNdavarakkan thalai thALAl paNdeNNip
pOm kumaran niRkum pozhil vEngada malaikkE
pOm kumarar uLLIr purindhu

Word for Word Meanings

kumarar uLLIr – Oh those without senility!
paNdu – once upon a time
kudangAl mEl – on the lap
koNdu vaiththa kuzhaviyAy – with the infant kept
dhaNdam arakkan – rAvaNa, apt to be punished
thalai – ten heads
thALAl – with divine foot
kIRi – showing by scratching and counting
pOm – one who disappeared
kumaran – emperumAn who is always young
niRkum – the place where he stands
pozhil vEngadam malaikkE – to thiruvEngadam which is surrounded by orchards
purindhu pOm – go with desire

vyAkyAnam

koNdu . . .  kumaran – This narrative has already been mentioned by poygai AzhwAr in mudhal thiruvandhAdhi 45AmE amararkku aRiyavadhuniRka ….vALarakkan nINmudiyai pAdhamaththAL eNNinAn paNbu” and by pEyAzhwAr in mUnRAm thiruvandhAdhi 77Ayndha arumaRaiyOn nAnmugaththOn nanguRangil vAyndha kuzhaviyAy vALarakkan Eyndha mudippOdhu mUnREzhenRu eNNinAn Arndha adippOdhu nangatkaraN”. When the demon rAvaNa was observing stringent penance toward brahmA, emperumAn took the form of an infant and lay in brahmA’s lap as if he were sleeping. In order to indicate to brahmA that this demon has ten heads and that he  will become a very cruel person on earth, emperumAn counted his ten heads by scratching rAvaNa’s ten heads with his divine foot. He also indicated to brahmA that he would incarnate later as SrI rAma and pluck his heads out. There is no reference to this narrative in ithihAsa (epic) or purANa (ancient sacred text which appears new every time) but since AzhwArs were granted faultless knowledge by emperumAn himself, they would have seen this.

koNdu kudangAl mEl vaiththa kuzhaviyAy – becoming an infant who will be kept on the lap

dhaNda arakkan . . . – he is the demon who is going to be punished. The meaning implied here is that emperumAn is hinting to brahmA that he is going to later sever the heads of the demon and punish him, by scratching his heads and counting them.

paNdeNNippOm kumaran niRkum – the place where emperumAn, who had at an earlier point in time counted the heads, shown to brahmA in order to help him and disappeared, took residence.

pozhil vEngdamalaikkE – to thiruvEngadamalai which is surrounded by orchards.

kumararuLLIr purindhu pOmAzhwAr implores samsAris to go to thiruvEngadam hills before they reach the age of senility when their bodies would bend forward and they would need a stick to move. He is asking samsAris to go there and worship when they still have strength in them, as it will become very difficult for them to climb the hills when they grow old.

kumararuLLIr – Just as it is mentioned in SrUthi (vEdhas) “bAlyEna thishtAsEth” (let the brahmagyAni (most knowledgeable) be like a child), kumararuLLIr could be construed to mean that those with knowledge would have the heart of a child.

pOm – go immediately.

We will take up the 45th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 43 – mangulthOy senni

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avathArikai

It is not that brahmA, Siva et al come to thiruvEngadam and worship emperumAn there for obtaining their desirables and removal of their undesirables. This pAsuram says that even for carrying out the daily worship (nithya thiruvArAdhanam) of emperumAn, they will bring all the implements such as umbrella etc and worship him there.

Let us go through the pAsuram and its meanings:

mangul thOy senni vadavEngadaththAnai
kangul pugundhArgaL kAppaNivAn thingaL
sadaiyERa vaiththAnum thAmarai mElAnum
kudaiyERath thAnguviththuk koNdu

Word for Word Meanings

mangul thOy senni – having peaks which reach up to the clouds
vadavEngadaththAnai – for the perumAn who has taken residence at thiruvEngadam
kAppu aNivAn – in order to ward off evils
thingaL sadai yERa vaiththAnum – Siva who has chandhra (moon) on his matted hair
thAmarai mElAnum – brahmA who was born on a lotus flower
thAm – these two entities
kudai Era kuviththuk koNdu – gathering materials such as pearl umbrella
kangul – during the joining time (of night and morning)
pugundhArgaL – will go to thirumalai

vyAkyAnam

mangul thOy senni vadavEngadaththAnai – the one who has taken residence in thiruvEngadam whose peaks reach the skies. Residing as a simple entity at thirumalai where dhEvas (celestial entities) whose legs will not touch the earth, will touch the hills.

kAppaNivAn kangul pugundhArgaL – in order to carry out the ritual of warding off evils, they will enter the hills twice, at dawn and at dusk.

Who are these entities who enter at dawn and at dusk?

thingaL sadaiyERa vaiththAnum – rudhra who kept the accursed chandhra on his head. chandhra was cursed that he would lose his rays gradually by dhaksha prajApathi and surrendered to rudhra. The meaning implied here is that even those who are famous as protectors get their quality of protecting others by entering thirumalai only.

thAmarai mElAnum – brahmA who was born on the lotus shooting from emperumAn’s divine navel and who is engaged in the activity of creation. Without any distinction, both brahmA and Siva will enter thirumalai hills to worship emperumAn.

kudaiyERath thAm kuviththuk koNdu pugundhArgaL – they will enter thirumalai carrying the divine umbrella made of pearls and other necessary implements in order to carry out thiruvArAdhanam (daily divine worship of emperumAn). Reference to the divine umbrella applies to other implements such as divine fan, mirror etc.

thAm kuviththuk koNdu – bearing them. Feeling happy about carrying them to great heights in order to worship emperumAn.

kangul pugundhArgaL – they will enter during every sandhyA kAlam (the time when day and night meet, once at dawn and once at dusk). Just as brahmA had told vAlmIki that he would be able to see every activity of SrI rAma through his boon, AzhwAr too saw brahmA and Siva carrying out thiruvAradhanam  to emperumAn due to the unhindered knowledge granted by emperumAn.

We will take up the 44th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 42 – senRu vaNanguminO

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avathArikai

Some people asked AzhwAr “What we need is attainment of desirables and removal of undesirables; will these fructify if we travel to thiruvEngadam?” AzhwAr responds “There is no need to climb the hills and worship the father (emperumAn) there. It is enough if one goes near the hills and worships the hills. Removal of undesirables and attainment of desirables will happen on their own”

Let us go through the pAsuram and its meanings:

senRu vaNanguminO sENuyar vEngadaththai
ninRu vinaikedukkum nIrmaiyAl enRum
kadikkamala nAnmuganum kaN mUnRaththAnum
adikkamalam ittEththum angu

Word for Word Meanings

sEN uyar vEngadaththai – thirumalai which has tall peak
senRu vaNangumin – go and worship

(that thirumalai)
nIrmaiyAl – due to its nature
ninRu vinai kedukkum – will stand firm in removing sins
angu – in that thirumalai
kadi kamalam nAnmuganum – brahmA who was born in a fragrant lotus flower
kaN mUnRaththAnum – Siva with three eyes
enRum – at all times
adi – at the divine feet (of emperumAn)
kamalam – lotus flowers
ittu – offering
Eththum – will worship

vyAkyAnam

senRu vaNanguminO sENuyar vEngadaththai – go and worship thiruvEngadam which is very great in terms of its height and fame.

sENuyar vEngadaththai – you don’t have to walk a long distance. Just as mentioned in periyAzhwAr thirumozhi 5-4-1 “senniyOngu thaN thiruvEngadam” (cool hills of thirumalai whose peaks rise to a great height), even as you leave your town, does not this mountain make itself visible to you, occupying a huge space in the sky, to remove your sins? The word ninRu could be added to both vaNanguminO and vinaikedukkum by the madhyamaNi nyAyam (a provision in poetical grammar). Thus, we can have

ninRu vaNanguminO – without hurrying yourself, stand calmly and worship.

ninRu vinai kedukkum nIrmaiyAl – the word vEngadam means “that which removes sins”. Since the hill has this quality as its identity, it naturally has the quality of removing sins. This implies that one need not cry for removal of undesirables.

What is to be done for getting the desirables? AzhwAr says  next that the deities who you all think as granting your desires, get their positions by worshipping emperumAn at thiruvEngadam….

enRum – it is not that this happens once in a lifetime. This happens always, constantly.

kadikkamala nAnmuganum – Since brahmA was born out of the entity who is termed as “sarvagandha:” (repository of all fragrances) [emperumAn], the lotus on which brahmA sits is also full of fragrance.

kaNmUnRaththAnum – Siva who has three eyes indicating that he has high level of knowledge.

adikkamalam ittEththum angu – both brahmA and Siva would worship emperumAn at thiruvEngadam hills, by offering lotus flowers at his divine feet, and get their positions etc. Thus, the meaning implied here is that samsAris need not worry about attaining their desirables.

We will take up the 43rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 41 – kANal uRuginREn

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AzhwAr says that since emperumAn’s standing posture at thiruvEngadamalai is more distinguished than his stature as antharyAmi  (indwelling soul) inside his heart, he desires to go to thiruvEngadam and have dharSan (seeing) of emperumAn there. Just as emperumAn desires to shift from his residences at various places to AzhwAr’s heart as mentioned in pAsurams such as periya thiruvandhAdhi 65 “kallum kanaikadalum vaigundha vAnAdum pullenRozhindhana kol …. adiyEnadhu uLLaththu agam” (emperumAn has entered my heart and all his earlier residences such as thiruvEngadam (kal – thiruvEngadam), thiruppARkadal, SrIvaikuNtam etc have become bushy areas since no one goes there as a result of emperumAn having shifted from there…), AzhwAr desires to go to thiruvEngadam and see emperumAn instead of seeing him residing inside his heart. Hasn’t nammAzhwAr prayed to emperumAn not to leave his residence by mercifully mentioning in his periya thiruvandhAdhi pAsuram “iLam kOyil kaividEl” (do not give up the makeshift sannidhi [which is a temporary residence used during renovation of the main sannidhi])!

Let us go through the pAsuram and its meanings:

kANal uRuginREn kallaruvi muththudhira
ONa vizhavil oli adhira pENi
varu vEngadavA en uLLam pugundhAy
thiruvEngadam adhanaich chenRu

Word for Word Meanings

kal aruvi – through the streams which make a sound
muththu udhira – pearls
ONam vizhavil – in the thiruvONam festival [the star of thiruvEngadaththAn is thirovONam]
oli adhira – with the sounds of praising [emperumAn], reverberating
pENi varu – (devotees) desirous of coming to
vEngadavA – Oh one who has taken residence at thiruvEngadam!
en uLLam pugundhAy – you have entered my heart

(even though you have left thiruvEngadam and entered my heart)
thiruvEngadam adhanai  senRu kANal uRuginREn – I am desirous of going to thiruvEngadam and having your dharSan there

vyAkyAnam

kallaruvi muththudhira – the streams make a sound “kal” and pearls fall down from them. Alternatively, aruvi kal muththu udhira the stream will spill out gemstones like rubies, pearls etc.

ONa vizhavil oli adhira – during the festival time of thiruvONam (which is very famous in thiruvEngadam), the sweet voice of those who sing with lot of affection will reverberate through the hills.

ONa vizhavil oliyadhira, kallaruvi muththidhira – the sound of devotees praising emperumAn at thiruvEngadam will melt stones and they will shed tears. The word oli will refer to the sound raised by those who sing praises on emperumAn, those who chant vEdhas, those who sing and dance etc.

pENi varu vEngadavA – Oh emperumAn at thiruvEngadam! You are residing in such a hill where devotees would always keep praising you with lot of affection, where even the insentient entities would lie as if they are in a peaceful state undergone by sentient entities, and which is frequented by your devotees.

pENi varu vEngadavA – Oh emperumAn at thiruvEngadam who would neglect all such wealth and desire to enter my heart!

ennuLLam pugundhAy – you, who are carrying out sAdhanam ( an activity carried out as a means to attain a goal), entered the sAdhyam (readily available) heart of mine as soon as you obtained it!

thiruvEngadam adhanaich chenRu kANal uRuginREn – (while you are leaving aside thiruvEngadam and entering my heart) I want to come to thiruvEngadam which is more distinguished than my mind and want to see you there.

What is such a distinguishing feature in thiruvEngadam compared to AzhwAr’s heart? AzhwAr says “My heart is the originating source for sins while thiruvEngadam removes sins” as mentioned by nammAzhwAr in his thiruvAimozhi 3-3-6vEngadangaL mey mEl vinai muRRavum”.

We will take up the 42nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 40 – veRpenRu vEngadam

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AzhwAr says that the deed that he carried out was very small while the benefit he obtained was huge. Let us go through the pAsuram and its meanings:

veRpenRu vEngadam pAdinEn vIdAkki
niRkinREn ninRu ninaikkinREn kaRkinRa
nUlvalaiyil pattirundha nUlAttik kELvanAr
kAlvalaiyil pattirundhEn kAN

Word for Word Meanings

veRpu enRu – while mentioning about several mountains
vEngadam pAdinEn – I sang about thirumalai also

(by this mere word)
vIdu Akki niRkinREn – I remained confident that mOksham (SrIvaikuNtam) is certain for me
ninRu ninaikkinREn – I am thinking with amazement that for such a small word that I uttered, I was fortunate to get a huge benefit
kaRkinRa – being recited
nUl – among the vEdhas (sacred texts)
valaiyil pattirundha – standing firmly, as if caught in a net
nUlAtti kELvanAr – mahAlakshmi’s consort, emperumAn’s
kAl valaiyil pattirundhEn kAN – I got caught in the net of his divine feet and remained firm.

vyAkyAnam

veRpenRu vEngadam pAdinEn –without carrying any significant deed towards the means, I mentioned, unknowingly, the name of thiruvEngadamalai just as one mentions names of other mountains such as kochchimalai, kudagumalai, imayamalai etc. emperumAn accounted this as my having sung about thiruvEngadamalai. Thus I too became one who has sung about thiruvEngadamalai.

vIdAkki niRkinREn – The benefit obtained due to saying this was the paramapurushArtham (highest benefit) of SrIvaikuNtam. Just as it is mentioned in SrIvishNu purANam “yan na dhEvA na munayO na chAham na Sankara: I jAnanthi paramESasya thadh vishNO: paramam padham II ” (dhEvas, sages, I (brahmA) or rudhra do not know about paramapadham, the residence of that supreme ISan (controller of all), vishNu) and in mahAbhAratham “athyarkAnaladhIptham thadh sthAnam vishNOr mahAthmana:  I svayaiva prabhayA rAjan dhushprEksham dhEvadhAnavai: II” (that dwelling place of mahAthmA (supreme being) vishNu is superior to sUrya and agni (fire) in terms of its radiance; it cannot be seen by dhEvas (celestial entities) and asuras (demons) with their splendour), I attained that SrIvaikuNtam which is unattainable by even people who carry out great penance. This I attained, the moment I mentioned the name of thiruvEngadamalai.

ninRu ninaikkinREnSrI bhagavath gIthA 6.34 says that mind is fickle “chanchalam hi mana:” periya thirumozhi 1-1-4 says “ninRavAnillA nenju” (mind is wavering). AzhwAr says that he is analysing as to what happened with his mind, in a firm way. Alternatively it can be said to be thinking about what happened and standing. In other words, AzhwAr is amazed that such a thing could happen and has become paralysed.

Once he analysed as to what happened, he knew that this has happened due to the causeless mercy of pirAtti (SrI mahAlakshmi) who is the purushakArabhUthai (one who recommends to emperumAn) and that of the most merciful emperumAn. He further says how he became fully engaged with them…

kaRkinRa nUl valaiyil pattirundha . . . kELvanAr – emperumAn who is firmly and inescapably caught within the net of vEdhas (sacred texts) which are recited in a regular manner. If it is a net, there will be lot of interwoven threads……

nUl valaiyil – this is also a net of threads only, says AzhwAr. Since he is caught well in the vEdhas, it is clearly established that it is emperumAn alone who is the supreme being and that no one can dispute this.

nUlAtti – (feminine gender) one who controls the threads. In other words, just like emperumAn, pirAtti is also referred to in vEdhas such as SrI sUktham etc. This implies that just as emperumAn is said to be as mentioned in SrI bhagavath gIthA 15.15vEdhaiSchasarvairahamEva vEdha” (only I am known throughout the vEdhas), pirAtti is also known through the vEdhas since she is the svarUpanirUpakabhUthA (the entity who proves the basic nature of emperumAn). pirAtti herself mentioned in lakshmIthanthram “miyE’khilair mAnai:” (I am mentioned about in all vEdhas) and vEdha says the same “asyESAna jagathO vishNupathni” (she is the controller of the worlds and consort of vishNu). nammAzhwAr too substantiated the same meaning in his thiruvAimozhi 3.1.6OdhuvAr OththellAm evvulagathevvevaiyum sAdhuvAy ninpugazhin thagaiyallAl piRidhillai . . . .pUvinmEl mAdhu vAzh mArbinAy”. In all the vEdhas, emperumAn is mentioned as the significant and different from all other sentient and insentient entities and pirAtti is mentioned as his confidential distinguished entity. If anything is mentioned about her, it refers as well to him who is her antharyAmi (indwelling soul) and if anything is mentioned about him, it refers as well to pirAtti, his svarUpanirUpaka bhUthai. It is this that AzhwAr emphasises in his words kaRkinRa nUlvalaiyil pattirundha hUlattik kELvanAr. The implied meaning here is that it was due to her merciful recommendatory role that AzhwAr attained this means.

nUlAtti kELvanAr kAlvalaiyil pattirundhEn kANAzhwAr tells us to see how he was caught in the merciful net of the divine feet of dhivyadhampathis (divine couple) both of whom wanted to protect him with utmost care. Alternatively, this can be construed as AzhwAr telling his heart “Oh heart! You also try to fall at their divine feet and see if you can stand firmly”.

We will take up the 41st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 38 – agaippil manisarai

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avathArikai

AzhwAr was asked “You say that it is only because everything is dependent on sarvESvaran’s sankalpa (vow of emperumAn) that he is the causative factor for all. But in vEdhas prevalent in samsAram, it is very well known that brahmA is the creator, rudhra is the destroyer and various other deities are carrying out very important tasks. Will they not be causative entities?” to which he says in this pAsuram “if emperumAn is not their antharyAmi (indwelling soul) all their greatness will disappear without a trace”. Let us go through the pAsuram and its meanings:

agaippil manisarai ARu samayam
pugaiththAn porukadal neervaNNan ugaikkumEl
eththEvar vAlAttum evvARu seygaiyum
appOdhu ozhiyum azhaippu

Word for Word Meanings

porukadalneer vaNNan – sarvESvaran who has the complexion of ocean water with waves lapping
agaippu il manisarai – people who do not have distinction of being knowledgeable
ARu samayam – in the (lowly) six philosophies
pugaiththAn – made them get caught
ugaikkum El – if he remains indifferent (towards them)
appOdhu – at that time itself
eththEvar vAlAttum – the ego of whichever deity
evvARu seygaiyum – the various deeds carried out towards them as worship (such  as rituals etc)
azhaippu – the invocations of these deities (in such rituals)
ozhiyum – will disappear

vyAkyAnam

agaippil manisarai – jIvAthmAs (sentient entities) like you, with low level of knowledge, who do not understand how much ever is instructed. agaippurising; greatness in knowledge.

agaippil manisarai – jIvAthmAs who have no distinction about their knowledge – those who do not have any high level of intelligence about them.

ARu samayam pugaiththAnemperumAn ensured that they were trapped in the six different philosophies. ARu samayambhaudhdha, naiyAyika, vaiSEshika, jaina, sAnkya, yOga philosophies established by sAkya, ulUkya, akshapAdha, kshapaNa, kapila and pathanjali respectively. Instead of naiyAyika and yOga philosophies, chArvAka and pAsupatha philosophies are included by some.

pugaiththAn – just as hunters, in forests, while trying to get animals which have hidden themselves in dense bushes, will set fire to trash so that the frightened animals will come out of bush and be caught by the hunters, emperumAn sets up the smokescreen of other philosophies and traps jIvAthmAs in samsAram.

agaippil pugaiththAn – For those caught in smoke, will the path be visible? AzhwAr says that it is because of this reason that samsAris are still holding on to other deities despite being told repeatedly about emperumAn.

porukadal neervaNNan ugaikkumEl – if emperumAn, who has a complexion which will comfort the eyes of those who see him, turns out to be indifferent… it is well nigh impossible for someone who, like the ocean, keeps giving away whatever is asked for by the needy. However, if water were to turn into fire; if emperumAn becomes indifferent…

eththEvar vAlAttum ozhiyum – the vanity of all those dhEvas (celestial entities) who roam around with the pride of a group of monkeys will disappear. Dogs wag their tail (vAlAttum) when they feel proud about themselves; thus, the term wagging the tail implies pride. Don’t these dhEvathas also feel proud saying ISvarOham (I am ISvaran, the controller of everyone else)?

evvARu azhaippuchcheygaiyum ozhiyum – the invitations extended to these deities when a ritual is performed, such as indhramAvahayAmi, sOmamAvahayAmi (I invoke the presence of indhra, I invoke the presence of sOma) etc and the offerings made to them such as indhrAyasvAhA, varunAyasvAhA etc will disappear. Alternatively…

evvARu seygaiyum ozhiyum – the rituals which the jIvAthmAs carry out to worship these dhEvathAs will themselves disappear.

azhaippu ozhiyum – The invitations extended to the dhEvas during rituals to partake the offerings made with the words svAhA will disappear.

eththEvar vAlAttum evvARu seygaiyum azhaippum ozhiyum – the pride of these dhEvathAs, the activities indulged in by these dhEvathAs such as thripuradhahanam (burning of the three towns) etc and the invitations extended to them by jIvAthmAs in their rituals will disappear.

appOdhu ozhiyum – instead of waiting for some time, all these will disappear the moment emperumAn becomes indifferent to these deities.

We will take up the 39th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 37 – vAnulavu thIvaLi

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avathArikai

AzhwAr was asked whether emperumAn is the causative entity for all. This pAsuram is his response.

Let us go through the pAsuram and its meanings:

vAnulavau thIvaLi mAkadal mAporuppu
thAnulavu vengadhirum thaNmadhiyum mEnilavu
koNdal peyarum dhisaiyettum sUzhchchiyum
aNdandhirumAl agaippu

Word for Word Meanings

vAn – sky
ulavu – moving
thI – fire
(ulkavu) vaLi – moving wind
mA kadal – huge ocean
mA poruppu – huge mountains sustaining earth
ulavu – roaming
vem kadhir thAnum – sUrya with hot rays
thaN madhiyum – chandhra who is cool
mEl nilavu – moving above
koNdal – clouds
peyarum – chEthana (sentient) entities
dhisai ettum – eight directions
sUzhchchiyum – layers of various materials which surround
aNdam – universe which comprises all these
thirumAL – emperumA’s
agaippu – formed due to emperumAn’s sankalpa (vow)

vyAkyAnam

vAn – sky (here it refers to ether)

ulavu thI vaLi mAkadal – the entities which keep moving constantly, namely fire, wind and water. The word kadal (ocean) is indicative of the entire water entity (water in various forms such as ocean, river, stream, lake etc)

mA poruppu – the huge mountains which sustain earth. This refers to the entity of earth [thus, AzhwAr has mentioned about the five elements of ether, air, fire, water and earth].

thAnulavu vengdhirum thaNmadhiyum – sUrya (sun) and chandhra (moon) who keep moving around. ulavu – moving. Just as it is mentioned in thaiththirIya upanishath Anandhavalli “bhIshOdhEthi sUrya:”, sun (and moon) would rise and set at appropriate times out of fear for emperumAn.

mEl nilavu koNdal – clouds which keep moving above, in the sky.

peyarumchEthana varga (sentient entities)

koNdal peyarum – could also be construed as that which is called by the name of cloud.

dhisai ettum – the eight directions as mentioned in rig vEdha “dhiSascha nArAyaNa…” (nArAyaNa is also the eight directions…)

sUzhchchiyum – the seven AvaraNas (fortified layers) surrounding universe

aNdam – the universe made up of all these

thirumAL agaippu – these are controlled by the thoughts rising in emperumAn’s divine mind. Since AzhwAr has used the term thirumAL agaippu it is implied that the purpose of creation carried out by emperumAn is for the happiness of pirAtti (SrI mahAlakshmi) and that in this activity of creation, pirAtti has a role to play, even if it is not primary.

We will take up the 38th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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nAnmugan thiruvandhAdhi – 36 – nAgaththaNai

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ArAvamudhan – thirukkudandhai

avathArikai

AzhwAr wonders whether it was in only one place where he had reclined. The reasons for reclining in many places were due to the tiredness of measuring the worlds and for entering the minds of devotees who have a desire for emperumAn.

Let us go through the pAsuram and its meanings:

nAgaththaNaik kudandhai vehkAth thiruvevvuL
nAgaththaNai arangam pEranbil nAgath
thaNaip pARkadal kidakkum Adhi nedumAl
aNaippAr karuththan AvAn

Word for Word Meanings

nAgaththu aNai – on top of the mattress of thiruvananthAzhwAn (AdhiSEshan)
kudandhai – at thirukkudandhai (present day kumbakONam)
vehkA – at thiruvekka (in kAnchIpuram)
thiru evvuL – at thiruvevvuLUr (present day thiruvaLLUr)

(in the same way)
nAgaththaNai – on top of the mattress of thiruvananthAzhwAn
arangam – at thiruvarangam (SrIrangam)
pEr – at thiruppEr (dhivyadhEsam kOviladi, near thiruchchi)
anbil – at thiruvanbil (near thiruchchi)

(in the same way)
nAgaththu aNai – atop AdhiSEshan
pARkadal – at thiruppARkadal (milky ocean)
Adhi nedumAl – sarvESvaran (lord of all) who is the cause for the worlds
kidakkum – is reclining

(for what purpose?)
aNaippAr karuththan AvAn – in order to enter the hearts of followers

vyAkyAnam

nAgaththaNaik kudandhai …… nAgaththaNaip pARkadal kidakkum – sarvESvaran is reclining in the dhivyadhEsams of thirukkudandhai, thiruvehkA, thiruvevvuLUr, thiruvarangam, thiruppEr, thiruvanbil and thiruppARkadal, at close proximity to his followers.

aNaippAr karuththanAvAn kidakkum – he is reclining in all these divine abodes in order to enter the hearts of those followers who say “we will embrace you in our hearts” instead of saying “we will not allow you to enter our hearts”.

What is the reason for his waiting to enter the hearts of his followers at the appropriate time?

AdhinedumAlAzhwAr says that it is because he is like a mother to all creations.

Adhi – he is the cause for the universe, just like a mother is the cause for a child. At one point of time (during deluge) he had sustained all the creations in his stomach and protected them.

nedumAl – he has deep affection, just like a mother.

We will take up the 37th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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