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thiruvAimozhi – 8.5.6 – koNdal vaNNA!

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

Full series >> Eighth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “As I think about your beauty etc and call out saying ‘I want to see you’, you should mercifully come and appear somewhere for my upliftment”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

koNdal vaNNA! kudak kUththA! vinaiyEn kaNNA! kaNNA! en
aNda vANA! enRu ennai ALak kUppittazhaiththakkAl
viN than mEl thA maN mEl thAn viri nIrk kadal thAn maRRuth thAn
thoNdanEn un kazhal kANa oru nAL vandhu thOnRAyE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

koNdal – like a cloud (which removes fatigue)
vaNNA – oh one who is having form!

(not just the beauty)
kudak kUththA – Oh one who dances with pots (which is heart-captivating)!
vinaiyEn – for me who is having the sin (to be unable to see and enjoy that)
kaNNA – Oh one who is the vision!
kaNNA – Oh one who descended as krishNa (to manifest your obedience towards the devotees)!
en – to be my attainable goal
aNda vANA – Oh one who remains as the controller of paramapadham!
enRu – in this manner (saying repeatedly)
ennai – me
ALa – to enslave
kUppittu – calling out (due to my great sorrow/urge)
azhaiththakkAl – When I call

(like a dark cloud)
viN than mEl thAn – being in paramapadham
maN mEl thAn – or being in this world (as incarnations and archA vigrahams)
viri nIr kadal thAn – or being in kshIrArNavam (as vishNu, who is the source of the incarnations)
maRRuth thAn – or being in my heart (as antharyAmi)
thoNdanEn – me who is greatly desirous
un – your
kazhal – divine feet
kANa – to see
oru nAL – one day
vandhu – come
thOnRAy – and be present

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

When I call out for you to enslave me in this manner saying “Oh one who is having cloud like form! Oh one who dances with pots! Oh one who is the vision for me who is having sin! Oh one who descended as krishNa to be my attainable goal! Oh one who remains as the controller of paramapadham!” one day you come and be present for me who greatly desirous to see your divine feet being in paramapadham or being in this world or being in kshIrArNavam or being in my heart.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • koNdal vaNNA – Oh one who has a form which will remove the fatigue of those who see you!
  • kudak kUththA – Oh one who has heart-captivating activities!
  • vinaiyEn kaNNA kaNNA – Oh krishNa who is my vision!
  • vinaiyEn – I have committed sin to lose my vision.
  • en aNda vANA enRu – Oh one who became the lord of the universe to accept me! AzhwAr says “Just as his being with auspicious qualities is for the sake of his devotees, his having wealth of these spiritual and material realms is for me”.
  • ennai ALa –  Am I calling you for any worldly benefits? Am I not calling you for engage me in eternal service?
  • kUppittu azhaiththakkAl – Are you delaying your arrival thinking I can wait to attain you in due course of time? Are you thinking “let me go in due course of time” and remaining there even after hearing my sorrowful cry?
  • viN than mEl thAn – You can appear in the sky where the water-filled cloud is moving around.
  • viN than mEl thAn – You can appear in front of me manifesting your presence as in paramapadham.
  • maN mEl thAn – You can appear by incarnating [in this world].
  • viri nIr kadal thAn – You can appear in front of me manifesting your merciful reclining posture in kshIrAbdhi.
  • maRRuth thAn – You can appear in front of me as you appeared from within the pillar (as narasimha) or as you appeared for the elephant, gajEndhrAzhwAn.
  • thoNdanEn – I who am desirous in serving your divine feet.
  • un kazhal kANa – To see your divine feet which sustain me.
  • oru nAL vandhu thOnRAyE – Am I insisting that you do this many days? To sustain me, you should mercifully appear one day.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 12 – Part 1

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

Full Series

<< previous – 11 – pattudukkum

Introduction

Due to kattuvichchi (diviner) saying the divine name ‘kadal vaNNar’, and due to mother repeating that, and saying that phrase to those who came to inquire, and mother saying again ‘emperumAn thiruvarangam engE’ that was said by the daughter before fainting, she got a little bit of consciousness compared to earlier state of previous pAsuram; but as her lover did not show up even then, it became the cause for sadness, and she started calling Him without break; (in this pAsuram) mother is saying this to those who came to inquire, and feels sad. ‘This is the state of her suffering; (since she is calling many of His names due to separation instead of remaining calm, this is the state of damage to the true nature (svarUpam) of her; this is the state of her not listening to my words; reason for all these is my bad-karma’ saying so to them she is sad. Mother is saying so to them only to avoid censure by people; internally for her this immersed state of her daughter is not undesirable (similar to previous pAsuram).

nenjurugik kaNpanippa niRkum sOrum
nedidhuyirkkum uNdaRiyAL uRakkam pENAL
nanjaravil thuyil amarndha nambee ennum
vambArpUm vayalAli maindhA ennum
anjiRaiya putkodiyE Adum pAdum
aNiryarangam AdudhumO thOzhee ennum
ensiRagin keezh adangAp peNNaip peRREn
irunilaththOr pazhi padaiththEn EpAvame! 12

Word by word meaning

kaNpanippa niRkum – She stands with tears overflowing

nenju – with mind

urugi melting like water;

sOrum – she faints;

nedidhu uyirkkum – she sighs;

uNdu aRiyAL – she does not know about eating;

uRakkam pENAL – she does not like to sleep;

nanju aravil thuyil amarndha nambee ennum – she says ‘Oh nambee! who is doing yOga nidhrA lying down on thiru ananthAzhvAr who spits poison’;

vambu Ar pU vayal Ali maindhA ennum – she says – Oh the youthful one who is present in thiruvAli that is surrounded by fields having flowers full of fragrance;

am siRaiya puL kodiyE Adum – she is dancing like garudan who is having beautiful wings  (beautiful because it serves to transport emperumAn) who is like the flag;

pAdum – and sings;

thOzhee aNi arangam AdudhumO ennum – Oh friend! Would (we) get to bathe and dance in thiruvarangam?, says she.

peNNaip peRREn – I who have got such a girl child

en siRagin keezh adangA – who does not stay under my control

Or pazhi padaiththEn – have earned unparalleled sin

iru nilaththu – in this huge land;

E pAvamE! – Oh how sad!

vyAkyAnam

nenju … thOzhee! – The details of ways in which she is experiencing sadness that was said as ‘irangum’ in the previous pAsuram.

nenjurugi – The limbless mind has melted like water; like a candle near the fire, her mind melted like a substance, due to separation; if (mind) won’t melt for the general fire of the world, would it stay put without melting for the fire that is separation? If it won’t melt due to separation then it cannot be an outlet for the higher knowledge from AthmA;

kaN panippa – and as it could not be contained inside, it came out through the eyes as an outpouring; the mind that is inside the body melted and is coming out through eyes that is outside of the body;

niRkum sOrum – due to that dual act (melting of mind, and watering of eyes) these other two acts happen (standing and fainting). (mind) would stay motionless since it is not able to distinguish what can be done or not done; as the mind that can make this distinction has melted and she is not engaging in any action; it is said too as ‘SathrughnO(S)nantharasThitha: [Sri rAmAyaNam – ayOdhyA kANdam – 87-5]’ (In SrungibErapuram, guhan showed the location where SrI rAma had slept; bharathan fell down fainting upon seeing that; Sathrugnan who was standing motionless near him saw bharathan’s state of losing his mind became too sad and wailed loudly); while his lord bharathan has fainted it is not appropriate to say that his servant Sathrugnan was able to bear it and stood without moving; he could not move because his mind lost the ways to understand what needs to be done and not done, upon seeing the condition of his master; he is not able to stop the cry of bharathan; he is not able to bring SrI rAma who could stop his crying either; so he stood motionless, is the meaning;

sOrum – Only if she gets something to hold on to, would she be able to stand; since it is not there she fainted; even if she is unable to distinguish what could be done and not done, if mind is proper one could engage in some action; since mind is lost, she fainted;

nedidhuyirkkum – She sighed due to the force of sadness inside her; like the fire that started in the hollow (hole) of a tree, not stopping after melting the mind inside of her, it came out as a big sigh; It is said as ‘dhahantheemiva niSvasai: vRukshAn pallavaDhAriNa: [Sri rAmAyaNam – sundhara kANdam – 17.29]’ (seethA with the air of her breath burning the trees having sprouts (in aSOka vana)); thiruvadi (hanuman) burned the place with fire of this world; she burned the tree of the aSOka vana with the fire that is sadness due to separation;

uNdaRiyAL uRakkam pENAL – (she does not know sleeping, does not eat) – state of how her effort/duty as a mother has worked; in my upbringing this is how she is; as a mother, she would prefer her daughter eats and sleeps;

uNdaRiyAL – Instead of saying she is not eating, she says she forgot that there is something called eating; when together with emperumAn, it is like ‘uNNA nAL pasiyAvadhu onRillai [periyAzhvAr thirumozhi 5.1.6]’ (There is no hunger when not eating food (but when not involving in services to you, that is actually my being without food)), and ‘uNNum sORu parugu neer thinnum veRRilaiyum ellAm kaNNan [thiruvAimozhi 6.7.1]’ (Rice for sustenance,  Water nourishment, betel leaves for pleasure, all objects (which give sustenance, nourishment and enjoyment) are krishNa, the son of vasudhEva as said in SrI bhagavath gIthA 7.19vAsudhEva sarvam” (Everything is krishNa)), — being so, so there is no eating; when separated from Him, becomes thin due to fasting, so no eating.

uRakkam pENAL – She is not respecting sleep. “You started wearing that cloth only by thinking that it is the one that He liked, as said in ‘pattudukkum [1]’, isn’t it? Likewise this body of yours is also the one that He liked, isn’t it? If He shows up and sees that this body he loves has lost its luster for enjoyment then He would be sad; to avoid that, matching your softness, try even if it is difficult, and sleep, dear” – I said to her, but she ignored that also. pENAL – implies mother telling her to sleep even by trying hard. As said in ‘anAdhimAyayA suptha: [mAndUkya kArikA – 2-21] (due to eternal connection with prakruthi (material world) a jeevAthmA sleeps (does not get true knowledge), and when he wakes up (due to His grace), then he reaches the unparalleled paramAthmA where there is no birth, sleep, or dream), like how one does not know being awake (knowledgeable) before knowing emperumAn, one would not know sleep after knowing Him.

nanju, etc Well she is not getting her benefit (emperumAn), and I am not getting my benefit (Her eating and sleeping), but should she not at least be concerned about her nature of being a girl who should stay calm instead of calling Him and thus destroying her true nature? – asks the mother. Even while her heart is getting destroyed due to separation from her loved One, she should control that within herself, and be such that those who see her would think ‘she is keeping her control’, and make Him lose His heart to her – isn’t that the identity of a girl? Instead of doing so, she started calling Him out with her mouth. (In the previous pAsuram), when she asked ‘emperumAn thiruvarangam engE [1]’, I thought that she was just talking aimlessly out of sadness; now instead of that she is calling Him (as ‘nambee’) continuously by mouth. Earlier she said as ‘thiruvarangam [1]’, His town; diviner said about periya perumAL, by saying ‘kadal vaNNar’; now my daughter is saying about His bed (nanjaravil thuyil amarndha nambee’ (O nambee who is lying down in the bed of poisonous snake)); from this it can be understood that the first time she was in bed with Him was in periya kOyil.

nanjaravil thuyil amarndha nambee ennum – Instead of He losing His state by seeing her,  she is being in this state, and is talking highlighting His greatness; nanjaravu – the bed that is not approachable to the enemies; aravu – the bed which is naturally having qualities of a good bed; softness, coolness, fragrant – the qualities that should be present in a bed are present naturally for a snake; as said in ‘prakrushta vigyAna balaika DhAmani [sthOthra rathnam – 39]’ (emperumAn present in the divine body of thiruvananthAzhvAn (Adhi SEshan), with his sentience, strength, having middle part glowing due to the scales..), as required by His lying positions he caves down or springs up, such is the bed we have got; thuyil amarndha – due to the ways of that bed, one would not think about getting up from it even if one were to throw arrows at Him from a bow; such is the comfort of that bed; (because it is poisonous), got to sleep without worrying (about enemies); (since it is soft), able to sleep with enjoyment; amarndha – able to sleep well settled and comfortably in that bed.

nambee ennum – After lying down on thiruvananthAzhvAn, it looks complete due to beauty, like a gem pressed well in gold; one has to remove the cast of evil eye looking at this beauty of sleeping posture, as said in ‘sa mayA boDhithaS SrImAn suKhasuptha: paranthapa [SrI rAmAyaNam – sundhara kANdam – 38-23,24]’ (after that He who was sleeping comfortably (and so) beautifully, who (even while sleeping) troubles the enemies, was woken up by me who was troubled by kAkAsuran (said seethA pirAtti to hanuman as one of the identifying information to be conveyed to SrI rAman));

Or,

nanju etc., – It can also mean that she called His name by mouth, to show her feigned dislike;

nanjaravu – I thought that it spits poison to prevent enemies from coming near Him; but in reality, it appears just as a front, but the nature of His bed is actually preventing those who cannot survive without Him, from going near Him! Why complain about His bed instead of complaining about Him? Reason for complaining about Him is the ever-present connection and due to being able to enjoy Him; since there is ever-present connection and enjoyableness with His devotees also, so here it is acceptable to be angry toward the bed also. The ways of being devoted only to Him  includes the ways of being devoted to His devotees too. In the ways of His being enjoyable, it includes the ways of His devotees being enjoyable; so it is apt to complain about Adhi SEshan, His bed; thuyil amarndha – He who is sleeping well set in His bed; the bed that is meant for two people is being comfortable and well set for just One! While for me my mother’s lap (bed) is not comfortable (en kudankAl irukka killAL), His bed is being comfortable for Him! Here is my salute to your love which is said as parama praNayi (He is called so because He is the best in showing His love to His lovers). nambee ennum – (nambee – complete in all respects) while here it is just empty and have lost everything, there it is all complete in all aspects;

Continued in part 2

– – – – – – – – – –

Translation by raghurAm SrInivAsa dhAsan.

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thiruvAimozhi – 8.4.3 – en amar perumAn

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

Full series >> Eighth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “I don’t have even in my mind any other refuge than the divine feet of emperumAn who is mercifully standing in thiruchchengunRUr after mercifully rescuing earth from the ocean of deluge”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

en amar perumAn imaiyavar perumAn iru nilam idandha emperumAn
munnai val vinaigaL muzhudhudan mALa ennai ALginRa emperumAn
thendhisaikkaNikoL thiruchchengunRUril thiruchchiRRARRangarai meepAl
ninRa emperumAn adi allAl saraN ninaippilum piRidhillai enakkE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

imaiyavar – for nithyasUris
perumAn – like being the lord
en – for me
amar perumAn – being the matching lord
iru nilam – the great earth
idandha – one who dug out and lifted up (to not get caught in the danger of deluge)
emperumAn – being my lord

(similarly)
munnai – ancient [since time immemorial]
val – strong
vinaigaL – sins
muzhudhu – all
udan – at once
mALa – to be destroyed
ennai – me
ALginRa – mercifully accepting my service
emperumAn – being the one who has greatness
then thisaikku – for southern direction
aNi – as decoration
koL – considered
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARRangarai – on the banks of thiruchchiRRARu
mIpAl – on the western direction
ninRa – in the beauty of standing posture
emperumAn – one who enslaved me, his
adi – divine feet
allAl – other than
enakku – my
ninaippilum – even while thinking
piRidhu – anything else
saraNam – refuge
illai – not there

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is my matching lord just as he remains the lord of nithyasUris, dug out and lifted the great earth, having greatness of mercifully accepting my service to at once destroy the ancient, strong sins of mine; he is having a beautiful standing posture in the western direction on the banks of thiruchchiRRARu in thiruchchengunRUr which is considered as a decoration for the southern direction, using which he enslaved me; other than such emperumAn’s divine feet, even while thinking, I have no other refuge.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • en amar perumAn imaiyavar perumAn – He is being the lord of nithysUris and my matching lord. One who eliminated my fear and conducted my servitude by manifesting how nithyasUris are caring for him.
  • iru nilam … – One who manifested his ability in protecting the great earth which was consumed by deluge, and enslaved me. AzhwAr is saying that emperumAn manifested his act of rescuing the earth to highlight that everyone is under his protection, and eradicated AzhwAr’s fear.
  • munnai … – The lord who eradicated the ancient, strong sins with their impressions and enslaved me. AzhwAr is saying that emperumAn manifested his beauty, valour etc and enslaved him by eradicating all the fears he previously had. Here valvinai indicates “great loving devotion” since that was the factor which caused AzhwAr to fear thinking “what will happen to emperumAn who is omnipotent?”.
  • then thisai … – The abode which is the decoration for the southern direction which was despised by Aryas (great personalities) [due to this region being infested with atheism even back in olden days].
  • mIpAl ninRa emperumAn – His presence in the western direction is a cause for greatness as per AzhwAr and the reason for the eradication of fear for him. His supremacy is depending on the direction [being the lord of paramapadham, the higher world, highlights his supremacy].
  • adi … – Even in my thoughts, there is nothing other than his divine feet, which will be considered as refuge.

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

thiruvAimozhi – 8.4.1 – vArkadA aruvi

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

Full series >> Eighth Centum >> Fourth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “thiruchchengunRUr thiruchchiRRARu which is the divine abode of the glorious young cowherd who destroyed enemies such as kuvalAyApIdam (elephant), wrestlers et al, is the refuge which removes our fear”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

vAr kadA aruvi yAnai mA malaiyin maruppiNaik kuvadiRiththurutti
Ur koL thiN pAgan uyir seguththu arangin mallaraik konRu sUzh paraN mEl
pOr kadA arasar puRakkida mAda mI misaik kanjanaith thagarththa
sIr koL siRRAyan thiruchchengunRUril thiruchchiRRARu engaL sel sArvE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

vAr – flowing
kadA – exultation
aruvi – fluid falling down
Anai – elephant
mA – huge
malaiyin – mountain’s
maruppu – tusks
iNai – pair
kuvadu – peaks
iRuththu – broke
urutti – rolling (the elephant effortlessly)
Ur koL – to guide the elephant to walk (even in that state of broken tusk)
thiN – one who is having the ability
pAgan – mahout’s
uyir – life
seguththu – destroyed

(subsequently)
arangil – those who were present in the middle of the wresting arena
mallarai – wrestlers (chANUra and mushtika)
konRu – killed
sUzh – around (the arena)
paraNmEl – in the balconies (those who are standing)
pOr – battle
kadA – those who can conduct
arasar – kings
puRakkida – to flee
mAda mImisai – present on the highest platform
kanjanai – kamsa
thagarththa – tore him apart (like knocking off unburnt pot)
sIr – wealth of valour
koL – having
siRu – child
Ayan – where krishNa is present
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARu – thiruchchiRRARu
engaL – for us
sel – to go and approach
sArvu – abode of refuge

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

krishNa broke the peaks, i.e. the tusks of the mountain, i.e. the elephant which has waterfalls i.e. the exultation fluid flowing, and rolled it; he then destroyed the life of the mahout who was having the ability to guide the elephant to walk; he then killed the wrestlers who were present in the middle of the wresting arena; he then tore apart kamsa who was on the highest platform to make the kings who were standing in the balconies around the arena, flee the place; thiruchchiRRARu in thiruchengunRUr where such young child krishNa, who is having the wealth of valour is present, is the abode of refuge for us to go and approach.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • vAr kadA aruvi yAnai mA malaiyin – The mountain of elephant having flowing waterfalls of exultation fluid. kadA – madham (exultation). kamsa made the elephant consume fluids which caused it madness, and placed it at the entrance, yet he pretended to be sober and was planning to cry for krishNa [if he gets killed by the elephant] as a maternal uncle would do, identifying it to be an accident. periya thirumozhi 6.5.6 “puguvAy ninRa pOdhagam vIzhap porudhAn” (krishNa who battled to kill the elephant which was placed in the entrance by kamsa).
  • maruppu iNaik kuvadu iRuththu – Breaking the pair of peaks, i.e. pair of tusks; effortlessly breaking the tusks which resemble mountain peaks. Just as breaking two peaks from that mountain.
  • urutti – As it lost its tusks, it lost its strength as well; so emperumAn knocked it off effortlessly with his divine feet.
  • Ur koL thiN pAgan – The mahout was still conducting the elephant as if it was alive; being an able mentor, he was conducting the elephant.
  • uyir seguththu – Though the elephant was knocked off, unless the mahout was killed, it cannot be considered as dead.
  • arangin mallaraik konRu – As krishNa and balarAma entered the arena pridefully carrying the tusks of the elephant which was killed; unable to bear their pride, chANUra and mushtika attacked them only to be killed. kamsa thought “as the elephant was an animal, it died without knowing how to kill krishNa; but we have the wrestlers who will kill krishNa” and krishNa ended up killing them as well. As those who were present, including the girls, were becoming fearful as said in SrI rAmAyaNam yudhdha kANdam 103.5 “na samam yudhdham ithyAhu:” (this is not an even battle), he effortlessly killed the wrestlers to eradicate their fear.
  • sUzh paraN mEl – Those who were standing on the balconies around the arena.
  • pOr kadA arasar puRakkida – Those kings who can motivate a demotivated army, to conduct [and win] battles; as said in SrI rAmAyaNam ayOdhyA kANdam 1.29 “sEnAnaya viSaratha:” (one who is capable of leading the army), these kings who will not return without victory in battle field, were fleeing.
  • mAda mImisai – Being seated in the tallest balcony/platform as said in SrIvishNu purANam 5.20.26 “thunga manja vyavasthitha:” (he was seated in the highest throne). He raised the platform to the extent of his fear.
  • kanjanaith thagarththa – He jumped up to the place where kamsa was seated, knocked him down by pulling him by his hair and tore him apart like breaking a fresh pot (which is not burnt yet) as said in periya thirumozhi 3.10.3 “kanjan kunji pidiththadiththa pirAn” (the benefactor who knocked kamsa by grabbing his hair); as said in SrIvishNu purANam 5.20.91 “avagyayA hatham dhrushtvA krishNEna mathurESvaram” (subsequently, seeing krishNa effortlessly killing kamsa). SrIvishNu purANam 5.20.86 “kESEshvAkrushya vigaLath kirItam avanIthalE | kaim sampAthayAmAsa thasyOparipa pAthacha ||” (That krishNa knocked the crown on kamsa’s head, grabbed his hair and pushed him to the ground; krishNa landed on him) – ammangi ammAL explains “When traitors of the kingdom are killed, their medals/honours will be revoked and be killed then – similarly, emperumAn revoked the crown conferred by him to kamsa and killed him”.
  • sIr koL siRRAyan – While not old enough, not having any shortcoming in the wealth of valour.
  • thiruchchengunRUril thiuchchiRRARu – Just as a bush where a tiger resides, the town which is feared by enemies.
  • engaL – For us, who care for emperumAn, such as periyAzhwAr, SrI vidhura, self (AzhwAr), piLLai uRangA villi dhAsar, and others who are similar.
  • sel sArvE – The refuge where they can enter and remain without any fear. That, the fear he was having previously is gone, can be seen in his clear [jubilliant] tone/recital.

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

thiruvAimozhi – 8.3.5 – kodiyAr mAda

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, as emperumAn mercifully shows his merciful resting posture in thirukkOLUr and thiruppuLingudi to remove AzhwAr’s fears, AzhwAr asks him out of fear “instead of engaging in activities, why are you being pleased in mercifully resting like this?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Are you resting in thirukkOLUr and thiruppuLingudi without any distress, due to the fatigue from destroying the enemies and the activity in the incarnation of thrivkirama?”

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

kodiyAr mAdak kOLUragaththum puLingudiyum
madiyAdhinnE nI thuyil mEvi magizhndhadhudhAn
adiyAr allal thavirththa asaivO? anREl ip
padidhAn nINdu thAviya asaivO? paNiyAyE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

(even to be known by the enemies)
kodi – flags
Ar – abundantly present
mAdam – having mansions
kOLUr – thirukkOLUr
agaththu – inside

(to doubt that he is resting in many abodes due to the overwhelming fatigue)
puLingudiyum – in thiruppuLingudi
madiyAdhu – to not leave
innE – in this (composed) manner
thuyil mEvi – due to mercifully resting
nI – you
magizhndhadhudhAn – being pleased in this manner

(destroying rAvaNa et al who are enemies of your devotees)
adiyAr – devotees
allal – sorrow
thavirththa – eliminated
asaivO – due to the fatigue?
anREl – otherwise
i – this
padithAn – earth
nINdu – growing that day
thAviya – measured and accepted
asaivO – fatigue?
anREl – if it is not due to that
i – this
padidhAn – earth
nINdu – growing one day
thAviya – measured
asaivO – fatigue?

(through your distinguished voice, for me to know the reason for your fatigue and from where you got it)
paNiyAy – mercifully tell.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

You are pleased to be mercifully resting in this composed manner in thirukkOLUr which is having mansions with abundance of flags and in thiruppuLingudi, to not leave from there;  are you resting here due to the fatigue of eliminating the sorrows of your devotees or due to the fatigue of growing that day to measure and accept this world? Mercifully tell me. AzhwAr‘s aim is to hold on to the divine feet which measured the world and the shoulders which won over the enemies.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kodi Ar mAdak kOLUr agaththum – In thirukkOLUr which is having mansions with flags atop; should you rest here with the flags atop which will let your enemies know your presence and attack you? No one fears for kodi (flag) like AzhwAr [kodi also means woman in thamizh – as AzhwAr is detached from worldly matters, this is highlighted in chAdu (double meaning)]. Should you not remain as in the case where your presence was kept secret due to fear for kamsa? In the previous pAsuram, this fear is not there, since both favourable and unfavourable were in annihilated state there [here, they are abundantly available].
  • puLingudiyum – This is also a reason for AzhwAr’s fear. AzhwAr thinks that emperumAn is resting in many places due to his overwhelming fatigue.
  • madiyAdhuAzhwAr is saying that emperumAn is resting uncomfortably; alternatively, madi – laziness; indicating he is resting without laziness. That is, though knowing well that he is there for us, he does not give up thinking “there is no one approaching me and caring for me”.
  • innE – In this manner. Other than saying as in thirumAlai 23kidandhadhOr kidakkai” (unparalleled resting posture), there are no words to describe him.
  • nI thuyil mEvi magizhndhadhu thAn – Why have you who are avikAri (immutable), mercifully rested and become pleased? AzhwAr thinks that emperumAn is having a relaxed face and the reason for that is he was fatigued before and those who are fatigued will look relaxed as they get sufficient sleep.
  • adiyAr allal thavirththa asaivO – Is it the fatigue of destroying rAvaNa et al for the sake of indhra et al who surrendered at you divine feet, and eliminating their sorrows?
  • anREl – otherwise.
  • ippadi … – Did your tender divine feet become tired due to measuring the uneven world after growing up quickly on the same day of birth [as vAmana]?
  • paNiyAyE – Did your divine feet or shoulders become tired? Mercifully tell me; kindly grant me the opportunity to massage your shoulders or the divine feet whichever are tired. AzhwAr is asking emperumAn to speak so that he can find out the fatigue from the pitch of his tone. AzhwAr is thinking – even in dhivyadhESams, nothing is impossible for him; it is just that he has vowed not to speak, he is remaining silent.

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

thiruvAimozhi – 8.3.3 – ALumALAr

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “emperumAn would descend in this material realm where people will oppose him without realising his nature and act based on the selfish prayer of some prayOjanAntharaparar (seeker of benefits other than kainkaryam); I am unable to help him during those times”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

ALum ALAr Azhiyum sangum sumappAr thAm
vALum villum koNdu pin selvAr maRRillai
thALum thOLum kaigaLai Arath thozhak kANEn
nALum nALum nAduvan adiyEn gyAlaththE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

gyAlaththu – in this world (where people like rAvaNa, dhuryOdhana et al live)
ALum – servitors (who care)
ALAr – not recognising (to have);
thAm – he (who is so tender to even be stared at)
Azhiyum – thiruvAzhi (divine chakra)
sangum – thiruchchangu (divine conch)
sumappAr – carrying (as if holding a mountain)

(even if there is someone for that)
vALum – nandhaka (sword)
villum – SrI SArngam (bow)
koNdu – carrying

(just as iLaiya perumAL (lakshmaNa) who is said in “prushta thasthu dhanushpANi:“)
pin selvAr – to follow
maRRu – anyone else
illai – not there;

(even if I think about following you)
thALum – divine feet (walking as said in “maththa mAthanga gAminam“)
thOLum – divine shoulders (which give shade as said in “bAhuchchAyAm avashtabdha:“)
kaigaLai – with my hands
Ara – fully
thozha – to worship and serve
kANEn – I am not seeing (with my eyes);
adiyEn – I (who have servitude as my nature) am

(as service which brings about glories to the lord is the life, like a hungry person searching for food)
nALum nALum – everyday
nAduvan – searching

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is not recognising any servitors in this world; there is no one else [other than lakshmaNa] to follow him carrying his divine chakra, divine conch, sword and bow; I am not seeing how I can fully worship and serve his divine feet and divine shoulders with my hands; I am searching [for this opportunity to serve] everyday.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • ALum ALAr – There is none to care for him in both the realms [spiritual and material] as he is focussed on ruling over only one person [AzhwAr]. nithyasUris are focussed on enjoying bhagavAn and samsAris are focussed on enjoying worldly pleasures.
  • Azhiyum sangum sumappAr thAm – The weapons which are like ornaments for emperumAn, appear to be heavy mountain for AzhwAr. They appear as weapons for enemies and ornaments for devotees.
  • thAm – Should he not care for himself? Aren’t these his specific identities as said in periya thiruvandhAdhi 87eppOdhum kai kazhalA nEmiyAn” (one who has the inseparable chakra in his hand)? Are they heavy for him? They are heavy when he [who is most tender] carries them.
  • vALum villum koNdu – Would it not be apt if someone like iLaiya perumAL follows him carrying them? AzhwAr is saying “ALum ALAr, sumappAr thAm, pin selvAr maRRillai” so that emperumAn says “Should you who cares for me do that?” and engages him in service.
  • thALum thOLum – His divine feet which make beautiful steps will make one become very attracted and sing praises hailing his beautiful walk. It is said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first). And the shoulders which are swaying.
  • kaigaLai Ara – similar to those who say “vayirAra uNNa” (to eat to the full satisfaction of the stomach).
  • thozhak kANEn – It appears that worshipping and caring are synonyms [for AzhwAr]. I am not getting to worship him. “nama:” indicates exclusive existence for emperumAn. Saying “nama:” represents worshipping [Hence worshipping is the same as caring for him exclusively] .
  • nALum nALum nAduvan – Meditating upon his loneliness, I will anaylse “what will happen to him” everyday. As the relationship [between bhagavAn and AthmA] is eternal, the resulting care toward bhagavAn is also eternal.
  • adiyEn – I who am having knowledge about the true nature of the self. I who understand that it is natural for the servitor to bring about glories to the lord.
  • gyAlaththE – Am I unnecessarily fearing for emperumAn, while being in paramapadham? Why wouldn’t I fear when he is present in this world which has those who shoot brahmAsthram at him, who bind him with the nAgapASam (a type of weapon), who deceitfully invite him to make wrestlers attack him and who offer him a false throne [which leads to a deep pit].

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

thiruvAimozhi – 8.3.2 – saraNamAgiya

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr condemns the seekers of kaivalyam (enjoying the self eternally).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr considering the seekers of kaivalyam also to be subservient to emperumAn, condemns them as they simply try to eliminate their old age, death etc through emperumAn who is capable of destroying the enemies.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

The seekers of kaivalyam say “Unlike material wealth, this (kaivalyam) is not temporary; isn’t this permanent?” AzhwAr condemns them here.

pAsuram

saraNamAgiya nAn maRai nUlgaLum sArAdhE
maraNam thORRam vAn piNi mUppenRu ivai mAththOm
karaNap pal padai paRRaRavOdum kanal Azhi
araNath thiN padai Endhiya IsaRku ALAyE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

(For those men who have three types of qualities viz sathva, rajas, thamas)
saraNamAgiya – refuge

(that which reveals the means to earn wealth)
nAl – having four divisions
maRai – vEdhas
nUlgaLum – SAsthras
sArAdhE – instead of depending upon (in the superficial meanings as said in SrI bhagavath gIthA 2.42vEdha vAdha rathA: pArtha nAnyadhasthIthi vAdhina:“)

(being mumukshus (seekers of liberation) and having overcome the three qualities)
karaNam – harmful tools
pal – many types
padai – enemy armies
paRRu – faith
aRa – to lose
Odum – to flee
kanal – fiery
Azhi – thiruvAzhi AzhwAn (SudharSana chakra)
araNam – protection
thiN – firm
padai – weapon
Endhiya – one who is holding
IsaRku – for sarvESvara
ALAy – being the servitor

(instead of bringing glories to him and caring for him, which match the servitude)
maraNam – death
thORRam – birth
vAn – great
piNi – disease
mUppu – old age
enRu – as said
ivai – the six types of changes
mAyththOm – we have got rid of them.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Instead of depending upon the SAsthras i.e. vEdhas having four divisions, which are said to be the refuge, we have got rid of the six types of changes as said in death, birth, great disease, old age etc by being the servitor of sarvESvara who is holding the fiery, firm weapon SudharSana chakra which makes the enemy armies having many harmful tools to lose faith and flee. Implies “while the AthmA should exist fully for emperumAn, is it matching its nature to be selfish?”

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • saraNam … – AzhwAr is condemning saying – instead of engaging in pUrvabAgam (karma kANdam) which explains the means to attain wealth as said in SrI bhagavath gIthA 2.45thraiguNya vishayA vEdhA:” (vEdhams which are focussed on the well-being of the ones having the three qualities), pursuing vEdhAntha (gyAna kANda) which focusses on  liberation, surrendering unto sarvESvaran, we have eliminated our bodily connection!
  • saraNamAgiya – The knowledge which shows wealth and the means to attain such wealth.
  • nAnmaRai nUlgaL – SAsthram in the form of four vEdhams. nUl – SAsthram. It can also be considered as explaining Agamas etc separately by the word “nUl“. It is usually said in this manner as SAsthram in the form of vEdham. It is seen in Arsham “vEdha SAsthrA virOdhinA“.
  • maraNam thORRam – All we have done is to have attained the state of not having six types of changes such as birth, death, strong/well-known diseases, old age etc. This praising is in the mood of condemnation.
  • karaNap pal padai … – Explained as shining, fiery SudharSana chakra which remains to make the enemy armies which have have many divisions and harmful weapons flee without a trace; alternatively explained as shining, fiery SudharSana chakra which remains to make the groups of sense organs flee from the worldly pleasures without a trace.
  • araNath thiN padai – Being the protection for devotees, and being invincible by the enemies.
  • thiN padai – Even if ISvara fails his devotees, SudharSana chakra will not fail emperumAn‘s devotees.
  • Endhiya IsaRku – Because of holding SudharSana chakra, he has become sarvESvaran. For such emperumAn.
  • ALAyE – Why are they considered as servitors? Just as those who desire to serve bhagavAn, they too had bhagavath bhajanam (worshipping him) and they too had anthima smruthi (thoughts in the final moments before death).

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

thiruvAimozhi – 8.2.11 – pAdham adaivadhan

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

Full series >> Eighth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “those who are experts in this decad will be freed from all defects such as avidhyA, karma etc and be the chief in the material realm and the spiritual realm”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

pAdham adaivadhan pAsaththAlE maRRavan pAsangaL muRRa vittuk
kOdhil pugazhk kaNNan than adi mEl vaN kurugUrch chatakOpan sonna
thIdhil andhAdhi Or AyiraththuL ivaiyum Or paththu isaiyodum vallAr
Adhum Or thIdhilarAgi ingum angum ellAm amaivArgaL thAmE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

pAdham – divine feet
adiavadhan – to reach
pAsaththAlE – due to the desire
maRRa – other matters
van – strong
pAsangaL – desires
muRRa – directly
vittu – giving up

(due to becoming detached from other desires)
kOdhu – defect
il – without
pugazh – having glories
kaNNan than – krishNa’s
adimEl – on divine feet
vaN – having great generosity (of documenting his pure actions)
kurugUrch chatakOpan – AzhwAr
sonna – mercifully spoken by
thIdhu – defect (of speaking about other matters)
il – without having
andhAdhi – in anthAdhi type [where end of one pAsuram relates to the beginning of the next pAsuram]
Or – unique
AyiraththuL – among the thousand pAsurams
Or – (like finding pearl in the ocean) unique
ivai – these
paththum – ten pAsurams
isaiyodum – with tune
vallAr – those who can practice

(in defects in the form of avidhyA (ignorance), karma (deeds), vAsanA (impressions), ruchi (taste), prakruthi sambandham (bodily bondage))
Adhum – any
Or – one
thIdhu – defect
ilarAgi – without having
ingum – in this material realm (as said in “thushyanthi cha ramanthi cha“, being fully engaged in enjoying emperumAn‘s qualities)
angum – in the spiritual realm (as said in “sOSnuthE sarvAn kAmAn“, being fully satisfied in enjoying all aspects in relation to emperumAn and being present exclusively for him)
ellAm amaivArgaL thAmE – will become complete in all aspects.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Due to the desire to reach the divine feet of krishNa, the greatly generous AzhwAr directly gave up the strong desires towards other matters and mercifully spoke this unique decad among the unique, defect free, thousand pAsurams in andhAdhi type, on the divine feet of krishNa which are having defect free glories; those who can practice this decad with tune, will remain without any defect in this material realm and the spiritual realm, and become complete in all aspects.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • pAdham … – Due to the attachment towards reaching the divine feet, AzhwAr gave up strong attachments towards other matters completely; this is what is explained in this decad. He is not the one who gave all the attachments first and then desired for the divine feet; as said in mUnRAm thiruvandhAdhi 14 “mARpAl manam suzhippa mangaiyar thOL kaivittu” (as one’s mind goes towards SrIman nArAyaNa, one will get rid of the desire to embrace the shoulders of women”, due to attachment towards his divine feet, he eliminated these incidental worldly attachments.
  • kOdhil pugazh – The reason for the attachment towards his divine feet is his auspicious qualities. Defect for qualities is to be such that one can like them and other aspects as well [emperumAn‘s qualities are such that when one likes them, one will not like anything else].
  • kaNNan than adi mEl – The most generous AzhwAr mercifully spoke on krishNa who has such auspicious qualities.
  • thIdhu il … – Defect for a prabandham is to speak about matters other than bhagavAn. While SrI rAmAyaNam was meant to speak about SrI rAma’s history, it ended up speaking about the birth of subrahmaNya, narration of pushpaka vimAna etc; after saying mahAbhAratham to be “nArAyaNa kathAm imAm” (this is the story of SrIman nArAyaNa), it ended up narrating warfare strategies etc.
  • Or AyiraththuL ivaiyum Or paththu isaiyodum vallAr – Those who joyfully recite this decad among the unique thousand pAsurams.
  • Adhum Or thIdhu ilarAgi – Defects such as avidhyA etc will be removed. Though AzhwAr did not have any attachment towards worldly pleasures, he remained in this world to complete this prabandham; for those who recite those prabandhams, even such difficulty is not there.
  • ingum angum ellAm amaivArgaL thAmE – They will remain without any defects in both this realm and spiritual realm. In this world, they will remain content as said in mahAbhAratham “krutha kruthyA pradhIkshanthE” (Having performed everything required of them, they are eagerly awaiting yama, the deity of death); in paramapadham, they will remain without any defect as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both in all ways).
  • thAmE – [They need not depend on ISvara] They will be the chief for both material and spiritual realms.

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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शरणागति गद्य – चूर्णिका 7

श्री: श्रीमते शठकोपाय नमः श्रीमते रामानुजाय नमः श्रीमद्वरवरमुनये नम:

शरणागति गद्य

<< चूर्णिका 6 – भाग 6

अवतारिका (भूमिका)

जैसा की पिछले चूर्णिका में बताया गया है, श्री पेरियवाच्चान पिल्लै प्रश्न करते है कि क्या हमारे द्वारा त्याग किया सभी कुछ हमारे लिए हानि नहीं है। वे प्रतिउत्तर में कहते है कि यह हानि नहीं है क्यूंकि भगवान स्वयं ही हमारे लिए सब कुछ है।

त्वमेव माता च पिता त्वमेव
त्वमेव बन्धुश्च गुरुस्त्वमेव
त्वमेव विद्या द्रविणं त्वमेव
त्वमेव सर्वं मम देव देव

विस्तारपूर्वक अर्थ

त्वमेव माता च पिता त्वमेव – त्वम – आप; एव -मात्र,  – और। एक पिता जो की बालक के जन्म के पश्चाद उसके कल्याण के विषय में कार्य प्रारम्भ करता है, उस पिता से भिन्न उसकी माता उस बालक की रक्षा और प्रेम उसके गर्भधारण से ही प्रारम्भ कर देती है। इसलिए प्रधानता माता की है। भगवान भी पिता है, पिता भी बालक की रचना में समान भागीदार है। हमारे संप्रदाय में सम्पूर्ण रचना भगवान द्वारा की गयी है, श्रीअम्माजी के द्वारा नहीं और इसलिए भगवान ही हमारी माता और पिता दोनों है।

त्वमेव बन्धुश्च – आप ही हमारे संबंधी हो। संबंधियों का साथ व्यक्ति को जीवन में अनुचित पथ पर जाने से रोकता है, उसका नियंत्रण करता है और सत्य पथ की और उसका मार्गदर्शन करता है। भगवान भी अंतरात्मा (आत्मा में विद्यमान) है। इसलिए वे भी जीव का मार्गदर्शन करते है और संबंधियों के समान पथप्रदर्शन है।

गुरुस्त्वमेव – आप ही आचार्य (गुरु) है। गुरु शब्द में “गु” अर्थात अंधकार और “रु” का अर्थ है नकारने वाला। अर्थात गुरु वे है जो अंधकार को नकारते है– अन्य शब्दों में वे प्रकाशित करते है। भगवान इस संसार में विद्यमान अज्ञान के अंधकार को हटाते है और मोक्ष प्रदान करते है इसलिए वे गुरु है। हमारे संप्रदाय में, वे ही प्रथम आचार्य हैजैसा की हमारी गुरूपरंपरा में उल्लेख किया गया है। वे हमें सभी प्रकार के साधन और सहायता प्रदान करते है जो हम में उन तक पहुँचने की रुचि उत्पन्न करती है – उन्होने वेद प्रदान किए (ज्ञान का स्त्रोत, जो चार भागों में विभाजित है- ऋग, यजुर, साम और अथर्व), शास्त्र, पुराण (पौराणिक विलेख जैसे विष्णु पुराण, गरुड पुराण आदि), इतिहास  (श्रीरामायण और महाभारत जैसे महाकाव्य) प्रदान किए, आलवारों और आचार्यों की रचना की यह बताने के लिए वेद, शास्त्र, पुराण, इतिहास, आदि में भगवान ने क्या कहा और किया है, हमें अपने दिव्य स्वरूप के दर्शन प्रदान किए (रूप जो अर्चा मूर्ति में दिव्यादेशों में देखा जा सकता है) –  भगवान ने ये सभी किया जिससे हम सांसारिक भोगो के दूर होकर भगवान तक पहुँचने की प्रेरणा प्राप्त करे। जैसा की पहले देखा गया है, वे हम में उन तक पहुँचने की चाह उत्पन्न नहीं करते अपितु एक बार हम वह चाहना स्वयं दिखावे तो वे उसे विकसित करते है और आगे बढाते है। वे वास्तव में एक महान शिक्षक है, गुरु

त्वमेव विद्या – आप ही हमारे लिए प्रचारित ज्ञान हैं। वे “ज्ञान” कैसे हो सकते है? वे वेदों के प्रदाता है जो वेद ज्ञान प्रदान करते है। क्यूंकी वेदों और वेदान्तों (उपनिषद, वेदों का अंतिम भाग) के विभिन्न भाग उनके नियंत्रण में है और वे ही इन वेदों द्वारा व्याख्यायित और प्रस्तावित तत्व है, इसलिए वे ही ज्ञान है।

द्रविणं त्वमेव – आप ही धन संपत्ति है। यहाँ संपत्ति से आशय मात्र धन से नहीं है अपितु वह सब वस्तु है जिनका हम आनंद लेते है– उदाहरण के लिए, माला, चन्दन का लेप, भोजन सामाग्री, संपत्ति आदि। और न केवल प्रत्यक्ष वस्तुएं अपितु अप्रत्यक्ष वस्तुएं भी संपत्ति है जैसे परभक्ति, परज्ञान, आदि (जो हमने चूर्णिका 5 में देखी है)। श्रीभगवान के उत्कृष्ट चरणकमल ही उन तक पहुँचने का मार्ग है और वे भी संपत्ति है।

त्वमेव सर्वं – जो भी अनकहा रह गया है वो सभी आप ही है।

मम देव देव –सब साधन त्याग कर आपके शरण हुआ हूँ, आप ही मेरे स्वामी हो मेरे नाथ हो। आप ही श्रीवैकुंठ में नित्यसुरियों और मुक्तात्माओं के स्वामी हो और आप मेरी भी नाथ हो।

आइए अब चूर्णिका 8 की और बढ़ते है।

– अडियेन भगवती रामानुजदासी

अंग्रेजी संस्करण – http://divyaprabandham.koyil.org/index.php/2015/12/saranagathi-gadhyam-7/

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thiruvAimozhi – 8.2.10 – ennudai nannudhal

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

Full series >> Eighth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki‘s friends say “Can you behave like this? Why don’t you sustain yourself?” and she says “My heart left me and became captivated by emperumAn‘s beauty. Now, I can’t do anything”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

ennudai nannudhal nangaimIrgAL! yAn inich cheyvadhen? en nenju ennai
nin idaiyEn allEn enRu nIngi nEmiyum sangum irukaik koNdu
pannedunjUzh sudar gyAyiRRO? pAl madhi Endhi Or kOla neela
nannedungunRam varuvadhoppAn nANmalarp pAdham adaindhadhuvE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

en – obedient towards me
nenju – heart
nin – for you (who separated from emperumAn)
idaiyEn allEn – will not be your limb
enRu – saying
ennai – me (who is the abode of such limbs)
nIngi – leaving
nEmiyum – divine chakra
sangum – SrI pAnchajanya, conch
irukai – in two divine hands
koNdu – holding
pal – manifold
nedum – expansive
sUzh – surrounded
sudar – having radiance
gyAyiRROdu – with the sun
pAl – having milky white colour
madhi – moon
Endhi – holding on the peaks
Or – unique
kOlam – with attractive form
neelam – having blue colour
nal – being distinguished due to having minerals etc
nedu – tall
kunRam – mountain
varuvadhu – walking
oppAna – like

(one who appears in front of his devotees)
nAL – fresh
malar – lotus like
pAdham – divine feet
adaindhadhu – reached;
ennudai – being related to me

(still, not knowing my interest)
nal nudhal – by physical beauty and noble qualities
nangaimIrgAL – oh those who are complete!
yAn – I (interested in emperumAn, unlike all of you)
ini – after losing my heart and having become helpless

(for your orders)
en – what
seyvadhu – shall I do?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

My heart which was obedient to me indicated that it will no longer be my limb and left me and reached the fresh lotus like divine feet of emperumAn who is holding divine chakra and conch in his two hands, and walking towards me like a unique, attractive, tall, bluish, distinguished mountain with special minerals, herbs etc, having expansive sun surrounded with manifold radiance and moon having milky white colour, on its peaks. Oh those who are related to me, who are complete in having physical beauty and noble qualities! What shall I do after losing my heart and having become helpless? Implies, only those who have heart can sustain.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • ennudai nannudhal nangaimIrgAL – You are free from sorrows since you are complete in physical beauty and femininity, though you are related to me.
  • yAn – I am suffering, having lost everything.
  • inich cheyvadhen – This being the case, what can I do! Can I redeem my belongings or control him?

When asked “Don’t you at least need to sustain yourself in all manner?” she says “Do I not need my heart for that?”

  • en nenju – My heart which is obedient in all situations.
  • ennai – me who sustains with its help.
  • nin idaiyEn allEn enRu nIngi – Leaving me saying that it is not fitting with me. As said in SrI rAmAyaNam yudhdha kANdam 17.1 “ithyukthvA parusham” (saying harsh words in this manner), it left. It left me saying “sanyastham mayA” (I have given you up completely) so that I cannot redeem it highlighting our apt relationship. Just as I am treating you now, my heart treated me in the same manner and left far away from me.
  • nEmiyum … – It reached the ocean [of bhagavAn’s divine feet] so that I cannot follow it. emperumAn is holding the AzhwArs (Sanka and chakra) in his hands which are on their own so attractive that one would ward off evil eyes from them. He is walking around with those Sanka and chakra AzhwArs, like a boundless mountain with sun which is having manifold radiance which permeates everywhere and moon which has milk like radiance, having cool physical form in blue colour which contrasts such bright radiance and having many untold beauty.
  • nAL malarp pAdham adaindhadhuvE – It reached like a beetle reaching a fresh flower – what can I do now?

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