Monthly Archives: March 2016

thiruvAimozhi – 2.4.9 – patta pOdhu

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

vishnu-holding-chakram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – parAnkuSa nAyaki‘s mother asks “what are you planning to do in the case of parAnkuSa nAyaki who is desiring for you and is suffering permanently, due to separation from you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother asks “You have the tools to protect others – what are your thoughts on her?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – When asked what was parAnkuSa nAyaki‘s suffering?, parAnkusa nAyaki’s mother explains that suffering in this pAsuram; It is also explained as parAnkuSa nAyaki’s mother asking emperumAn “What are you planning to do for her who is desiring to see your beautiful hand and the divine disc (in your hand), who did not even know sunrise or sunset and is desiring for you?”.

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

Ninth pAsuram – When parAnkuSa nAyaki‘s mother said “her daughter suffered”, she was asked “What type of suffering?”. She replies to that “She has suffered so much and there is nothing more to suffer further”.

pAsuram

பட்ட போது எழு போது அறியாள் விரை
மட்டு அலர் தண் துழாய் என்னும் சுடர்
வட்ட வாய் நுதி நேமியீர்! நுமது
இட்டம் என்கொல் இவ் ஏழைக்கே?

patta pOdhu ezhu pOdhu aRiyAL virai
mattu alar thaN thuzhAy ennum sudar
vatta vAy nudhi nEmiyIr! numadhu
ittam enkol iv EzhaikkE?

Listen

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

Due to lack of sleep, not having woken up from sound sleep with clear mind,

patta pOdhu – sunset
ezhu pOdhu – sunrise
aRiyAL – she does not know
virai – fragrance
mattu – honey
alar – spread well
thaN thuzhAy – fresh thuLasi
ennum – says
sudar – radiant
vattam – round
vAy – mouth
nudhi – sharpness
nEmiyIr – Oh the one having sudharSana chakra!
numadhu – for you (who has the tool to eliminate hurdles and allow in close proximity)
ittam – thoughts
ivvEzhaikku – for this poor girl who is desirous
en kol – what?

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

parAnkuSa nAyaki does not know sunset or sunrise (due to lack of sleep, and not having woken up from sound sleep with clear mind). She joyfully says “fresh thuLasi with well spread fragrance and honey”. Oh one who holds the radiant sudharSana chakra which has round mouth and sharpness! What are your (who has the tool to eliminate hurdles and allow in close proximity) thoughts for this poor girl who is desirous [of attaining you]?

The inherent meaning is – is the sudharSana chakra present to sustain her or to finish her?

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.

  • sudar vatta vAy nudhi nEmiyIr –  periyavAchchAn piLLai quotes nanjIyar saying “sudharSana chakra would keep away from those who like it and finish them by showing its beauty; and it would finish those who hate it by getting close to them and destroying them”.

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

  • patta pOdhu ezhu pOdhu aRiyAL – She does not know sunrise and sunset. When asked if she knew anything,
  • virai mattalar thaN thuzhAy ennum – She would speak joyfully about the thuLasi [which emperumAn is wearing]; virai – what wonderful fragrance! mattu – what wonderful honey! alar – what wonderful flower! thaN – what wonderful coolness! and so on. She is saying as said in thiruvAimozhi 6.7.2 “ummudaiya pErum thArum ozhiya – aRiyAL” (She would not know anything beyond your name, garland etc).

Hearing this emperumAn became too joyful and raised his sudharSana chakra thinking “[finally] there is someone who is so attached to me” [In arumpadham, bhagavath gIthA SlOkams 7.18 “udhArAs sarva EvaithE” (all those approach me are generous – for letting me manifest my generosity towards them) and 7.19 “bahunAm janmanAm … sa mahAthmA sa dhurlabha:” (those who accept vAsudhEva as everything are great souls and are rare to find)].

  • sudar vatta vAy nudhi nEmiyIr – Oh one who has radiant, round mouthed, sharp sudharSana chakra in your hand! Why so much adjective for the chakra (when in depressed mood)? Even more than parAnkuSa nAyaki, her mother herself became attracted to the beautiful hand holding the chakra and glorifies that with adjectives. Do you use the same tool to finish both your devotees and others? AzhwAr himself said in thiruvAimozhi 1.7.1Azhippadai andhaNanai maRaviyai inRi manaththu vaippArE” (without forgetting, they keep that pure emperumAn (who holds the weapon named chakra) in their mind). AzhwArs are of the nature that they melt on seeing emperumAn with his divine hand and chakra.
  • numadhu ittam en kol – Are you planning to finish her like you finished rAvaNa, hiraNya et al? Are you planning to let her enjoy the beauty of the divine disc and the divine hand, just like nithyasUris? Are you planning to make her forget about her own true nature and about you (bhagavAn), and let her roam around like samsAris (worldly people) taking care of their stomachs [feeding it fully] and wearing nice clothes ? What are you thinking about her attaining her goal?
  • ivvEzhaikkE – What are you thinking about this girl who is completely desirous to attain you?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIranga gadhyam – 6th chUrNai

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namperumal-nachiar_serthi2

avathArikai (Introduction)

After SrI rAmAnuja had recited the 4th and 5th chUrNais (quoting from ithihAsam (epic)), bhagavAn wants to know whether he has the true knowledge of the ultimate fruit of surrendering (prApyam) and whether he has the desire for it. bhagavadh rAmAnuja says that bhagavAn himself has to shower the grace on him so that he gets firm belief and devotion in the true meaning of kainkaryam. bhagavAn wants to know why he should grant him this, and SrI rAmAnuja says that this is because he has recited the verse from ithihAsam. First, the chUrNai:

EvambhUtha thathvayAthAthmyAvabhOdha thadhichchArahithasyApi
EthadhuchchAraNa mAthrAvalambanEna uchyamAnArtha paramArtha
nishtam mE mana: thvamEva adhyaiyva kAraya II

Explanatory Notes:

EvambhUtha thathvayAthAthmyAvabhOdha thadhichchArahithasyApi  – EvambhUtha – like this; thathva – truth; yAthAthmya – true nature; avabhOdha – perception or knowledge; thath – that; ichchA – desire; rahitha – deprived of; api – also. Simple meaning: Even if I do not have the perception of true nature of truth. What is the truth that he is referring to? What is the svarUpam (basic nature) of jIvAthmA (soul), the svarUpam of paramAthmA (bhagavAn); what is the fruit of surrendering (kainkaryam) . Not only do I not know the true meaning of these; I do not have the desire in knowing it.

EthadhuchchAraNa mAthrAvalambanEna – Ethath – this; uchchAraNa – utterance; mAthra – merely; avalambanEna – holding onto in this manner. Simple meaning: Holding on to the mere utterance of the SlOkam which is to be recited. I did not know the inner meanings of the words in the SlOkam. I do not even have the desire to know it. But I merely uttered it. Since I uttered it, you should……

uchyamAnArtha paramArtha nishtam mE mana: uchyamAnArtham – meaning of the words uttered; paramArtham – deep meaning; nishtam – to be devoted; mE – my; mana: – mind. My mind should be fully immersed in the meaning of the words that I uttered. Not the mere superficial meaning, but the inner, deep meaning of the words. And, that should be told to my mind, which is always wandering from one thing to another, without any hold. bhagavAn wonders if this is possible…..

thvamEva adhyaiyva kAraya  – thvamEva – only you;  adhyaiva – this moment; kAraya – make it happen. SrI rAmAnuja says that bhagavAn should make it happen. bhagavAn says that rAmAnuja has requested him just now. I shall consider it after a few days. But SrI rAmAjuna does not want to wait. He says, do it now itself, without any delay. He says that bhagavAn doesn’t expect help from anyone else to carry out any task. SrI rAmAnuja says that he does not qualify to receive such a grace from bhagavAn and he is not going to get qualified a few days from now. Since neither bhagavAn expects support from anyone nor is rAmAnuja going to get qualified to receive his grace, why delay it? Please shower your mercy on me now itself so that I will be able to devote myself to the deep meanings of all the things stated above (true nature of his own svarUpam, bhagavAn’s svarUpam, benefit that he would get on surrendering to bhagavAn etc).

We shall next understand the 7th and last chUrNai in this gadhyam.

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.4.8 – vanjanE ennum

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

krishna-kamsa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – parAnkuSa nAyaki‘s mother asks emperumAn “How can my daughter, who accepted you as the refuge, suffer like your enemies?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother wonders “even after being fully faithful to emperumAn who removes the hurdles of those who are close to him, what kind of suffering she is going through!”

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram – parAnkuSa nAyaki‘s mother says “Neither you gave her your blissful experience nor you finished her like you finished kamsa; this is the suffering she got for thinking that you are her protector”.

pAsuram

வஞ்சனே! என்னும் கை தொழும் என
நெஞ்சம் வேவ நெடிது உயிர்க்கும் விறல்
கஞ்சனை வஞ்சனை செய்தீர் உம்மைத்
தஞ்சம் என்று இவள் பட்டனவே

vanjanE! ennum kai thozhum ena
nenjam vEva nedidhu uyirkkum viRal
kanjanai vanjanai seydhIr ummaith
thanjam enRu ivaL pattanavE

Listen

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

vanjanE – Oh deceptive one (one pretends to be humble)!
ennum – says
kai thozhum – (Considering out of love-anger “should I not worship him for such deception?”) folds her palms and worships

(thinking about previous togetherness)
thana nenjam – her heart
vEva – to burn
nedidhu uyirkkum – breathes deeply/heavily
viRal – prideful
kanjanai – kamsa
vanjanai seydhIr – Oh one who killed him and finished his deception along with him!
ummai – you (who helped the girls in mathurA)
thanjam enRu – considering as refuge (for her)
ivaL – she
pattana – much suffering
E – How!

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

parAnkuSa nAyaki‘s mother looks at her daughter’s suffering – parAnkuSa nAyaki says “Oh deceptive one (one pretends to be humble)!” and folds her palms and worships; thinking about their previous togetherness, her heart burns out of her heavy / deep breathing; parAnkuSa nAyaki‘s mother says “Oh one who killed the prideful kamsa and finished his deception along with him!” and wonders as to why she is going through much suffering for considering you (who helped the girls in mathurA) as refuge (for her)!.

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

  • vanjanE ennum – When the mother says “he cheated you”, parAkuSa nAyaki cannot bear that; she said “even when I said ‘no’, you deceived me and being most generous, accepted me at your divine feet”.  His nature is explained in thiruvAimozhi 1.7.7 “thAnotti vandhu en thani nenjai vanjiththu Unotti ninRu en uyiril kalandhu iyal” (approaching me, deceiving my heart, staying close to my body, he mixed inside me). Thus she said “Oh generous one who deceived me even without my knowledge and accepted me at your divine feet!”.
  • kai thozhum – Being grateful for being cheated, she salutes him.
  • thana nenjam vEva nedidhuyirkkum – Still she is unable to bear the situation even after convincing her mother who was finding faults in emperumAn. She breathes heavily such that her heart burns (due to intense emotions); SrI rAmAyaNam sundhara kANdam 15.18 “thathO malinasamvIthAm rAkshasIbhis samAvruthAm |  upavAsakruSAm dhInAm ni:SvasanthIm puna: puna: ||” (Thereafter, (hanuman saw) sIthA pirAtti who was wearing ragged clothes, surrounded well by rAkshasis, looking lean due to abstaining from eating, fearful and frequently breathing heavily). Previously she said in 4th pAsuram “uLLam malanga” – cutting into pieces; in 7th pAsuram she said “uLLuL Avi ularndhu ularndhu” – drying; here she says “nenjam vEva” – burning with fire; [These relate to bhagavath gIthA 2.24 “achchEdhyOyam adhAhyOyam aklEdhya: aSOshya Eva cha” (AthmA cannot be cut, cannot be burnt, cannot be soaked in water, cannot be dried) – i.e., her AthmA is suffering so much].
  • viRal kanjanai vanjanai seydhIr – you destroyed the prideful kamsa. You defeated the one who wanted to defeat you. Would you act the same way with devotees and others? [i.e., you get defeated by devotees like mother yaSodhA and you defeat your enemies like kamsa – but now you seem to be desirous to defeat my daughter who is your devotee].
  • ummaith thanjan enRuparAnkuSa nAyaki‘s mother is quoting her daughter “being fully surrendered to emperumAn” – but the mood of parAnkusa nAyaki is such that she is saying “I have unfortunately surrendered unto you”. Looking at her daughter’s state, it looks as though she is saying that she has surrendered to a cruel person though she has surrendered to emperumAn who is the protector of all.
  • ivaL pattanavE – The torture you are giving to her seems as lengthy as mahAbhAratham (which is a huge epic). You have not made her to be like samsAris (since she feels even your deception is a great favour); you have not given yourself to her like you have done with nithyasUris (since her heart is still burning in separation); you have not made her to be like us who have patience and full faith as said by sIthA pirAtti in SrI rAmAyaNam sundhara kANdam 9.30 “… thath thasya sadhruSam bhavEth“(SrI rAma himself destroying lankA and rescuing me is that which will fit his nature – so I will wait for his arrival) [Generally, mothers are supposed to be focused on upAyam (means) – where they wait for bhagavAn to protect us at his will, friends are focused on sambhandham/svarUpam (one’s relationship with bhagavAn) and beloved-girl is focused on upEyam (goal of being with bhagavAn)]; you have not killed her like you killed kamsa. Instead of accepting my approach, she has taken up to you directly – how long are you going to make her suffer?

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.orgkrishna-kamsa

శ్రీ వరవరముని దినచర్య – అవతారిక

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శ్రీ:
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శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

శ్రీ వరవరముని దినచర్య

srisailesa-thanian

వరవరముని దాసులనే పేరుతో ప్రసిద్ధి చెందిన దేవరాజగురు తమ ఆచార్యులైన మా మునుల దగ్గర నిర్విఘ్నముగా స్తోత్రము పూర్తి కావలెనని ప్రార్థిస్తున్నారు. శాస్త్రములో, ఆచార్యులను సాక్షాత్తుగా శ్రీమన్ నారాయణు అవతారముగా చెప్తారు.శిష్యుడు ఎల్లప్పుడూ ఆచార్యుని నామమును జపించాలి ధ్యానించాలి, వారి కనుచూపు మేరలో ఉండి, కైంకర్యమునకు సిద్ధముగా ఉండాలి, అచంచలమైన భక్తి తో, ఆచార్యుని ఇష్టమే తన ఇష్టంగా, ఆచార్యుని దు:ఖమే తన దు:ఖముగా ,  ఆచార్యుని పేరు, మరియు గుణములను ధ్యానించాలి, ఏ విధముగానైతే ఒక భక్తుడు తన భగవంతుని పట్ల  మరియు ఒక పనివాడు తన రాజు పట్ల ఉంటాడో , అదే విధంగా శిష్యుడు తన ఆచార్యుని పట్ల భక్తి శ్రద్ధాల తో సేవలు చేయవలెను. ఆచార్యుని శిష్యుడిగా తన అడుగుజాడలలో ఉండి, వారి యొక్క  గుణముల ధ్యనించుతూ, అందిరికి వారి గురించి ప్రభోదించుట లో గర్వముచెందవలెను.ఎఱుంబిఅప్పా శిష్యుని లక్షణము పరిపూర్ణముగా ఎరుగుదురు. శతకం, కావ్యం, చంబు మరియు మామునిగళ్ పై రాసిన అనేక గ్రంథముల తో వారికి సంతృప్తి కలుగలేదు. శాస్త్రము లో ఆచార్యుని దినచర్యను వివరించాలని చెప్పబడినది. ఆచార్యుని భక్తి తో పాటు శాస్త్రము లో విశ్వాసము ఉన్నఎఱుంబిఅప్పా మామునిగళ్ యొక్క దినచర్యను ఆరంభించి, అది నిర్విఘ్నముగా పూర్తికావలెనని విన్నవించుకుంటున్నారు.

ఎవరైతే వారి యొక్క ఉపస్థితి వలన గోష్ఠిని పునిదము చేస్తారో, అటువంటి మామునిగళ్  యొక్క జ్ఞానమును, వారి దినచర్యను మరియు భౌతిక విషయముల పట్ల వారికి గల విరక్తిని తెలియజేస్తుంది. తదియారదను జరుగు సమయములో , ప్రసాదము స్వీకరించు ముందు, సత్వ గుణము అభ్యసించు శ్రీ వైష్ణవులను శుద్ధి చేస్తుంది.తదియారదను జరుగు సమయములో , ఎవరైనా తక్కువ జ్ఞానముతో మరియు తక్కువ అనుష్టానం ఉన్నా , వారు ఆ ప్రదేశమును ఆపవిత్రగావిన్తురు. మామునులు , పవిత్ర పరుచుటకు ప్రసిద్ధి చెందినవారు . అందువలనే, ఈ స్తోత్రమును “పంక్తిపావనం” అనగా గోష్ఠి ని పావనం చేసేది అని కూడా అంటారు.

అడియేన్ ఇందుమతి రామానుజదాసి

Source: http://divyaprabandham.koyil.org/index.php/2015/05/sri-varavaramuni-dinacharya-tamil-introduction/

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SrIranga gadhyam – 4th and 5th chUrNais

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namperumal

avathArikai (Introduction)

In the previous chUrNai, bhagavadh SrI rAmAnuja had prayed for kainkaryam, with his own words. He wonders whether bhagavAn will hear a non-entity that he is and grant him his wish. Hence he prays using previously stated SlOkams (hymns), from ithihAsam (epics such as SrI rAmAyaNam and mahAbhAratham) recited by great people (rishis). He quotes them since he is not sure as to for what bhagavAn would show consideration and also because he has strong urge and craving for carrying out kainkaryam. Since these are SlOkams, we shall see both chUrNai 4 and chUrNai 5 in this part itself. First, the 4th chUrNai:

thavAnubhUthi sambhUtha prIthikAritha dhAsathAm!
dhEhi mE krupayA nAtha! na jAnE gathimanyathA II

Explanatory Notes

thavAnubhUthi sambhUtha prIthikAritha dhAsathAm dhEhi thava – your; anubhUthi – experience; sambhUtha – proceeding from; prIthi – love; kAritha – caused by; dhAsathAm – servitude; dhEhi – give. Please give the dhAsyarasam (the flavour of servitude) that has been brought about by the love which, in turn, was obtained from experiencing you.

mE – to me, who has nothing other than desire for carrying out kainkaryam.

krupayA nAthakrupaya – please; nAtha – master or protector. I am in a deep state of distress; hence you have to show mercy on me. Also, there is an inevitable (unbreakable) relationship between us – you are the master and protector and I am your subject. All the more reason that you must grant me my wish.

na jAnE gathimanyathA – na jAnE – do not know; gathi – path; anyathA – other. I do not know any other means for reaching you and carrying out kainkaryam to you. Hence you have to give me.

Let us now move on to the 5th chUrNai

sarvAvasthOchithASEsha SEshathaikarathis thava I
bhavEyam puNdarIkAksha! thvamEvaivam kurushva mAm II

sarvAvasthOchithASEsha SEshathaikarathis thava – sarva – all; avasthA – states; uchitha – proper; aSEsha – without leaving anything; SEshathaika – only serving; rathi – desire; thava – your.
You have to enable me to have the desire, for carrying out all kainkaryams, without leaving anything, in all states.

bhavEyam puNdarIkAksha –  bhava – happen; iyam – this; puNadIkAksha – lotus-eyed. Oh lotus-eyed bhagavAn, make this (creating desire in me for carrying out kainkaryam to you) happen. By your mere glance, you have to make me have this desire.

thvamEvaivam kurushva mAm thvam – you; Evam – only; ivam – this; kurushva – make; mAm – to me.

I do not have anything in me and look up to you for having my desires fulfilled. Hence you have to grant me the desire to carry out kainkaryam to you.

We shall now move on to the 6th chUrNai.

Translation by krishNa rAmAnuja dhAsan.

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thiruvAimozhi – 2.4.7 – uLLuL Avi

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

krishna-bhishma

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – parAnkuSa nAyaki‘s mother speaks about her daughter’s exhaustion and how emperumAn showed his qualities and cheated her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother quotes her daughter saying “Oh one who is readily available to help those who request such help!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram – parAnkuSa nAyaki‘s mother says “By showing his qualities, emperumAn cheated my daughter who conceals her heart from everyone and made her call out for him loudly”.

pAsuram

உள் உள் ஆவி உலர்ந்து உலர்ந்து என
வள்ளலே! கண்ணனே! என்னும் பின்னும்
வெள்ள நீர்க் கிடந்தாய் என்னும் என
கள்வி தான் பட்ட வஞ்சனையே

uL uL Avi ularndhu ularndhu ena
vaLLalE! kaNNanE! ennum pinnum
veLLa nIrk kidandhAy! ennum ena
kaLvi thAn patta vanjanaiyE

Listen

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

ena kaLvi – she who has deceit (of concealing the changes of her heart)
thAn patta – the acts of emperumAn which trapped her
vanjanai – the deceptive actions
uL uL – that which is staying inside the heart
Avi – in-dwelling soul (which cannot be dried)
ularndhu ularndhu – became very dry
ena – for me to whom you have given yourself fully
vaLLalE – Oh most generous person!
kaNNanE – Oh krishNa (who is epitome of easily accessibility)
ennum – says
pinnum – further
veLLa nIr – (to readily incarnate) in the ocean filled with water
kidandhAy – Oh one who rested!
ennum – says

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

parAnkuSa nAyaki who is deceptive in hiding the acts of emperumAn which trapped her through his deceitful actions and her AthmA which resides inside her heart became very dry; she calls out “Oh most generous person who has given yourself fully to me! Oh krishNa who is epitome of easily accessibility” and further says “Oh one who rested in the ocean filled with water”. She is saying that emperumAn‘s bed (where he is resting) belongs to her (as his beloved).

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

  • uLLuL Avi – AtmA which bears/holds the heart which is an internal part; Such AthmA (parAnkuSa nAyaki) dried up like a leaf in separation from emperumAn. It is said in bhagavath gIthA 2.24 “achchEdhyOyam adhAhyOyam aklEdhya: aSOshya Eva cha” (AthmA cannot be cut, cannot be burnt, cannot be soaked in water, cannot be dried) – parAnkuSa nAyaki says that even such quality of AthmA is lost (since she (herself) has dried up in separation). Does it mean that her body dried first and then her soul dried later? No – since this is based on intrinsic love for emperumAn and separation from him, first AthmA became dry which reflected in her body later.

Like a thirsty person, swallows camphor block to quench the thirst (parAnkuSa nAyaki, speaks about emperumAn‘s qualities to subdue her suffering),

  • ena vaLLalE kaNNanE ennum – She says “in such condition, you (krishNa) who will present yourself at my disposal (since krishNa presented himself to the cowherd boys and girls)”.
  • pinnum veLLa nIrk kidandhAy ennum – Further, as said  in SrI vishNu dharmam 40th adhyAyam “…thApArthO jalaSAyanam…” (those who are trapped in difficulties, will be relieved from miseries by meditating upon kshIrAbdhi nAthan – one who is resting in the ocean) – you have arrived and mercifully rested in kshIrAbdhi to help me. This posture makes her think that they are in bed together (out of great attachment).
  • ena kaLvi – She is going through much distress by hiding what is happening in her heart!
  • thAn patta – One who said in SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi” (I cannot even survive for a moment in separation from sIthA) is without any emotional change and she (parAnkuSa nAyaki) has become so emotionally affected!
  • vanjanai – Big army (kaurava army) loses to small army (pANdava army) by mischief only. Just like he (krishNa) changed day into night, declared “I won’t touch any weapons” and used it (during mahAbhAratha battle), here he deceived parAnkuSa nAyaki.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.4.6 – thagavudaiyavanE

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

paramapadhanathan-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – parAnkuSa nAyaki‘s mother says “I started finding faults in emperumAn‘s qualities and unable to bear it she started speaking about his qualities and became immersed in them”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother says “my daughter being very weak, starts speaking about your most enjoyable nature and keeps repeating about that”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – Seeing her daughter’s exhaustion, parAnkuSa nAyaki‘s mother said “emperumAn is merciless”; unable to bear that, parAnkuSa nAyaki said “thagavudaiyavanE” (merciful) – mercy is his intrinsic quality.

pAsuram

தகவு உடையவனே! என்னும் பின்னும்
மிக விரும்பும் பிரான்! என்னும் எனது
அக உயிர்க்கு அமுதே! என்னும் உள்ளம்
உக உருகி நின்று உள் உளே

thagavu udaiyavanE! ennum pinnum
miga virumbum pirAn! ennum enadhu
aga uyirkku amudhE! ennum uLLam
uga urugi ninRu uL ulE

Listen

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

uLLam – heart
uga – to be broken
urugi – (her true nature becoming) melted like water
uL uLE – in her
ninRu – being such
thagavu – qualities such as krupA etc (to give me joy)
udaiyavanE – one who has
ennum – says
pinnum – not stopping with that
miga – more and more
virumbum – liked by
pirAn – one who bestows favours
ennum – says
enadhu – my
aga uyirkku – for antharAthmA (soul)
amudhE – eternal unsurpassed sweet (nectar)
ennum – says

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

Being herself who is melted like water to have a broken heart, parAnkusa nAyaki says “Oh one who has qualities like krupA (mercy) etc to be enjoyed by me!” Not stopping with that, she says “Oh one who is very likable and who bestows favours (to all)!”and “Oh one who is eternal unsurpassed sweet nectar for me! (soul)”.

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

  • thagavu udaiyavanE ennum – Alas! How can we say that there is no mercy deep in his heart? It is only our fault (that he is not coming). parAnkuSa nAyaki is so attached to emperumAn that she shows her love for him as if he comes at once in front of her to shut the mouth of the mother who was saying “thagavillai” (he has no mercy).
  • pinnum miga virumbum – she is saying as if emperumAn is in front of her (uru veLippAdu – visualizing the form of emperumAn being in front of AzhwAr even in his absence).
  • pirAn ennum – What is the favour done by him in separation? He did not give an opportunity for the mother to further worry about her separation and appeared in front of her. parAnkuSa nAyaki wonders “What a great favour is this!”
  • enadhu aga uyirkku amudhE ennum – uyir is explained as AthmA here. She says “One who is enjoyable for my AthmA”. amudhu – amrutha – nectar which gives immortality. Here emperumAn is explained as the nectar which saves the eternal jIvAthmA from being destroyed. She is speaking the words which are generally spoken while being together enjoying each other.
  • uLLam uga urugi ninRu – Mind which does not have a form, assumed a form and melted and became lost fully. This is understood from the expressions.
  • uL uLE – vAchA magOcharam (beyond the capacity of words). It can also be explained as “melting more and more”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Sriranga gadhyam – 3rd chUrNai

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namperumal2

avathArikai (Introduction)

Having surrendered to bhagavAn in the previous chUrNai, bhagavadh SrI rAmAnuja, now prays to him for granting kainkaryam (dhAsyarasam). But he had already prayed for kainkaryam in the first chUrNai (nithya kinkarO bhavAni). In the second chUrNai, in order to get that kainkaryam, he had surrendered to him (SaraNam aham prapadhyE). Why then pray for kainkaryam yet again? He feels that he has nothing in his hand and what he has asked for is so humongous. However, he has deep faith (mahAviSvAsam) in bhagavAn that he would grant him his wish. Keeping that deep faith in him, he prays for kainkaryam since he has merely mentioned that he has surrendered to bhagavAn (without knowing its full meaning). First the chUrNai:

Evam avasthithsayApi arthithva mAthrENa parama kAruNikO
bhagavAn svAnubhava prIthyA upanItha – aikAnthikAthyanthika nithya
kainkaryaikarathirUpa nithyadhAsyam dhAsyathIthi viSvAsa
pUrvakam bhagavantham nithya kinkarathAm prArthayE II

Explanatory Notes

Evam avasthithasyApiEvam – thus; avasthithasyApi – even if obeying or following. SrI rAmAnuja says that he has merely mentioned that he has surrendered, without knowing the deeper meanings of the action. Even for such a person…..

arthithva mAthrENaarththva – having prayed for; mAthrENa – only. SrI rAmAnuja further says that he has yet not overcome desires in those which are hurdles in reaching bhagavAn (here the reference is to the five sensory perceptions) and he does not have the strong urge in carrying out kainkaryam to bhagavAn. But he merely has desire for kainkaryam and prays for it.

parama kAruNikO bhagavAnparama – very highly; kAruNikO – with mercy; bhagavAn – lord. bhagavAn looks at the mundane (worldly) sufferings of SrI rAmAnuja. Not only does he have mercy towards his ASrithars (followers), he also has the gyAna, Sakthi etc (knowledge, strength etc) to remove the sadness in his ASrithars. Since he has parama karuNai (he is full of mercy) and he is bhagavAn (having gyAna, bala, aiSvarya, vIrya, Sakthi, thEjas) he has all the qualities to provide succour to the suffering jIvAthmA. Hence SrI rAmAnuja prays to him for ……

svAnubhava prIthyOpanItha aikAnthika Athyanthika nithya kainkarya rathi rUpasva – self; anubhava – experience; prIthi – love; upanItha – initiated ; aikAnthika – of one end ; Athyanthika – without an end; nithya – permanent; kainkarya – service; rathi – affection; rUpa – form.  SrI rAmAnuja prays for a unique form. What is this form? With the love that has been initiated in him after experiencing bhagavAn, he wants that love to propel him into carrying out highly focused, endless, permanent kainkaryam. This love should take a form of desire to do kainkaryam and he wants that desire to be his form.

nithya dhAsyam dhAsyathIthinithya – forever; dhAsyam – servitude; dhAsyathIthi – to grant. He prays to bhagavAn to grant him kainkaryam till his AthmA lasts (i.e. for ever).

viSvAsa pUrvakamviSvAsa – strong belief; pUrvakam – as prelude. SrI rAmAnuja affirms that he has very strong belief in bhagavAn, and with that belief as prelude, he is praying for…..

bhagavantham nithya kinkarathAm prArththayE – bhagavantham – to bhagavAn; nithya kinkarathAm – permanent kainkaryam; prArthayE – pray for. SrI rAmAnuja affirms his belief in bhagavAn and prays to him to grant him permanent kainkaryam. He is calling him bhagavAn because he has all the qualities required of bhagavAn (gyAna, bala, aiSvarya, vIrya, Sakthi, thEjas) and since he is bhagavAn, he can grant him his wish.

That brings us to the end of the third chUrNai. We shall now proceed to the 4th and 5th chUrNais.

Translation by krishNa rAmAnujadhAsan.

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thiruvAimozhi – 2.4.5 – ivaL irAp pagal

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

srinivasa-with-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – parAnkuSa nAyaki‘s mother censures emperumAn saying “You are not showing your mercy for this girl who is in such grief; is this the nature of your mercy?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother is saying “You are so pure, yet you are like this!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram – parAnkuSa nAyaki‘s mother says that emperumAn is merciless since he is not coming  even after seeing her suffering.

pAsuram

இவள் இராப் பகல் வாய் வெரீத் தன
குவளை ஒண் கண்ண நீர் கொண்டாள் வண்டு
திவளும் தண் அம் துழாய் கொடீர் என
தவள வண்ணர் தகவுகளே?

ivaL irAp pagal vAy verIith thana
kuvaLai oN kaNNa nIr koNdAL vaNdu
thivaLum thaN am thuzhAy kodIr ena
thavaLa vaNNar thagavugaLE

Listen

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

ivaL – (such distinct) she
irAp pagal – without distinguishing between day and night
vAy vereei – blabbering (to get thuLasi)

Since she did not get that,
thana – her
kuvaLai – water-lily like
oN – beautiful
kaN – eyes
nIr – sad tears
koNdAL – had
vaNdu – bees
thivaLum – (having drunk honey and) shining (like someone who applied chemicals)
thaN am thuzhAy – divine thuLasi
kodIr – not giving
thavaLa vaNNar – you who is pure natured (towards your devotees)
thagavugaL – qualities such as compassion etc
ena – In what manner they exist?

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

My distinct daughter without distinguishing between day and night was blabbering (to get thuLasi); when she did not get that, her water-lily like beautiful eyes became filled with tears; you, who are pure natured (towards your devotees), are not giving your divinely shining thuLasi which has shining bees; In what manner your qualities such as compassion etc exist?

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

  • ivaL irAp pagal vAy vereei – As said in SrI rAmAyaNam sundhara kANdam 36.44 “anidhras sathatham rAma: supthOpicha narOththama: | sIthEthi madhurAm vANIm vyAharan prathibudhyathE ||” (SrI rAma never sleeps, and even if he sleeps he blabbers the sweet word “sIthA” and wakes up), emperumAn should be the one blabbering your name. nampiLLai gives further explanation of this SlOkam beautifully. anidhras sathatham rAma: – SrI rAma who is having the wealth of being always engaged in nidhrA (deep meditation – yOga nidhrA – thinking about his own beauty since he is so attractive to all others), became sleepless. supthOpi cha – First saying “sathatham anidhra:” (always sleepless) and then saying “supthOpi cha” (if he sleeps) indicates that whether sleeping or awake, he is always thinking about sIthA. narOththama: – best among men means being very attached to his dear lover.
  • irAp pagal – Speaking like this since he [AzhwAr] first spoke in thiruviruththam 1 “poynninRa gyAnamum” (first prabandham first pAsuram).
  • vAy vereei – Not cogent speech (just blabbering); her impressions are from her teacher and she simply repeats the teacher’s words.
  • thana kuvaLai oN kaNNa nIr koNdAL – the eyes which are supposed to have tears of joy are now having tears of sorrow. She is having tears which would normally be seen in the eyes of those who are caught in her glance. Having tears in her water-lily like beautiful eyes.

What should I do? (asks emperumAn)

  • vaNdu thivaLum thaN am thuzhAy kodIr – you are not giving the fresh thuLasi garland from your chest after accepting the dry garland from her who is suffering in separation (you should give). Did you accept the tears of the bees to give them your garland? “thivaLum” means being there, moving around, shining.
  • ena – what are these qualities?
  • thavaLa vaNNar thagavugaLEembAr explains it as parAnkuSa nAyaki saying “You who are pure! Where did your compassion etc go?” bhattar explains it as parAnkuSa nAyaki saying (censuring emperumAn on his lack of compassion) “A few persons like you will be sufficient for weak women to perish”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 2.4.4 – ilangai seRRavanE

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

lord-rama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – parAnkuSa nAyaki‘s mother says “after sustaining herself for a little while on hearing from me about SrI rAma, again unable to bear the sorrow, she started blabbering and praying”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, she felt distressed speaking about his favours to everyone.

Highlights from periyavAchchAn piLLai‘s introduction

In the fourth pAsuram – parAnkuSa nAyaki‘s mother says “She called out to him highlighting his favours to people in historical times and since such emperumAn did not come to help her, she became pained”.

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

Fourth pAsuram – parAnkuSa nAyaki‘s mother says”that he destroyed rAvaNa’s lankA” is not his natural quality; it only happens some times; unable to bear that parAnkuSa nAyaki repeats the same incident.

pAsuram

இலங்கை செற்றவனே, என்னும், பின்னும்
வலம் கொள் புள் உயர்த்தாய்! என்னும், உள்ளம்
மலங்க வெவ்வுயிர்க்கும், கண்ணீர் மிகக்
கலங்கி கை தொழும் நின்று இவளே

ilangai seRRavanE ennum pinnum
valam koL puL uyarththAy! ennum uLLam
malanga vevvuyirkkum  kaNNir migak
kalangi kai thozhum ninRu ivaLE

Listen

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

ivaL – she
pinnum – (with more distress than before) again
ilangai – lankA (where mAli et al lived)
seRRavanE – Oh one who destroyed!
ennum – said

For that,
valam koL – having strength
puL – periya thiruvadi (garudAzhwAr)
uyarththAy – Oh one who is having as flag and vehicle!
ennum – said

Since, he did not arrive in such garuda,
uLLam – heart
malanga – becoming vexed
vem – hot
uyirkkum – breathe
kaNNIr – tears
miga – abundance
kalangi – with bewildered knowledge
ninRu – thinking (that he is coming)
kai thozhum – performs anjali (joining the palms to pray)

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

She again said with great distress “Oh one who destroyed lankA! Oh one who is having the strong garuda as flag and vehicle!”; But since he did not arrive, her heart became vexed, started breathing out hot air, with abundance of tears and becoming bewildered, she performed anjali (joining the palms to pray) thinking that he is coming.

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

  • ilangai seRRavanE ennum – two explanations:
    • parAnkuSa nAyaki said “Oh one who helped me before!” (She is saying this to her mother to emphasise that helping others is natural quality for him). She is calling out to him as if he helped her before and not helping now.
    • parAnkuSa nAyaki said “Do you have to build a bridge, lift a mountain (to bring herbs to bring back lakshmaNa’s consciousness) or draw an arrow (to fight) on the bow? What hurdle is there to come to me?” Whatever her mother said to get her to leave emperumAn, she is using the same for holding on to him further.
  • pinnum … – Further, she said “you are having the entourage (garuda) to help like someone having a water jug at a higher level to feed water for thirsty persons”. This indicates – having the able garuda in his flag or having garuda as his vehicle. Even though garuda is present (who can bring him to her), since he is not coming, as if her heart is taken away from her, she is heaving very hot air as said in SrI rAmAyaNam sundhara kANdam 17.29 “dhahanthImiva ni:SvAsairvrukshAth pallava dhAriNa: … ” (hanuman saw sIthA pirAtti who looked like burning down the trees, which are having fresh leaves and are in neck deep water, with her hot breath …).
  • kaNNIr miga – Whatever started as heavy breathing, turned into tears.
  • kalangith thozhum – beloved (while in separation) would usually not be praying with pristine knowledge (she will be bewildered).
  • ivaLE – she, who is so great to be prayed by him, is now herself praying for him.

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