Daily Archives: November 13, 2016

thiruvAimozhi – 3.10.9 – dhukkamil

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

Full series >> Third Centum >> Tenth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “I who enjoyed the ultimately amazing vatathaLaSAyi (emperumAn lying in banyan tree leaf during total deluge), have no weakness”. It can also be said that AzhwAr is meditating upon total deluge.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “I who am surrendered to emperumAn who is the protector in all manner and who is the companion when in danger,  have not weakness”.

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.


dhukkamil gyAnach chudaroLi mUrththi thuzhAy alangal perumAn
mikka pal mA mAyangaLAl vigirudham seydhu vENdumuruvu koNdu
nakka pirAnOdu ayan mudhalAga ellArum evaiyum thannuL
okka odunga vizhunga vallAnaip peRRu onRum thaLarvilanE


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

dhukkam il – without trace of sorrow
gyAnam – one who is having knowledge
sudar oLi – very radiant
mUrththi – having form
thuzhAy alangal – decorated with thiruththuzhAy (thuLasi) garland
perumAn – sarvAdhika (greater than all)
mikka – (as said in SvEthASvathara upanishath as “… parAsya sakthir vividhaiva srUyathE …” (that supreme bhagavAn who has full ability)) greatly excellent
pal mAyangaLAl – multifarious amazing abilities
vENdum uruvu – forms (as desired by him) that are dear to him
koNdu – accepting
vikirutham seydhu – performs [wondrous] activities (to make others think of him to be one among those species he is born in)

(not only that)
nakka pirAnOdu – rudhra who has directions as cloth (naked) and who considers himself to be supreme
ayan – brahmA who is popularly known as aja (who is creator of such rudhra)
mudhalAga – starting with
ellArum – every chEthana (sentient being)
evaiyum – achEthana (insentient objects)
okka – without any difference
thannuL odunga – to have them rest in a small portion inside him
vizhunga vallAnai – one who has the power to protect them by swallowing them
peRRu – having attained
onRum thaLarvu – any weakness (loss of strength)
ilan – do not have.

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

emperumAn is having knowledge without any trace of sorrow; he is having a very radiant divine form; he is greater than all, decorated with thiruththuzhAy (thuLasi) garland, with  greatly excellent multifarious amazing abilities, accepts forms that are dear to him and performs [wondrous] activities. Not only that, he has the power to protect by swallowing all sentient beings starting with rudhra who has directions as cloth (naked) and who considers himself to be supreme, brahmA who is popularly known as aja and insentient beings without any difference to have them rest in a small portion inside him. Having attained such emperumAn, I do not have any weakness (loss of strength).

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

  • dhukkam il … – sarvESvara who is having knowledge which is opposite to all defects, infinitely radiant form and decorated with thiruththuzhAy (thuLasi) garland which matches such beautiful form. alangal – garland.
  • mikka … – with unlimited multifarious amazing abilities
  • vENdum uruvu koNdu vikirutham seydhu – Accepting the forms that he desires and engaging in wondrous activities. That is – explaining the agatitha gatanA sAmarthyam (making the impossible happen) such as accepting a small form, swallowing the big worlds and resting in a banyan leaf.
  • nakka pirAn … – emperumAn who is sarva rakshaka (protector of all) who has the ability to place all chEthana and achEthana to save them from praLaya (total deluge). chEthanas include rudhra who is popularly known as a favourer for his devotees, brahmA who has the fame of being the father of such rudhra. “odunga vizhungugai” means – as said in periya thirumozhi 11.5.3 “EzhulaguNdum idam udaiththu” (there is lot of space in his stomach even after consuming all the worlds), the worlds settling down nicely instead of appearing like cluster fig strung in a stick (without any sequence/match). Such emperumAn …
  • peRRu onRum thaLarvilanE – Do I have any sorrow after taking shelter of sarvaSakthi (omnipotent lord) without any expectation? During naimiththika praLayam (partial deluge), since emperumAn protects the 3 worlds which are to be protected by the dhEvathAs, he is the real protector of all (including those dhEvathAs).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirumAlai – 32 – Arththu vaNdalambum

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

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avathArikai (Introduction)

emperumAn tells AzhwAr “samsAris do not involve themselves with me. You are a person who is not liked by samsAris. How did you come to me?”. AzhwAr says “Is it possible to ascribe reasons to actions that I carry out on impulse, like a fool? I came because I am a fool”.

Let us go through the pAsuram and its meanings.

ஆர்த்து வண்டு அலம்பும் சோலை அணி திருவரங்கம் தன்னுள்
கார்த்திரளனைய மேனிக் கண்ணனே! உன்னைக் காணும்
மார்க்கம் ஒன்று அறியமாட்டா மனிசரில் துரிசனாய
மூர்க்கனேன் வந்து நின்றேன் மூர்க்கனேன் மூர்க்கனேனே

Arththu vaNdu alambum sOlai aNi thiruvarangam thannuL
kArththiraLanaiya mEni kaNNanE! unnaik kANum
mArkkam onRu aRiyamAttA manisaril thurisanAya
mUrkkanEn vandhu ninREn mUrkkanEn mUrkkanEnE


Word by word meaning

vaNdu – beetles
Arththu – making a sound
alambum – moving around
sOlai – of groves
aNi – (for samsAram, materialistic world) being beautiful like an ornament
thiru arangam thannuL – inside the temple (lying down)
kAr thiraL anaiya – like dark clouds
mEni – having divine body
kaNNanE – Oh krishNa! (who gives his divine body to his followers)
unnai kANum mArkkam onRu – a path to attain you
aRiyamAttA – not knowing
manisaril – among the people
thirusan Aya – like a criminal
mUrkkanEn – a fool who will not let go of what he likes
vandhu ninREn – (unmindful of my lowliness) came and stood
mUrkkanEn kUrkkanEnE – how foolish am I !

vyAkhyAnam (commentary)

Arththu vaNdu alambum sOlai – the beetles, which came to drink honey from the flowers in the beautiful groves, drank much more than what they could hold; as a result, they were not able to remain in one place and were humming and moving around. This is very similar to the mukthars (those who had left samsAram and reached paramapadham), who, after enjoying emperumAn, start singing sAma gAnam (reciting sAma vEdham with musical tone) out of sheer joy. The sweetness of thiruvarangam (SrI rangam) is such that beetles reached the status of mukthars. In SrI rAmAyaNam, sundhara kANdam, the army of monkeys, returning after sighting sIthAp pirAtti in lankA, entered madhuvanam, the favourite garden of sugrIva. There, out of joy “gAyanthi kEchith, praNamanthi kEchith, nruthyanthi kEchith” – some of the monkeys sang, some danced, some pushed those that they were carrying. Thus, the beetles experienced what the monkeys in madhuvanam experienced. There is a difference between the calling of AzhwAr and that of the beetles, While AzhwAr is crying out for his existence, the beetles are crying out of joy of drinking honey.

vaNdalambum sOlai – Just as mArkaNdEya maharishi was caught in praLayam (deluge) and was tossed around, the beetles, entering flowers to drink honey, drank too much of it and were tossed around like the maharishi and like a garden caught in flood.

aNi arangam thannuL – thiruvarangam (SrIrangam) is like an ornament to samsAram. In SrI rAmAyaNam yudhdha kANdam 16.26 “bharthA nAma param nAryA bhUshaNam bhUshaNAdhapi I EshA virahithA thEna bhUshaNArhA na SObhathE II” (husband is a greater ornament than all other ornaments to a wife. This pirAtti [sIthA], who is to be decorated with all ornaments, is not bright as she is separated from her husband). Thus, when emperumAn, the consort of bhUmi, himself is an ornament to bhUmi, why mention that SrIrangam is an ornament?  The meaning hinted here is that while emperumAn is the lord of leelA vibhUthi (materialistic realm), when he is not in SrIrangam, it appears that the world is like those women who are not wearing their mAngalya sUthram [the sacred, yellow thread worn by married women]. By joining the words, one can get sOlai aNi thiruvarangam which will mean that the large temple has the groves as ornament.

kArththiraL anaiya mEni – when one looks at the lying posture of emperumAn in SrIrangam it would appear as if the clouds, mistaking the flood of honey in the groves for sea, drank honey to their brim and unable to go out, took shelter inside the turret of SrIrangam temple. emperumAn’s form is such that one can equate the clouds to him to an extent, because of the dark coloured form, coolness, helping others causelessly, without expecting anything in return and giving away everything to others, not keeping anything for self. nammAzhwAr also opined that he was reminded of emperumAn when he looked at clouds, in his thiruvAimozhi 8.5.8 “thokka mEgap palkuzhAngaL” (the mass of dense clouds).

kaNNanE – this word refers to periya perumAL’s greatness, more than the clouds’. Cloud will hover at a great distance, high above us, and help us by giving water. periya perumAL is born along with lowly people, remains close by, and helps by giving himself. How can we say that periya perumAL is kaNNan? Our pUrvAchAryas would say that “when one looks at periya perumAL, one would see the person who had stealthily eaten all the butter saved by yaSOdhaip pirAtti and roamed around all over the place like a dark bull”. thiruppANAzhwAr, in his amalanAdhipirAn 10, conveys the same meaning “koNdal vaNNanaik kOvalanAy veNNey uNda vAyan . . . . aNi arangan” (SrI ranganAthan is of dark form, with his mouth having gobbled up butter, as a cowherd).

unnaik kANum mArkkam onRu aRIyamAttA – as krishNa, in SrI bhagavath gIthA, emperumAn had prescribed certain paths to attain him, such as karma yOgam (the path of carrying out prescribed deeds), the resultant gyAna yOgam (path of knowledge), the resultant bhakthi yOgam (the path of devotion), avathAra rahasya gyAnam (knowledge of secret behind emperumAn’s incarnations) and purushOththama vidhyA (the knowledge that emperumAn is supreme). There are other paths too, which have not been mentioned in SrI bhagavath gIthA, but in other SAsthras, such as reciting his divine names, residing in puNya kshEthrams (the sacred places) etc. These have been mentioned so that chEthanas (sentient entities) could follow one of their choice and reach emperumAn. AzhwAr says that it was not that he did not follow any of these, but he did not even know any of these paths.

manisaril –Did I lose the opportunity [of attaining emperumAn] because I was born as an animal which does not have discriminating knowledge? It was as a human being, with the knowledge of discrimination, that I lost out on the path of attaining mOksham (liberation).

thurisanAya – when compared to me, other people would appear like nithyasUris (permanent dwellers of SrI vaikuNtam), says AzhwAr. I am such a thief that even the other people would give up on me. I could have comforted myself had I been born as an animal which is not qualified to know about these paths. But, being born as a human being, I had lost out, laments the AzhwAr. It is said “mAnushyam prApya lOkE’smin na mukO bhadhirO’pi vA I nApakrAmathi samsArAth sa kalu brahmahA bhavEth II” (if a person is born in this samsAram without being deaf or dumb, and does not leave it permanently, he would be considered as having committed the sin of killing a brAhmaNa). AzhwAr says that despite being born as a human being, he did not gain anything. Instead he had lived life like an animal, not belonging to either of the two species. thurisu – robbery. thurisan – thief, cheat.

“When you are like this, why did you come to me?” asks emperumAn. . . .

mUrkkanEn vandhu ninREn – Since I am ignorant of my lowliness, I came. Had I realised my lowliness and your greatness, just as nammAzhwAr said in thiruvAimozhi 1.5.1vaLavEzhulagu” I would have realised that it would not  be proper on my part to come near you and stayed away from you. Instead of doing that, being ignorant, I came near you. Just as someone poisons the good water that is used by all the people in a town, I came near emperumAn, who is enjoyed by wise people, and spoiled him. Another explanation is that just as when one says kaNNan there is no one who is not inimical to him, I too approached emperumAn, not knowing the harm that this would cause him.

mUrkkanEn mUrkkanEnE – since he is repeating the word, he says that it is difficult to see such ignorance elsewhere in the world. Alternatively, it could be assumed that he looks at the greatness of emperumAn and his own lowliness and says ”what a fool am I” for each of the two aspects.

We shall consider the 33rd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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