Daily Archives: July 4, 2017

thiruvAimozhi – 5.4.8 – dheyvangAL

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Full series >> Fifth 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 eighth pAsuram, parAnguSa nAyaki says “A single night feels like many eons and is hurting very much; emperumAn has also not come; and moreover even the breeze is torturing me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki tells those dhEvathAs [who were called out in previous pAsuram] “krishNa who eliminates the enemies by taking up arms, has not come; moreover even the breeze is torturing; what can I do?”.

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.


dheyvangAL en seygEn? Oriravu EzhUzhiyAy
mey vandhu ninRu enadhAvi melivikkum
kai vandha chakkaraththu en kaNNanum vArAnAl
thai vandha thaN thenRal venjudaril  thAn adumE


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

dheyvangAL – Oh dhEvathAs (celestial beings, who are awake)!

(I who am not capable to act in my own protection)
en – what
seygEn – can (I) do?
Or – one
iravu – night
Ezhu – seven
UzhiyAy – feeling like kalpa (brahmA’s day, eon)
mey – truthfully
vandhu – coming in forefront
ninRu – standing

(afflicted by suffering in separation)
enadhu – my
Avi – prANa (life, vital air)
melivikkum – weakens;
kai vandha – obedient (to act knowing the inner thoughts fully)
chakkaram – having divine disc
en kaNNanum – krishNa
vArAn – has not come (to eliminate this night with the help of that chakra);

(knowing that he has not come)
thai vandha – caressing (like those who come to torture)
thaN – cool
thenRal – [southerly] breeze
vem – hot
sudaril – more than fire
adum – burning.

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

Oh dhEvathAs! What can I do? One night comes to the forefront and stands, and makes me feel like seven kalpa and weakens my prANa; krishNa who has the obedient divine disc, has not come. Knowing that he has not come, the caressing cool breeze is burning more than hot fire. Also explained as burning like hot fire.

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

  • dheyvangAL en seygEn – She can only inform those who are awake, if present.
  • Or iravu Ezh UzhiyAy – Previously, when she said “UzhiyAy“, she meant “the night alone tortured her”, and here, she is saying “it is torturing in many eons”. As saubhari assumed many forms to enjoy, the night assumed many forms to torture parAnguSa nAyaki.
  • mey vandhu ninRu – As rAvaNa came at the right time [to capture sIthA when she was alone], the night came knowing well that parAnguSa nAyaki is suffering in separation. Not just it has come to obey the rules laid out by bhagavAn [that night sets out naturally at the end of the day], it appears as though it specifically wants to torture me and appeared in front of me.
  • enadhu Avi melivikkum – It brings back my life and tortures it; the life which is declared to be “dead”, is brought back and tortured; similar to the case of those who steady the already tired persons by giving them some nutrition and then beating them severely again.
  • kai vandha chakkaraththu – Is he without the tool which is required to eliminate this suffering? He has the divine chakra in his hand which follows his thoughts and stays in his hand even if does not invite it. That is, he has the tool which is most obedient towards him. He has the tool which acts according to his mood. SrI rAmAyaNam AraNya kANdam 15.29 is explained here. bhAvagyEna – When iLaiya perumAL (lakshmaNa) was building the hermitage for SrI rAma and sIthA to stay in the forest, SrI rAma told him to have an assembly hall to meet with rishis and a hall to perform fire rituals; he did not mention specifically to build a private quarters for him to spend with sIthA; but lakshmaNa built that as well, knowing SrI rAma’s heart. He says something through his eyes, he too listens to them through his eyes and completes the task. kruthagyEna – not just following SrI rAma’s thoughts; lakshmaNa also knows the heart of dhaSaratha chakravarthi who remained childless for 60000 years and begot SrI rAma, and built palaces which satisfy his desires. dharmagyEna – He did not do these tasks just as being a brother, but did them as “duty which must be done”. He performs these tasks considering them to be those duties which are the cause for uplifting himself. thvayA puthrENa – You (lakhsmaNa) are the one who delivers dhaSaratha from hell, after his death. dhaSaratha always worried “I will protect rAma as long as I am present; but after me, who will protect him; what shall I do?”; since you fulfil his responsibilities, you are the one who relieves him from his sorrows. dharmAthmA – How great of our father! He is a very righteous person; he took care of my protection while he was alive, and like those who establish water shelters for the benefit of others even after their death, he arranged you for my protection. nasamvruththa:pithAmama – You may have lost your father but I have not [since you are there as my father]. He is having the obedient tool which will complete all tasks as said in SrI rAmAyaNam yudhdha kANdam 28.25 “rAmasya dhakshinO bAhu:” (lakshmaNa is like the right arm of SrI rAma).
  • kaNNan – When krishNa set out to attack SrI bhIshma, the divine chakra appeared at once in his hand. As SrI bhIshma attacked arjuna relentlessly for long time, arjuna became weakened; when sarvESvaran saw that, he forgot his own vow [of not taking up arms], jumped out of the chariot and chased bhIshma with his divine chakra and bhIshma said “come and mercifully kill me”. He said in mahAbhAratham bhIshma parvam 59.98 “Ehi Ehi pullAmbhuja pathra nEthra ..” (Come on! come on! Oh one with blossomed lotus petal like eyes) – if I get to enjoy your beautiful eyes shining with anger, even if you discard your vow, there is no loss! prasahya – Mercifully severe my head ordering me to lay down my arms, as I am not fearful of you or your bravery. lOkanAtha – Though I won’t be defeated by your bravery, I will be defeated by your supremacy.
  • en kaNNan – One who gives up his own vow for the benefit of his devotees. Whatever is done for one devotee is as good as doing it for all of them. Everyone who surrenders to him is doing so thinking “he will even give up his own vow for the benefit of his devotees”. If it is said that emperumAn has some rules which never breaks, there is no guarantee for those who surrender unto him.
  • thai vandha thaN thenRal – The cool breeze which came in cool season [January-February]; thai varugai – caressing, the cool breeze which reminds the touch of her beloved lord. It is commonly used in the sentence “thAn senRu maN magaLaith thaivandhAn” (he went and gently caressed the bhUmi dhEvi).
  • vem sudaril thAn adumE – Explained as burning more than hot fire as well as burning like hot fire. The favourable aspect [cool breeze] appears different during separation, like the difference between ordinary fire and hellish fire.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 25 – urai mERkondu

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After seeing the continuous crying of emperumAn [in the previous pAsuram], AzhwAr thought about his simplicity and became deeply involved in that. With that, he started praising him. Just as emperumAn’s thoughts were on stealing butter, AzhwAr’s thoughts were focussed on emperumAn.

Let us enjoy the pAsuram and its meanings:

uraimERkoNdu en uLLam OvAdhu eppOdhum
varai mEl maradhagamE pOla thirai mEl
kidandhAnaik kIndAnaik kEzhalAy bhUmi
idandhAnai Eththi ezhum

Word by Word Meanings

varai mEl – on top of a mountain
maradhagamE pOla – embedded like an emerald
thirai mEl – on top of thiruppARkadal (milky ocean)
kidandhAnai – reclining
kEzhalAy – in the form of a wild boar
bhUmi – the world
kIndAnai – removing from the wall of universe
idandhAnai – taking it on his tusks
en uLLam – my heart
OvAdhu – continuously
eppOdhum – at all times
urai mERkoNdu – involved in speaking
Eththi – praising (his auspicious qualities)
ezhum – will be uplifted


urai mEl koNdu – with words of significant meanings; i.e. on matters relating to words. Or, while speaking about something, carrying on with it. In other words, being fully engaged in it.

en uLLam OvAdhu eppOdhum – my heart is continuously worshipping him. Since the svarUpam (basic nature) of jIvAthmA is to be subservient to emperumAn, there will be a change in being subservient only if the svarUpam is destroyed. Since svarUpam cannot be destroyed, this also will not change.

varai mEl maradhagamE pOlath thiraimEl kidandhAnai – isn’t he reclining on thiruppARkadal just as an emerald gem is embedded on a mountain!

kidandhAnaik kIndAnai –  once his follower had any difficulty, he could not stay on his bed. Did he not immediately get up and tear apart the enemy!

kIndAnai – we can also consider that he tore apart hiraNyakashyap (father of his follower prahlAdha)

kEzhalAyk kIndAnai bhUmi idandhAnai – the two verses can be combined and meaning derived. In this case, it will refer to his varAha avathAram (incarnation as wild boar), with kIndAnai referring to his removing the earth from the walls of the universe and idandhAnai referring to taking the earth on his tusks.

Eththi ezhum – by continuously praising these activities in his incarnations, my heart will get uplifted, says AzhwAr.

We shall consider pAsuram 26 next.

adiyEn krishNa ramanuja dhAsan

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thiruvAsiriyam – thaniyan

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aruLALa perumAL emperumAnAr

aruLALap perumAL emperumAnAr

thaniyan for thiruvAsiriyam was divined by aruLALap perumAL emperumAnAr.


kAsiniyOr thAmvAzha – This thaniyan says “you should keep the dhESika (AchArya) who visualized/compiled thiruvAsiriyam in your pure heart and eternally perform mangaLASAsanam to him without forgetting”.


kAsiniyOr thAm vAzhak kali yugaththE vandhudhiththu
Asiriyap pAvadhanAl arumaRai nUl viriththAnaith  
thEsikanaip parAngusanaith thigazh vaguLath thArAnai
mAsadaiyA manaththu vaiththu maRavAmal vAzhththudhumE


The vyAkhyAnam for this thaniyan was divined by SrI piLLai lOkam jIyar.

Word by word meaning

kAsiniyOr thAm – the people of this world
vAzha – to prosper
kali yugthathE – in this kali yuga
vandhu udhiththu – incarnated
Asiriyap pA adhanAl – through this prabandham called thiruvAsiriyam
arumaRai nUl viriththAnai – he has explained vEdha SAsthram, which is difficult to understand
dhEsikanai – dhESika (AchArya)
thigazh vakuLam thArAnai – who wears the garland of magizham pU (flower)
parAngusanai – nammAzhwAr
mAsadaiyA manaththu vaiththu – placing in the pure mind bereft of impurities like ahankAra and mamakAra
maRavAmal – without forgetting him
vazhththudhumE – let us glorify him by doing mangaLASAsanam to him.


kAsiniyOr thAm vAzha kali yugaththE vandhudhiththu, dhEsikanai parAngusanai – this describes the greatness of AzhwAr’s birth (avathAram).

kAsiniyOr thAm vAzha – For the prosperity of the people in this earth who do not know anything beyond the earth which they have seen. [“kAsathE ithi kAsinE (because of the visible brightness, the earth is called kAsinE). The thamizh word “kAsini” came from the samskritham word “kASin” (shining) which indicates the earth (bhUmI). kAsiniyOr – the one who cannot see anything beyond earth]

kali yugaththE vandhu udhiththu – In every yuga, emperumAn appears in different varNam. In this kali yuga, nammAzhwAr incarnated to uplift us all from the mire of samsAra – “kalau puna: pAparathAbhibhUthE bhakthAthmana sa udhbabhUva” (bhagavAn appeared in the form of his devotee in this kali yuga where people involved in the sinful activities). (In the krutha yugam, bhagavAn incarnated as dhaththAthrEya and paraSurAma in brAhmaNa varnam. In threthA yugam, he incarnated as SrI rAma (chakravarthi thirumagan) in kshathriya varNam. In dhvApara yugam, he incarnated as kaNNan for vasudhEva and dhEvakI in vaiSya varNam. In this last and fourth kali yugam, empermAn kaNNan himself has incarnated as AzhwAr (SatakOpa) for udaiyanangai and kAriyAr in SUdhra varnam).

vandhu udhiththu – It appears that Azhwar incarnated in this earth from another world (nithya vibhUthi – paramapadham). maNavALa mAmunigaL says in his upadhEsa raththina mAlai 7th pAsurammaRRuLLa AzhvArgaLukku munnE vandhu udhiththu”. azhagiya maNavALap perumAL nAyanAr, the author of AchArya hrudhayam also said following the words in SatakOpAshtakam “vagulabUshana bAskarOdhayaththilE” (the appearance the vakuLa bhUshaNa, the radiant sun). In this thaniyan also AzhwAr is called “vagulaththArAnai (who wears magizham pU garland)”. [He is our prathamAchArya (primary AchArya) as said in sthOthra rathnam 5 “Adhyasya na: kulapathE: vakuLAbhirAmam”. He is also called SrIvaiShNava kula pathi and prapanna jana kUtastha (leader of the vaiShNava clan)]

His actions, after incarnating, are explained further:

Asiriyap pA adhanAl – In thamizh grammar there are different types of “pA” (poems) and among them AzhwAr mercifully chose Asiriyap pA for this prabandham. The style followed here is andhAdhi (ending of one pAsuram is the beginning of the other).

arumaRai nUl viriththAnai – The one who explained the very rare “SAsthras” in a detailed manner and was famously known for that; he is one who made the very rare principles to be in easily understandable thamizh. [This is highlighted in thiruvAimozhi 4.5.10vaN thamizh nURka“; this is praised by madhurakavi AzhwAr also in his kaNNinun siRuth thAmbu 8th pAsuram as “aruLinAn avvarumaRaiyin poruL aruL koNdu Ayiram in thamizh pAdinAn” (AzhwAr mercifully explained the worthy vEdham’s meanings in sweet thamizh language)]

dhEsikanaip parAngusanai – parAnguSa dhESika who is the seer of the principles of vEdham.

[He is called as parAngusa due to two reasons:

  1. AzhwAr is the anguSam for the paras (kudhrushti matham followers – those who accept SAsthram but misinterpret that to their convenience) who propagated the idea that bhagavAn has no parathvam. AzhwAr has goaded and controlled such persons who don’t accept emperumAn and vEdham.
  2. AzhwAr is the anguSam for the parAthparan (paramapurushan) himself. AzhwAr himself says so in thiruvAimozhi 6.4.9 “valakkaiyAzhi idakkaich changam ivaiyudai mAl vaNNanai malakku nAvudaiyErkku”. He proudly says about his special relation with emperumAn and states that he can be like anguSam for the lord to respond to him. Hence AzhwAr is called parAngusan]

thigazh vakuLath thArAnai – nammAzhwAr is called “vakuLAbaraNan” as he wears magizham pU garland on his chest. It is said in a well known poem about nammAzhwAr “thAmam thuLavO vaguLamO” (Is he wearing thuLasi garland or magizham garland, i.e., is he SrIman nArAyaNa or AzhwAr) ,”thandulabaththArAnai” (adorned by thuLasi garland)”.

mASadaiyA manaththu vaiththu – One should place in his/her pure/clean heart as said in thirumAlai 22mAsaRRAr manaththuLAnai” (one who is residing permanently in the minds of those blemishless persons who have left aside other benefits), thiruvAimozhi 9.2.4 “theLintha en chindhai agam kazhiyAmE” (to reside in one’s pure and clean mind); placing in one’s heart as said in “van kurugaik kOnArum nammudaik kudi vIRRirunthAr” (to place AzhwAr, the leader of AzhwArthirunagari, in one’s heart). Since he is paramahamsa (a superior swan, indicating his most pure nature), he sits in the flower of heart; “vakulaththArAnai mAsadaiya mannaththu vaiththu” – One has to do bhakthi by placing AzhwAr in the heart as the SubASrayam (auspicious target) as said in rAmAnusa nURRanthAdhi 18 “Ayiram in thamizhAl seydhaRku ulagil varum SatakOpanaich chinthai uLLE peydhaRku isaiyum periyavar seerai” (The glories of great madhurakavi AzhwAr who kept in his heart – nammAzhwAr who came to compile thiruvAimozhi in sweet thamizh) ; that is, AzhwAr who is known as in thiruvAimozhi 4.10.11 “nAtkamazh magizh mAlai mArbinan mARan satakOpan” (nammAzhwAr who is known mARan and SatakOpan who is wearing fresh mgaizham pU garland on his chest).

maravAmal vazhththudumE – one should do mangaLASAsanam and meditate upon him in his/her mind always, to not forget AzhwAr ever. He too said in thiruvAsiriyam 4th pAsuram “UzhithORUzhi OvAdhu vAzhiya enRu yAm thozha isaiyum kol?” (Will I be fortunate to remember emperumAn always and to glorify Him?).

So with this thaniyan – it is explained that AzhwAr’s divine form is SubASrayam (auspicious target) and is the target of our mangaLASAsanam.

adiyen booma ramanuja dasi

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