Daily Archives: July 14, 2017

thiruvAimozhi – 5.5.5 – pakkam nOkki

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

Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In  pAsuram, parAnguSa nAyaki says “Just as matching fame for thirukkuRungudi, the beauty of the matching divine lips, divine face etc hurt my soul”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “nambi‘s facial beauty etc appears to be reaching my AthmA”.

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

pakkam nOkki niRkum naiyum enRu annaiyarum munidhir
thakka kIrththith thirukkuRungudi nambiyai nAn kaNdapin
thokka sOdhith thoNdai vAyum nINda puruvangaLum
thakka thAmaraik kaNNum pAviyEn Aviyin mElanavE

Listen

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

pakkam – side (from where he may arrive)
nOkki – seeing
niRkum – standing
naiyum – becomes weakened (due to his non-arrival)
enRu – saying that
annaiyarum – you [mothers] (who first established our friendship)
munidhir – angrily scolding me (to eliminate the friendship);
thakka – matching (his completeness)
kIrththi – having fame
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who is captivated by his fame)
kaNda pin – after enjoying
thokka – abundant
sOdhi – having radiance
thoNdai – like thoNdai (a reddish) fruit
vAyum – divine lips
nINda – long
puruvangaLum – divine eyebrows
thakka – having matching length (of those eyebrows)
thAmarai – lotus like attractive
kaNNum – divine eyes
pAviyEn – me who is having the sin not to enjoy him as desired,
Aviyin mElana – reaches up to my self[soul]

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

You [mothers] are angrily scolding me saying that I am standing and seeing the side [from where he may arrive] and becoming weakened [due to his non-arrival]; after enjoying thirukkuRungudi nambi who is having matching fame, his divine lips which resemble thoNdai (a reddish) fruit with abundant radiance, his long divine eyebrows and lotus like attractive divine eyes which are equally long (like the eyebrows) are reaching to my self, who is having the sin to not enjoy him as desired.

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

  • pakkam nOkki niRkum – She will be watching the side from where he may come; SrI rAmAyaNam 16.25 “naishA paSyathi rAkshasyOnEmAn pushpapaladhrumAn | Ekastha hrudhayAnUnam rAmavEvAnupaSyathi ||” (This sIthA, is not noticing the demoniac ladies, and these trees with flowers and fruits do not have her attention; she is fully focussed on seeing SrI rAma only). “naishA paSyathi …” – For sIthA, there is no difference when she sees the demoniac ladies or the flowers. “Ekastha …” – She is not seeing those who are near her. She becomes weakened since emperumAn is not appearing in that direction [where she is seeing].
  • enRu annaiyarum munidhir – You who very well know how you engaged me in his service when I was totally ignorant, as said in thiruvAimozhi 3.3.3 “aRiyAk kAlaththuLLE adimaik kaN anbu seyviththu“, are now scolding me. Her nature is as explained in SrI rAmAyaNam bAla kANdam 18.27 “bAlyAth prabruthi susnigdha:” (right from childhood, lakshmaNa was friendly towards SrI rAma).
  • thakka … – thirukkuRungudi nambi who has fame as highlighted in every manner.
  • nAn kaNda pin – After I, who has such fame of emperumAn as my sustenance, have seen him.
  • thokka sOdhith thoNdai vAyum – The divine lips which appear like a reddish fruit and having abundance of radiance. As said in thiruvAimozhi 7.7.3 “kOlam thiraL pavaLak kozhum thuNdam” (a piece of shining pearl with enriched beauty), the divine mouth/lips which appear like a ball of radiance and a thoNdai/kOvai (a reddish) fruit. Usually, thoNdai/kOvai fruit is compared to the mouth/lips [though the divine mouth/lips have no match really].
  • nINda puruvangaLum – The divine eyebrows which has no match, and is having unique fame due to not having any limit.
  • thakka thAmaraik kaNNum – Similar to the eyebrows which have no end to their length, the divine eyes which are inconceivable and are matching those eyebrows. The lotus flower can only be highlighted as a   sample, but is not really comparable to the eyes.
  • pAviyEn Aviyin mElanavE – They are hurting the soul.
  • pAviyEn – I am sinner – while the divine vision is nicely visible internally, I am not having the same externally.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi 35 – ARiya anbil

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

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avathArikai

AzhwAr knows that compared to the love showered by yaSOdhAp pirAtti on emperumAn, the love shown by people such as he himself would be equivalent to being inimical to him. Yet, he feels that there is no alternative to holding on to his divine feet and praying to him to forbear his false love.

Let us go through the pAsuram and its meanings:

ARiya anbil adiyAr tham ArvaththAl
kURiya kuRRamAk koLLal nI thERi
nediyOy adi adaidhaRkanRE Iraindhu
mudiyAn padaiththa muraN

Word by Word Meanings

ARiya anbu il – without the bhakthi which had simmered after reaching a crescendo
adiyAr – followers
tham ArvaththAl – with their friendliness
kURiya – the words spoken
nI kuRRamAk koLLal – you should not mistake
Ir aindhu mudiyAn  – the ten headed rAvaNan
padaiththa – carried out
muraN – enmity
thERi – after clarifying
nediyOy adi – the divine feet of emperumAn
adaidhaRku anRE – did it not become a reason for attaining!

vyAkyAnam

ARiya anbil adiyAr – followers who do not have the bhakthi (devotion) which had simmered. just as the sea becomes calm after being turbulent. ARiya anbu is showing affection in such a way that the person does not worry about himself but only wonders as to what will happen to emperumAn. Showing affection (devotion) towards emperumAn is the svarUpam (basic nature) of AthmA; hence not showing affection towards him is equivalent to displaying enmity towards him.

tham ArvaththAl kURiya kuRRamAk koLLal – whatever the devotees said out of their affection should not be considered as fault. Those words have been spoken by your followers so that they can sustain their affection towards you (if they had not spoken those words, they would have died perhaps). AzhwAr says that even such words spoken so affectionately about emperumAn stand nowhere in comparison to the love shown by yaSOdhA.

kuRRamAK koLLal – you should not consider such words as a fault (AzhwAr says that emperumAn should forbear these words as the followers did not say them consciously and would not have sustained themselves had they not stated such words). thirumazhisai AzhwAr says in thiruchchandha viruththam 111 “seydha kuRRam naRRamAgavE koL” (you should consider the fault as a good deed). AzhwAr says that by saying that you should not consider them as fault, he is not saying that he has not committed any fault. It is just that he is praying that he should not consider them as faults. Once emperumAn says that he has forgiven his follower’s faults, the faults do not remain as faults anymore and become good deeds.

How is it possible to tell emperumAn not to consider as faults when faults have been committed?….

thERi nediyOy adi adaidhaRkanRE Iraindhu mudiyAn padaiththa muraN – the enmity that rAvaNan had towards emperumAn, over a period of time, became the reason for SiSupAlan to reach emperumAn’s divine feet! If we consider the meaning for thErI as being happy, it could be construed that AzhwAr is requesting emperumAn not to consider as faults whatever he did, out of happiness. If we consider the meaning for thERi as clarity, (after rAvaNan was reborn as SiSupAlan), in his last days when krishNa stood in front of him with his divine chakram (disc), SiSupAlan got the clarity in his mind as to who emperumAn was and wondered at the sight “how beautiful is this!” (this itself became the reason for SiSupAlan to attain liberation from materialistic realm and reach SrIvaikuNtam as he was able to envision emperumAn is his final moments).

nediyOyAzhwAr wonders whether it is possible to estimate the greatness of emperumAn going by his affection towards those who had a little bit of affection towards him.

Iraindhu mudiyAn padaiththa muraN nediyOy adi adaidhaRku anREAzhwAr says “wasn’t it due to the devotion that rAvaNan had towards you (later as SiSupAlan) which made him attain your divine feet? Wasn’t it due to your mercy that he attained you? What prevents you from showering that affection towards me? Is my fault worse than his enmity? When you had treated his enmity as real affection, is there any barrier for you to consider my falsified affection as real affection towards you?”

We shall take up the 36th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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