Daily Archives: August 31, 2017

thiruvAimozhi – 5.8.11 – uzhalai enbil

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

Full series >> Fifth Centum >> Eighth 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 learn this decad without any faults will be very enjoyable for SrIvaishNavas just as a kAmuka (beloved boy) is desired by kAminis (beloved girls)”.

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

uzhalai enbin pEychchi mulaiyUdu avaLai uyir uNdAn
kazhalgaL avaiyE SaraNAgak koNda kurugUrch chatakOpan
kuzhalin maliyach chonna OrAyiraththuL ippaththum
mazhalai thIra vallAr kAmar mAnEy nOkkiyarkkE

Listen

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

uzhalai – resembling collection of wooden bars
enbu – having bones
pEychchi – demoniac lady
mulaiyUdu – through her bosom
avaLai – her
uyir uNdAn – krishNa sucked her life and eliminated the enemy/hurdle, his
avai – those which were revealed to AzhwAr as means
kazhalgaLE – divine feet only
saraNAga – means to fulfil the desire
koNda – considered
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
kuzhalil – more than the flute which is the source for the sound and tune
maliya – having more sweetness
sonna – mercifully spoken
Or – distinguished
AyiraththuL – among the thousand pAsurams
ip paththum – this decad
mazhalai – their childishness, ignorance
thIra – to be rid of
vallAr – those who can recite with the same emotion as AzhwAr
mAnEy – like a deer
nOkkiyarkku – those having eyes, i.e., divine celestial damsels who have beautiful moon like face
kAmar – will be cared by, while doing brahmAlankAram [when the liberated soul reaches paramapadham, many beautiful divine damsels will decorate the liberated soul before bringing that soul to bhagavAn]. This is also explained as – just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.

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

krishNa sucked the life through the bosom of the demoniac lady who had bones which resembled a collection of wooden bars and eliminated the enemy/hurdle; nammAzhwAr, the leader of AzhwArthirunagari considered such krishNa’s divine feet which were revealed to him as the only means to fulfil his desire; such AzhwAr mercifully spoke this distinguished decad which is sweeter than the flute which is the source for the sound and tune, among the thousand pAsurams. Those who can recite this decad having been rid of their ignorance, with the same emotion as AzhwAr, will be cared by those [celestial damsels] who are having eyes like that of deer, while doing brahmAlankAram [decorating the liberated soul]. Also explained as – just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.

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

  • uzhalai enbil … – krishNa sucked through her bosom, the life of pUthanA who was having bones resembling wooden bars which were strung together.
  • kazhalgaL avaiyE saraNAgak koNdaAzhwAr who firmly considered the divine feet of emperumAn who eliminated the enemies. avadhAraNam (“avaiyE“) explains the divine feet as the only means for both ishta prApthi (fulfilling the desire) and anishta nivruththi (elimination of unfavourables).
  • kazhalgaL avaiyE saraNAgak koNda – Whether the divine feet fulfil the desire or not, AzhwAr will not give up on them.
  • kuzhalil maliya – Even more than the music from the flute, will pierce the heart of those who hear it. There [in krishNa’s case], it is said in periyAzhwAr thirumozhi “marangaL ninRum madhudhAraigaL pAyum” (stream of honey will flow from the trees), but here [in AzhwAr‘s case] it is said in thiruvAimozhi 6.5.9 “marangaLum irangum vagai” (even the trees will pity); here the greatness of this decad is that it makes even us [who are as hard-hearted as wood] to melt. This distinguished decad among the thousand pAsurams.
  • mazhalai thIra vallAr – Those who are free of lethargy. That is, instead of remaining “if it comes, I will accept; but I won’t search for it myself”, those who can recite this decad with the same grief as AzhwAr. His grief was as explained in thiruvAimozhi 5.8.5azhuvan thozhuvan Adik kANban” (cry, worship, dance and see).
  • kAmar mAnEy nOkkiyarkkE – They will be like the dear beloved person for damsels who have the eyes resembling that of a deer’s. What does this mean? This is contradictory to what AzhwAr himself said before in thiruvAimozhi 5.8.6thUrAk kuzhi thURRu enai nAL aganRiruppan” (How long do I have to stay in this endless pit). So what does he imply? Just as one who is addicted to worldly pleasures will pursue that even after knowing “subsequently we will have to experience the results in hell”, those who learn this decad will be pursued as enjoyable entities by emperumAn and SrIvaishNavas. If this is not the case, these will be a cheat’s words. AzhwAr is a very bonafide person. So, the conclusion matches the context [where emperumAn descended to thirukkudandhai for the sake of his devotees]. But why is the word “pOl” (like) missing [in the last line]? That is because, this is of the style called “muRRuvamai” [in thamizh grammar], where the object which is explained through an example is cited as the example itself. AzhwAr himself said in thiruvAimozhi 6.9.9 “thAvi vaiyam koNda thadam thAmaraigatkE” (for the broad lotus flowers which scaled and accepted the world) [Here, lotus flowers directly imply the divine feet of emperumAn].

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 82 – padaiyArum vAL kaNNAr

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

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avathArikai

When we have to recite the name of the one who churned the ocean, should we not see him in person and then recite? For those who say that only dhEvas (celestial people) can see and attain him, AzhwAr says that in order to remove their grief and to enable them to attain him emperumAn  has taken residence in thirumalai.

Let us go through the pAsuram and its meanings:

padaiyArum vAL kaNNAr pArasinAL paimpUm
thodaiyalOdu Endhiya dhUpam idaiyidaiyil
mIn mAya mAsUNum vEngadamE mEl orunAL
mAn mAya eydhAn varai

Word by Word Meanings

padai Arum – like a sword
vAL kaNNar – women with radiant eyes
pArasi nAL – on the day of dhvAdhaSi (12th day of new moon or full moon)
pai – beautiful
pUm thodaiyalOdu – with garlands made of flowers
Endhiya – carrying
dhUpam – smoke
idaiyidaiyil mIn – stars which appear in between
mAya – to be hidden
mAsUNum – to become stained
vEngadamE – Oh thirumalai!
mEl oru nAL – once upon a time
mAn – mArIcha (a demon related to rAvaNa) who came in the form of deer
mAya – to die
eydhAn – one who shot the arrow
varai – (his) hill

vyAkyAnam

padaiyArum vAL kaNNAr – women with eyes like a [sharp] spear and having a bright radiance. The word padai refers to sword; hence it can also be construed as women with eyes sharp like a sword. The opinion here is that these women, whose beauty is such that others would desirously come and attain them, are attaining thirumalai (the divine hills) themselves.

pArasi nAL – on the 12th day of moon (either new or full)

paim pUm thodaiyalOdu Endhiya dhUpam – since these are young girls, their focus could shift to worldly pursuits. thiruvEngadam (thirumalai) has such a quality that instead of their straying into worldly pursuits, it is making them come to thirumalai and worship emperumAn. The beautiful garlands that these girls have strung are to be offered to emperumAn. They are also carrying fragrant smoke with them for worshipping emperumAn.

idai idaiyil mAsUNum vEngadamE – The smoke carried by these girls causes stain on the sky [over the thirumalai]. The garlands that they are carrying hide the starts that keep coming now and then in the sky.

mEl oru nAL mAn mAya eydhAn varai – in an earlier time, emperumAn engaged in an activity for sIthAppirAtti  in SrI rAmAyaNam. She desired to have a deer that came near their hermitage. SrI rAma, to fulfil her desire, went after the deer, and had to kill it. It is said that emperumAn will help these girls who have come to thirumalai to worship him. thirumalai is the residence of emperumAn who engages in activities for the sake of his followers, being at their disposal [as evident from the above mentioned incident]. It is mentioned in this pAsuram that this hill is the residence of emperumAn, who has no shortcoming in the qualities of being simple, being at the disposal of his followers, being sweet and capable of disposing of the enemies of his followers.

We shall move on to the 83rd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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