Daily Archives: September 4, 2017

thiruvAimozhi – 5.9.3 – sUdu malark kuzhaleer

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Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki asks her friends “When will I see the divine feet of emperumAn who is mercifully standing in thiruvallavAzh?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki asks “Will I be able to eternally enjoy the divine feet of emperumAn who is doing the eternal favour of permanently residing in thiruvallavAzh where the chants of vEdham and vaidhika activities are conducted constantly?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. parAnguSa nAyaki asks her friends “When will we get to enjoy him eternally?”.


sUdu malark kuzhaleer! thuyarAttiyEnai meliyap
pAdu nal vEdha oli paravaith thirai pOl muzhanga
mAduyarndhOmap pugai kamazhum thaN thiruvallavAzh
nIduRaiginRa pirAn kazhal kANdungol nichchalumE?


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

sUdu – worn
malar – having flower
kuzhaleer – oh those who are having hair!
thuyarAttiyEnai – me who is suffering in separation
meliya – to weaken
pAdu – being sung
nal – noble (as said in “sAmavEdhOsmi“, similar to the divine form for sarvESvavan who is residing there)
vEdha oli – the sound of the sAma vEdham chanting
paravai – the ocean’s
thirai pOl – like the rising of the tides
muzhanga – tumultous
mAdu – in the close vicinity
uyarndhu – rising from the yAgam (sacrificial fire)
Omap pugai – the smoke from the hOmam (sacrificial altar)
kamazhum – spreading the fragrance of the sacrificial offerings
thaN – invigorating
thiruvallavAzh – in thiruvallavAzh
nIduRaiginRa – eternally residing
pirAn – great benefactor
kazhal – divine feet
nichchalum kANdum kol – will I be able to eternally enjoy?

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

Oh those who are having hair which is decorated with flowers! In thiruvallavAzh the tumultous sound of the noble sAma vEdham is heard like the sound of rising tides in the ocean and in the close vicinity, the smoke from the hOmam in the yAgam is spreading the fragrance of the sacrificial offerings, both of which are occurring to weaken me; will I be able to eternally enjoy the divine feet of the great benefactor who is eternally residing in such invigorating thiruvallavAzh?

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

  • sUdu malark kuzhaleerpiLLAn explains this as [parAnguSa nAyaki asking her friends] “When will I see you all with your hair decorated with flowers?”. That is, when she is longing for the flowers, they would not be wearing flowers [so it should be seen as something in future]. Alternative explanation – since emperumAn celebrates his relationship with her by celebrating with her friends, they would be retaining those flowers which were given by him long ago [when emperumAn and parAnguSa nAyaki were together] even though they have lost their freshness. This is similar to those SrIvaishNavas who would fold their lower/upper garments (dhoties and angavasthrams) which were worn during periya thirunAL (adhyayana uthsavam) and hang them on the cloth liner without washing them even if they were dirty and cherish them for a long time; seeing those flowers, she became tormented being reminded with his memories. Even if she escapes the torture of the southerly breeze, she cannot escape the torture of this sight. She is being tormented by the breeze on one side and the hair on the other side. Even if he comes, he desires for those who are dear to her more than desiring for her. SrI rAmAyaNam ayOdhyA kANdam 16.3. thathra kAshAyina: – since they don’t care for themselves, they remain with dirty body and clothes. vruththAn – In the antha:puram (private quarters), those who are older than ninety five years and are free from likes/dislikes will be employed. vEthra pANIn – Just as perumAL (SrI rAma) is holding the bow, they are holding the stick. See the one who guards using his bow and the others who guard using their stick. svalankruthAn – If they are not caring for their own clothes and are elderly, what is their decoration? perumAL goes to the palace of dhaSaratha to bathe and eat and will return to the private quarters. At that time, since these elderly guards are as old as dhaSaratha and have same affection towards perumAL, they will place him on their laps and affectionately smell his head; due to that their clothes will always be stained with the saffron paste and sandalwood paste which were applied on perumAL. Their decoration is unlike the [fresh] decoration of perumAL and pirAtti. In this manner, they [her friends] remain as said in “sUdu malark kuzhaleer“.
  • thuyarAttiyEnai meliyap pAdu nal vEdha oli – The brAhmaNas are not doing these yAgams for any purpose other than to cause anguish to me. If they are brAmhaNas, should they not be righteous? Why are they torturing the women?
  • thuyarAttiyEnai – For those who torture others, don’t they need some target? Is the breeze not sufficient to torture [me]?  When thiruvadi (hanuman) met sIthAp pirAtti in the middle of the night and spoke a few words to her, without realizing who he is [and assuming that it was rAvaNa who has come as a monkey], she said “previously you assumed the form of an ascetic and separated me from SrI rAma; now you are torturing me by assuming the form of a monkey and tormenting me with your words; this is not good for you”. SrI rAmAyaNam sundhara kANdam 34.15 and 34.16. “santhAbam thanna SObhanam” (it is not fair to torment me) – Come on! you will also suffer in separation from those who are dear to you.
  • meliyap pAdum – Even if it is karthavyam (ordained duty [for brAhmaNas to engage in yAgam etc]), should they not avoid it if it hurts others? In all the states [whether singing as self, or with the mood of a pirAtti] AzhwAr has the same attachment for vEdham. Right in the beginning he said in thiruvAimozhi 1.1.7uLan sudarmigu surudhiyuL” (bhagavAn is present in the radiant vEdham). That is [irrespective of karma kANdam (vEdham) or gyAna kANdam (vEdhAntham), everywhere only emperumAn is mentioned] – “sarvE vEdha yath padhamAmananthi” (the one whose nature is spoken about in all of vEdham), “sarvE vEdha yathraikam bhavanthi” (the one on whom all the vEdham is singularly focussed upon), SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (I am known from all of vEdham).
  • meliyap pAdum – [The present tense in pAdum is explained] Unless they [the students] complete their studies, they wont leave their gurukulam (traditional resident school) [so the chanting is going on]; for her, when she hears the loud chants of vEdham, it is undesirable since it speaks about the glories of her lord. When this should be heard in their togetherness, hearing them when being in separation is undesirable. Even if he is glorified, the epic is glorified as “sIthAyAm charitham mahath” (this [SrI rAmAyaNam] is the glorious history of sIthA). And he joyfully hears those passages of vEdham which glorify her as in purusha sUktham “hrISchathE lakshmIScha pathnyau” (he is having SrI mahAlakshmi and SrI bhUmi dhEvi as his consorts), SrI sUktham “ISvarIm sarvabhUthAnAm” (she is the lord of all creatures) and yajur vEdham 4.4.37 “asyESAnAjagathO vishNu pathnI” (she is the lord of the universe and the consort of vishNu).
  • nal vEdham – As said in thiruvAimozhi 1.1.7uLan sudarmigu surudhiyuL” (bhagavAn is present in the radiant vEdham), the greatness of vEdham over other pramANams (authentic texts); or it is the greatness explained in SrI bhagavath gIthA 10.22 “vEdhAnAm sAma vEdhOsmi” (I am sAma vEdham amongst the four vEdhams). Unless the svaram (tone) is not good, or not singing sAma vEdham which is sweetest, she may remain relaxed.
  • vEdha oli paravaith thirai pOl muzhanga – The loud chant of the sAma vEdham resembles the tumultous sound of rising tides.
  • muzhanga – On days other than amAvAsyai, paurNami etc or in the morning, she can remain relaxed [that is, on the days of amAvAsyai, paurNami etc and in the nights the tides will be louder].
  • mAdu uyarndhu Omap pugai kamazhum – Where there is no loud chants of vEdham, they will be engaged in vaidhika rituals.
  • uyarndhu Omap pugai kamazhum – The smoke rose up to the sky, filling it and made it difficult to enjoy the faces of those travelling in celestial vehicles in the sky.
  • uyarndhu Omap pugai kamazhum – These persons are the best among those who have knowledge in vaidhika principles as said in SrI bhagavath gIthA 3.20karmaNaiva hi samsidhdhim AsthithA janakAdhaya:” (Have janaka et al not attained the result of self-realization through karma yOga (and not gyAna yOga) only?); so, they will not practice these acts to attain a result and will stop on attaining the result [present tense in kamazhum is explained].
  • kamazhum – The fragrance of the smoke from the hOmam and the sandalwood paste which is applied by emperumAn who has arrived to accept the havis (sacrifice).
  • thiruvallavAzh nIduRaiginRa pirAn – Unlike incarnations where emperumAn returns to paramapadham after a while, archAvathAra emperumAn who is the benefactor eternally residing in the invigorating thiruvallavAzh.
  • kazhal kANdum kol nichchalumE – If he is eternally residing here, we too can attain the same result [right here in thiruvallavAzh] which is attained in paramapadham where he is eternally residing. There too, the result is explained as in vishNu sUktham “sadhA paSyanthi” (always seeing him).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 86 – nIyum thirumagaLum

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

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emperumAn, analysing what this AzhwAr wanted, took the responsibility on himself to give what he wanted, came along with pirAtti to where he was present and started jostling him. emperumAn, unable to hear what this AzhwAr was telling his divine mind “have you known emperumAn as he is?”, came to where the AzhwAr was.

Let us go through the pAsuram and its meanings:

nIyum thirumagaLum ninRAyAl kunRu eduththup
pAyum pani maRuththa paNbALA vAsal
kadai kazhiyA uL pugAk kAmar pUm kOval
idai kaziyE paRRi ini

Word by Word Meaning

kunRu eduththu – lifting gOvardhanagiri (like an umbrella)
pAyum pani maRuththa – blocking the torrential rain
paNbALA – Oh one who is simple!
vAsal kadai – outside the entrance [to the ASram where the three AzhwArs were standing]
kazhiyA – without going out
uL pugA – not entering
kAmar pUm kOval – at thirukkOvalUr which has both natural and artificial beauty
idai kazhiyE – only the corridor (space between the entrance and the inner portion)
paRRi – as dwelling place
nIyum thirumagaLum – periya pirAtti (SrI mahAlakshmi) and you
ini – now
ninRAyAl – did you not shower your mercy by standing!


nIyum thirumagaLum ninRAyAl – even if pirAtti were to complain about your followers to you [emperumAn], you would reply, as mentioned by periyAzhwAr in periyAzhwAr thirumozhi 4-9-2,  “en adiyAr adhu seyyAr” (my follower will not do that). Even for those who knowingly indulge in wrongful deeds, pirAtti would plead on their behalf, as mentioned in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchinnAparAdhyathi” (there is none who has not committed a wrongful deed). Such pirAtti and you. Did you not set out to the forest only to protect your followers, making it as a solemn vow, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 31-2 “rAgavancha mahAvratham” (it was the great vow by rAghava [another name for SrI rAma])! At that time, did sIthAppirAtti not say as in SrI rAmAyaNam yudhdha kANdam 27-6 “agrathas thE gamishyAmi” (I am going ahead of you) in order to protect the followers!

ninRAyAl – this could be construed in any of three ways: 1. emperumAn came on his own [to where AzhwAr was present]; 2. emperumAn’s mercy is causeless; 3. After emperumAn joined with the (three) AzhwArs, he felt at peace.

kunRu eduththup pAyum pani maRuththa paNbALA – Oh the epitome of simplicity, who took a hill to block the rain which was battering the cowherds! Just as he lifted the mountain even before it started raining, to protect the cows and cowherds from their suffering, emperumAn mingled with the AzhwArs and removed his own suffering. Has it not been said in SrI rAmAyaNam bAlakANdam 1-28 “guhEna sahithO rAma: lakshmanEna cha sIthayA” (only after joining with guhan, SrI rAma felt that he had joined with lakshmaNa and sIthA)!

vAsal kadai kazhiyA uL pugA – neither leaving the corridor for the outside nor entering the corridor to go inside. Just as those who are in love wish to stay within the vision of their loved ones, emperumAn also stayed in the corridor where the three AzhwArs were standing. It appeared to him that there was wildfire on both sides of the corridor! [on the outer side of the corridor were the people who were interested only in worldly pursuits and on the inner side was the rishi (sage) who tried to reach emperumAn through other means [devotion] instead of directly approaching emperumAn). SrI rAma said in SrI rAmAyaNam ayOdhyA kANdam 97-8 “yadhvinA bharatham thvAm SathrugnanchApi mAnadha, bhavEnmama sukam kinchith bhasma thath kuruthAm SikI”(let fire burn to ashes the comfort of leaving bharatha, you [lakshmaNa] and Sathrugna). While the pAsuram initially talked of both emperumAn and pirAtti (nIyum thirumagaLum) here the reference is only to emperumAn. This is because pirAtti is like the shadow of emperumAn; hence there is no need to refer separately to the shadow!

kAmar pUm kOval idai kazhiyE paRRi ini – this could be construed as either emperumAn is dwelling now at the corridor, at the desirous , beautiful thirukkOvalUr or he will henceforth dwell like this. The word ini refers to getting something which had been lost since the beginning. nammAzhwAr has also mercifully said in thiruvAimozhi 2-7-3ini ippARpattadhu yAdhavangaLum sErkodEn” (henceforth I will not allow any faults to come)! emperumAn did not come to thirukkOvalUr to rid the effect of his karma! It was to prevent samsAris such as ourselves (dwellers of this materialistic realm) from going to hell to experience the effect of our karma! Isn’t thirukkOvalUr the dhivyadhESam (divine abode of emperumAn) which sowed the seed for emperumAn showering mayarvaRa madhinalam (granting of knowledge and devotion) on all AzhwArs!

We shall consider pAsuram 87 next.

adiyEn krishNa ramanuja dhAsan

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