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gyAna sAram Other telugu

జ్ఞానసారము 9

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జ్ఞానసారము

<< పాశురము 8

Lord-Vishnu

అవతారిక

కిందటి పాశురములో భగవంతుడి దగ్గర ఇతర ప్రయోజనాలేవీ ఆశించక కేవలము కైంకర్యము చేయు భాగ్యమును కోరే భక్తుల నిబధ్ధతను గురించి తెలిపారు. ఈపాశురములో  భగవంతుడు తన భక్తుల హృదయమును శోధించి దానిని తన నివాస స్థానముగా చేచుకునే విధమును తెలియజేస్తున్నారు. ‘ ఈ హృదయమును మనలనే కోరుతున్నదా? ఇతర ప్రయోజనాలేవీ ఆశించక కేవలము మన కైంకర్యమునే కోరుతున్నాడా? ‘ అని శోధించి అలాంటి హృదయమును తన ఆవాస స్థానముగా చేసుకుంటాడు అని చెపుతున్నారు.

ఆసిల్ అరుళాల్ అన్నైత్తు ఉలగుం కాత్తళిక్కుం
వాస మలరాళ్ మణవాళన్- తేసు పొలి
విణ్ణాట్టిల్ సాల విరుంబుమే వేఱొన్ఱై
యెణ్ణాదార్ నెంజ త్తిరుప్పు

ప్రతిపదార్థము

ఆసిల్ = దోష రహితమైన
అరుళాల్ = కృప వలన
అన్నైత్తు ఉలగుం = సకల లోకములను
కాత్తు = రక్షించి
అళిక్కుం = కోరికలను తీర్చి
వాస మలరాళ్ = తామరలో ఉద్భవించిన అమ్మవారిని
మణవాళన్- = సకల లోక నాయకుడన శ్రీమన్నారాయణుడు
తేసు పొలి = ప్రకాశవంతమైన
విణ్ణాట్టిల్ = శ్రీవైకుంఠములో
వేఱొన్ఱై = తనను తప్ప ఇతర ప్రయోజనములను
యెణ్ణాదార్ = కోరని వారికి
నెంజత్తు = హృదయములో
ఇరుప్పు = నివాసము చేయుట
సాల = చాలా
విరుంబుం =  ప్రియమైనది

భావము

ఆసిల్ అరుళాల్ : ఒక్కొక్క సారి  కృప కూడా దోషమవుతుంది అది ఎలాగంటే ఏదైనా ప్రయోజనమును ఆశించి  కృప చూపితే అప్పుడు అది దోషమవుతుంది. పరిమళ అళగర్ , కృపకు అర్థాన్ని చెపుతూ                                       ‘ నిర్హేతుకముగా , స్వభావ సిధ్ధముగా సకల జీవరాసులపై ప్రసరించే ప్రేమ  కృప ‘ అన్నారు. ఇది ఎవరిపైన ఎటువంటి బేధ భావము లేక సమానముగా ప్రసరిస్తుంది. లోకములో భార్య, పిల్లలు, బంధువులు ,స్నేహితులూ మీద ప్రేమ వుంటుంది . వారొతోవున్న సంబందము వలన వారిపై  ప్రేమ కలుగుతుంది. ఇతరులపై అటువంటి ప్రేమ కలుగదు. భగవంతుడి కృప అలా కాక నిర్హేతుకముగా సమస్త జీవరాసులపై సమానముగా ప్రసరిస్తుంది.

అన్నైత్తు ఉలగుం : సమస్త లోకములను అనగా భూలోక ,భువర్లోక ,సువర్లోక, మహర్లోక, జనోలోక, తపోలోక , సత్యలోకములు అనే ఊర్ధ్వ లోకములు ఏడు,  అతల, వితల,  సుతల,  రసాతల, తలాతల, మహాతల, పాతాళములనే  అధోలోకములు ఏడు, మొత్తము పదునాలుగు భువనములను అండము అంటారు . ఈలోకములలోని  సమస్త జీవరాసులపై భగవంతుడు నిర్హేతుకముగా, నిష్పక్షపాతముగా తన అపారమైన కృపను ప్రసరిస్తారని చెపుతున్నారు.

కాత్తళిక్కుం: కృప అంటే ఇష్టప్రాప్తి, అనిష్ట నివృత్తి. అంటే భక్తులకు అవసరమైన వాటిని అనుగ్రహించి ,దుఃఖ హేతువైన విషయములను తోల్గించుట. దీనినే రక్షత్వము అంటారు. ” కాత్తు, అళిక్కుం “,( రక్షించి, కృపచేయు) అన్న రెండు పదములు కలిసి ” కాత్తళిక్కుం ” అయ్యింది.

వాస మలరాళ్ మణవాళన్- : ” వేరి మారాతు పూమేలిరుప్పళ్ “అని నమ్మళ్వార్లు అన్నట్లుగా , ఎప్పుడు వాడని, రంగు మారని, వాసన తగ్గని   నవ నవ లాడే తామర మీద వేచేసి ఉండే శ్రీమహాలక్ష్మి. ఆమేను  ” కాత్తు, అళిక్కుం “,( రక్షించి, కృపచేయు) అని చెప్పుట వలన అమ్మతో కలసి లోకములను రక్షిస్తాడని , రక్షణలో అమ్మవారికి కూడా ప్రధాన పాత్ర వుందని చెప్పే వేదాంత సూత్రము ఇక్కడ చెప్పబడింది. ఇంకా భగవంతుడిలోని రక్షకత్వమును పెంపొందించి  , ఆయన జీవాత్మలను రక్షించుట చూసి ఆనందిస్తుంది.  ఇలా శ్రీమహాలక్ష్మితో చేరి చేయు కృప యొక్క ఫలితముగా చేతనులసంచిత పాపాలు తొలగి , భగవంతుని తప్ప మరి వేరు ప్రయోజనమును ఆశించని శుధ్ధమైన హృదయమును కలిగి వుంటారు. అటువంటి  శుధ్ధమైన హృదయమును భగవంతుడు ఆదరించు విధామును  ఇక్కడ చెపుతున్నారు.
తేసు పొలి విణ్ణాట్టిల్: పరమపదము, వైకుంఠము అని పిలవబడే అపారమైన ఆనందములకు నిలయము. ఇక్కడ  శ్రీమహాలక్ష్మితో, నిత్యసూరులతో శ్రీమన్నారాయణుడు వేంచేసి ఉంటాడు. దాని కంటే కూడా….

సాల విరుంబుమే : చాలా ప్రీతికరమైనది. అంత ఉన్నతమైన స్థలము వేరే ఏముంటుంది అంటే….

వేరు ఒన్రు ఎణ్ణాదార్ నేంజత్తిరుప్పు: ఉణ్ణుం శోరు, పరుగుం నీరు, తిన్నుం వెత్తిలై ఎల్లాం కణ్ణనెంబెరుమానే అని ఆళ్వార్లు భావించారు. ఆయనకు కృష్ణుడు తప్ప వేరే ఎమీ అవసరము లేదు. అలాగా అన్య ప్రయోజనములను ఆశించని హృదయము ఎవరికి వుందో , వారి హృదయము భగవంతుడికి చాలా ప్రీతికరము. పరమపదముకన్న గొప్పది అని అర్థము.

అడియేన్ చూడామణి రామానుజ దాసి

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iyaRpA mudhal thiruvandhAdhi

mudhal thiruvandhAdhi – 92 – vAnAgith thIyAy

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

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avathArikai

The earlier pAsuram mentioned about emperumAn protecting his followers. In this pAsuram, it is mentioned that  even though emperumAn has attained everything, he still considers those materials which have been touched by his followers as the ones sustaining him. In each of his incarnations, he considers whatever materials sustain those who are born in that species as those which sustain him. As examples, when he incarnated as varAha (boar), the tuber kOraikkizhangu was his sustaining foodstuff and when he incarnated as krishNa (in the clan of cowherds), butter sustained him.

Let us look at the pAsuram and its meanings:

vAnAgith thIyAy maRi kadalAy mArudhamAy
thEnAgip pAlAm thirumAlE AnAychchi
veNNey vizhunga niRaiyumE munnorunAL
maNNai umizhndha vayiRu

Word by Word Meanings

vAn Agi – taking the form of ether (sky)
thI Ay – taking the form of agni (fire)
maRi kadal Ay – taking the form of ocean
mArudham Ay – taking the form of wind

(thus, being the controller of universe)
thEn Agi – (for nithyars and mukthars, permanent dwellers of SrIvaikuNtam and those who have got liberated from samsAram and have reached SrIVaikuNtam respectively) being sweet, like honey
pAl Am – he will be enjoyable, similar to milk
thirumAlE – Oh the consort of mahAlakshmi!
An Aychchi – when born in the clan of cowherds who tend to cows
veNNey vizhunga – when swallowing butter
mun oru nAL – once upon a time
maNNai – all the worlds
umizhndha – spat out
vayiRu – the divine stomach
niRaiyumE – will it get filled-up?

vyAkyAnam

vAn Agith thIyAy maRi kadalAy mArudhamAy – being the controller of all those who are living in the worlds, made of the five elements (sky, fire, water, wind and earth)

thEnAgip pAlAm thirumAlE – chAndhOgya upanishath 3-14-2 says “sarvarasa:” (emperumAn is sweet so that those who are in paramapadham (SrIvaikuNtam) can enjoy him). nampiLLai, with lot of involvement, will mercifully say that it is impossible to match the beauty of the way in which nanjIyar (his AchArya) would explain the line thEnAgip pAlAm thirumAlE. Thus, by the words vAnAgi and thEnAgi both nithya vibhUthi (spiritual realm) and leelA vibhUthi (materialistic realm) have been referred to. His status as the consort of SrI mahAlakshmi is superior to these two, in terms of his wealth.

An Aychchi vNNey vizhunga niRaiyumE – this line implies that even though he has no unfulfilled desires, there are still certain materials that he desires. Butter is more desirable to emperumAn than pirAtti’s (SrI mahAlakshmi’s) divine bosom. pirAtti’s bosom is for his enjoyment whereas butter is for his sustenance. Hasn’t nammAzhwAr mercifully said in thiruvAimozhi 1-3-1 “malar magaL virumbum nam arumpeRaladigaL – uralinOdu iNaindhirundhu Engiya eLivu – eththiRam”(how simple and amazing is the quality of our swAmy (lord) who is very much desired by pirAtti and is very rare to attain, who was tied down to a mortar and had a forlorn look!)

An Aychchi veNNey vizhunga niRaiyumE mun oru nAL maNNai umizhndha vayiRu – once upon a time, when there was deluge, you had saved the earth by keeping it in your stomach and later spat it out so that it could see other spatial bodies. Did you eat butter to fill up such a stomach (which held the entire earth within itself)?

An Aychchi veNNey –  cowherd women’s butter is just a material. It appears that kaNNan (SrI krishNa) would not eat the butter if the strength of smell of the cowherd clan is reduced even a little bit in the butter!

niRaiyumE – will it fill? Is it not required to stuff the entire expansive space inside the stomach with butter? Just as the samsAris will suffer because of deluge, kaNNan will also suffer if he does not get butter. It is said that piLLai uRangA villi dhAsar (a disciple of SrI rAmAnuja) would say that the space inside kaNNan’s stomach, which will not get filled up however much butter he eats, could be let out to washermen [the meaning implied here is that kaNNan’s stomach is similar to the washerman’s pot which will never get filled up however much clothes are filled in it for applying starch].

Let us take up the 93rd pAsuram next.

adiyEn krishNa ramanuja dhAsan

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iyaRpA thiruvAsiriyam

thiruvAsiriyam – 3 – kuRippil koNdu

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avathArikai

In the first pAsuram AzhwAr describes and celebrates emperumAn’s saundharyam (bodily beauty); and in the second pAsuram he says that the devotion towards emperumAn (which emerges from these auspicious qualities of Him) is so sweet , since this can be enjoyed here itself with this current body itself (instead of experiencing bhagavath anubhavam by reaching paramapadham with a different body); but when asked “what could be the measure for this devotion (towards Him)?”, AzhwAr replies that it begins with Him (servitude towards bhagavAn) and will be up to His devotees [servitude towards bhAgavathas].

Let us go through the pAsuram and its meanings:

kuRippil koNdu neRippada, ulagam
mUnRudan vaNangu thOnRu pugazh ANai
meypeRa nadAya dheyvam mUvaril
mudhalvanAgich chudar viLangagalaththu
varaipurai thiraiporu peruvarai veruvara,
urumural olimali naLirkadaR padavara
varasu udal thadavarai suzhaRRiya, thanimAth
theyvaththadiyavarkkininAm ALAgavE
isaiyum kol, UzhithOR uzhi OvAdhE

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Word by Word Meanings

mUnRru ulagam – the three worlds
neRi pada – to live in the path of righteousness (dharma)
kuRippil koNdu – (bhagavAn) who make sankalpam (divine will) in his divine heart
udan vaNangu – worshipped by all the people of the three worlds
thOnRu pugazh – having renowned fame
ANai mey pera nadAya – conducts his divine rules (Sruthi) in right way.
dheyvam mUvaril – among the three gods brahmA, rudhra and indhra
mudhalvan Agi – He is the foremost of the three gods.
sudar viLangu agalaththu – having shining bejeweled divine chest.
varai purai thirai – the waves as large as mountain
poru – to collide
peru varai veruvu uRa – to tremble even the giant mountain
urumu ural oli mali – roars like thunderclap
naLir kadal – the cool ocean
padam aravu arasu – with vAsuki (the king of serpents with expanded hoods).
udal – body
thadam varai suzhaRRiya – winding round the great mountain (mandhara) and churned the ocean
thani mAth theyvam – emperumAn who is distinctly supreme
adiyavarkku – to the bhAgavathas
ini nAm – here after ourselves
UzhithORuzhi – during every kalpa (eon).
OvAdhu – incessantly
ALAga – to become servitors
isaiyum kol – will it be possible (being servitors to His devotees)?

vyAkyAnam

kuRippil koNdu neRippada ulagam mUnRudan vaNangu thOnRu pugazh ANai meypeRa nadAya dheyvam mUvaril mudhalvan – In this pAsuram starting from kuRippil koNdu till dheyvam mUvaril mudhalvan, AzhwAr describes emperumAn’s true nature and his auspicious qualities.

neRippadak kuRippil koNdu – As said in chAndhOgya upanishadh “thadhaikshatha – bahusyAm prajAyEyEthi“ (he vowed to become many forms and then creates the entire world), bhagavAn (in many forms) creates the entire universe with his own sankalpam (divine will); also explained said as – emperumAn desires that all other beings (sentient and insentient, except Him) should live in the path of righteousness (dharma) – to worship Him.

When asked “will there be some righteous people and some unrighteous (not worshipping Him)?”, AzhwAr replies,

ulagam mUnRu – To have everyone else other than emperumAn himself to surrender unto him. Though there are those who surrender and who give refuge [in this world], in the case of bhagavAn, all other beings (other than Him) should surrender at the holy feet of emperumAn.

udan vaNangu – Though the group of dhEvathAs are being worshiped by people, they don’t have the fame of being worshipped by everybody united together, but in the case of emperumAn and since He is distinctly unique (having renowned fame), everybody will gather together and worship Him.

When asked “ will this fame lie in a corner unknowable to anyone?” AzhwAr says,

thOnRu pugazh – It is popular that it is said even in the Sruthi (vEdham).

ANai meypeRa nadAya – unlike the others who have fault in executing the commandments, emperumAn is the one who makes his commandments perfectly.

“When asked who is He (who has renowned fame and perfectly executes his commandments)?”, AzhwAr says

dheyvam mUvaril mudhalvanAgi – He is the foremost of all the three dhEvathAs (Siva, brahmA and indhra), since he is the one who creates them from his divine navel and protects them by placing in his stomach during praLayam (deluge).

nadAya dheyvam mUvar – If the other dhEvathAs like rudhra, brahmA et al who are at times confused to be supreme, it is only because of His generous act.

mUvaril mudhalvanAgi – emperumAn who is distinctly unique from other two dhEvathAs (Siva, brahmA), rules their SarIram (body) and SarIri (AthmA) with his aprAkrutha thirumEni (divine body). Alternative explanation – Since brahmA, rudhra and indhra all together are said as three dhEvathAs in pramANam (authentic texts) and here emperumAn is said as the foremost (creator) of these three dhEvathAs.

sudar viLangagalaththu – emperumAn who has the divine chest which shines with the ornamental beauty. Alternative explanation – the rising waves like mountain which are filling the open space in the sky which shines with the light of the moon and sun.

varai purai … – Is this eloquent act of churning the milky ocean for nectar among other actions not enough to show that he is the worthy refuge?

varai purai thirai – The waves like the mountain.

thirai poru – when the waves collide with one another, it looks like two mountains are colliding with each other.

peru varai veruvuRa – To have the giant mountains tremble.

urumural oli – At that time, the noise which resembles the noise of thunder increases.

naLir kadal – [The cool milky ocean] Even though sparks flew while churning the ocean, it cooled down because of His merciful glance; implies that the ocean trembled without being agitated.

pada aravu arasu – The king of serpents, vAsuki – though it is a sentient being and is used for churning, due to being in contact with emperumAn, he did not feel any strain and hence expanded it’s hoods with joy while churning.

thadavarai – Placing the great mandhara mountain (which appears to cover the entire ocean) as the mortar.

suzhaRRiya – The ocean got so agitated to have the bottom soil rise up to the top, until the elixir is fetched (while churning), and moreover the mountain is placed in the middle and rotated up and down to make everyone who participated to claim “I churned it” [actually it was emperumAn who appeared with thousand hands and churned the ocean].

thanimAth theyvam – emperumAn is the distinct unique lord.

And when asked “are you desiring to surrender unto such emperumAn?”, AzhwAr replies,

adiyavarkku – emperumAn troubled himself for the purpose of those other dhEvathAs who desired for other benefits and gave them the elixir. SrIvaishNavas become overwhelmed by such greatly generous acts of emperumAn and present themselves to be fully existing for him. To such devotees.

ini nAm – While the jIvAthmA should have been the servant since its existence, due to karma (virtues/vices), we were occupied by the ahamkAra (ego) and mamakAra (possessiveness) until now; now that emperrumAn has shown our true nature of being servitors to such SrIvaishNavas, we who have seen it with his blessings.

When asked “ shall we desire to be in the similar grade/level of these bhAgavathas?”, AzhwAr replies,

ALAga – As their servitors.

When asked “should we be both servitors to them and at the same time be with ahankAram and mamakAram?“, AzhwAr replies,

ALAgavE – Only as a servitor being an embodiment of such servitude.

isaiyum kol – As said in nAnmugan thiruvandhAdhi 60 “ALpArththuzhi tharuvAy kaNdu” (Oh! lord you are in search of a person who has surrendered unto your divine feet), emperumAn is already seeking for such persons who will be ready to serve bhAgavathas, so no need to convince him; AzhwAr too is already convinced since he is always looking to serve bhAgavathas; so, what is the need for “isaiyum kol”? Since bhAgavatha SEShathvam (servitude towards bhAgavathas) is rare to achieve, AzhwAr is eagerly asking “if he will get it now”.

And this is not for a short time, but

UzhithORUzhi – It should happen in every kalpa (forever).\

And moreover,

OvAthE – Without even a momentary break. As SiSupAla et al were annihilated unable to bear the presence of bhagavAn when he incarnated here for the protection of samsAris even though he is avAptha samastha kAman (one who has no unfulfilled desires), SrIya:pathi (divine consort of SrI mahAlakshmi) and the lord of nithyasUris in paramapadham, now samsAris, without understanding the greatness of bhAgavathas, are failing due to considering them to be similar to self in thinking “as they too are walking around sustaining themselves by eating, drinking etc, just as we do, what is their distinction from us?”. Only when emperumAn can be considered as one amongst the created beings, a bhAgavatha can also be considered as one amongst samsAris.

Let us proceed to the 4th pAsuram next.

adiyEn booma ramanuja dhAsi

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi thiruvAimozhi 5th centum

thiruvAimozhi – 5.9.8 – nAdoRum vIdinRiyE

Published by:

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

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 eighth pAsuram, parAnguSa nAyaki says “Will it be possible to serve him eternally?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will it be possible to eternally enjoy the divine feet of emperumAn who is eternally residing in thiruvallavAzh which is surrounded by fertile fields?”.

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

nAdoRum vIdinRinRiyE thozhak kUdum kol? nannudhaleer!
AduRu thIm karumbum viLai sennelum Agi engum
mAduRu pUndhadam sEr vayal sUzh thaN thiruvallavAzh
nIduRaiginRa pirAn nilam thAviya nIL kazhalE

Listen

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

engum – everywhere
Adu – swaying
uRu – having
thI – sweet
karumbum – sugarcane
viLai – well grown
sennelum – fresh paddy
Agi – becoming
mAdu – proximity
uRu – having
pUm thadam – ponds with blossomed flowers
sEr – together
vayal – fields
sUzh – surrounded
thaN – cool
thiruvallavAzh – in thiruvallavAzh
nIduRaiginRa – eternally residing
pirAn – great benefactor’s
nilam – earth
thAviya – measured and accepted
nIL – growing to reach everyone’s head
kazhal – divine feet
nal – being attractive due to such worship
nudhaleer – having forehead!
nAL thoRum – everyday
vIdu – a momentary break
inRiyE – without
thozhak kUdum kol – will it be possible to worship?

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

The cool thiruvallavAzh is surrounded by fertile fields which are filled with swaying sweet sugar canes and fresh paddy and are having ponds with blossomed flowers in close proximity. emperumAn, the great benefactor who is eternally residing in such thiruvallavAzh, measured and accepted the earth with his divine feet which grew to reach everyone’s head.  Oh friends who are having attractive forehead due to worshipping such emperumAn! Will it be possible for me to worship him everyday without even a momentary break?

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

  • nAL thoRum … – “nAL thoRum” (always) differentiates it from “dharSa pUrNa mAsa …” (in every paksham (fortnight)) etc. “vIdu inRiyE” (without a break) differentiates it from nithya agni hOthram (agni hOthram which is performed everyday [but only at certain times of the day]). AzhwAr is praying as said in thiruvAimozhi 3.3.1 “ozhivil kAlam ellAm” (At all times). AzhwAr is desiring for this continuous service to emperumAn due to his attachment as a result of his taste in servitorship unlike us who desire for service based on the faith in our AchArya’s instructions.
  • nal nudhaleer – Will I see you with the dust particles on your forehead due to having paid obeisances to emperumAn who has arrived? parAnguSa nAyaki will worship emperumAn as said in thiruvAimozhi 5.3.7 “thalaiyil vaNangavumAngolO” (can we bow to him with our head?), and they too will follow; just as she is happy in performing kainkaryam, they (her friends) are happy to see her desires fulfilled.
  • AduRu thIm karumbum – The sugar canes are always engaged in swaying. thI – sweetness. The fresh paddy is also ready to be harvested at all times. Everything there is ripened [in devotion].
  • mAduRu pU … – In invigorating thiruvallavAzh which is surrounded by fields which are close to ponds having flowers. The town is surrounded by ponds which are surrounded by fields – this is how the town remains cool.
  • nIdu … – The greatness of this abode is – unlike the incarnations, specifically thrivikrama avathAram where emperumAn placed his easily approachable divine feet on everyone’s end without checking their qualities or the lack of them, here in this dhivyadhESam, he is eternally residing and favouring everyone.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

thiruvAimozhi thiruvAimozhi 5th centum

thiruvAimozhi – 5.9.7 – pAdhangaL mElaNi

Published by:

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

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 seventh pAsuram, parAnguSa nAyaki says “Would we eternally pray by placing flowers at the divine feet of emperumAn who is mercifully standing in thiruvallavAzh?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Would we at least worship the flowers which were worn by Apathsakan (companion in difficult situations), the lord of thiruvallavAzh which is having attractive ponds?”.

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

pAdhangaL mElaNi pUnthozhak kUdungol? pAvai nalleer!
Odha nedum thadaththuL uyar thAmarai sengazhunIr
mAdhargaL vANmugamum kaNNum Endhum thiruvallavAzh
nAdhan ingyAlam uNda nampirAn thannai nAdoRumE

Listen

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

Odham – like ocean
nedu – vast
thadaththuL – in ponds
uyar – tall
thAmarai – lotus
sengazhunIr – red lily
mAdhargaL – women
vAL – having radiance
mugamum – beauty of the face
kaNNum – beauty of eyes
Endhum – reflecting
thiruvallavAzh – for thiruvallavAzh
nAdhan – being the lord
i – this
gyAlam – world
uNda – with the incident of his consuming and protecting from total deluge
nam – for us
pirAn thannai – appearing as our benefactor
nAL thoRum – eternally
pAvai – like a doll
nalleer – oh beautiful ladies who are having features!
pAdhangaL – divine feet
mEl – on
aNi – wearing
pU – at least the flower
thozha – to worship
kUdum kol – will it be possible?

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

thiruvallavAzh is having ponds which are vast like ocean, with tall lotus and red lily flowers which reflect the radiance from the beautiful face and eyes of the ladies. emperumAn, who is the lord of such thiruvallavAzh consumed and protected the world from total deluge. Hence he is appearing as our benefactor. Oh beautiful ladies who are having features like a doll! Will it be possible to at least worship the flower which is on the divine feet of such emperumAn?

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

  • pAdhangaL mElaNi pUnthozhak kUdum kol – Will it be possible for us the decorate his divine feet with flowers and worship him?
  • pAvai nalleer – Three explanations – 1) The ladies who appear like doll to not have the ability to stop her. 2) They appear like an [beautiful] art work. 3) parAnguSa nAyaki is conversing happily with them since they are not stopping her.
  • Odham … – In the ponds which are as vast as the ocean, the tall lotus and red lily flowers reflect the radiantly beautiful faces and eyes of the ladies of the town [both the flowers and beauty of ladies are comparable]. Alternative explanation – as in a great scholarly assembly ignorant people will be discarded, the beauty of the town discards everything else [such as the beauty of tall lotus and red lily flowers, the radiance of the beautiful faces and eyes of the ladies].
  • mAdhargaL vAL mugamum kaNNum Endhum – It is difficult to distinguish between the [beauty of the] town and fertile fields.
  • thiruvallavAzh nAdhan – Superior to SrIvaikuNtanAthan. Being the lord of SrIvaikuNtam means being the lord of antha:puram (private quarters of the queen) only, since it is said in thiruvAimozhi 4.9.10 “oNdodiyAL thirumagaLum nIyumE nilA niRpa” (While SrImahAlakshmi, the one who is having distinguished forearms with ornaments like bangles, and you stand alone; but this samsAram (material relam) is unlike that, it is barren land where one person’s clothes are to be shared by seven persons [and you are mercifully here to help everyone here].
  • i gyAlam uNda – Without considering his own supremacy, he will be the abode of those who are suffering. Just considering the danger, he would place everyone in his stomach and protect them.

When asked “Was this only heard in history?”, parAnguSa nAyaki replies,

  • nam pirAn – emperumAn who rescued me who was consumed by the deluge of samsAram and brought me up to this stage.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

iyaRpA mudhal thiruvandhAdhi

mudhal thiruvandhAdhi – 91 – Unak kurumbaiyin

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avathArikai

AzhwAr says that even though emperumAn is such that he would grant whatever we ask of him, other than those who get rid of their desire for worldly pursuits and surrender to his divine feet, it is very difficult to attain paramapadham (SrIvaikuNtam). In order to attain the goal, shouldn’t one get an inkling about lowly matters that they are lowly and attainable matters that they are to be attained? In the previous pAsuram, AzhwAr mentioned about the help that emperumAn rendered to one (prahlAdha) who had desire towards him. In this pAsuram, he says that desire is the only one which is required.

Let us go through the pAsuram and its meanings:

Unak kurumbaiyin uL pukku iruL nIkki
gyAnach chudar koLIi nAL dhORum Enaththu
uruvAy ulagu idandha UzhiyAn pAdham
maruvAdhArkku uNdAmO vAn

Word by Word Meaning

Unak kurumbaiyin – in the hut called body made of flesh
uL pukku – entering (analysing)
iruL  – ignorance (which considers the body as sweet)
nIkki – removing
gyAnam sudar – lamp of true knowledge
koLIi – lighting
Enaththu uru Ay – incarnating as varAha form (wild boar)
ulagu idandha – one who separated the world from the shell of the universe
UzhiyAn – one who was present during deluge, that emperumAn’s
pAdham – divine feet
nAL dhORum – every day
maruvAdhArkku – those who do not worship
vAn – paramapadham (SrIvaikuNtam)
uNdAmO – will it be available?

vyAkyAnam

Unak kurumbaiyin uL pukku – reaching up to the point where faults are located inside the body which is having abundance of faults. Isn’t the body made of flesh! Doesn’t body, looking at it superficially, appear to be good to look at, hiding its qualities of being lowly, mean, unstable, worthless, disgusting, covered with a layer of skin to hide the inner features! Body is referred to as a hut since the body is like a hut for AthmA (soul).

iruL nIkki – removing the ignorance which considers body as pleasurable

gyAnach chudal koLIi – lighting the lamp of knowledge. Knowing the characteristics of AthmA (soul) as they are, enabling knowledge about emperumAn, forgetting about self which is an attribute and focussing on emperumAn who is the substrate [holding the attribute]. The characteristic of AthmA is not something which is formed at one point of time and removed at another. It is there always. If it is hidden, thoughts seeking other benefits [instead of service to emperumAn] and about other means [instead of emperumAn’s divine feet] will come on their own.

nAL dhORum maruvAdhArkku uNdAmO vAn – will paramapadham (SrIvaikuNtam) fructify for those who do not worship at the divine feet of emperumAn who transformed himself in order to protect his possessions (when he protected earth by transforming himself as varAha, the boar) unlike those who try to save themselves when their possessions are being destroyed?

nAL dhORum – would SrIvaikuNtam be attainable for those who do not think everyday ,with total focus, of the divine feet of emperumAn who dug out the earth during his incarnation as varAha?

UzhiyAn – he protects us even during deluge, when we are not there and he is present. An incident is quoted here about periya kOyil dhAsar, who was a disciple of nanjIyar (AchAryan of nampiLLai, who is the commentator for this prabandham). periya kOyil dhAsar, who had surrendered to the divine feet of nanjIyar, did not come to nanjIyar for many days. One day he came to nanjIyar and heard a few good words. One of the persons present there at that time, told dhAsar “it has been a long time since you came here” to which dhAsar responded saying “isn’t my goal a certainty when I attained the divine feet of nanjIyar? My loss is a few days when I did not see him in-between” The person (who spoke to him first) realised that dhAsar has given up the habit (and the faith due to that) of coming to his AchAryan everyday and listening to his good words. He asked dhAsar “has not AzhwAr mercifully sung the pAsuram ‘nAL dhORum maruvAdhArkku uNdAmO vAn?’. Have you not heard of this pAsuram?’ You do not speak like someone who has seen the difference of having worshipped at the divine feet of nanjIyar for a few days”. While atonement has been mentioned [in sacred texts] for those who, out of ignorance, miss a step when carrying out their karma (deeds, both good and bad), has it been stated that emperumAn can be attained even by those who do not have a desire in attaining him? Would a person, who has once surrendered to emperumAn but who goes about his usual ways in pursuing worldly matters in samsAram [after this act of surrendering], get his desired benefit? He had missed out on the benefit [of carrying out service to emperumAn] not because he had no qualification for it but because he had not desired it. In order to enjoy emperumAn, it is not that only chEthana (sentient entity) is required; the desire [by chEthana] is also required. When obtaining such a huge benefit, shouldn’t at least desire be there?

Let us consider the 92nd pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi thiruvAimozhi 5th centum

thiruvAimozhi – 5.9.6 – kANbadhu

Published by:

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

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 sixth pAsuram, parAnguSa nAyaki says “When will I see the very attractive divine feet of SrI vAmana who is mercifully standing in thiruvallavAzh?”.

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

kAnbadhengyAnRukolO? vinaiyEn kani vAy madavIr!
pAN kural vaNdinodu pasum thenRalum Agi engum
sEN sinai Ongu marach chezhum kAnal thiruvallavAzh
mAN kuRaL kOlap pirAn malarth thAmaraip pAdhangaLE

Listen

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

pAN – in the form of song
kural – having rhythmic sound from the throat
vaNdinodu – with the beetles
pasum thenRalum – fresh southerly breeze
Agi – be
engum – in all places
sEN – tall
sinai – having branches
Ongu – rising
maram – having trees
sezhu – attractive
kAnal – having seaside gardens
thiruvallavAzh – in thiruvallavAzh
mAN – celibacy (which highlights his seeking aspect)
kuRaL – and having dwarfness
kOlam – having attractive form
pirAn – great benefactor’s
malar – blossomed
thAmarai – enjoyable like lotus
pAdhangaL – divine feet
kani – ripened like a fruit
vAy – having bright face with beautiful lips
madavIr – Oh friends who are obedient towards me!
vinaiyEn – having sin (to not interact with emperumAn as much as I desired)
kANbadhu – seeing him
engyAnRu kolO – when will the day be?

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

thiruvallavAzh is having attractive seaside gardens which are having rising trees with tall branches and is having the rhythmic sound of beetles in the form of song and fresh southerly breeze filled everywhere. Oh friends who are obedient towards me and are having bright face with beautiful lips which are ripened like a fruit! When will the day, I who am having sin, will see the enjoyable lotus like divine feet of the great benefactor  who is practising celibacy, having dwarflike and attractive form?

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

  • kANbadhu engyAnRu kolO vinaiyEn – Let my faculties be, when will my hunger be gone.
  • vinaiyEn – I have committed a sin which is distinct from everyone else’s in the world. emperumAn who is seen by even those who have committed the sin for not seeing him, is not seen by me who is having the qualification – I have committed such [overwhelming] sin. He is “mAN kuRaL kOlap pirAn” (celibate, dwarflike beautiful lord) [that is, even being an asura, mahAbali saw him and even being a devotee I am not seeing him].
  • kANbadhu engyAnRu kolO vinaiyEn – Previously you were all in a hurry to show him to me, but today I am sinned to say “when will I see him”.
  • kanivAy madavIr – When will I see you like before [that is, with reddish lips]? Her friends are  as said in SrI bhagavath gIthA 7.17 “priyOhi gyAninOthyartham” (gyAni is most dear to me), to her. When she is as described in nAchchiyAr thirumozhi 1.8 “mAsudai udambodu thalai ulaRi vAyppuRam veLuththu” (having dust covered body, with dry hair and pale mouth/lips), they would not decorate themselves well. She is praying to have them appear [hale and healthy] as previously [when she was with emperumAn].
  • pAN kural vaNdinodu – Their sound is never discarded due to being out of tune, and everywhere we hear their singing. That is, they are born with this melodious tune instead of learning to speak first and adding music later. Instead of saying “sweet song like honey”, if the song itself is an embodiment of honey, that will be very sweet. pAN kural – the voice is in the form of music.
  • pasum thenRalum Agi engum – Unpolluted breeze. Instead of touching many [unwanted] regions, arriving directly here.
  • pasum thenRal – Also explained as fresh [young] breeze.
  • sEN sinai … – Having the gardens looking beautiful due to the branches of the trees having grown sideways and trees themselves standing tall.
  • sezhum kAnal – Attractive garden. kAnal means seaside garden or seaside land.  sEn –  being tall; sinai – branch. Growth for the branches in sideways and for the tree, upwards.
  • mAN kuRaL kOlap pirAn – When will I see the most enjoyable divine feet of the emperumAn who is standing in thiruvallavAzh? He is standing there as vAmana who begged to get his own belongings, making his greatly valuable form appear in a dwarf form, and letting his devotees enjoy his saulabhyam (simplicity) and beauty.
  • malarth thAmaraip pAdhangaL – The divine feet which are most enjoyable like freshly blossomed lotus flowers. He himself created the taste for AzhwAr at first, and at his divine feet. The enjoyability of his divine feet is such that it will make one recite “adigaL, adigaL” constantly.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA mudhal thiruvandhAdhi

mudhal thiruvandhAdhi – 90 – varaththAL vali ninaindhu

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avathArikai

In the previous pAsuram, AzhwAr pointed out to entities which are like emperumAn and how he sustained himself. In this pAsuram, he mentions about how emperumAn removed the enemy of his devotee prahlAdha through his physical form and how he gave himself to prahlAdha. AzhwAr mentions about emperumAn’s qualities of removing the enemies of his followers and showering affection on his followers.

Let us go through the pAsuram and its meanings:

varaththAl vali ninaindhu mAdhava nin pAdham
siraththAl vaNangAnAm enRE uraththinAl
IrariyAy nEr valiyOnAna iraNiyanai
Or ariyAl nI idandhadhu Un

Word by Word Meanings

Ir ari Ay – being the enemy appropriate to be cut
nEr valiyOn Ana – having the strength to fight in direct combat
iraNiyanai – hiraNya kashyap’s
Un – body
Or ari Ay – unique form of narasimha (face of lion and body of human)
uraththinAl – through (your) strength
nI idandhadhu – you tore
varaththAl – through boons (granted by brahmA and other celestial entities)
vali ninaindhu – thinking of (his) huge strength
siraththAl – through his head
nin pAdham – your divine feet
vaNangAnAm enRE – was it because he did not worship? (no; it was because emperumAn could not tolerate the faults [committed by hiraNya kashyap] towards his follower prahlAdha)

vyAkyAnam

varaththAl vali ninaindhu – iraNiyan (hiraNya kashyap) thought a great deal about the boons that he had obtained from various deities, who were given that power [to grant boons] by emperumAn. He had thought a mountain out of a mole hill. With the boons obtained, he thought that he was more powerful than emperumAn himself. Alternatively, he did not know that the deities who granted him the boons were under the control of emperumAn.

mAdhava – isn’t the consort of thirumagaL (SrI mahAlakshmi), the entity to be attained by everyone!

nin pAdham siraththAl vaNangAnAm enRE – Did you kill him because he did not bow down to your divine feet? You did not kill him because he considered you as an enemy. You killed him because he considered the child prahlAdha as his enemy and tortured him. Had you ever thought that he had committed fault against you? You only thought that he had not attained the benefit that he should have and that he did not regret his actions. It could also be considered that emperumAn did not want his property (the soul of iraNiyan) to go in the wrong path and end up suffering and hence killed him.

uraththinAl – you destroyed him through your strength. Though he had obtained so many boons, even iraNiyan had to retreat after seeing your strength .

Ir ariyAy nEr valiyOnAna iraNiyanai – he was the enemy apt to be torn asunder, strong enough to engage with you in direct combat. Earlier AzhwAr had spoken of the power of his boons (varaththAl vali ninaindhu). Here he is referring to the strength of his shoulders (nEr valiyOn).

uraththinAl Ir ariyAy – an enemy fit to be broken through strength; enemy fit to be killed. Alternatively, he was the enemy whose body you had torn with your strength.

Or ariyAy – as a unique lion. AzhwAr is saying that he is the incomparable narasingam (combination of lion and human being), anywhere in the world. Another explanation – he is the narasingam that his followers will always aim to attain, thinking of the activity that he had undertaken for the sake of his follower.  In other words, this indicates the way his followers, coming after the time of prahlAdha, will rid themselves of their fear, after meditating on emperumAn’s activity in protecting prahlAdha from his enemy. Or ariyAy – unlike the other lions which were created by brahmA, this was the incarnation that emperumAn took out, of his own volition.

nI idandhadhu Un – you tore his body. You carried out this activity to benefit iraNiyan so that iraNiyan’s soul will not suffer further as he had not worshipped you, an act that was apt for iraNiyan. Isn’t worshipping emperumAn the apt activity for the soul! Several pramANams (authentic sources) have been quoted in the vyAkyAnam to substantiate this point: (a) nammAzhwAr’s thiruvAimozhi 6-5-1 “thozhum ivaL” (she who worships) (b)” prahvAnjaliputasthitha:” (he stood  in humility with folded palms) (c) mahAbhAratham SAnthi parvam 344-45 “nama: ithyEdhi vAdhina:” (those who say  nama: (I am totally dependent on you)). (Physical) Body is formed in order to make the person suffer, just as it happened in the case of kaikEyi! Did you tear apart iraNiyan’s body because he did not worship you! No. (it was only because he caused hardship to prahlAdha).

We shall take up the 91st pAsuram next.

adiyEn krishNa ramanuja dhAsan

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iraNdAm Ayiram periya thirumozhi

mudhal thiruvandhAdhi – 89 – enakkAvAr Ar oruvarE

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avathArikai

AzhwAr recounts the happiness that he had mentioned in the previous pAsuram. Just as it is rare for samsAris to think of emperumAn, it is rare for AzhwAr to forget him.

Let us go through the pAsuram and its meanings:

enakkAvAr Ar oruvarE em perumAn
thankkAvAn thanE maRRallAl punakkAyAm
pUmEni kANapp podhiyavizhum pUvaippU
mAmEni kAttum varam

Word by Word Meanings

punam – on the land appropriate to itself
kAyAm pU mEni – the colour of kAyAm pU (a blue coloured flower)
kANa – as one keeps looking
podhi avizhum – blossoming
pUvaippU (mEni) – the colour of pUvaippU (blue coloured flower)
mA mEni – (emperumAn’s) great divine form
varam kAttum – will display properly
enakku – to me (who is so fortunate)
Ar oruvarE AvAr – is there anyone who is comparable to me?
emperumAn – sarvESvaran (supreme being) also
thAne thanakku AvAn – he can be compared only to himself
maRRu – can he become my equal?

vyAkyAnam

enakku AvAr Ar oruvarE – AzhwAr asks “Is there anyone who is comparable to me?”

But why [do you ask this], is emperumAn not comparable to you?

emperumAn thankkAvAn thAne maRRu allAl – emperumAn is comparable only to himself and cannot be compared to me. emperumAn did not become a servitor to someone and get this benefit! Did he not come on his own, without having to be a servitor to someone! Does he have any glory as I do, about having received someone’s grace? When asked “why are you talking as if you do not have any shortcoming? Have you seen emperumAn well? You still have a grievance that you have not seen him yet!”. AzhwAr responds that in order to get rid of his grievance of not having seen emperumAn, he has seen those entities which are like him. I am on the same land where there are objects which look like him; there is a difference of just a foot between him and me, says the AzhwAr.

punam kAyam pU mEni – the colour of kAyAm pU (a blue coloured flower) which is fresh as it is on the land which is appropriate for it.

kANap podhi avizhum pUvaip pU – the colour of pUvaip pU (another blue coloured flower) which blossoms as it is being looked at.

These

mAmEni kAttum varam – if the word varam is taken to mean “vRiyatha ithi varam” – ‘that which is wished for’, the meaning for this verse will be: show the divine form of emperumAn who is wished for. If the word is taken to mean varishtam – beautiful, the meaning for the verse will be: show the divine form of emperumAn beautifully. Hasn’t nammAzhwAr mercifully conveyed the same meaning in his periya thiruvandhAdhi pAsuram 73 “pUvaiyum kAyAvum neelamum pUkkinRa kAvimalar enRum kANdORum pAviyEn mellAvi mey migavE pUrikkum avvavaiyellAm emperumAn uruvE enRu” (flowers such as pUvai, kAyA etc have the same colour as emperumAn’s divine form; thus whenever I look at them I feel like looking at emperumAn himself)!

We shall consider the 90th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi thiruvAimozhi 5th centum

thiruvAimozhi – 5.9.5 – nannalath thOzhimIrgAL

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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 fifth pAsuram, parAnguSa nAyaki says “Whatever I may be doing, when will my eyes see emperumAn to have their fatigue removed?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “When will our eyes see the infinitely enjoyable emperumAn who is in thiruvallavAzh where the best among the vaidhikas (followers of vEdham) are engaged in agnihOthra (fire sacrifice), the smoke from which is covering the sky?”.

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

nannalath thOzhimIrgAL! nalla andhaNar vELvip pugai
mainnalam koNduyar viN maRaikkum thaN thiruvallavAzh
kannalam katti thannaik kaniyai in amudham thannai
en nalam koL sudarai enRu kol kaNgaL kANbadhuvE

Listen

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

nannalam –  more caring towards me than myself
thOzhimIrgAL – Oh friends!
nalla – being exclusively devoted without any expectations and greatly attached [to emperumAn]
andhaNar – vaidhika (follower of vEdham)
vELvi – karmas (rituals) such as agnihOthram etc which are part of worshipping bhagavAn
pugai – smoke
mai – dark pigment
nalam – good colour
koNdu – taking
uyar – rise
viN – sky
maRaikkum – covers and makes it appear dark, providing shade
thaN – cool
thiruvallavAzh – residing in thiruvallavAzh
kannal – sugarcane
am – without pulp
katti thannai – like a block [of sugar] which is sweet inside and outside
kaniyai – sweet like a ripened fruit which is to be enjoyed immediately
in – on top of that sweetness
amudham thannai – being the nectar which gives back the lost life

(while he was together with me)
en – my
nalam – qualities of AthmA (self) and rUpam (form)
koL – consumed [enjoyed]
sudarai – one who is having a form which acquired radiance due to that
kaNgaL – my eyes which are suffering more than me
kANbadhu – enjoy to its full satisfaction
enRu kol – when?

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

Oh friends who are more caring towards me than myself! In thiruvallavAzh, vaidhikas who are exclusively devoted without any expectations and greatly attached [to emperumAn], are performing karmas (rituals) such as agnihOthram etc which are part of worshipping bhagavAn; the smoke from such rituals, taking the good colour of dark pigment rises up to the sky, covers it and makes it appear dark, providing shade and giving coolness. emperumAn is residing in such thiruvallavAzh and is like a pulpless block of sugar of the cane which is sweet inside and outside and on top of that sweetness, he is also like the nectar which gives back the lost life. When will my eyes which are suffering more than me, enjoy to their full satisfaction, such emperumAn who enjoyed the qualities of my AthmA (self) and rUpam (form)?

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

  • nannalath thOzhimIrgAL – nannalam is the care they [friends] have towards her. That is, not being focussed on having their own desires fulfilled. This being the case, should you all not take my side instead of fearing that the mothers will blame them. [Questioning her friendship with her friends through an example, explaining How SrI rAma and sugrIva are helping each other] SrI rAmAyaNam sundhara kANdam 35.2 sIthA asks hanuman “vAnarANAm narANAm cha katham AsIth samAgama:” – How come the monkeys who have no gurukula vAsam (formal education under a teacher) and the princes who are disciples of vaSishta are together! only those who are bound by SAsthram are qualified for formal education [so monkeys are excluded from that]. hanuman explains further – “rAma sugrIvayOr aikyam thEvyEvam samajAyatha” – SrI rAma forgot himself and us and we are now at this current situation. [Three explanations given here] 1) That is, they have become so close to each other that, while iLaiya perumAL (lakshmaNa) is caring for SrI rAma constantly with the bow in his hand, [instead of him] I was sent for this most confidential service [of being a messenger between SrI rAma and you]. 2) When iLaiya perumAL committed a mistake, hanuman became so confident that he helped to reunite sIthA with SrI rAma. [Did iLaiya perumAL commit a mistake?] It was because of his leaving sIthA alone, they ended up getting separated from each other. 3) “Evam samajAyatha” – They were trying to increase each others wealth. SrI rAma ensured that sugrIva became the ruler of the forest. Such was their friendship; so too are [her] friends.
  • nalla andhaNar – brAhmaNas who are ananyaprayOjanars (who have no ulterior motives except kainkaryam); only these brAhamaNas can serve matching emperumAn‘s greatness; this being the case, should you (friends) also be not like them? The smoke from the yAgams of the ananyaprayOjana brAhmaNas, leaving behind the residue, reaches up to the sky and covers it. The rising dark smoke reaches up and covers the sky and does not let those who accumulated virtuous deeds and ended up in the sky in celestial vehicles, to see and enjoy each other’s face. It appears that the residents of that abode are having the quality of not letting couples enjoy each other’s face. This is how they cause smoke [also can be said as their jealousy].
  • thaN thiruvallavAzh kannal katti thannai – The block of sugar cane without any residue as said in “a block of this hill”.
  • kaniyai – Already ripened instead of having to wait for it to ripe.
  • in amudham thannai – That which is capable of building up the body. That is, giving strength to enjoy.
  • in amudham – Unlike the salt water [nectar] consumed by dhEvas, this is a nectar which can uplift the soul.
  • en nalam koL sudarai – One who fully captured me and is radiant due to that.  Also explained as – one who is having the beauty which captivated me to be his servant. He is having a form which reveals that it was his gain to fully capture AzhwAr.
  • enRu kol kaNgaL kANbadhuvE – As a mother would say “Let me suffer anyway, let my child live”, AzhwAr is saying “when will my eyes be relieved of their suffering?”. AzhwAr is the one who had his faculties fully desiring to enjoy emperumAn in thiruvAimozhi 3.8 “mudhiyAnE“. Both his senses and himself will long for emperumAn. SrI rAmAyaNam sundhara kANdam 40.3 “gAthraiS SOkAbhikarSitha: samspruSEyam” (I should be blessed to touch SrI rAma with my weakened limbs). When children live, those who are dear to them will be relieved [similarly, if AzhwAr‘s eyes enjoy emperumAn, that will relieve AzhwAr from stress too].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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