Monthly Archives: September 2017

mudhal thiruvandhAdhi – 88 – nAdilum ninnadiyE

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avathArikai

In the previous (87th) pAsuram, AzhwAr said that the world has understood the greatness of emperumAn. The reason for this is that thirukkOvalUr is a part of this earth. But, despite understanding the greatness of emperumAn, the earth did not get to attain him. It appeared that yama (the deity of righteousness) had time [here], looking at the activities of samsAris (dwellers of this materialistic realm). Despite sIthAppirAtti telling rAvaNa in SrI rAmAyaNam sundhara kANdam 21-20 “thEna maithrI bhavathu thE” (let friendship happen for you with SrI rAma) and Sri rAma saying, as in SrI rAmAyaNam yudhdha kANdam 18-19 “yathi vA rAvaNasvayam” (even if it is rAvaNa himself, bring him), rAvaNa did not bow down to Sri Rama and lost his heads, did not he! Thus, AzhwAr looked at himself and said “Let the word do whatever it wants. Just as it is mentioned in thiruvAimozhi 1-2-8uLLam urai seyal uLLa immUnRaiyum” (the three faculties of mind, speech and action), I am indeed fortunate to engage with emperumAn with the three faculties of mind, speech and action!”. When everyone lost his belonging to a waylaying robber, one person alone escaped from that; in the same way while the rest of the world is engaged in worldly pursuits, I am able to involve with emperumAn and my mind, speech and actions are totally engaged with him, says the AzhwAr.

Let us go through the pAsuram and its meanings:

nAdilum ninnadiyE nAduvan nAdORum
pAdilum nin pugazhE pAduvan sUdilum
pon Azhi EndhinAn ponnadiyE sUduvERku
ennAgil ennE enakku

Word by Word Meaning

nAdilum – when thinking (with the mind)
nin adiyE – only your divine feet
nAduvan – I shall think of
pAdilum – when singing (with the mouth)
nin pugazhE pAduvan – I shall sing only your praises
sUdilum – when thinking to wear (something) on the head
pon Azhi EndhinAn –  holding the divine disc, your
pon adiyE – beautiful divine feet
sUduvERku – one, wearing (on the head)
enakku – for me
en Agil en – what if something happens (to someone)?

vyAkyAnam

nAdilum nin adiyE nAduvan – when I am searching with the help of my heart, I shall search only for your divine feet.

nAdORum pAdilum nin pugazhE pAduvan – when praising every day, I shall praise only your glory. The usage of the long syllable [E] in adiyE and pugazhE implies that carrying out these is not with some other benefit in mind, but keeping the activity itself [searching or praising] as the benefit.

sUdilum pon Azhi EndhinAn pon adiyE sUduvERku – for me who would wear only the beautiful divine feet of yours, who are holding the beautiful divine disc, when I want to wear anything on my head

ennAgil ennE enakku – how does it matter to me as to what happens to the others who are in this world? Another interpretation – even if I go to SrIvaikuNtam, I will be engrossed with emperumAn with my mind, speech and action; since I have attained that here itself, what does it matter as to where I am? Yet another interpretation – what is the point in feeling sorry for the samsAris? They will attain emperumAn if they know about him and will lose, if they do not know about him. What does it matter to me? While the means [to reach emperumAn] is through his mercy, isn’t the loss due to our activities? AzhwAr says that he obtained the benefit because emperumAn is in thirukkOvalUr. Is it possible for me to correct the samsAris? He completes the pAsuram feeling happy that at least he was able to benefit.

Let us proceed to the 89th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.9.4 – nichchalum 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 4th pAsuram, to her friends who stop her saying “desiring like this is not good”, parAnguSa nAyaki says “my AthmA is with him, your blabbering is useless”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “While I am affectionate towards emperumAn who is the benefactor for being with his eternal devotees in thiruvallavAzh which has gardens and mansions, what is the use of your tormenting?”.

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

nichchalum thOzhimIrgAL emmai nIr nalindhen seydhIrO
pachchilai nIL kamugum palavum thengum vAzhaigaLum
machchaNi mAdangaL mIdhaNavum thaN thiruvallavAzh
nachcharavinaNai mEl nampirAnadhu nannalamE

Listen

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

thOzhimIrgAL – Oh friends (who always care for my likes)!
emmai – us (who have not fulfilled your desire)
nIr – you
nichchalum – always
nalindhu – stopping me and torturing me
en – what actions
seydhIr – are you doing?
pasu – green
ilai – having leaves
nIL – tall
kamugum – areca tree
pachchilai nIL – similar
palavum – jack fruit tree
thengum – coconut tree
vAzhaigaLum – plantain trees
machchu – upper storeys
aNi – being complete
mAdangaL – on the mansions
mIdhu – on top of
aNavum – spread (giving shade for those lands)
thaN – cool
thiruvallavAzh – in thiruvallavAzh
nanju – spitting poison (to stop the non-devotees)
aravin aNai mEl – reclining on the divine serpent bed
nam – revealed for us
pirAnadhu – the great benefactor’s

(my)
nal – abundance
nalam – goodness.

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

Oh friends! What actions are you doing by always stopping me and torturing me? My abundant goodness (also explained as, good AthmA) belongs to emperumAn who manifested to me his reclining on the divine serpent bed which is splitting poison in cool thiruvallavAzh which has tall areca trees with green leaves, jack fruit trees, coconut trees, plantain trees which are spread over mansions which are complete with upper storeys.

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

  • nichchalum thOzhimIrgAL – The friends would repeatedly say “you are not supposed to be like this”, still will have no result; but considering that they cannot lose her, they started saying the same thing again; parAnguSa nAyaki said “if you are not going to stop tormenting me, please go and torment me where I am”. As my AthmA belongs to him, what is the use of your advice to me? Just as I have the desire to see him always, you have this desire to redeem me.
  • thOzhimIrgAL – Are you speaking as yourself or are you speaking as mothers [usually mothers advice their daughters to restrain them from reaching out to their beloved ones]? There are such people who don’t have knowledge about their own nature. When some people tell something they should know who they are first.
  • emmai nIr – You who will think about my well being even at the cost of your own loss, and me who cannot survive on hearing your advice.
  • nalindhu en seydhIrO – Will I survive! Would that match your nature!
  • nichchalum thOzhimIr …piLLAn would explain “What did you gain by advising me from thiruvAimozhi 5.3 ‘mASaRu sOdhi‘ up until now?”.
  • thOzhimIrgAL emmai nIr nalindhu en seydhIrO – These friends would care for her even at their own expense, would they torment others?
  • en seydhIrO – An act is done for a particular result. Once the gain/loss is understood, should you not withdraw from your actions?
  • emmai nIr nalindhu en seydhIrO – Should those who instigated the love initially [in me], not work for the result too?
  • pachchilai … – Would any one try to redeem me who is caught in emperumAn‘s abode? Those who give advice should only do it where everything is green [happy]. Here everything is pale [due to sorrow in separation]. For those who have not separated, they will have their fresh [natural] colour [Since the trees are present in the abode where emperumAn is present, they are green].
  • palavum – Jack fruit tree. nanjIyar would mercifully explain “as said in ‘nIL kamugum’, uyndha piLLai would add the adjective ‘pachchilai nIL‘ (with fresh leaves and tall) to palavu, thengu and vAzhaigaL too”.
  • machchu aNi mAdangaL – Mansions which appear well decorated due to having multiple storeys.
  • mIdhu aNavum – As pampered children would have umbrella protection, these mansions have tall trees as protection.
  • thaN thiruvallavAzh – The town which is invigorating due to having gardens. In cool thiruvallavAzh where the complete multi-storeyed mansions are protected by the shades of the tall areca trees, jack fruit trees, coconut trees and plantain trees.
  • nachchu aravin aNai mEl – As there are gardens above and in the surroundings, is it necessary to have them underneath too? [Already, AdhiSEshan is present as the mattress] Here too, there is no shortcoming in coolness, fragrance and tenderness.
  • nachchu aravu – He is both the mattress and the protector [as he spits poison on seeing the enemies]. For the beautiful gardens, [this is] the town where bhOgis (those who are of enjoying nature, one who is lying on serpent) can reside constantly.
  • nachchu aravu – Just as perumAL (SrI rAma) and pirAtti (sIthA) enjoyed in the forest while iLaiya perumAL (lakshmaNa) protected them with the bow in his hands, here too he is protecting them as said in samkshEpa rAmAyaNam “ramamANA vanE thraya:“. This is multi-faceted protection [since AdhiSEshan has thousand hoods]. When perumAL, iLaiya perumAL and pirAtti mercifully arrived at srungibhErapuram, SrI guhap perumAL told iLaiya perumAL “perumAL and pirAtti are resting; I have prepared a bed for you so that you can place your head at their divine feet; since we are forest dwellers and roaming around, we will not be able to sleep; since you are a prince, you are tender; don’t fear that bharatha et al may come; you can rest peacefully; I am present along with my soldiers [for your protection]”; iLaiya perumAL replied to him as in SrI rAmAyaNam ayOdhyA kANdam 51.9 “kathA dhAsarathau bhUmau SayAnE sahasIthayA” (how can I rest, when SrI rAma is resting along with sIthA on the ground?) – Come on! How can I sleep when the tender SrI rAma who was begot by emperor dhaSaratha after sixty thousand years is resting on the ground? He had not even stayed under sage vaSishta et al (those who were his teachers) [due to his being the prince], and that too he is resting there along with pirAtti; this being the case, I am not consciously avoiding sleep; I am unable to do so [due to being so heart-broken]. [All of these are explained to highlight how AdhiSEshan constantly protects emperumAn]
  • nam pirAnadhu nannalamE – If it is as said in SrI rAmAyaNam sundhara kANdam 15.52 “asyAthEvyAmanas thasmin thasyachAsyAmprathishtitham” (the mind of sIthA is with SrI rAma and SrI rAma’s mind is with sIthA), will I not be relaxed? How can I be relaxed when my mind and AthmA both are with him?
  • nam pirAnadhu nannalamE – My good self reached the emperumAn who made me exclusively exist for him by showing his beautiful reclining form on AdhiSEshan. It can also be said as – he made me exist exclusively for him as AdhiSEshan is. When my good self is there with him, what is the point in giving advice just to my body? If you want, go to him and give your advice.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 87 – iniyAr puguvAr

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avathArikai

AzhwAr says that after emperumAn came here [thirukkOvalUr], there will be no one to go to naragam (hell). Those in charge of naragam will have to close the gates and leave the place. AzhwAr is mercifully saying what nammAzhwAr mercifully said in thiruvAimozhi 5-2-1naliyum naragamum naindha namanukku ingu yAdhonRumillai” (hell which causes suffering, was destroyed. There is no work for yama (Lord of righteousness and the one in charge of hell) in this place.

Let us go through the pAsuram and its meanings:

iniyAr puguvAr ezhu naraga vAsal
muniyAdhu mUriththAL kOmin kanisAyak
kanRu eRindha thOLAn kanai kazhalE kANbadhaRku
nangaRindha nAvalam sUzh nAdu

Word by Word Meanings

kani – the demon who was in the form of wood-apple
sAya – to fall down and perish
kanRu – demon who came in the form of a calf
eRindha – thrown
thOLAn – emperumAn who has divine shoulders
kanai kazhalE – divine feet with ornaments which make a sound
kANbadhaRku – to  see (the path)
am nAval sUzh nAdu – the living creatures in the expansive country which is beautiful and goes by the name of jambhUdhwIpam
nangu aRindhana – knew very well
ini – henceforth
ezhu naraga vAsal – at the gates of the seven types of hell
yAr puguvAr – who will enter

(Oh yamakinkaras!) [servitors of yama]
muniyAdhu – without getting angry (at me)
mUri thAL kOmin – close (the gates of hell) with strong latch

vyAkyAnam

ezhu naraga vAsal ini yAr puguvAr – Who will enter the gates to the seven hell henceforth? After emperumAn said in SrI bhagavath gIthA 18-66 “sarvapApEbhyO mOkshayishyAmi” (I shall liberate from all sins) what is the purpose for various types of hell where one has to experience the effects of those sins? ezhu naraga vAsal could also be construed as the gate to hell attained by those who leave from their physical forms and rise. After the incarnation of AzhwArs, there is no old samsAram (materialistic realm) [that is, the samsAram that used to be dreadful is now changed].

muniyAdhu – there is no significance for the anger of yamakinkarars (servitors of yama). AzhwAr tells them “Hence please listen to what I am saying without getting angry that I am talking of the destruction of your place”. If you get angry, you will suffer the same fate that befell the demons who came in the form of wood-apple and calf.

mUriththAL kOmin – Close the hell with a huge latch. Only if the closure is a temporary one, would one need to use a small latch. Since there is no work for hell, close it with a huge latch.

kani sAyak kanRu eRindha thOLAn kanai kazhalE kANbadhaRku – to see the divine feet, which make a sound due to ornaments [anklets], of the one who has beautiful shoulders, who threw a calf which was possessed by a demon, to kill a wood-apple which was possessed by another demon. The sound of the ornaments donned on the divine feet of emperumAn, which he changed while he targeted the wood-apple with a calf, is referred to here as kanai kazhal.

nAvalam sUzh nAdu nangu aRindha – the people in this world called jambUdhwIpam (nAvalam thIvu) knew beautifully well the divine feet of the one who has the capability to destroy enemies. They will not leave this earth which has thirukkOvalUr in it, where emperumAn has taken residence. This becomes the reason for emperumAn to protect us. Haven’t the sages of dhaNdakAraNya told SrI rAma  in SrI rAmAyaNam AraNya kANdam 1-19 “thE vayam bhavathA rakshyA bhavath vishayavAsina:” (we, who live in your country, are to be protected by you)! Mentioning of thirukkOvalUr here implies that this will be true of all dhivyadhEsams (divine abodes) where emperumAn has taken residence [as archchAvathAram, idol form]. The AzhwAr believes that the dhivyadhESams  where the aruLichcheyal (collection of all dhivyaprabandham of AzhwArs) is learnt, form the body for the country.

We shall consider the 88th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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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?”.

pAsuram

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

Listen

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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avathArikai

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!

vyAkyAnam

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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thiruvAimozhi – 5.9.2 – enRukol

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki tries to convince her friends who are not agreeing with her efforts and asks them “when will I enter thiruvallavAzh and wear the dust of his divine feet?”.

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

enRu kol thOzhimIrgAL! emmai nIr nalindhen seydhIrO?
pon thigazh punnai magizh pudhu mAdhavi mIdhaNavith
thenRal maNam kamazhum thiruvallavAzh nagaruL
ninRa pirAn adi nIR adiyOm koNdu sUduvadhE

Listen

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

thOzhimIrgAL – Oh friends (who share my joy and grief)!
emmai – me (who am considering you all as companions for my desires)
nalindhu – torture (by stopping me from my pursuit)

(as a loss for you)
nIr – you all
en – what actions
seydhIr – performing;
pon – like gold
thigazh – shining pollen
punnai – punnai (a type of tree)
magizh – magizh (a type of tree)
pudhu – fresh
mAdhavi – kurukkaththi (a type of tree)
mIdhu – with their flowers on them
aNavi – embracing
thenRal – southerly breeze
maNam – fragrance
kamazhum – spreading
thiruvallavAzh – thiruvallavAzh
nagaruL – in the town of
ninRa – standing [residing]
pirAn – benefactor’s
adi nIRu – dust of the divine feet
adiyOm – we, the servitors who benefit out of his favour of being present here
koNdu – accepting as a servitor would do
sUduvadhu – holding on our head with reverence
enRu kol – when?

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

Oh friends! what are the actions you are all performing to torture me! When will we, the servitors who benefit out of his favour of being present here, be holding on our head with reverence the dust of the divine feet of the benefactor who is standing in the town of thiruvallavAzh where the southerly breeze is embracing the flowers which are present on punnai, magizh and kurukkaththi trees which have pollen shining like gold?

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

  • enRu kol thOzhimIrgALparAnguSa nAyaki is asking those same friends who are stopping her saying “you should not have extreme attachment [towards emperumAn]”, to tell her the date on which she will have her desires fulfilled. They are stopping her fearing how people might accuse her; but she considers them to be the recipient of the same benefit and is hence asking them. They are thOzhimAr (friends) – so they share her gain and loss.
  • thOzhimIrgAL – Don’t you have the right to investigate when my desires will be fulfilled?
  • thOzhimIrgAL – Don’t you who know my nature, have to follow me?
  • emmai – Me who am beaten by your hands and feet.
  • nIr nalindhu – Your routine is to constantly look out for my uplifting. I who cannot sustain myself unless I enter that town [of thiruvallavAzh]. And you who have always done what pleased me.
  • en seydhIrO – does this suit your nature? Does it suit my nature?
  • thOzhimIrgAL emmai nIr nalindhu en seydhIrO – If you really want to torment some one, you should be tormenting the southerly breeze [and not me]. How can I withdraw myself while they [the beautiful town, gardens etc] stop me from withdrawing.
  • pon thigazh … – Are they [the different flower bearing trees] not sufficient to torment me? How can you who are tender-hearted do what is done by hard-hearted persons?
  • pon thigazh punnai magizh – punnai trees which shine like gold, and the same with magizh trees, as said in periya thirumozhi 5.1.6 “punnai ponnEy thAdhudhirkkum” (punnai trees shedding pollen which resemble gold).
  • pudhu mAdhavi – Freshly blossomed kurukkaththi.
  • mIdhaNavith thenRal maNam kamazhum – The southerly breeze embracing them and bringing along the fragrance.
  • mIdhaNavi – Considering that if it gets in contact with the deep insides of the flower the heat will get transmitted as well, the southerly breeze simply touched the top part of the flower and carried the fragrance. As said in SrI rAmAyaNam kishkinthA kANdam 1.71 “padhmakEsAsamsrushta:” (along with the pollen in the lotus flower), without touching the flower just carrying its fragrance. It appears to be the nature of the entities of that abode, to grab the belongings of others and not giving their own belongings.
  • pon thigazh punnai magizh pudhu mAdhavi mIdhaNavith thenRal maNam kamazhum – The nature of tender persons is such that they will not wear anything but kalambagan (a garland strung with many different flowers). Just as prideful princes would reject women with saggy bosoms, breeze will discard those flowers which blossomed later. Just as some one would search for pollen in the flower, here flowers are searched amidst the fragrance.
  • thenRal maNam kamazhum – Since the breeze is tormenting parAnguSa nAyaki while without being visible to the eyes, her friend is not admitting that the breeze is tormenting her. Though the gain and loss are the same for her and her friend, since her friend has well-wishing thoughts for her, she is not realising the act of the breeze in tormenting parAnguSa nAyaki. parAnguSa nAyaki is thinking “even if you are not with me during my togetherness with emperumAn, at least could you not be with me in separation?”. Though the gain and loss are common for both her and her friends, these sufferings are only applicable for parAnguSa nAyaki.
  • pon thigazh punnai magizh enRu – It is attractive for the eyes.
  • thenRal maNam kamazhum – Feast for the senses of touch and smell.
  • thiruvallavAzh nagaruL ninRa pirAn – He does not reject us totally. When I am suffering in separation, instead of remaining in SrIvaikuNatam (paramapadham), he has descended to thiruvallavAzh and has remained close to me – what more favour can he do? As said in SrI rAmAyaNam yudhdha kANdam 5.10 “bahuvEthath” (SrI rAma says – this is great that sIthA and I exist on this earth at the same time, this will help me sustain myself), here too parAnguSa nAyaki feels pacified knowing about emperumAn‘s existence in thiruvallavAzh. EkAm dharaNim ASrithau – resting on the same earth. As said in SrI rAmAyaNam yudhdha kANdam 5.6 “vAhi vAtha” (Oh wind! flow), though they were separated by the ocean stopping him from touching her, he felt pacified saying that he was fortunate to be present on the earth where she was present. His anguish in separation was so much that he begged the wind to fulfil his desire [of bringing the fragrance from sIthAp pirAtti’s side].
  • ninRa pirAn adi nIRu adiyOm koNdu sUduvadhu – enRu kol – When will I get to wear the pollen of the flowers from the divine feet of emperumAn?
  • adi nIRu adiyOm koNdu sUduvadhu – enRu kolO – Like those who washed their hair and are waiting to wear the flowers on their hair.
  • adiyOm – [parAnguSa nAyaki is saying adiyEn in plural, to include her friends too] Though they are staying separate from her now, while enjoying emperumAn, they too will share that enjoyment. Even when he arrives, he will first glorify them before her.
  • adiyOm koNdu sUduvadhu – As said by SrI bharathAzhwAn in SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvannacharaNau …” (I will not be at peace until I hold the divine feet of SrI rAma on my head), SrI rAma asked SrI bharathAzhwAn “piLLAy (dear brother), when will your internal anguish be cured?”; SrI bharathAzhwAn replied “when perumAL (you, SrI rAma) are coronated with the apt crown [of the kingdom] for him and when I am coronated with the apt crown (divine feet of SrI rAma) and when both are acting according to our nature, I will be relieved from the anguish”. AzhwAr is of the nature as said in thiruvAimozhi 4.3.6kOlamAm en sennikku un kamalam anna kurai kazhal” (Your lotus-like divine feet is the decoration for my head).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 85 – padi kaNdaRidhiyE

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avathArikai

AzhwAr tells his heart to keep enjoying further the boundless greatness of emperumAn. His heart asks him “I have been enjoying his greatness. What else should I do?“. AzhwAr says “you have only learnt to attain him after controlling your sensory perceptions. What have you seen among his qualities?”.

Let us go through the pAsuram and its meanings:

padi kaNdu aRidhiyE pAmbaNaiyinAn puL
kodi kaNdu aRidhiyE kURAy vadivil
poRi aindhum uLLadakki pOdhodu nIr Endhi
neRi ninRa nenjamE nI

Word for Word Meaning

vadivil [vadivu il] – without any form
poRi aindhum – the five sensory perceptions
uL adakki – controlling them inside the body
pOdhodu nIr Endhi – taking flowers and water
neRi ninRa – standing firmly in the good path (of attaining emperumAn)
nenjamE – Oh heart!
nI – you
pAmbu aNaiyinAn – emperumAn who has thiruvananthAzhwAn (AdhiSEshan) as his mattress
padi – divine form
kaNdu aRidhiyE – have you seen and enjoyed?
puL kodi – (his) garuda flag mast
kaNdu aRidhiyE – have you worshipped?
kURAy – (you) tell

vyAkyAnam

padi kaNdu aRidhiyE – this can be construed as AzhWar asking his heart whether it has seen and known emperumAn’s qualities or it has seen and  known emperumAn’s divine form. padi can mean either quality or physical form. emperumAn’s divine physical form is a part of his qualities.

pAmbu aNaiyinAn puL kodi kaNdu aRidhiyE – have you seen the way emperumAn has given his divine form to thiruvananthAzhwAn (AdhiSEshan) and known about it? Have you seen his divine form in front of his garuda flag mast and known about it?

kURAy – you, who said that you have seen everything, please say what you have seen.

vadivil poRi aindhum uLLadakki – controlling inside the body, without letting them wander outside, the five sensory perceptions starting with ear etc. Alternatively, controlling the formless sensory perceptions. It is implied here that sensory perceptions have diversified desires, instead of converging interests. Has not thirumangai AzhwAr said in periya thirumozhi 1-6-3 “kaNdavA thirindha” (wandering as pleased)!

pOdhodu nIr Endhi neRi ninRa nenjamE nI – Oh my heart! you have controlled your senses and you are worshipping emperumAn with flowers and water. Please say what you have seen as the result of your devotion (did you see his divine form when he came in front of his flag?). Can you feel smug with the knowledge about him, before seeing him? While one should feel deeply desirous about enjoying emperumAn more and more, can you feel satisfied with mere knowledge? If one were satisfied with a little bit of enjoyment, it would not amount to really attaining emperumAn. If one were satisfied with mere knowledge, what had been attained would not be considered as knowledge at all! It would be considered as ignorance. Even nammAzhwAr, who was granted knowledge with the dimension of devotion, through “madhinalam aruLinan” (emperumAn granted knowledge and devotion), did not feel satiated with that and with the anguish of seeing that emperumAn immediately, in the thiruvAimozhi 5.3mAsaRu sOdhi”, threatened to carry out madal on emperumAn (in ancient literature, madal is a method by which the beloved girl will inform the whole town about the way the beloved boy had given hopes to her and then showed disinterest in her, with the aim of appealing to the townspeople to get them together)!

We shall consider the 86th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.9.1 – mAnEy nOkku

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Full series >> Fifth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, this pirAtti (parAnguSa nAyaki) is grieving and her friends whose eyes resemble that of deer’s ask her “what are you thinking in your divine heart?”; she replies to them “When will I reach the divine feet of emperumAn who is 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

mAnEy nOkku nalleer! vaigalum vinaiyEn meliya
vAnAr vaN kamugum madhu malligai kamazhum
thEnAr sOlaigaL sUzh thiruvallavAzh uRaiyum
kOnArai adiyEn adi kUduvadhu enRu kolO?

Listen

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

mAn – deer’s eyes
Ey – matching
nOkku – having eyes
nalleer – those who are identified as well-wishers for me!
vinaiyEn – I who am having sin (which stops me from interacting with him as desired)
vaigalum – always
meliya – to weaken me
vAn – the sky
Ar – to cover
vaN – generous (to offer its own body as support to the jasmine creeper [which is growing near it)
kamugum – areca tree
madhu – with flowing honey (due to being with the areca tree)
malligai – jasmine [creeper]
kamazhum – being fragrant
thEn – beetles which extract honey and the fragrant buds
Ar – filled with
sOlaigaL – gardens
sUzh – surrounded
thiruvallavAzh – in thiruvallavAzh
uRaiyum – eternally residing
kOnArai – unconditional lord
adiyEn – I who am a servitor (captivated by his supremacy)
adi – his divine feet
kUduvadhu – reach
enRu kolO – when?

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

Oh those who are identified as well-wishers for me and whose eyes match the eyes of deer! When will I, the servitor [of emperumAn], who am sinful and am always weakened by emperumAn who is eternally residing in thiruvallavAzh which is surrounded by gardens which have the generous areca trees, fragrant jasmine [creeper] with flowing honey and are filled with beetles which extract honey and the fragrant buds, reach his divine feet? “vinaiyEn meliya” is recited with “vaN kamugu” [indicating that the rich areca trees weaken her] and “thiruvallavAzh uRaiyum” [indicating that the emperumAn who resides in thiruvallavAzh weakens her].

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

  • mAnEy nOkku nalleer – piLLAn explains this as – parAnguSa nAyaki is requesting her friends to mercifully shower their cool glance to facilitate her reaching thiruvallavAzh.
  • mAnEy nOkku nalleer – Oh those who have eyes matching those of a deer’s eyes and are well-wishers for me. Her friends thought “she is suffering due to separation, engaged in the beauty of the gardens and is weakened due to our advice; if she hears our words which stop her from her pursuit, she will become unconscious” and manifested their emotions with their eyes which resemble a deer’s eyes, and so she is calling them “mAnEy nOkku nalleer“. For her, all it takes is to be as said in SrI bhagavath gIthA 9.1anasUyavE” (not having hatred). “idham thu thE guhya thamam pravakshyAmi” (I shall explain to you this most secretive knowledge about upAsana (practicing bhakthi yOga)) – I am explaining you this precious wealth [of knowledge]. Once there is no shortcoming in arjuna, will there be any limiting factor in krishNa?
  • vaigalum vinaiyEn meliya – Only those who can sustain after becoming weakened once on separation, can tolerate separation [she is always weakened].
  • vaigalum meliya – For those who are interested in worldly pleasures, as time goes by, they lose interest in their object of interest; but this [AzhwAr’s love towards bhagavAn] is first meditated upon, followed by deep contemplation, and then vision, and then vision which matches physical experience and finally wait for the shedding of the body [for the soul to reach bhagavAn permanently]. [chAndhOgya upanishath SlOkam is highlighted here] thasya (mE) – for (that person who is) me; this (thasya) should be read along with “atha sampathsyE”; thAvadhEva chiram – the delay [to reach bhagavAn] is only until that time [when he sheds his body]; yAvanna mOkshE athasampathsyE – subsequently I will become perfect (in liberated state). That is, as said in chAndhOgya upanishath “… paramjyOthi: upasampathya …” (he reaches paramAthmA and realises his true nature). This is the nature of those who are waiting to shed their bodies.
  • vaigalum vinaiyEn meliya – I who am greatly sinful to be separated from emperumAn, am very weak due to the suffering in separation constantly. She is so tender that she cannot even bear the weakening one day! Now she is suffering for many days. She is going through the same suffering as sIthAp pirAtti went through after thiruvadi (hanuman) met her and left [to inform SrI rAma]. thiruvadi could not bear witnessing her suffering for one night. SrI rAmAyaNam sundhara kANdam 16.28 chapter – imAmasithakESAnthAm – She has got beautiful hair which can be desired even by those who have hair as said in thirunedunthANdagam 21 “mai vaiNNa naRungunji” (dark and fragrant hair); Sathapathra nibhEkshaNam – one who is having dark eyes which deserve to be constantly seen by SrI rAma who is explained as “kamalapathrAksha:” (one who has lotus-petal like eyes); sukArhAm – deserves to rest on the comfortable lap of emperumAn; dhu:khithAm dhrushtvA – having seen her in an undeserving state; mamApi vyathithammana: – even my heart which is undisturbed by sorrow/joy became grieved. parAnguSa nAyaki is also in the same state.
  • vinaiyEn – I have committed such a sin that even after many days passing  by, my desire [for emperumAn] is not reducing.
  • meliya – Melting like ice.
  • vAnAr … – As she was becoming weakened the other side grew proportionately. It appears that her weakening is the water (that nourishes) the garden there.
  • vAnAr … – The areca trees are such that they cover the sky. Her abode is as said in SrI rAmAyaNam ayOdhyA kANdam 59.4 “apivrukshA: parivlAnA:” (the trees withered), and his abode is as said in SrI rAmAyaNam yudhdha kANdam 127.17 “akAla palinO vrukshA:” (let the trees blossom even during non-season).
  • vaN kamugum – attractive. As said in periya thirumozhi 6.9.8 “kulaiyArndha pazhukkAyum pasungAyum pALaimuththum thalaiyArndha iLangamugu” (The areca trees with well ripened fruits, fruits which will ripe soon etc).
  • vaN kamugu – Instead of the creeper having to reach out to the tree, the tree itself is leaning towards the creeper to facilitate spreading on it – such generosity. This is true generosity; also explained as generosity of giving one’s own body.
  • madhu malligai kamazhum – Not a barren creeper! Due to embracing the areca tree, it is with vastness and flowers. The fragrance of the jasmine flowers which are having honey, reaches up to her abode and hits her.
  • thEnAr sOlaigaL sUzh – Whatever explained previously are places but the town itself is filled with honey. The areca trees were tossed up and down in flood of honey, and suffered as mArkaNdEya rishi was tossed around during the deluge. The lord of thiruvallavAzh who is residing in thiruvallavAzh which is surrounded by the gardens which are flooded with honey. While both emperumAn and I should together enjoy drinking the honey, I am suffering here while he is enjoying there. Alas! Should he not say that he won’t drink the honey as said in SrI rAmAyaNam sundhara kANdam 36.42 “na chApi madhu sEvathE” (he is not even drinking honey). The reason for AzhwAr’s singing praises of the gardens even while suffering is due to the enjoyable nature of emperumAn who is residing in the temple and the gardens etc. Just as emperumAn who is the target of meditation, will present himself for those who [are attached to him yet] cannot meditate upon him, these [beautiful aspects of thiruvallavAzh] too present themselves to parAnguSa nAyaki. This is similar to emperumAn who is the goal, also assumes the state of being the means. emperumAn who is the eternal goal and is residing in paramapadham, assumes a divine form which is desired by his devotees and presenting himself for them, the residents of paramapadham too follow him, descend to these dhivyadhESams and assume immovable [plants, assembly halls etc], movable [vAhanams etc] and animal [cow, elephant etc which serve emperumAn in temples] forms and remain close to him. nithyasUris (eternal residents of paramapadham), mukthAthmAs (liberated souls) and those badhdhAthmAs (bound souls) who have the devotion towards emperumAn – all of these devotees are greatly attached to ugandharuLina nilangaL (dhivyadhESams); in SrI rAmAvathAram lakshmaNa et al (nithyasUris), vAnaras (dhEvas, celestial beings assumed the forms of monkeys etc) and vibhIshaNa et al (mumukshus, those bound souls who were desirous of mOksham) were surrendered to SrI rAma. [Why would anyone be born as sthAvara (immovable plants)?] for human and animal forms there is possibility of leaving the dhivyadhESam, but for plants, there is no such scope. When jananAtha brahmarAyar was planning to cut a tree in SrIrangam, embAr heard about that and told him “Oh lord (in a sarcastic way)! Are you trying to destroy bhagavAn’s wealth?”; jananAtha brahmarAyar enquired embAr with curiosity “Is there any place which is not owned by bhagavAn?” and embAr mercifully explained “This place is unlike other places; just as an emperor and empress would maintain their own personal garden by watering the plants etc themselves, this place is personally created by periya perumAL and periya pirAtti”. For those who have true faith in dhivyadhESams everything present there will be enjoyable. This samsAram (material realm) where one could not stand for even a moment, became enjoyable in one sense when it is considered as his wealth. When something is perceivable (through the senses), it is more believable, unlike the belief in pramANam (SAsthram, authentic texts).  For AzhwAr, like mukthAthmAs, bhagavAn’s ownership of everything is perceivable as he is seeing through his own eyes. For a bonafide person, unless it is in pramANam (SAsthram), he will not believe it. [An incident is cited to explain this] nallAn, a disciple of bhattar, was devoted to bhattar for a long time. During his last moments, bhattar mercifully arrived at his place and asked him “What are you thinking?”. nallAn replied “I was thinking – when sarvaSakthi (omnipotent emperumAn) favours, he will greatly favour like this”. bhattar asked “Oh! You are away from your native town, your relatives etc. And you are going to reach emperumAn’s divine feet after suffering like this. What is the favour in this?”. nallAn replied “Being in a different place, I would have died as an unknown person. But he brought me over here to SrIrangam, made me take refuge at your divine feet, instigated my love towards him and made me shed my body in this divine abode in your presence [what more is required?]”. bhattar asked “Still, how could you think like this when the body which was considered as self is dying?”. nallAn replied “I am thinking this based on pramANam”. For those who have pristine knowledge without any shortcoming, this is how they will think.
  • thEnAr sOlaigaL sUzh thiruvallavAzh uRaiyum kOnArai – He is on his own, where he should enjoy with me too.
  • uRaiyum – Unlike [vibhava] avathArams [like SrI rAma, krishNa et al], here [in archAvathAram] he is not leaving.
  • kOnArai adiyEn – [Explains this as thirumanthram] As in the word “nArAyaNa” and in praNavam, it is not possible to explain emperumAn without highlighting self; self cannot be explained without highlighting emperumAn. kOnArai indicates the meaning of nArAyaNa, adiyEn indicates praNavam. praNavam is focussed on jIvAthmA [where it says jIvAthmA is exclusively existing for bhagavAn, and it is an instruction for the jIvAthmA] and nArAyaNa is focussed on ISvara (bhagavAn) [where it says emperumAn is the abode of everything and emperumAn is present in everything]. “adikUduvadhu enRu kolO” reveals the meaning of chathurthi [hidden “Aya” in praNavam]; “enRu kolO” indicates prArthanA [prayer to emperumAn for accepting our service, which is indicated in nama:].
  • kOnArai adiyEn – The lord is courageous [kOn – leader]; she is lacking in courage [adiyEn – weak].
  • adiyEn adi kUduvadhu enRu kolO – Matching the nature [of the soul], it [the pAsuram] is ending with vibhakthi [nArAyaNAya]. Whatever state AzhwAr may be in, his nature will not be lost. Whether he is singing as himself, or in the mood of a pirAtti or any other mood beyond that, at all times, his true nature [of being a servitor, who is attached to emperumAn’s divine feet] will not change; even if mruth (clay soil) takes the form of a block, pot or a container, it will still remain soil and that is never lost. In his own state, he will say as in thiruvAimozhi 1.1.1adi thozhudhu ezhu” (worship the divine feet and be uplifted); while instructing others he will say as in thiruvAimozhi 1.2.10thiN kazhal sEr” (reach the firm divine feet); while sending messages he will say as in thiruvAimozhi 1.4.2thiruvadik kIzh kuRREval” (serving at the divine feet); while speaking about some one else, he will say as in thiruvAimozhi 2.1.2thAL patta thaNdhuzhAyth thAmam kAmuRRAyE” (You desired for the thuLasi garland which decorated emperumAn’s divine feet); even while becoming bewildered and engaging in madal he will say as in thiruvAimozhi 5.3.7thalaiyil vaNangavumAngolO” (can we bow by our head?); while in a mad state of love for him, he will say as in thiruvAimozhi 4.4.8kaNNan kazhalgaL virumbumE” (will desire krishNa’s divine feet) and as in thiruvAimozhi 4.4.7ERiya piththinOdu ellA ulagum kaNNan padiaippu” (being maddened she will say everything is krishNa’s creation).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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