Monthly Archives: October 2017

thiruvAimozhi – 6.1.9 – adigaL kai thozhudhu

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

Full series >> Sixth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki tells some swans “When you reach thiruvaNvaNdUr and see him, instead of informing my state to him in public, do it in private”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some distinguished swans towards emperumAn who is very attached to his devotees.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. parAnguSa nAyaki tells some swans “You inform him my state in private with the presence of the one [SrI mahAlakshmi] who says ‘na kaSchinnAparAdhyathi‘ (who does not commit mistakes?)”.

pAsuram

adigaL kai thozhudhu alar mEl asaiyum annangAL
vidivai sangolikkum thiruvaNvaNdUr uRaiyum
kadiya mAyan thannaik kaNNanai nedumAlaik kaNdu
kodiya val vinaiyEn thiRam kURumin vERu koNdE

Listen

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

(due to the pride of flying high)
alar mEl – on flower
asaiyum – swaying due to the blowing wind, as those who sleep on a mattress
annangAL – Oh swans!
vidivai – highlighting the sunrise
sangu – conch
olikkum – blowing
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – one who resides
kadiya – being firm on his interests overcoming the opponent [devotees]
mAyan thannai – having amazing activities which capture the opponent
kaNNanai – having great obedience towards such opponents who were captured
nedu mAlai – having great attachment which is the cause for his such actions
kaNdu – seeing him humbly instead of manifesting your supremacy
adigaL – towards his divine feet
kai thozhudhu – engaging in devotional activities
kodiya – very pitiable
val – very strong
vinaiyEn – I who am having sin in the form of this love [towards him], my
thiRam – in my matter
vERu koNdu – in a private location
kURumin – inform him

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

Oh swans who are swaying on the flower due to the blowing wind, as those who sleep on a mattress! emperumAn who is firm on his interests overcoming the opponent [devotees], having amazing activities which capture the opponent and having great attachment which is the cause for his such actions, is in thiruvaNvaNdUr where the sunrise is highlighted by the blowing conch; on seeing him, humbly engage in devotional activities towards his divine feet instead of manifesting your supremacy, in a private location, inform him about me who am having very pitiable and strong sin in the form of this love. By this, the greatness of the birth of gatakas (AchAryas) and their pride due to the distinguished union with emperumAn are implied.

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

  • adigaL kai thozhudhu – Worshipping his lotus feet with the hands. Performing service which he cannot refuse.
  • adigaL kai thozhudhu – kURumin – Inform him so that both you and him are focussed on the subject instead of looking elsewhere. So what if he delayed his arrival, he will not become someone else. He may be little bit careless due to the romantic quarrel, but there is no lacking in his natural compassion. That will remain in him forever.
  • alar mEl asaiyum annangAL – While I am longing for the flower [from emperumAn], does it fit for you to enjoy staying on the flower? While I am suffering staying on the ground, will you derive pleasure on the flower? Only if you unite me with emperumAn on his flower like soft mattress, you will have real joy.
  • alar mEl asaiyum annangAL – By your deed, he cannot avoid arriving here. You will not be your true self, if you don’t unite us together. This being the case, is it apt for me to suffer like this? Oh swans who are swaying due to being together on the flower!
  • vidivai … – As you set out to go there, you will hear the sound of the blowing conch. There in thiruvaNvaNdUr, it is unlike here [here the night is stretching too long and hence there is no sound of conch], and if it is similar there to here, wouldn’t he have come? vidivai – during every sunrise.
  • vidivai sangolikkum thiruvaNvaNdUr – In thiruvaNvaNdUr, both day and night are seen. As said in SrI rAmAyaNam bAla kANdam 77.26 “ruthUn bahUn” (different seasons), emperumAn is enjoying different aspects matching the different seasons with different tools fitting the grand assembly there; sage vAlmeeki could have said “vathsarAn” (years) but he said “ruthUn” to indicate the variegated enjoyment for different seasons.
  • vidivai sangolikkum – The abode of parAnguSa nAyaki is having dawn-less night.
  • thiruvaNvaNdUr uRaiyum – He placed me in the place where there is no dawn; and he remains in a place where there is dawn. Where he is, there will be dawn. It is said in iraNdAm thiruvandhAdhi 81 “pagal kaNdEn nAraNanaik kaNdEn” (I saw the dawn, and I saw nArAyaNan).
  • kadiya mAyan thannai – One who has amazing skills in destroying the enemies of his devotees.
  • kaNNanai – one who gives himself to his devotees by being their servitor.
  • nedumAlai – one who has so much love thinking “I have done nothing for my devotees” even after doing so much. Alternative explanation [bhattar’s view] – kadiya mAyan implies the one who is cruel not to know about the suffering of those who are in separation from him.
  • kaNNanai nedumAlai – Humility/obedience is present at times, but supremacy is present at all times. Now, even his assuming of humble form is not done naturally, but only done to hurt me.
  • kodiya val vinaiyEn – I have committed sins which no one else have committed in this world. The sin of others will be removed by getting close to bhagavAn, but I have committed such a great sin that close proximity to bhagavAn ended up tormenting me [in separation].
  • thiRam – my situation is like mahAbhAratham [so big to explain].
  • kURumin vERu koNdE – Don’t tell him in the assembly where he may not hear it, but tell him privately. That is, inform him where he and SrI mahAlakshmi, both are present. That is – AzhwAr always addresses perumAL and pirAtti together as seen in thiruvAimozhi 6.8.10 “en thirumArvaRkkennai” (me who is for my lord who has SrI mahAlakshmi in his chest), thiruvAimozhi 1.4.7 “en thirumAlArkku en pizhaiththAL” (What wrong she did towards my lord who is the lord of SrI mahAlakshmi) and in thiruvAimozhi 9.7.6 “mAdharaith tham mArvagaththE vaiththArkku” (for the one who has SrI mahAlakshmi in his chest).
  • vERu koNdE – kURumin – As said in SrI rAmAyaNam AraNya kANdam 15.6 “sIthA samaksham kAkuthstham” (lakhmaNa spoke to SrI rAma, in the presence of sIthA), please inform this message in the presence of the one who will make it happen. Inform him where he is along with the one [SrI mahAlakshmi] who will give him good advice.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 18 – koNdadhu ulagam

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avathArikai

AzhwAr says that though emperumAn is ISvaran (controller) for all and is attained by all, when it comes to protecting his followers, he will even transform his identity to protect them. When others protect, they will do so without any harm to their identity.  But emperumAn will be even willing to change his identity if he has to protect them.

Let us go through the pAsuram and its meanings:

koNdadhu ulagam kuRaL uruvAyk kOL ariyAy
oNdiRalOn mArvaththu ugir vaiththadhu uNdadhuvum
thAn kadandha EzhulagE thAmaraikkaN mAl orunAL
vAn kadandhAn seydha vazhakku

Word by Word Meaning

kuRaL uruvAy – in the form of vAmana (dwarf)

(went to mahAbali and begged)
koNdadhu – seized
kOL ariyAy – became narasimha with strength
oN thiRalOn mArvaththu – on the chest of the might iraNiyan (hiraNyakashyap)
ugir vaiththadhu – pressed his fingernails and tore him, killing him
oru nAL – at one point of time
thAn kadandha – that which he measured
Ezh ulagE – all the worlds
uNdadhuvum – keeping in his divine stomach (so that deluge will not swallow it)

(all these activities)
vAn kadandhAn – having the greatness that  even if one were to measure the sky, he cannot be measured
thAmaraikkaN – having eyes like reddish lotus
mAl – emperumAn
seydha – mercifully carried out
vazhakku – honest activities

vyAkyAnam

koNdadhu – this mentions about emperumAn protecting the world. Even if he carries out very difficult tasks, he assumes that “I did what I am supposed to do”

koNdadhu ulagam kuRaL uruvAy – for the sake of his followers, he assumed the form of vAmana (a dwarf) to obtain the worlds. For getting back his possession, was it required to go begging? If he had to ask for alms, could he not have gone in his natural form? Did he have to take the form of a dwarf?

kOL ariyAy oNdiRalOn mArvaththu ugir vaiththadhu – In order to keep his finger nails on the chest of the mighty iraNiyan (hiraNyakashyap) did he not assume the form of narasinga (lion face and human torso) which no one else in the world assumed! kOL ari – very powerful narasimha. Could he not have destroyed the enemy iraNiyan with one form? Did he have to combine lion and man?

oN thiRalOn – very powerful iraNiyan.

mArvaththu ugi vaiththadhu – it is implied here that he, with his own hands, touched and destroyed the enemy of his followers.

ugir vaiththadhu – Could he not have killed him with his divine disc? If he had to do that [kill iraNiyan with his nails] since iraNiyan had obtained the boon that he should not die of any weapon, could he not have killed him with his sankalpam (mere thought), if he had so much of ingenuity!

uNdadhuvum thAn kadandha EzhulagE – Was it not enough that he had to assist one follower, prahlAdha? Did he have to protect the entire world?

uNdadhuvum thAn oru nAL kadandha EzhulagE – did he not protect the world which he had one day (during his incarnation as thrivikrama) kept under his divine feet! Alternatively, we have to construe the meaning for oru nAL as once upon a time when he ate up the world.

thAmaraikkaN mAL – sarvESvaran (supreme being) who is lotus-eyed (it is implied that only the one with lotus eyes can be the ISvaran (controller) for all the worlds). nammAzhwAr too has divinely mentioned in his thiruvAimozhi 6-5-10 “anaiththulagum udaiya aravindha lOchananai” (only the one with lotus eyes is the possessor of all the worlds).

Who begged as SrI vAmana for the earth, who tore the chest of iraNiyan as SrI narasimha, who ate up the world that he had measured one day?

vAn kadandhAn – one who cannot be estimated (measured). As said in thiruvAimozhi 1-3-10vAnilum periyana vallan”, one can measure even the sky but not emperumAn. Alternatively, the word vAn can be taken to imply those in the sky, and the meaning will change to: he is greater than nithyasUris in paramapadham. Or it can mean vAnai aLandhavan – one who measured heaven.

seydha vazhakku – he is the protector of the world. Hence in order to protect the worlds which are his possession, he carried out certain tasks and was contented that “I did what I was supposed to do”. He thought that he had done all these for himself and not for others. Since he is the Lord, he is responsible for protecting his possession and hence did those. Isn’t the protector protecting his possession, an apt act!

We shall take up the 19th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 6.1.8 – thirundhak kaNdu

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

Full series >> Sixth Centum >> First 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 to a maina “You see him properly and tell him a message so that if I hear his argument I can give him a proper response”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends a maina towards emperumAn who is having the symbols of dominance/supremacy.

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

thirundhak kaNdu enakkonRuraiyAy oN siRu pUvAy!
serundhi gyAzhal magizh punnai sUzh thaN thiruvaNvaNdUr
perundhaN thAmaraikkaN peru nIN mudi nARRadandhOL
karundhiN mAm mugil pOl thirumEni adigaLaiyE

Listen

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

oN – attractive
siRu – having a small form as said in “pulan koL mAN” (dwarf which can be captured by the eyes)
pUvAy – Oh maina!
serundhi gyAzhal magizh punnai – by four types of flower-bearing trees
sUzh – surrounded by
thaN – invigorating
thiruvaNvaNdUr – in thiruvaNvaNdUr
peru – very broad
thaN – cool
thamarai – like lotus flower
kaN – divine eyes

(revealing his reign over the universe)
peru – huge
nIL – tall
mudi – having the divine crown
thadam – well rounded
nAl – four
thOL – divine shoulders
karu – having dark complexion
thiN – remaining very firm instead of fading away eventually
mA mugil pOl – like a great cloud
thirumEni – having a divine form
adigaLai – the sarvaswAmi (supreme lord of all)

(his thoughts)
thirundha – properly
kaNdu – see
enakku – for me who is desiring to know his opinion
onRu – a message
uraiyAy – bring me.

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

Oh attractive maina who is having a small form as said in “pulan koL mAN“! The sarvaswAmi who is in invigorating thiruvaNvaNdUr which is surrounded by four types of flower-bearing trees, is having very broad, cool lotus like divine eyes, huge and tall divine crown, four well rounded divine shoulders, and is having divine cloud like form which is having dark complexion which remains very firm instead of fading away eventually. You see him properly and bring a message for me who is desiring to know his opinion. gyAzhal – a type of greenish creeper. With this, it is explained that the compact stature of the gatakas (AchAryas) and their presentation of truth as they have seen it [without any dilution], are to be enjoyed.

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

  • thirundhak kaNdu – You see him as I have identified him. Don’t just see for yourself, but see that you can explain to others.
  • enakku – for me who is going to survive hearing your message.
  • onRu uraiyAy – You don’t need to tell me everything about him, but just one aspect is sufficient. [Now] She is not seeking to enjoy but merely to sustain herself. When said as in SrI rAmAyaNam sundhara kANdam 34.3 “yAni rAmasya chinAni” (SrI rAma’s features), one cannot avoid saying about everything. Explained as – see him clearly and give me a message. Also explained as – please give me a message for my sake. Thus, by these two explanations, there is no other option than sustaining oneself by hearing AchArya’s words or sustaining by his grace.
  • oN siRu pUvAy – On seeing your efforts I realise that my request is extraneous! Your action says that you are set out to help others!
  • siRu pUvAy – Their compact form is convenient unlike hanuman who had to assume a huge form while crossing the ocean and a small form form while entering the palaces of the enemies in lankA. oNmai – their attractive beauty.
  • serundhi … – One need not even consider his beautiful features, just the joyful abode is sufficient [to bind oneself there]. His non-arrival is not his fault, but is due to the joyful nature of the land.
  • serundhi gyAzhal magizh punnai sUzh – He will come if there is one or two aspects that bind him there; when they surround him from all four directions, how can he come? It appears that each side is having a type of tree.
  • perum thaN thAmaraik kaN – The invigorating eyes which are broader than those who can enjoy; having well-blossomed form, freshness, coolness, fragrance etc.
  • peru nIL mudi – One who is crowned as the lord for both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm). Also explained as – his lordship of thiruvaNvaNdUr is greater than being the lord of both realms. Alternative explanation – as said in SrI rAmAyaNam AraNya kANdam 37.108 “yasya sA janakAthmajA” (for that SrI rAma whom sIthA is the consort), the crown which he is wearing after captivating her.
  • peru nIL – great growth.
  • nAl thadam thOL – The shoulders which have expanded like the branches of kalpaka (celestial) tree, on embracing her. The divine shoulders which four in number and well rounded.
  • karum thiN … – His form is similar to a dark, firm and great cloud. Alternative explanation [bhattar‘s view] – a form that resembles a firm, infinitely huge cloud, which is having an invigorating complexion. Only the colour is comparable to the cloud; his hardened heart is his special feature. Only if we find a dark cloud which is also hard-hearted, it can match him (emperumAn).
  • thirumEni adigaLaiyE – Without having to explain anything else, just on seeing his divine form, he will make one think “he is the lord for everything”. Alternative explanation [bhattar‘s view] – having such divine form, and yet keeping such form for his own enjoyment.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

iraNdAm thiruvandhAdhi – 17 – maRRAr iyalAvAr

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avathArikai

AzhwAr says that apart from emperumAn who is like this (as mentioned in the previous pAsurams) there is no one who is apt to be attained. Those deities who are well known in samsAram (materialistic realm) as being apt for being attained such as brahmA et al, themselves attain emperumAn to fulfil their desires. This being the case, the only entity for us to attain is emperumAn says the AzhwAr. As mentioned in mahA nArAyaNa upanishath 11-13 “sa brahmA sa Siva: sEndhra:” (he himself is brahmA, he himself is Siva and he himself is indhra), deities such as brahmA, Siva and indhra are part of his physical form, attain him and realise their svarUpam (basic nature). In the 12th pAsuram, AzhwAr had mentioned “pavarum sezhum kadhirOn oN malarOn kaN nudhalOn anRE” (sun, brahmA and Siva follow emperumAn and keep worshipping him everyday). In that pAsuram it was mentioned that apart from emperumAn there is no other SEshi (possessor).  In this pAsuram, it is mentioned that apart from emperumAn there is none apt to be attained. In that pAsuram, mention was made of deities in general such as sun. Here, mention is made of deities in high positions such as brahmA. Even those great entities who are occupying great positions, show their emptiness and obtain what they desire from emperumAn.

Let us go through the pAsuram and its meanings:

maRRAr iyalAvAr vAnavarkOn mAmalarOn
suRRum vaNangum thozhilAnai oRRaip
piRaiyirundha senjadaiyAn pin senRu mAlaik
kuRai irundhu thAn mudiththAn koNdu

Word by Word Meaning

vAnavar kOn – indhra, the head of all celestial entities
mA malarOn – brahmA, who dwells on the lotus flower, shooting  out of emperumAn’s navel
suRRum vaNangum thozhilAnai – one who has activities such that he is surrounded on the sides and worshipped [by the above-mentioned entities]
mAlai – emperumAn
koNdu – keeping (in the heart)
oRRai piRai irundha senjadaiyAn – rudhra who is having reddish matted hair and who dons moon with single kalA (phase of the moon)
pin senRu – following [emperumAn]
irandhu – begging him
kuRai – his shortcoming (of brahmahaththi dhOsham, the fault of removing one of brahmA’s heads)
thAn mudiththAn – he completed his task

(this being the case)
iyal AvAr – apt to be attained
maRRu Ar – who else is there, apart from sarvESvaran (supreme being)?

vyAkyAnam

maRRAr iyalAvAr – is there anyone other than sarvESvaran (supreme being) emperumAn who is known? There is no one other than emperumAn and only he is apt to be attained.

vAnavarkOn mAmalarOn – indhra, the lord of dhEvas (celestial entities) and brahmA, who has as his dwelling place the lotus flower growing out of emperumAn’s navel

suRRum vaNangum thozhilAnai – indhra and brahmA instead of going directly to emperumAn, will go a little bit away on the side and attain him. emperumAn, who has such a quality (of being worshipped). Or, one who carries out favourable activities. Or, we can interpret it as one whose activities are worshipped by entities such as indhra, brahmA et al. Don’t even such deities attain emperumAn and fulfil their needs!

thozhilAnai – one who is attained in this way.

While brahmA, indhra et al strive hard to attain emperumAn

maRRar iyalAvAr – who are the others striving? nammAzhwAr, in his thiruvAimozhi 6-10-8 conveys the same meaning “nOlAdhARREn una pAdham kANa ennum nuNNuNarvin nIlAr kaNdaththu ammAnum niRai nAnmuganum indhiranum ” (one with fine emotions such as Siva, one with supreme knowledge such as brahmA and indhra – these entities come and worship emperumAn saying that they will not adopt any means to attain his divine feet).

oRRaippiRai irundha sem sadaiyAnoRRaippiRai here refers to single phase of the moon. In other words, it refers to a unique phase. Siva, who has reddish matted hair, who dons moon with such a unique phase, and is comfortable.

pin senRu mAlaik koNdu – having affection (mAl) in his heart; having emperumAn (mAl) in his heart.

pin senRu – following emperumAn

kuRai irandhu – and then humbly appealing about his fault

thAn mudiththAn – completed that task and fulfilled his desires. Thus AzhwAr says that even entities in high positions such as brahmA, Siva and indhra attain emperumAn and have their desires fulfilled. This being the case, AzhwAr asks whether there is anyone other than emperumAn who is fit to be attained.

We shall take up the 18th pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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thiruvAimozhi – 6.1.7 – oru vaNNam

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

Full series >> Sixth Centum >> First 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, when the parrots asked parAnguSa nAyaki “how can we identify him?”, she explains them his characteristics and tells them “you locate him clearly as per these characteristics and inform him about me on my behalf”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends a parrot towards emperumAn who is having exclusively beautiful characteristics.

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

oru vaNNam senRu pukku enakkonRurai oN kiLiyE
seru oN pUm pozhil sUzh sekkar vElaith thiruvaNvaNdUr
karu vaNNam seyya vAy seyya kaN seyya kai seyya kAl
seru oN chakkaram sangu adaiyALam thirundhak kaNdE

Listen

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

oN – having physical beauty which makes you comparable to him
kiLiyE – Oh parrot!
seru – fighting with each other [healthy competition]
oN – beautiful
pU – creating flowers
pozhil – garden
sUzh – surrounded by

(due to the pollen of such flowers)
sekkar – reddish
vElai – having periods [during sun rise and sun set, or having the ocean which appears reddish]
thiruvaNvaNdUr – in thiruvaNvaNdUr

(instead of getting captivated by the beauty of the garden)
oru vaNNam – in a straight way
senRu – go
pukku – enter

(that nithyasUris’ lord’s)
karu – blackish
vaNNam – form
seyya – reddish
vAy – mouth
seyya – reddish
kaN – eyes
seyya – reddish
kai – hands
seyya – reddish
kAl – feet
seru – having enmity towards the enemies of those who are engaged in enjoying him
oN – having enjoyable form
chakkaram – divine chakra [disc]
sangu – SrI pAnchajanya [conch]
adaiyALam – characteristics
thirundha – in front
kaNdu – seeing
enakku – on behalf of me who am waiting to see that form

(sweetly)
onRu – a word
urai – please tell.

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

Oh parrot who is having physical beauty which makes you comparable to him! You go in a straight way to thiruvaNvaNdUr which is surrounded by garden which is creating beautiful flowers which compete with each other and enter the town which is having reddish periods [during sun rise and sun set]; emperumAn is present with the characteristics such as a blackish form and reddish mouth, eyes, hands and feet; he is having the enjoyable divine chakra which is having enmity towards the enemies of those who are engaged in enjoying him and the SrI pAnchajanya; seeing him in front of you, please tell a word on behalf of me who am waiting to see that 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

  • oru vaNNam senRu pukku – Two explanations are mercifully given for this. [bhattar’s view] If you go there [just for your enjoyment] forgetting my separation, great elders will be present; they will beat you with canes; you have to tolerate that and enter in there. Alternative explanation [previous AchAryas’ view] – there are many enjoyable aspects enroute; entering in there instead of getting attracted towards those. SrI rAmAyaNam ayOdhyA kANdam 19.1 “sathadhantha:pura dhvAram samathIthya” (sumanthra walked through the familiar private quarters which is filled with people). As said in periya thirumadal “ponniyalumAdak kadandhu pukku” (passing through the golden mansions). SrI rAmAyaNam ayOdhyA kANdam 68.14 “sarAmsi  cha supullAni nadhIScha vimalOdhakA: | nirIkshamANA …” (Focussed on their task they walked through the ponds which have blossomed flowers and the fresh water rivers). kAryavaSAth jagmu: – they were walking focussed on their task. Since there is abundance of enjoyment, entering in there without getting attracted in this will be very difficult.
  • enakku – Am I in a state that you can worry about getting insulted there? As said in SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (rishis to SrI rAma – See our bodies which are botched by the rAkshasas) and as in SrI rAmAyaNam yudhdha kANdam 17.17 “nivEdhayatha mAm” (vibhIshaNAzhwAn telling sugrIva – please inform about me to SrI rAma), parAnguSa nAyaki is showing her [weakened] form. After seeing me, are you interested in the enjoyment or are you worrying about getting insulted there? Can those who are engaged in helping others, worry about such aspects?
  • onRurai – You tell one word. Alternative explanation – I am telling this due to my anguish; he is of the nature that it is extraneous to inform him more than once. It is just that he is immersed in the enjoyment there. Once he knows that I am (parAnguSa nAyaki) suffering, neither he can enjoy nor he can refuse to come to me.
  • enakku onRu urai – You tell one thing about my situation/purpose.
  • oN kiLiyE – You are similar to him in his appearance, that is, your childishness, sweet talks, reddish mouth, and greenish form; instead of seeing and enjoying you, I am going to lose you as well [since you too will remain there seeing the enjoyment there].
  • seru oN pUm pozhil sUzh – Surrounded by flower garden which causes fights. For the couples there, there is constant suspicion. That is – there will be constant fights between the couples saying “instead of seeing me, you are satisfied in seeing the flower; you plucked the flowers which I was planning to pluck; even before I embraced you, nice fragrance is smelt on your body”. Also explained as the plants rubbing with each other and making flowers blossom as said in periya thirumozhi 3.9.1 “salam koNdu malar soriyum” (absorbing the water and giving out the flowers).
  • chekkar vElaith thiruvaNvaNdUr – Having a reddish shade due to the pollens and colours from the flowers which has fallen on the sand banks. Since it is the seashore, it is explained to be having the sand. All of these imply that the town is having the qualities for enjoyment.
  • karu vaNNam – This is the nature of the form which accepted parAnguSa nAyaki exclusively.
  • seyya vAy – To make the form look extraneous, the divine lips which are ready to say “I am for you”.
  • seyya kaN – The divine eyes which indicates “it is not just said for the sake of it, even internally I feel that way”. The divine eyes are the ones which reveal what is inside. The hands which put such thoughts into action [by embrace etc]. The divine feet, where one falls after being captivated with these features.
  • seru oN chakkaram sangu – The divine weapons which protect and nurture such beauty, doubting where it is unnecessary and attacking the enemies by leaving his hands [chakra], and being close without ever leaving the hands to protect [Sanka]. The divine weapons which mesmerises those who see them as said in periya thirumozhi 10.10.9 “innAr enRaRiyEn” (I don’t know who he is).
  • adaiyALam – Just like the divine limbs, his divine weapons too are exclusive symbols of him. SrI rAmAyaNam sundhara kANdam 34.3 “yAni rAmasya chihnAni lakshmaNasya cha yAnivai” (I have seen the features of SrI rAma and lakshmaNa. Listen to me).
  • thirundhak kaNdE – Unlike me who is seeing everything through my internal vision, you see them through your external eyes. In bhagavAn, the vision is the result [vishNu sUktham – “sadhA paSyanthi sUraya:” (the nithyasUris are constantly seeing him)]. You have got it before me. When engaged in serving sIthAp pirAtti [in being the messenger], he got the result before her. SrI rAmAyaNam yudhdha kANdam 1.13 “parishvangO hanumatha:” (SrI rAma embraced hanuman).
  • thirundhak kaNdE – To remove all the anguish in seeing my pale complexion [due to suffering in separation], you will see the form which remains unchanged in union and separation. It is not just said in SrIvishNu purANam 1.2.1 “sadhaikarUpa rUpAya” (one who is having unchanging divine auspicious form) for the sake of saying [praising], but you will practically see the form which manifests such quality.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 16 – thanakku adimaippattadhu

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

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avathArikai

AzhwAr asks whether we have to take efforts to attain him instead of attaining him through his efforts, when his actions are like these, toiling hard to protect his followers, as seen in the previous pAsuram. When he is like this for his followers, should it not be that the reason for our having knowledge is to make us attain him? When he is trying to attain us, should we try to attain him? AzhwAr asks whether there is any shortcoming for us when emperumAn, who has no results for his deeds (in other words no pApa or puNya), undergoes hardships which even we, who suffer from pApa and puNya, do not undergo, for protecting us.

Let us go through the pAsuram and its meanings:

thanakkadimai pattadhu thAnaRiyAnElum
manaththadaiya vaippadhAm mAlai vanaththidarai
EriyAm vaNNam iyaRRum idhuvallAl
mAri yAr peygiRpAr maRRu

Word by Word Meaning

thanakku – for himself (who is a chEthana, sentient entity)
adimai – being a servitor
pattadhu – that it is being apt
thAn aRiyAn Elum – even if he is not able to know

(emperumAn, on his own)
manaththu – in the mind
adaiya – as soon as he reaches
mAlai – that emperumAn
vaippadhu – to keep him, by providing place
Am – is apt

(if the  chEthana gets this much taste, emperumAn will remove his enemy and offer himself. How is this possible?)
vanam thidarai – the high ground on which the forest has sprung up
Eri Am vaNNam iyaRRum idhu allAl – other than the activity of digging a lake in that area so that rain water will not flow elsewhere but into that lake
maRRu – other than
mAri – rain
peygiRpAr – to make it fall
yAr – who is there? (isn’t rainfall due to emperumAn’s sankalpam (vow))

vyAkyAnam

thanakkadimai pattadhu than aRiyAnElum – servitorship is always ordained for jIvAthmA (soul). This has been brought out by a few illustrations such as in (1) SrI rAmAyaNam AraNya kAndam 15-7 “paravAnasmi” (I am fully dependent [on emperumAn]), (2) sthOthra rathnam-60thavAsmi” (I belong to you), (3) vishNuthathvam “svathvam Athmani sanjAtham svAmithvam brahmaNi sthitham” (it is AthmA’s characteristic to be a possession and brahmam (emperumAn)’s characteristic to be the possessor). Even if this is not known. Hasn’t it been said in vishNuthathvam “AthmadhAsyam harE: swAmyam” (AthmA’s characteristic is to be servitor and hari’s is to be the Lord).

thAn aRiyAnElum – even if he (chEthana) does not know emperumAn’s and his qualities. Even if he does not know that his quality is being a servitor. Even if he is without good knowledge.

thAn aRiyAnElum – despite pramANams (authentic texts) saying the above mentioned;  not carrying out service to his AchAryan and learning from him about these.

manaththadaiya vaippadhAm – even unknown to the chEthana, if emperumAn enters his heart  in order to claim ownership of his possession, what is required is not to shun him at that time. Is emperumAn not referred to as mAl? mAl means having affection. All that the chEthana needs to do is to provide emperumAn space when he comes head over heels to the chEthana. It is emperumAn’s responsibility to do whatever else needs to be done after that. vaduga nambi (a disciple of bhagavath SrI rAmAnujar) once said “we need not carry out any means to attain emperumAn.  When the neighbour dons thirumaN kAppu on his forehead, it is enough to tolerate that instead of making fun of him”. Hasn’t emperumAn said in SrI bhagavath gIthA 18-67 “na cha mAm abyasUyathi” (do not share this secret with one who is jealous of me)! nanjIyar (AchAryan of the vyAkyAthA of this prabandham SrI nampiLLai) once told thiruvarangapperumAL dhAsar “when someone says ‘emeprumAn’ be happy that he has given us the quality of not being jealous towards him”. It is opined here that we can only develop a desire towards emperumAn and cannot create the benefit of attaining him. An example is illustrated for this, now.

vanaththidarai EriyAm vaNNam iyaRRum idhu allAl – one can only dig a high ground in the forest and convert it into a lake so that (when rain falls) water can be prevented from going out and can be contained within the lake.

Apart from this…

mAri yAr peygiRpAr maRRu – is making rain to fall in a specific place, within the control of chEthana?  Isn’t it varuNa dhEva  who is responsible for this! AzhwAr says that when jIvAthmA,  appropriate to his being with knowledge, does not show hatred, wouldn’t emperumAn offer himself to such jIvAthmA as a benefit!

Instead of this, some persons will offer an alternative interpretation for this pAsuram.

[thanakkadimai pattadhu than aRiyAnElum] As mentioned in muNdaka upanishath 1-1-10 “ya: sarvagya: sarvavith” (whoever knows the natural character and natural disposition of all entities) and in SvEthaSvathara upanishath 6-8 “svAbhAvikI gyAnabalakriyA cha ” (it is mentioned that the paramAthmA has natural knowledge, power, deeds etc), emperumAn knows everything as his nature. It used to be said derisively that the meaning for this term is: since the jIvAthmA does not know that he is a servitor to such emperumAn and that emperumAn controls everyone, even if he does not have such knowledge, is it possible for such a jIvAthmA to keep emperumAn in his heart? While emperumAn has affection towards his followers, can the jIvAthmA keep him in his heart? Is there anything known that the jIvAthmA can, with his own efforts, know about emperumAn and attain him? While emperumAn himself will create the desire in the jIvAthmA and offer himself, is there any meaning in the jIvAthmA trying anything on his own?

vanaththidarai EriyAm vaNNam iyaRRum idhu – it is emperumAn who ordains the jIvAthmA to dig the lake.

allAl mAri yAr peygiRpAr maRRu – isn’t it he who also makes indhra (lord of celestial entities) to create downpour!

vanaththidarai EriyAm vaNNam iyaRRum idhu – emperumAn makes us avoid avidhyA (ignorance), karmam (deeds resulting from puNyam and pApam), vAsanA (impressions from innumerable births) and ruchi (taste for repeating a particular deed) in our hearts.

That too ….

mAri yAr peygiRpAr maRRu – isn’t it again he who makes his qualities to strike in the heart of the jIvAthmA! If the words are slightly rearranged to read as vanaththidarai EriyAm vaNNam iyaRRum idhuvallAl peygiRpAr maRRu yAr this will not appear to be an illustration. Instead of this, if it is taken to refer to those who have deep involvement with emperumAn, we should consider that emperumAn is only to be attained and is not an object to be spoken of in any way that one thinks of in his heart. Or, even if the chEthana does not know that he is a servitor to emperumAn, he should keep emperumAn in his heart. In other words, carrying out this as one’s appropriate deed. It can also be taken to mean that he would know that chEthana and achEthana form the body of emperumAn since he knows the meanings of vEdhAnthams (the end portions of vEdhams, dealing with emperumAn). For the term manaththadaiya vaippadhAm, there are three interpretations: attaining emperumAn after seeing how others attain him; having only the desire to attain him; and, emperumAn only will create that desire too. Of these, the first interpretation is credited to [parASara] bhattar [son of kUraththAzhwAn], the second to thirumalai nambi [one of the AchAryas of SrI rAmAnujar) and the third to AzhwAn [kUraththAzhwAn, one of the most important disciples of SrI rAmAnujar].

We shall consider the 17th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 6.1.6 – pORRi yAn irandhEn

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

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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 sixth pAsuram, parAnguSa nAyaki tells some cuckoos “Mercifully go to thiruvaNvaNdUr, see the emperumAn there, inform him my state, bring a return message from him and eliminate my bewilderment”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some cuckoos to emperumAn who is enjoyed by nithyasUris due to his great enjoyability.

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

pORRi yAn irandhEn punnai mEl uRai pUm kuyilgAL
sERRil vALai thuLLum thiruvaNvaNdUr uRaiyum
ARRal Azhi am kai amarar perumAnaik kaNdu
mARRam koNdaruLIr maiyal thIrvadhoru vaNNamE

Listen

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

punnai mEl – on the punnai tree which is green in colour with multi coloured flowers providing nice contrast
uRai – eternally residing on the tree, like those who hold on to the auspicious abode [of emperumAn]
pU – having radiant forms due to that
kuyilgAL – Oh cuckoos!
pORRi – performing mangaLASAsanam (praying for the well-being of your auspicious residing on the tree and your beauty)
yAn – I who am depending for my life on your words
irandhEn – praying as those without any refuge would do;
sERRil – being joyful due to living in its natural habitat [i.e., swamps]
vALai – [a type of] fish
thuLLum – jumping
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – one who is residing
ARRal – very majestic
Azhi – with the divine chakra
am – decorated
kai – divine hand

(with that beauty)
amarar – ruling over the nithyasUris
perumAnai – the supreme lord
kaNdu – seeing
maiyal – my bewilderment
thIrvadhu – the means to eliminate
oru vaNNam – in a way
mARRam – reply
koNdu – bringing
aruLIr – mercifully give.

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

Oh cuckoos who are eternally residing on the punnai tree which is green in colour with multi coloured flowers providing nice contrast, like those who hold on to the auspicious abode and are having radiant forms due to that! I, who am depending for my life on your words, am performing mangaLASAsanam and praying as those without any refuge would do; seeing emperumAn who is residing in thiruvaNvaNdUr, where fish are joyfully jumping due to living in its natural habitat, and who is having divine hand decorated with the very majestic chakra; seeing that supreme lord who is ruling over the nithyasUris, bring the reply message from him with the means to eliminate my bewilderment and mercifully give [that to me]. ARRal implies peace and honour. In this, the sweet speech and deep meanings in such speech of the gatakas (AchAryas) are seen.

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

  • pORRi yAn irandhEn – As the vaimAnikas (those who travel in the celestial aerial vehicles) remain high in the sky in their vehicles to eliminate the heat of the samsAram, some cuckoos were staying in the punnai tree; parAnguSa nAyaki is loudly saying “pORRi” to make them hear her cry of sorrow. It appears she is calling out to make them see her face. She also feels that once the cuckoos hear her cry, they cannot avoid helping her anymore.
  • yAn – I who have the greatness to be prayed by him. Usually it is he who sends messenger and prays to others [as he did in SrI rAmAvathAram etc].
  • yAn irandhEn – Another explanation – as said in SrI rAmAyaNam ayOdhyA kANdam 31.12 “sIthAm uvAcha” (lakshmaNa spoke towards sIthA), I [parAnguSa nAyaki, as a consort of lord] who am usually prayed to by others to have them recommended to be connected with emperumAn, am now praying here. I am not ordering here, but praying. I am praying since those who pray should be answered and their desires fulfilled.
  • irandhEn – She is hurting their hearts [by explaining her situation and making them feel bad].
  • punnai mEl uRai pUm kuyilgAL – Like those vaimAnikas, these cuckoos who stay above the level of humans and which remain radiant due to being together. Sending you as messengers is not righteous [since I am interfering in your enjoyment], but I am doing it due to my unbearable sorrows – says parAnguSa nAyaki.
  • pORRi – Just as rAvaNa interfered when perumAL (SrI rAma) and pirAtti (sIthA) went to the forest to enjoy in a secluded place, it appears that I have arrived to disturb your enjoyment; hopefully there is no suffering for your enjoyment by this [act of mine].
  • punnai mElpiLLai amudhanAr asked thiruvirundhavaraimArban “How did bhattar mercifully explain this section?” and he replied “bhattar mercifully explained – parAnguSa nAyaki crying out loudly to have her sorrow reach their ears”. amudhanAr further questions “In neydhal (seashore) land, punnai tree will be low lying, does it [crying out loudly] make sense?”. thiruvaraimArban went to bhattar and said to him “amudhanAr asked in this manner”. bhattar mercifully replied “That the punnai tree is tall is established by the tune [high meter]; that is – when saying pORRi would you say it meekly or loudly? [Obviously, it will be recited loudly]”.
  • sERRil vALai thuLLum – The vALai fish which would pridefully jump and create slush even in the total deluge like elephant calves. As said in periya thirumozhi 11.4.1 “alai kadal nIr kuzhamba agadAda Odi agal vAn urunju mudhugil malaigaLai mIdhu koNdu varu mInai” (mathsyAvathAra emperumAn who carries mountains on his back and torments the ocean during the total deluge), the abode where both chEthanas (sentient beings) and achEthanas (nonsentient entities) are enjoying. I am sending messenger in separation while the entities in this town are enjoying pridefully.
  • ARRal Azhi am kaip perumAnaik kaNduemperumAn who does everything for his devotees and yet remains in sorrow thinking “I have not done anything for them”, having the divine chakra which is the tool for their protection in his hand, and the who is manifesting such beautiful combination of his hand and the chakra which was desired to be seen by me, to others who have no such desire. ARRal Azhi – ARRal is explained as an adjective for the divine chakra, that is, the one who is having the divine chakra which is even more merciful than emperumAn himself in protecting his devotees, in his hand. Alternative explanation [bhattar‘s view] – ARRal is explained as an adjective for emperumAn himself, that is, sarvESvaran who is not bothered about our separation, who is having the beautiful combination of his hand and the divine chakra.
  • mARRam koNdu aruLIr – Kindly bring a message from him. When asked “How should we bring it?”, she says – you have seen my state, so you find the means to eliminate the problem and tell me that. As said in SrI rAmAyaNam bAla kANdam 1.78 “dhrushtA sIthA” (sIthA was seen).
  • maiyal thIrvadhu oru vaNNam mARRam koNdu aruLIr – Mercifully come here with the words that highlight the means to eliminate my sorrow. [Explaining the respectful addressing of the cuckoos by saying “aruLIr”] Even if I am sIthAp pirAtti who is sending the messenger, or the messengers are animals, those who are gatakas (connectors) in bhagavath vishayam should only be addressed respectfully in this manner.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 15 – thirindhadhu venjamaththu

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

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avathArikai

Even as he thought of emperumAn’s vAmana avathAram, AzhwAr thinks of how he [emperumAn] changed his identity to incarnate as SrI rAma and as krishNa, in order to protect such followers, and had to put up with much suffering. He is disgusted that such a gentle and soft entity as emperumAn had to suffer so much while people of this world protect only their physical forms and ensure that no harm comes to their forms.

Let us go through the pAsuram and its meanings:

thirindhadhu venjamaththuth thEr kadavi anRu
pirindhadhu sIthaiyai mAn pin pOy purindhadhuvum
kaN paLLi koLLa azhagiyadhE nAgaththin
thaNpaLLi koLvAn thanakku

Word by Word Meaning

vem samaththu – in the deadly (bhAratha) war (when he incarnated as krishNa)
thEr kadavi – (as pArthasArathy, the charioteer) conducting the chariot, fore and back
thirindhadhu – wandered
anRu – when incarnated as SrI rAma
mAn pin pOy – went behind the demon mArIchan who came as a deceptive deer
sIthaiyai pirindhadhu – suffered after being separated from pirAtti (sIthA pirAtti, mahAlakshmi)
kaN – on the ground
paLLi koLLa – to sleep
purindhadhuvum – desired

(thus, all these activities)
nAgaththin thaN paLLi koLvAn thanakku – for emperumAn  who is reclining on the cool mattress of AdhiSEshan
azhagiyadhE – are these apt?

vyAkyAnam

thirindhadhu venjamaththuth thEr kadavi – [emperumAn during his incarnation as krishNa ] wandered in the cruel mahAbhAratha war as charioteer, clashing with armies. Even there, was he the chief, getting jobs done through others? He was a mere charioteer for arjuna, crediting arjuna for all the victories and taking the arrows directed at arjuna on himself, by being in the forefront. In battles, usually, the warriors on chariots will first direct their anger on the charioteer [of enemy] and incapacitate him so that it would be easier to tackle the enemy on his chariot. krishNa sat as charioteer under the feet of arjuna, without any armour to protect him when the opponents came at him with their weapons.

venjamaththuth thEr kadavi thirindhadhu – [emperumAn] made the armies clash with each other. Did not the arrows shot by one bhagadhaththan fall on krishNa! Has it not been said in mahAbhAratham dhrONa parvam 29-18 “urasA prathi jagrAha pArtham sanchAdhya mAdhava: ” (kaNNan hid arjuna and took the arrows on his chest)! It appears that while kaNNan thrust his chest to take the arrows which were directed at arjuna, pirAtti (sitting on the chest of emperumAn) took the arrows on herself. Did not pirAtti say in SrI rAmAyaNam ayOdhyA kANdam 27-7 “agrathas thE gamishyAmi” (I shall precede you, in protecting our followers)!

anRu pirindhadhu sIthaiyai mAn pin pOy – going behind the deceptive deer, did he not get separated from sIthai! Hasn’t thirumangai AzhwAr mercifully mentioned in his periya thirumozhi 2-5-6 “kiLar poRiya maRithiriya adhanin pinnE padarndhAnai ” (he went behind the deceptive deer which had spots all over its body and which was wandering in their presence)! The deceptive deer had spots on its body to attract sIthAppirAtti. As it was moving about in their presence, sIthAppirAtti requested SrI rAma to secure it for her. SrI rAma went chasing it. However since it was a cruel deer, it did not yield itself to him and tried to escape from him and he also kept chasing it. This chase went so far that ultimately it led to his separation from pirAtti.

mAn pin pOy pirindhadhu sIthaiyai – were we fortunate to have emperumAn and pirAtti together when they came to protect us? (Did they not separate from each other to protect dhEvas (celestial entities))! They are together, to protect others. They get separated, also to protect others!

sIthaiyai – SrI rAma had mentioned about sIthAppirAtti in SrI rAmAyaNam AraNya kAndam 10-21 “prANEbhyO garIyasI” (you are greater than my life). He had to get separated from such pirAtti.

purindhadhuvum kaN paLLi koLLa – what he did or what he desired. kaN paLLi koLLakaN refers to place. Here it refers to the hard ground. In his younger days, SrI rAma had slept on grass as mentioned in SrI rAmAyaNam bAla kANdam 22-23 “thruNaSayanE anuchithE” (it was not apt for him to sleep on grass). While he [dhaSaratha] wept uncontrollably at this, SrI rAma had to sleep on the hard ground, without even grass. He had to wander in the forests, without even a village in sight. How cruel it was! Did not dhaSaratha cry out, as mentioned in perumAL thirumozhi 9-3 “kallaNaimEl kaN thuyilak kaRRanaiyO kAguththA” (Oh kAguththA! [another name for SrI rAma] did you learn how to sleep on stone-bed? I, who had sent him to the forest, did not train him to sleep on stone-bed too, cries dhaSaratha).

kaN paLLi koLLa – while lakshmaNa spread out a bed of leaves for SrI rAma to sleep on, because of his separation from sIthAppirAtti, without knowing that, he slept on hard ground.

azhagiyadhE nAgaththin thaN paLLi koLvAn thanakku – for one who, when he sleeps on the mattress of AdhiSEshan, his followers will fear as to what will happen to his soft divine form, is sleeping like this [on hard ground] apt? Hasn’t periyAzhwAr mercifully said in thiruppallANdu 9paduththa painnAgaNaip paLLi koNdAnukku” (to emperumAn who sleeps on the mattress of AdhiSEshan who has well spread hood)! thirumazhisai AzhwAr too has mercifully said in nAnmugan thiruvandhAdhi 35 “thALAl ulagam aLandha asaivE kol vALA kidandhu aruLum vAy thiRavAn nILOdham vandhalaikkum mAmayilai mAvallikkENiyAn aindhalai vAy nAgaththaNai” (Is it that emperumAn is tired of measuring all the worlds with his divine feet that he is silently lying on the bed of AdhiSEshan in mayilaiththiruvallikkENi which is lapped by the waves from ocean!). He has thought that the reason for lying in such a cool place is because he is probably tired.

azhagiyadhE – does it not appear that protecting the world like this (wandering in the forest in search of sIthAppirAtti and driving the chariot for arjuna, taking all the arrows aimed at arjuna on himself] is not apt for his divine form!

azhagiyadhE nAgaththin thaN paLLi koLvAn thanakku – AzhwAr feels very sad that he had to lie down on hard ground, when he has such a soft divine form with which he normally reclines on AdhiSEshan; that he had to wander around in search of sIthAppirAtti; that he had to wander in the battle field being ridiculed by the others. He asks whether it is apt for him to protect the world after doing all these? Does he have to protect his followers only by doing all these? AzhwAr mercifully asks with sadness whether he, the primary entity, has to destroy himself like this and protect his followers.

We shall take up the 16th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 6.1.5 – uNarththal Udal

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

Full series >> Sixth Centum >> First 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 tells some swans “thiruvaNvaNdUr will make those who enter there forget everything else, and so, while you enter there, remember me too”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some more swans towards the supreme lord who is complete in enjoyability and lordship.

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

uNarththal Udal uNarndhu udan mEyum mada annangAL!
thiNarththa vaNdalgaL mEl sangu sErum thiruvaNvaNdUr
puNarththa pUndhaN thuzhAy mudi nam perumAnaik kaNdu
puNarththa kaiyinarAy adiyEnukkum pORRuminE

Listen

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

uNarththal – the difficulty in communicating to the spouse [after a quarrel]
Udal – the suffering in romantic quarrel
uNarndhu – realising
udan – without separating
mEyum – grazing
madam – having attachment towards each other
annangAL – oh swans!
thiNarththa – well grown
vaNdalgaL mEl – on the sand banks
sangu – conches
sErum – reaching
thiruvaNvaNdUr – in thiruvaNvaNdUr
puNarththa – strung
pU – beautiful
thaN thuzhAy – having fresh divine thuLasi
mudi – one who is wearing divine crown
nam – our
perumAnai – lord
kaNdu – on seeing
puNarththa – performing anjali (joining the palms)
kaiyinarAy – having hands
adiyEnukkum – on behalf of me who am servitor for you
pORRumin – offer some words in praise of him.

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

Oh swans who are having attachment towards each other, grazing without separating, after realising the difficulty in communicating to the spouse and the suffering in romantic quarrel! Our lord is the one who is wearing divine crown having beautiful fresh divine thuLAsi strung around it and is residing in thiruvaNvaNdUr where the conches reach the well grown sand banks. On seeing such emperumAn,  performing anjali with your hands, on behalf of me who am servitor for you, offer some words in praise of him.

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

  • uNarththal … – Realising well the nature of communication between them and romantic quarrels, the swans are roaming together. They are roaming together knowing well the sufferings in separation. Now, the way of enjoyment is in three forms. They are: thamizh scholars explained three results in love as said in thirukkuRaL 1109 “Udal uNardhal puNardhal ivai kAmam kUdiyAr peRRa payan” (romantic quarrel, compromising by sweet talks and reunion are the results obtained in love). In this Udal is – incidental fights when being united with the spouse. That is as seen in “You bathed without me, you looked at the flower without me, your body is having nice fragrance [may be due to uniting with some one else] and so on”. uNarththal is – sweet talks to resolve the quarrel such as “I bathed just for you”, “I looked at the flower to pick it up for you”, “I decorated myself just for you” and so on. Subsequent to these too is kalavi (puNardhal, reunion). These are seen in her lord too.
  • uNarththal Udal uNarndhu udan mEyum – thinking “who can separate, who can suffer in separation and who can try to compromise”, they roam around without separating. Their philosophy is “Only if one commits a mistake, one needs to try and correct it”.
  • udan mEyum – They said as in SrI rAmAyaNam kishkindhA kANdam 1.88 “idham mEthyam idham svAdhu” (this is pure and this is relishable). Among the three viz Udal, uNarththal and puNardhal, these swans are only engaged in puNardhal.  They are so close that they eat from the same vessel and will never eat in separation from each other. I did not realise what is coming. That is – when emperumAn said “this separation will improve our union”, I did not stop him saying “only for those who are capable of handling separation, such desire for enhanced enjoyment can exist”. These swans who lack intelligence are acting smartly, but I who have intelligence [being blessed by emperumAn himself with unblemished knowledge] did not act smartly.
  • mada annangAL – Their forms reveal the fatigue which came about due to enjoyment in union.
  • uNarththal … – Should those who are knowledgeable about the future and avoid the separation, not help those who are not knowledgeable and get caught in separation. By this, it is understood that Udal (romantic quarrel) is present in a subdued manner.
  • thiNarththal … – His not coming is not his fault. On raised sand banks. The conches reach the sand banks when the water bothers them.
  • sangu sErum – This town is so enjoyable that even achEthana (nonsentient) objects are so attached to it.
  • sErum – Not having any other refuge. Reaching the state of no return as said in chAndhOgya upanishath “na cha punar AvarthathE” (there is no return). The tenderness and coolness make one not to think about anything else.
  • sangu sErum – The town which retains even those who are not bound by SAsthrams [conches don’t have any knowledge to understand and abide by SAsthram]. The nature of the town which attracts even the veLLai [veLLai, white which means both conch and detached persons].
  • puNarththa … – On seeing emperumAn who is wearing the crown which has the attractive, invigorating thuLasi which is strung as a garland, and who made me exist exclusively for him. All you need to do is to go and inform me, he has already decorated and is ready to come to me. Alternative explanation [bhattar‘s view] – one who manifests his supremacy of captivating me by wearing garland on his crown.
  • pUm thaN thuzhAy mudi nam perumAnaik kaNdu – On seeing the one who manifests his decoration and supremacy to us.
  • puNarththa kaiyinarAy – [In line with bhattar‘s view] Instead of waiting to worship him after reaching there, start performing anjali (joining your palms) before reaching there. Perform anjali even while being on the way; otherwise, as said in mAhAbhAratham sabhA parvam “avaSA: prathibEthirE” (being emotionally charged, without their knowledge, they performed anjali etc [persons in the court of dhritharAshtra, worshipped krishNa even after dhuryOdhana stops them from doing so]), he will consider you also to be like them.
  • adiyEnukkum pORRuminE – Don’t forget me like he did; after reaching there, do remember me. That is – since that town will captivate all who enter there and engage them in it, there is no reason for you to think about me. It remains as explained in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm).
  • adiyEnukkum pORRuminE – You should inform about my purpose too to him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 14 – paNdip perum padhiyai

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

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avathArikai

AzhwAr says that once it is known that emperumAn can be attained by everyone, don’t praise lowly persons who nurture only the life in this materialistic realm but praise emperumAn and make the entire world a purified one through your sojourns. Once knowing the nature of emperumAn, worship at the divine feet of emperumAn, recite his names and through your connection, purify the world.

Let us go through the pAsuram and its meanings:

paNdip perum padhiyai Akkip pazhipAvam
koNdingu vAzhvAraik kURAdhE eNdhisaiyum
pErththa karam nAngudaiyAn pErOdhip pEdhaigAL
thIrththa kararAmin thirindhu

Word by Word Meaning

pEdhaigAL – Oh ignorant people!
paNdiyai – stomach
perum padhi Akki – filling it up [stomach] with everything as if it were a huge town
pazhi pAvam koNdu – going on accumulating sins through faulty activities carried out knowingly and unknowingly
ingu – in this world
vAzhvArai – those who dwell in this materialistic realm
kURAdhE – instead of praising them
eN dhisaiyum pErththa karam nAngu udaiyAn – thrivikrama’s puffed up divine shoulders which blew to smithereens the eight directions (when he measured the worlds)
pEr – divine names
Odhi – reciting continuously without expecting any gain in return
thirindhu – taking a sojourn all over the world
thIrththakarar Amin – purify all the lands (through your connection)

vyAkyAnam

paNdu ip perum padhiyai Akki – nurturing this old materialistic realm. Alternatively, paNdi also means stomach. Hence, nurturing the stomach to make it like a huge town. Earlier one person (nanjIyar?) mercifully said that “this body is a mobile celestial vehicle” (since emperumAn has pervaded the physical body, this body becomes a celestial vehicle for emperumAn). AzhwAr feels sad that this body is being nurtured without knowing emperumAn and AthmA (his SarIram) are being destroyed.

pazhi pAvam koNdu – Gathering ridicules and sins in order to nurture the body. People of this world, without realising that they are the repository for the ridicules which come without a reason and the sins which come with a reason, will gather the results of those [activities] which they do unknowingly and those which they do knowingly. Ridicule is something which is thrust on us by others and sin is the result of lowly acts which we carry out ourselves. Ridicule results  because we are beholden to someone else and sin, because of our own independence and thinking that “I am my Lord”.

ingu vAzhvAraik kURAdhE – instead of praising the people of this world who are like this [those who gather ridicule and sins]. Unless one thinks that there is something called as soul which is different from the body, he will not know that there is a world [SrIvaikuNtam] above and that one has to enjoy the happiness there. Since those who live here are people who think that there is nothing other than what is seen in this world, they will think that there is nothing other than living their lives for sometime here. It is better not to praise such people. It would be better not to praise them saying “can anyone ridicule you! can you accumulate any sin!”

ingu vAzhvArai – those who think that they are living here, while there is nothing called prosperity. One should not praise someone who thinks that sorrow is pleasure.

pEdhaigAL – Oh ignorant people! Those who think that there is nothing other than what is being seen with eyes. Those ignorant people who think that wealth which is seen by the eyes, is also a benefit!

eNdhisaiyum pErththa karam nAngu udaiyAn pEr Odhi – with the divine hands puffing up and growing in all the eight directions. The hands puffed up such that they wanted to destroy the existing directions and make new, larger directions. AzhwAr tells us to recite the divine names of emperumAn who measured the worlds to protect them.

thIrththakarar Amin thirindhu – go all over the world to make them auspicious. Has it not been divinely mentioned in perumAL thirumozhi 10-5 “thiridhalAl thavam udaiththu iththaraNidhAnE” (this world is fortunate because of those who go all over the place, with their hands folded and head bowed) and in perumAL thirumozhi 2-6 “thIdhil nanneRi kAtti engum thirundhu” (going to all places, manifesting their activities which are free from any faults)! Correct this world which cannot be set right by emperumAn himself, with his divine names. Just as people of this world spoil the others apart from spoiling themselves, those who recite emperumAn’s divine names will have noble activities themselves and will also make others to have noble activities. Has it not been mentioned in manu smirithi 8-92 “yamO vaivasvathO rAjA yasthavaiva hruthi sthitha: thEna chEdha vivAdhasthE mA gangAm mA kurUn gama:” (there is no need for you to go to gangA or kurukshEthram if emperumAn, who is the King residing amidst the solar galaxy, controlling everyone, stays in your heart and you do not have any argument with him [in other words, if you accept him and are well disposed towards him]).

thirindhu thIrththakarar Amin – make the world sanctimonious by your sojourns (according to tradition, there is an anecdote mentioned about people sanctifying the world – once dhEvappiLLai, elder (son?) to piLLAn had to go to a different town. He was very sad about it and told bhattar (elder son of kUraththAzhwAn) “while relatives like all of you are here, only I have to go outside. After reaching there, whose face shall I see when I wake up (meaning that they are all strangers)? bhattar responded by divinely saying “rAmapirAn (SrI rAma) gave mOksham (SrIvaikuNtam) even to grass. Yet, he left behind his sons lava and kuSa even though he had no difficulty in granting them mOksham, so that they could protect this world. In the same way, aren’t you going outside only to enable those who live there to get uplifted?”

We shall move on to the 15th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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