Daily Archives: October 13, 2017

thiruvAimozhi – 6.1.4 – idaril bOgam

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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 fourth pAsuram, parAnguSa nAyaki tells some swans “Tell emperumAn who is mercifully residing in thiruvaNvaNdUr that here is a woman who has become weakened seeing him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some swans towards emperumAn who is very beautiful and is obedient towards his devotees.

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.


idaril bOgam mUzhgi iNaindhAdum mada annangAL!
vidalil vEdha oli muzhangum thaN thiruvaNvaNdUr
kadalin mEnip pirAn kaNNanai nedumAlaik kaNdu
udalam naindhoruththi urugum enRuNarththuminE


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

idar – thought/talk about separation
il – not having
bOgam – enjoyment
mUzhgi – immersed
iNaindhu – without separation
Adum – to roam around
madam – obedient towards each other
annagAL – Oh swans!
vidal – break
il – not having
vEdha oli – chants of vEdham
muzhangum – resounding
thaN – invigorating
thiruvaNvaNdUr – residing in thiruvaNvaNdUr
kadal – attractive like ocean
mEni – form
pirAn – as the one who presents me
kaNNanai – being obedient towards me
nedu – covering the limits of such obedience
mAlai – the very great lord
kaNdu – on seeing
oruththi – a unique woman
udalam – her body
naindhu – weakened
urugum – melt
enRu – that
uNarththumin – inform him.

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

Oh swans who are immersed in enjoyment without any thought/talk about separation, to roam around without separation! emperumAn is the one who is residing in the invigorating thiruvaNvaNdUr where resounding chants of vEdham are heard; he is having attractive ocean like form and presents me such form; he is obedient towards me and is the very great lord where his greatness covers the limits of such obedience; on seeing such emperumAn, inform him that a unique woman is having her body weakened and is melting [in separation from him]. By this, it is implied that the mutual comfort of the gatakas (AchAryas) and their mutual respectful dealings are to be desired [by us].

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

  • idaril bOgam mUzhgi – Immersed in the joy of union without any smell of separation. While I do what I do, I am seeing such united couples [swans] in this world [she is amazed that couples remain united unlike she who is separated from her lord]. She [sIthA] got separated right in the beginning of her union with emperumAn. [sIthA’s plight] If we remain in the palace, we should be answerable to SrI rAma’s parents; they should listen to the concerns of the citizens; so, they looked out for a secluded place in the forest to avoid all these extraneous activities and there came rAvaNa [to separate her from him]; no such worries exist for the swans.
  • idaril bOgam mUzhgi – They are not suffering my fate of seeking for union and ending up with separation.
  • mUzhgi – The enjoyment is still unending [present tense].
  • iNaindhu Adum mada annangAL – This is unlike the situation where one is enjoying while the other is suffering. Their hearts are so much in sync that one swan’s thought is perfectly followed by the other.
  • mada annangAL – The obedience/humility which is explained for one is applicable for the other too. Usually, obedience/humility is attributed to the female swan only; but here it is explained for both male and female swans, due to the involvement in the union matching for both of them.
  • vidalil vEdha oli muzhangum – This town [where I am] is not having recitals of vEdham [unlike thiruvaNvaNdUr where there is constant recitals of vEdham happening]. The clan of janaka is where there is no one present to recite vEdham. SrI bhagavath gIthA 3.20karmaNaiva hi” (only through karma yOga) [Even such righteous town has become devoid of chanting of vEdham].
  • muzhangum – Do we need any other landmark to identify thiruvaNvaNdUr? Would we not be guided by the resounding chants of vEdham? And aren’t you all vEdhamArga anusAri (followers of the path of vEdham)?
  • kadal mEnip pirAn – One who is having invigorating form like that of an ocean, fully presenting it to us for our enjoyment, and further having great love thinking “I have not done anything for them”. Alternative explanation [bhattar‘s view] – initially letting us enjoy his cool form like an obedient person [manifesting simplicity] and now being unreachable [manifesting supremacy]. Even back then, he did not unite with me for my pleasure, but only to capture me; had he united with me for my pleasure back then, would he not want to do it still?
  • udalam naindhu – Tell him – Don’t wait thinking “She may be affected emotionally; but I will help her before it affects her body”.
  • udalam naindhu – This body is capable of weakening part by part [as seen in thiruvAimozhi 3.8mudiyAnE“]. emperumAn himself will know that parAnguSa nAyaki who united with him with that body, cannot sustain in separation with that same body.
  • oruththi – [not specifically named] If informed “this doe is hurt being shot in this forest”, the hunter who shot the arrow will know [similarly, emperumAn will know if you just tell him “a woman”].
  • oruththi urugum – Just inform that he does not have the same emotions like her.
  • uNarththuminE – Remind him that he has forgotten her. Those who are unaware [emperumAn] should be made aware. It is the duty of the swan to bring awareness [emperumAn, in hamsAvathAram awakened everyone through vEdham]; even previously he did that as said in periya thirumozhi 5.7.3 “piRangiruL niRam keda orunAL annamAy anRangarumaRai payandhAn” (emperumAn bestowed the great vEdham to eliminate the darkness).
  • oruththi urugum enRu uNarththuminE – Inform him that this is the suffering of one woman.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 13 – thodar eduththa

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Could only those with authority attain emperumAn? Could only dhEvas, with limitations, attain him and should others lose out being unable to attain him? AzhwAr says that there is no such compulsion. Even an animal, with a lowly birth and lowly activities, such as gajEndhran [an elephant] was able to attain his divine feet and also had his enemy removed by emperumAn, and ultimately reached paramapadham. Wasn’t he [emperumAn] such a simple entity even for an elephant! Thus, anyone can attain him, says AzhwAr. In the earlier pAsuram, it was mentioned that emperumAn gives what had been desired by those who attain him for other benefits. In this pAsuram, it says that emperumAn gives himself to those who worship him and desire to see him.

Let us go through the pAsuram and its meanings:

thodar eduththa mAl yAnai sUzhkayam pukku anji
padar eduththa paim kamalam koNdu anRu idaradukka
AzhiyAn pAdham paNindhanrE vAnavar kOn
pAzhidhAn eydhiRRu paNdu

Word by Word Meaning

thodar eduththa mAl yAnai – an elephant in exultation, breaking free from its chains and running with the chain in its trunk
sUzhkayam pukku – entered an expansive pond
padar eduththa paim kamalam koNdu – taking lotus flowers which have blossomed well (in order to lay them at the divine feet of emperumAn)
anRu idar adukka – after getting into a deep hurdle (getting caught by a crocodile and unable to free itself from the crocodile)
anji – trembling with fear in its mind (whether it would be able to offer the flowers to emperumAn before they wither away)
AzhiyAn pAdham – at the divine feet of emperumAn who is holding in his hand the divine disc (the implement for killing the crocodile)
paNindhanRE – because of worshipping (after surrendering)
thAn – that gajEndhra AzhwAn [in our sampradhAyam certain people (and other entities) are referred to as AzhwAn to indicate their exalted status]
paNdu – in ancient time
vAnavar kOn pAzhi – the dwelling place of the Lord of nithyasUris (permanent dweller of SrivaikuNtam), paramapadham
eydhiRRu – attained


thodar eduththa mAl yAnai – an elephant which, in exultation, pulling aside the creepers bearing flowers, went about as it pleased. It could also be construed as a huge elephant which removed its chain (used for tying it) and went about as it pleased.

mAl yAnai – elephant in exultation. Alternative meaning: one which cannot be controlled.

sUzh kayam pukku – entering an expansive pond whose bank could not be seen with one’s eyes [so huge]

sUzh kayam – a pond which could drive away those who entered it, with the help of wild creatures such as crocodile etc.

kayam pukku – entering an area which is not its [elephant’s].

anji – fearful of the hurdle caused by crocodile. The elephant would have felt stronger on land than in water. It would have been with huge ego similar to that of entities such as brahmA et al. vishNu dharmam 69-47 says “paramApadhamApanna:” (got into a huge difficulty). A difficulty which was huger than such an elephant. It was such a difficulty that emperumAn had to come hurriedly to overcome it.

padar eduththa paingamalam koNdupadar – being an expansive lotus flower which blossomed. eduththa – a lotus which has grown tall. paingamalam – a beautiful lotus. Alternatively, a cool lotus. Plucking that lotus with lot of desire.

anRu idar adukka – a difficulty which occurred there due to crocodile. idar – it was such a difficulty that there was no remedy for it other than emperumAn himself coming there.

anji – fearing whether he [gajEndhra] would be able to offer that lotus to the divine feet of emperumAn before the flower withered.

As a remedy to it…

AzhiyAn pAdham paNindhanRE – is it not by worshipping at the divine feet of emperumAn who is donning the chakrAyudham (divine disc as a weapon)!

AzhiyAn – one who is donning the divine disc. Hasn’t vishNu dharmam 69-81 said “graham chakrENa mAdhava:” (mAdhavan (emperumAn) killed the crocodile with his weapon disc). It is mentioned that emperumAn offers himself to those who desire only himself and no other benefit from him.

paingamalam – it is conveyed here that gajEndhran plucked a very soft lotus in an easy manner.

AzhiyAn – it is conveyed here that emperumAn has weapon in his hand to remove the difficulties of his followers.

vAnavar kOn pAzhidhAn eydhiRRup paNdu – once upon a time, the elephant ascended the mattress of emperumAn, who is the lord of tireless nithyasUris, at his dwelling place of paramapadham (this takes into consideration that the meaning for the word pAzhi could be either place or bed). When such is the quality of emperumAn, is there any boundary for saying that so and so is dear to emperumAn and so and so is not dear to emperumAn? AzhwAr says that everyone is qualified to attain him.

We shall move on to the 14th pAsuram, next.

adiyEn krishNa ramanuja dhAsan

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thirunedunthANdakam – 6 – Part 2

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(Part 2)

thirukkOvalUr temple  (photo courtesy wikipedia)

thAn ugandha Ur –  (amarar vEndhan thAn ugandha Ur) (angu aruL illAth thanmaiyALan thAn ugandha Ur) – (thirukkOvalUr is the) place where unsurpassed enjoyer is present; place where One having the quality of finishing the enemies is present. paramapadham is the place where nithyasUris and Himself are happily present;  (whereas) this place is one in which the samsAris have turned away from Him but He by Himself is happy to be present in. For avoiding the decay of His properties He Himself came in support and is standing – such is this place. By this – places of His liking (dhivya dhESams)  are the ones (for us) to be present in, and are our destiny.

By saying amarar vEndhan – we see supremacy; ignoring that place and coming to this place that is aplenty of blemishes and standing here – we see vAthsalyam (motherly forbearance);

while having the aforementioned power, coming here (in the form of archai) and standing as if to say ‘there is no breath’ thus making Himself under their control – we see sauSeelyam; being visible to the eyes – we see saulabhyam.  Since nithyasUris come here for getting more rewards (that is, enjoyment of Him) this place is a richer destiny. nammAzhvAr too said, ‘vAnavar vAnavar kOnodum Sindhu pU magizhum thiruvEnkatam [thiruvAimozhi – 3.3.7]’ (~nithyasUris along with their leader sEnai mudhaliyAr (vishwaksEna), have come to thiruvEnkatam);  vAnavar vAnavar kOnodum – completely moved out (to this world). SrIvaikuNtanAthan is like the man of the house letting each and every one go, and then taking care of the house himself. thAn ugandha Ur – His liking this place is the reason for AzhvAr having affinity to it.

Ur ellAm – (all the dhivya dhEsams) before getting the true knowledge, like said in ‘avar avar paNai mulai thuNaiyA [periya thirumozhi – 2](~seeking the company of many women), without having any restriction of any type (varNam/jAthi) of women, that is, everyone of them was interesting, but after getting the true knowledge, AzhvAr is having interest in all the dhivya dhESams.

When AzhvAr is going to thirukkOvalUr for enjoyment, why say ‘Ur ellAm’? Like how when going (by walk) to a place one would break near the places where water is available, and shadow is available, AzhvAr is going through the dhivya dhESams that are  on the way. When going for enjoying the big tree that is vAsudhEvan, it is in the shadows of that tree that one would rest before carrying on.  As said in ‘sarvam vasatheethi vAsudhEva: ’ (He is one present everywhere (all dhivya  dhESams), for AzhvAr it is those places liked by emperumAn that are to be reached;  AzhvAr thinks of other places as desert.

than thAL pAdi  (singing about His divine feet) –  one would need food during the journey; it is as said in ‘pAdhEyam puNdareekAkSha nAma sankeerthana amrutham [gAruda purANam](for those taking the long journey, it is singing the names of the lotus eyed One that is the nectar, that is the appropriate food to carry. The divine feet that are the means and destiny for AzhvAr. Not saying as ‘thannaip pAdi’ (singing about Him), but as ‘than thAL pAdi’,  it is the divine feet which he sang about earlier as ‘oru kAl niRpa oru kAlum [thirunedunthANdakam – 5]’ (One divine foot on the earth..), it is the divine feet that is the journey food for AzhvAr. pAdi – singing, which is induced by love.

nilam …  – It is before seeing peNNai (river) that AzhvAr would sing about the divine feet; after seeing peNNai, he forgot about the divine feet and started making poetry on this. What is the reason for this? Since he is having affinity towards that place, those who are interested in that place are his companions.

nilam parandhu varum – Since a woman (river) is going for enjoying purushOththaman, she is going with utmost interest.  Due to the extreme love in going to thirukkOvalUr, she is overflowing into the shores, destroying the houses there, and piercing, removing, and pulling away the small bamboo spurts out with the roots, and coming, jumping with great noise.

kaluzhi being muddled and being like forest river. Induced by love, she is feeling agitated. Is it appropriate for her to destroy His place when enjoying the matter of emperumAn?  He won’t see the destruction of His place, it is her love that He sees.  ghaNtAkarNan too said (to krishNan) ‘it is a rishi’s dead body; killed just now; please have the divine consumption of this now’ (as he was told by Sivan that he should request krishNan for getting mOksham; krishNan was not angry at him for killing a brahmaNa (or for tying bell in his ears (hence his name), so as to not hear the name of nArAyaNan), but saw his eagerness to be liberated).

Due to happiness of seeing pirAtti (seethA), the monkeys had destroyed the garden that was dear to their king sugreevan, but when this news was told to sugreevan, he and the princes were happy, saying ‘our effort has been fulfilled’ – given this, it was not required (for hanuman) to say ‘dhrustA seethA’ (saw seethA). At this, embAr would divine – ‘if that garden was not there in between, it would have been the princes’ back that would have got damaged, as they would have shown their full happiness in there’.  (It is good that the bamboos were there in-between for peNNai river – otherwise she would have shown that happiness on thrivikraman there).

peNNaiyeerththa nedu vEygaL padu muththam – Just delivery would occur quickly if the hair is pulled on pregnant women who are about deliver – as the river pulls the bamboos from the root and attempts to wash them away, those bamboos deliver the pearls.

nedu vEygaL – the tall growth of these bamboos is remembrance of His divine spanning of the world.

undha undhi – induced by love, pENNai would push the pearls in to the paddy fields, and farmers would push them away as weeds, and the river would push back the pearls throughout into the fields which the farmers cannot match with their efforts.

The richness of the dhivya dhESam is such that what grows is gold, and where pearls are weeds. Water bodies that grow gold (richness of grains).

The Entity that is said as ‘pon AnAy [thirunedunthANdakam – 10] (you are being as gold), is what is grown by this place, you see!

poygai vEli – place having such fields and water bodies around it (as fence). (Unlike) as said in ‘nadhees thatAkAni cha pUrayithvA [SrI rAmAyaNam – kishkindhA kANdam – 30-58]’, ((after) making the whole world happy by good rains, filling the rivers and tanks, and making paddies be full of grains, the clouds vanished from the sky), water bodies that are filled not by rain, but by the river.

pUnkOvalUr – the enjoyment of the place is such that one does not have to go near Him there.

thozhudhum pOdhu nenjE – Oh mind! Go for worshipping. Whereas it would have been enough to say as ‘thozhuvOm’ (worship), adding ‘pOdhu (shall worship, let us go) is because –

as the divine mind heard the AzhvAr saying about the love of the river, enjoyability of the fields, and enjoyability of the town, it went flat like on a sick bed (could not get up from the experience), and had to be lifted up, thus shows AzhvAr.

Or, since singing about the divine feet as in than thAL pAdi’, the enjoyability of the divine feet and the singing in high note by the mouth had exhausted the divine mind, and so it was feeling weak. AzhvAr is saying go, and giving it his hand to lift it up.

thozhudhum –  He said earlier ‘nama ithyEva vAdhina: [mahAbhAratham – SAnthi parvam – 344-45] (mukthas would always be saying ‘nama:’ by their mouth) (as he said ‘malar puraiyum thiruvadiyE vaNanginEnE, where he talked about saluting by his mouth). In this, he is saying ‘badhdhAnjaliputA [mahAbhAratham – SAnthi parvam – 344-45] (mukthas would always be doing anjali by their hands) (since he is saying thozhudhum by his hands). Both are the experiences of the liberated (mukhthas), you see.

– – – –

Translation: raghurAm SrInivAsa dasan

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