Daily Archives: October 16, 2017

thiruvAimozhi – 6.1.7 – oru vaNNam

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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.


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


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

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

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

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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))


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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