Daily Archives: November 15, 2017

thiruvAimozhi – 6.2.9 – ugavaiyAl nenjam

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, as he blocked the way, parAnguSa nAyaki and her friends went away from him and started building a sand castle; he became angry thinking “instead of acknowledging me, they are ignoring me” and knocked their sand castle; they become upset saying “instead of letting us build the sand castles while looking at your beautiful face, you destroyed it!”.

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 and her friends thought “Only when we interact with him as per his desire, there is benefit for his blocking us”. They remained silent thinking “We will not look at his face” as mukthar (liberated persons) would remain unrelated to samsAris (worldly persons) in certain places (paramapadham); they further thought “if we remained like this, he would think that we are thinking about him” and said “let us engage in building a sand castle to show that we are focussed on something else” and set out to do that; he became angry thinking “Not only are you ignoring me, you have also started focussing on some other activity” and kicked and destroyed the sand castle and their food; they in turn became angry and started speaking to him forgetting their vow [of not speaking to him]. Even his own desires get fulfilled with the help of his divine feet only. Whoever has the divine feet can have his desires fulfilled.


ugavaiyAl nenjam uL urugi un thAmaraith thadangaN vizhigaLin
agavalaip paduppAn azhiththAy un thiruvadiyAl
thagavu seydhilai engaL siRRilum yAm adu siRu sORum kaNdu nin
muga oLi thigazha muRuval seydhu ninRilaiyE


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

ugavaiyAl – due to the internal joy
nenjam – heart
uL urugi – melted
un – your
thAmarai – lotus like
thada – broad
kaN – eye’s
vizhigaL – glance
valai – in the net
agappaduppAn – to capture
engaL – our
siRRilum – sandcastle
yAm – we
adugiRa – heating
siRu sORum – food
kaNdu – seeing
nin – your
mugam – in the divine face
oLi thigazha – to have shining glow
muRuval – smile
seydhu – doing
ninRilai –  instead of standing and observing
un – your
thiruvadiyAl – with the divine feet
azhiththAy – destroyed;
thagavu seydhilai – you did this mercilessly.

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

To have our heart melt with internal joy and to be captured in the net of the glance of your broad eye, we are building the sandcastle and heating our food; instead of seeing that, standing there and smiling to show the shining glow in your divine face, you destroyed those with your divine feet mercilessly. With this, it is implied that emperumAn will destroy the attachment of devotees in the material realm.

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

  • ugavaiyAl nenjam uL urugi – Come on! Your task is useless; you are really looking to create joyful melting of our heart instead of melting of our heart due to your hurting us in separation; you cannot do that.
  • un thAmarai … – He will capture us by trapping in the same pit which we fell in the day time [i.e., capturing us showing the same eyes as done previously]; it is by this bonding through his glance that he makes one exist fully for him. To capture by the net in the form of the glance of the divine eyes which have lotus like fragrance, coolness, redness and enjoyability which cannot be fully enjoyed by the enjoyers.
  • agavalai – Inside the net. agavalai can also be construed as agaviya valai (vast net). It is said in nAchchiyAr thirumozhi 14.4 “kaNNennum nedum kayiRu” (the vast net in the form of your eye). If one gets caught in such an eye, he will blabber like being affected by fever [which causes shivers];  as said in thiruvAimozhi 2.6.3thAmaraik kaNNanai viNNOr paravum thalai maganai” (emperumAn who is lotus-eyed, and [hence] being the leader, worshipped by nithyasUris (permanent residents of paramapadham)).
  • azhiththAy un thiruvadiyAl – His own sandcastle [material realm] is destroyed just by his will; but their sandcastle needs to be destroyed by his physical touch; can you not use the same tool as you do for your sandcastle? He causes deluge using his sankalpam (will) only. Just as the SEshabhUtha (servitor) desires for the divine feet, the beloved girls in separation too desire for the divine feet.
  • azhiththAy – You did not just destroy our sandcastle; but you destroyed our heart too; nAchchiyAr thirumozhi 2.9 “siRRilOdu engaL sindhaiyum sidhaikka” (will you destroy our sandcastle and heart?). They are saying – you destroyed the sandcastle with your divine feet and our objective with your eyes.
  • thagavu seydhilai – You did not behave like a merciful person. Did you not discard the love while separating from us? Now, you are also not behaving like one who is having kaN (eye, mercy). Isn’t it the purpose of having eye to see good things ? nAchchiyAr thirumozhi – “un mugaththana kaNgaLallavE” (Aren’t those [beautiful] eyes in your face?).

He asked “What mistake did I commit?”, they said,

  • engaL siRRil … – Is our srushti (creation) unacceptable like yours? Isn’t it acceptable? He asks “How is my creation unacceptable and yours acceptable?”; Did we create this according to karma (collective deeds of the souls), using fire and air, sunshine and droplets? Isn’t this built as said in nAchchiyAr thirumozhi 2.3 “vaNdal nuNmaNal theLLi yAm vaLaik kaigaLAl siramappattOm” (Putting efforts with our hands having bangles, built with the sand from the sand banks).
  • yAm adu siRu sORum kaNdu – The food you cook [material realm] cannot be consumed by anyone else; it is consumable only by you as in the case of nirmAlyathvam (food remnants of other dhEvathAs); isn’t the food we cook, consumed together as said in thiruppAvai 27 “mUda ney peydhu muzhangai vazhivArak kUdi irundhu” (Covered with ghee which drips through the forearm, it is eaten together)?
  • kaNdu nin muga oLi thigazha muRuval seydhu ninRilaiyE – You are not standing with a radiantly shining, smiling face, being pleased upon seeing our amazing activity; they become grieved that he is not showing his mercy on seeing their efforts.
  • thagavu seydhilai – You are not allowing us to enjoy your radiantly shining face and smile with our peripheral vision, pretending to be building the sandcastle. If we looked at you straight, it will be common for everyone; doesn’t one see her beloved with her peripheral vision only? How did they even build the sandcastle without seeing!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 46 – payinRadhu arangam

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

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In the previous pAsuram, it was mentioned that since emperumAn’s followers are attached to him, they gave up worldly pursuits. In this pAsuram, AzhwAr says that emperumAn, leaving aside the pleasures in SrIvaikuNtam, comes to samsAram and attaches himself to his followers. The pAsuram says that apart from his followers, emperumAn has no profit or loss. If the follower tells emperumAn that he has given up everything, as mentioned by SrI vibhIshaNa in SrI rAmAyaNam yudhdha kANdam 19-5 “parithyakthA mayA lankA mithrANi cha dhanAni cha” (kingdom, friends and wealth have been given up by me), emperumAn tells him, as mentioned in SrI rAmAyaNam AraNya kANdam 10-19 “apyaham jIvitham jahyAm thvAm vA sIthE sa lakshmaNAm, na thu prathigyAm samSruthya brAhmaNEbhyO viSEshatha:” (Oh sIthA! I may give up my life, lakshmaNa as well as you, but will never give up my vow, especially that which had been made to brAhmaNas) and considers his follower as everything. It is this act of emperumAn which makes the follower also to learn from him. In SrI rAmAyaNam ayOdhyA kANdam 17-18 “sarvEshAm hi sa dharmAthmA varNAnAm kuruthE dhayAm chathurNAm vayas thAnAm thEna thE thamanuvrathA” (that Sri rAma, who is the dharmasvarUpi (epitome of all rightesouness) showers mercy on the people in the four varNams (classifications based on their profession and qualities) and in the four age-groups; hence, they are also very affectionate towards him). Once a sage by name saubari took fifty forms to marry fifty damsels. In the same way emperumAn also takes different forms to enjoy his follower. If through emperumAn’s mercy someone like saubari can take multiple forms, should one say anything about the number of forms that emperumAn himself would take, of his own freewill and desire! Even for carrying this out, it is emperumAn who had to struggle and not these people, says the AzhwAr. He says that there is no limitation to the number of divine places (dhivyadESams) where he has taken residence.

Let us go through the pAsuram and its meanings:

payinRadhu arangam thirukkOtti pannAL
payinRadhuvum vEngadamE pannAL payinRadhu
aNi thigazhum sOlai aNi nIrmalaiyE
maNi thigazhum vaN thadakkai mAl

Word by Word Meaning

maNi thigazhum – shining like a blue gem
vaN thadakkai – being magnanimous, having rounded divine hands
mAl – emperumAn
payinRadhu – residing permanently
arangam thirukkOtti – at thiruvarangam and at thirukkOttiyUr
pal nAL – for a very long time
payinRadhuvum – also residing permanently
vEngadamE – at thirumalai
pal nAL payinRadhuvum – living permanently for a very long time
aNi thigazhum sOlai – having beautiful gardens
aNi – being a jewel-piece for the world
nIrmalai – at thirunIrmalai


payinRadhu arangam thirukkOtti – unlike incarnations when emperumAn had to go back to his paramapadham (SrIvaikuNtam) after fulfilling the purpose for which he had taken the incarnation, at thiruvarangam periya kOyil (the big temple at Srirangam) emperumAn resides permanently, with happiness.

thirukkOtti – it is the same at thirukkOshtiyUr too. When he is residing here, there is no need to exclude another place!

pannAL payinRadhuvum vEngadamE – residing for a long time at thirumalai. thirumalai was the divine place where he set his divine golden feet initially, with a view to residing at many divine places in archAvathAram (incarnations in divine deity form).

pannAL payinRadhu aNi thigazhum sOlai aNi nIrmalaiyE – in the same way he has been residing for a long time at thirunIrmalai, which is having beautiful gardens.

Who resides like this?

maNi thigazhum vaN thadakkai mAlemperumAn with a form which removes ennui like a blue gemstone, being magnanimous with his rounded divine hands. Since he gave himself to the people of this world for enjoying him, and since he is beautiful, he is referred to as being magnanimous. nammAzhwAr, in his thiruvAimozhi 2-7-11 says “enakkE thannaiththandha kaRpagam” (he is like the celestial wish-fulfilling tree, but gave himself to me) and in thiruvAimozhi 2-7-5vittilangu senjOdhi” (emperumAn displays his eyes which are like reddish lotus, shining brightly).

mAl – it could be construed as ‘greatness’ in which case it would refer to his being greater than everyone and everything else. Alternatively, it could be construed as ‘being infatuated’ in which case it would refer to his being infatuated with his followers.

We shall take up the 47th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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