Monthly Archives: February 2018

thiruvAimozhi – 6.6.10 – poRpamai

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

Full series >> Sixth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki‘s mother says “My daughter lost her femininity for emperumAn who is SrIvaikuNtanAtha, who destroyed the unfavourable ones in his incarnations such as krishNa and who is having the universe as his body”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

poRpamai nILmudip pUndhaN thuzhAyaRku
maRporu thOLudai mAyap pirAnukku
niRpana pal uruvAy niRkumAyaRku en
kaRpudaiyAtti izhandhadhu kattE

Listen

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

poRpu – beauty
amai – present
nIL – tall
mudi – crown
pU – attractive
thaN – invigorating
thuzhAyaRku – one who is having thiruththuzhAy (thuLasi)

(descending with such enjoyable aspects of his parathvam (supreme form))
mal – with the mighty strong wrestlers
poru thOLudai – wrestled with them carefully, not to lose the sandalwood paste on his shoulders
mAyam – amazing
pirAnukku – one who let the women of mathurA enjoy his beauty
niRpana – having their existence established through pramANam (authentic scriptures)
pala – variegated
uru – objects
Ay – having as his body
niRkum – remaining untouched by their defects
mAyaRku – for the amazing emperumAn
en kaRpudaiyAtti – my intelligent daughter
izhandhadhu – lost
kattu – her feminine limits.

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

My intelligent daughter lost her feminine limits for emperumAn who is wearing beautiful, tall crown and attractive, invigorating thiruththuzhAy, who amazingly wrestled with the mighty strong wrestlers carefully, not to lose the sandalwood paste on his shoulders and let the women of mathurA enjoy his beauty, who is having variegated objects which are  having their existence established through pramANam, as his body and yet amazingly remaining untouched by their defects.

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

  • poRpamai … – For the emperumAn who is wearing thuLasi garland which indicates his control/wealth [over everything] on the beautiful, divine crown which highlights his supremacy.
  • pUm thaN thuzhAy – Due to coming in contact with him, the thuLasi appears blossomed and invigorating.
  • maRporu – incarnating, having suitable shoulders for wrestling.
  • mAyappirAnukku – The amazing way he fought the wrestlers, without losing the sandalwood paste he was anointed with.
  • pirAnukku – Being the benefactor for the women of SrI mathurA in presenting his beauty for  them to enjoy. He is said as in periyAzhwAr thirumozhi 4.2.6 “sAvaththagarththa sAndhaNi thOL chadhuran” (the capable lord with sandalwood paste on his shoulder who killed the wrestlers). Also implies, for the one who performed many amazing favours.
  • niRpana … – While being the antharyAmi for sthAvara (immovable entities), jangama (movable entities) etc, remaining untouched by their defects – such amazing personality.
  • en kaRpudaiyAtti – My daughter who is greatly intelligent. Her knowledge makes her remain as said in SrI rAmAyaNam sundhara kANdam 39.30 “thathdhasya sadhruSam bhavEth” (SrI rAma saving me and accepting me will match his stature).
  • izhandhadhu kattE – He manifested what he had directly and accepted what she had. kattu – fully. kattu also means norms formed in the society. Implies that she crossed those norms.

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
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 5 – adivaNNam thAmarai

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

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avathArikai

Having mentioned about the way he measured the worlds, AzhwAr loses himself to emperumAn’s beauty and enjoys that beauty. AzhwAr says, “Since emperumAn has become medicine, aiSvaryam and nectar, let me enjoy his beauty” While describing emperumAn’s beauty, recourse is taken to compare with worldly materials more out of bewilderment than any other reason. AzhwAr says that once one thinks of emperumAn’s beauty, it is impossible not to speak; it is also impossibleto speak.

Let us go through the pAsuram and its meanings:

adivaNNam thAmarai anRulagam thAyOn
padivanNNam pArkkadal nIr vaNNam mudivaNNam
OrAzhiveyyOn oLiyum ahdhanRE
ArAzhi koNdARkazhagu

Word by Word Meanings

anRu ulagam thAyOn – on that day (when mahAbali poured water on vAmana’s palm), when emperumAn measured all the worlds, his
adi vaNNam – the colour of his divine feet
thAmarai – is reddish like the lotus
padi vaNNam – the colour of his divine form
par kadal nIR vaNNam – is dark like the ocean, surrounding earth
mudi vaNNam – the colour of his crown
Or Azhi veyyon – the colour of sun who travels on a chariot with one wheel and who has harsh rays
oLiyum – radiance (of that emperumAn)
ahdhanRE – is also like that sun
Ar Azhi koNdARku azhagu – the beauty of such emperumAn holding the beautiful divine disc, is like this.

vyAkyanam

adi vaNNam thAmarai – simile for the divine feet is lotus.

anRu ulagam thAyOn padi vaNNam pAr kadal nIr vaNNam – the colour of divine form of emperumAn who measured the worlds, is that of the ocean which surrounds the world. If his complexion were white, one could say that it is like that of pARkadal (the milky ocean). But since his complexion is dark, it is mentioned as pAr kadal nIr vaNNam.

mudi vaNNam OrAzhi veyyOn – the colour of emperumAn’s crown is similar to sun.

OrAzhi veyyOn – this could be construed either as sun who has chariot with single wheel or as sun’s galaxy.

oLiyum ahdhanREemperumAn’s radiance is also like that of sun.

Ar Azhi koNdARku – emperumAn who has such a beauty that if he holds the divine disc in his hand, he doesn’t need any other ornament to be adorned with. Beauty for one who is holding the beautiful disc in his hand. In the same way, we can construe the meanings for adivaNNam thAmarai etc.

We shall take up the 6th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.6.9 – mANbamai

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

Full series >> Sixth Centum >> Sixth 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‘s mother says “My daughter lost her beauty being captivated by the divine beauty of emperumAn who incarnated as SrI vAmana et al”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

mANbamai kOlaththu em mAyak kuRaLaRku
sEN sudark kunRanna senjudar mUrththikku
kAN perum thORRaththu en kAguththa nambikku en
pUN punai men mulai thORRadhu poRpE

Listen

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

mANbu – beauty
amai – present
kOlam – having form

(with that)
em mAyam – one who deceived mahAbali and us to fulfil his desire
kuRaLaRku – being vAmana
sEN – lofty due to having his desire fulfilled
sudar – radiant
kunRanna – like a mountain
sem – reddish
sudar – having splendour
mUrththikku – one who is having the form
kAN – attractive for everyone
peru – having unlimited greatness
thORRam – having the appearance
em – to be enjoyed by us
kAguththan – chakravarthi thirumagan (SrI rAma, son of emperor dhaSaratha)
nambikku – one who is complete
en pUN punai men mulai – my daughter whose bosoms are tender to bear the separation and are decorated with ornaments
thORRadhu – lost
poRpu – her beauty.

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

emperumAn is having a beautiful form, who being vAmana deceived mahAbali and us to fulfil his desire; he is having the form which is lofty due to having his desire fulfilled like a radiant mountain and is having reddish splendour; he is having the appearance which is attractive for everyone and is having unlimited greatness, to be enjoyed by us; my daughter whose bosoms are tender to bear the separation and are decorated with ornaments, lost her beauty for  such emperumAn who is complete as chakravarthi thirumagan.

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

  • mANbu … – For SrI vAmana who has beautiful decoration and amazing form. mANbu – azhagu – beauty. mAyam can also mean mischief.
  • sEN sudar … – As he was given water [by mahAbali], he grew. For the one who has a form which is having beautiful splendour like a lofty, radiant mountain.
  • kAN perum thORRaththu – thORRam – azhagu – beauty. Said to be having a form which is pleasing to the eyes and infinitely enjoyable. It can also imply the greatness of the incarnation as said in SrI rAmAyaNam bAla kANdam 3.10 “janma rAmasya sumahath” (The great incarnation of SrI rAma).
  • em kAguththa nambikku – chakravarththith thirumagan who is complete in all qualities. AzhwAr is the one who says as in thiruvAimozhi 3.6.8thayarathaRku magan thannai anRi maRRilEn” (I won’t exist for any one other than the son of dhaSaratha). SrI rAmAyaNam kishkinthA kANdam 15.21 “guNAnAm AkarO mahAn” (the abode of all good qualities).
  • en pUN punai men mulai – One who is having bosoms which are decorated with ornaments and which cannot bear the separation [of emperumAn].
  • thORRadhu poRpE – poRpu means azhagu (beauty). Since it is said “pUN punai men mulai“, she lost the beauty which was acquired by the decoration. My daughter who will give joy to him by making him not think about anyone else due to her beautiful bosoms as said in mUnRAm thiruvandhAdhi 3 “malarAL thanaththuLLAn” (one who resides in the bosom of SrI mahAlakshmi who resides in the flower), has now been defeated here.

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
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 4 – marundhum poruLum

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

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avathArikai

AzhwAr says that it is the protector of all, emperumAn’s divine feet which are to be attained and which help in attaining. In the previous pAsuram, AzhwAr mentioned about how he was protected. In this pAsuram, he is mentioning about protecting everyone.

Let us go through the pAsuram and its meanings:

marundhum poruLum amudhamum thAnE
thirundhiya sengaNmAl AngE porundhiyum
ninRulagam uNdumizhndhum nIrERRu mUvadiyAl
anRulagam thAyOnadi

Word by Word Meanings

thirundhiya – with exactness (knowing clearly that he is the supreme being)
sem kaN – having lotus-like divine eyes
mAl – with affection
AngE – in that only activity of protecting the world
ninRu porundhiya – being firmly suited (to that)
ulagam – all the worlds
uNdu – swallowing (so that deluge will not destroy them)
umizhndhu – later, spitting them out
anRu – once, in an earlier time
nIr ERRu – taking water from mahAbali as a symbol of taking alms from him
mU adiyAl ulagam thAyOn – emperumAn who measured all the worlds with his three steps
adi thanE – only his divine feet
marundhum – are like medicine to cure the disease of samsAram (life in this materialistic realm)
poruLum – like wealth, capable of obtaining what is desired
amudhamum – being sweet like nectar

vyAkyanam

marundhum poruLum amudhamum thane – the term marundhu (medicine) refers to its ability to destroy enemies (since medicine cures diseases) , the term poruL refers to the means (wealth) for obtaining the medicine and the term amudham refers to the benefit realised. It is only emperumAn who removes our enemies, gives what we need and allows himself to be enjoyed by us. He removes those which we do not want and gives what we want. Alternatively, since medicine cures the disease and gives strength, the term marundhu refers to the means and the terms poruL and amudham refer to the two states of benefits (i.e. as wealth it is the means for obtaining other needed things and it is enjoyed as the benefit, like gold). vishNu dharmam 72-4 says “amrutham sAdhanam sAdhyam yam paSyanthi manIshiNa:, gyEyAkhyam paramAthmAnam vishNum dhyAyan na sIdhathi ” (one never suffers any sorrow, if he meditates on vishNu, the supreme being, who is seen by wise people as the indestructible means and who is attained). Hasn’t brahmA too mentioned in SrI rAmAyaNam yudhdha kANdam 117-17 “SaraNyam SaraNancha thvAmAhur dhivyA maharshaya:” (the sacred sages state that you are the means and the benefit)! In thrivikrama avathAram (incarnation) since he removed enemies such as namuchi, he is the medicine; since he came as a mendicant, he became the wealth too; since he kept his divine feet on everyone’s head, he became the nectar (benefit) too. Thus, divine feet of emperumAn who measured all the worlds are everything. It is not samiththu pAdhi sAvithri pAdhi (this is an old saying which refers to carrying out a ritual where one keeps a count of the manthra that one recites using samiththu, a type of stick. One should have 1008 sticks and recite the gAyathri manthram 1008 times, without short-changing in either). emperumAn is everything, unlike the above-mentioned saying.

thirundhiya sengaN mAl – he has reddish eyes which reflect that he is the supreme being. Alternatively,

thirundhiya – he is the final goal as well as the means. He is as per his svarUpam (basic nature). Or, if the AthmAs (souls) do not change their ways, he changes his ways to align himself with them. Or, just as AthmAs do not ever correct themselves, emperumAn will always be exact (without any error).

sengaN – he has reddish eyes to reflect his affection for his followers.

mAl – one who is affectionate.

AngE porundhiyum ninRu – instead of feeling ashamed that the consort of mahAlakshmi has come to ask for alms, he stands firmly in the act of taking alms.

porundhiyum – being firm in protecting

ninRu – his divine mind standing firmly in that

ulagam uNdu umizhndhum – protecting the worlds by swallowing them and letting them out in due course

nIReRRu – he took alms as if he is obtaining something which did not belong to him.

nIrERRum – he obtained something which he could not have attained otherwise

mUvadiyAl anRu ulagam thAyOnadi – it is the divine feet of one who measured the three worlds after taking water [from mahAbali as symbol of taking alms] which are medicine, wealth and nectar.

We can also consider uNdu as referring to medicine, umizhndhu as wealth and sengaNmAl as nectar.

We shall take up the 5th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.6.8 – sAyak kurundham

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

Full series >> Sixth Centum >> Sixth 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‘s mother says “My daughter lost her femininity for krishNa who has the history of destroying enemies”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

sAyak kurundham osiththa thamiyaRku
mAyach chakadam udhaiththa maNALaRku
pEyaip piNam padap pAluN pirAnukku en
vAsak kuzhali izhandhadhu mANbE

Listen

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

kurundham – the kurundhu tree which is possessed by a demon
sAya – to be uprooted
osiththa – broke
thamiyaRku – being independently valourous
sakadam – wheel
mAya – to be finished
udhaiththa – kicked
maNALaRku – one who made me exist exclusively for him and became my enjoyer by such act
pEyai – pUthanA, the demoniac lady
piNam – dead body
pada – to fall down as
pAl – breast milk
uN – consumed
pirAnukku – for the great benefactor
en vAsak kuzhali – my daughter who has ultimate fragrant hair
izhandhadhu – lost
mANbu – her femininity.

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

My daughter who has ultimate fragrant hair lost her femininity to the great benefactor krishNa who independently broke and uprooted the kurundhu tree which was possessed by a demon, who kicked the wheel to finish it and made me exist exclusively for him and became my enjoyer by such act, who consumed the breast milk of pUthanA, the demoniac lady to make her fall down as a dead body. mAyach chakadam also means mischievous wheel.

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

  • sAyak kurundham osiththa thamiyaRku – The one who on his own uprooted and felled the kurundhu tree which had well grown branches due to being possessed by a demon. For the one who demonstrated his valour, in the absence of nambi mUththapirAn (balarAma). parAnguSa nAyaki thinks emperumAn will help her too in her loneliness.
  • mAyach chakadam udhaiththa maNALaRku – [mAya has two meanings – mischievous, to finish] Implies mischievous wheel; to completely destroy the wheel as said in thiruvAimozhi 6.9.4 “thaLarndhum muRindhum sagadavasurar udal vERAp piLandhu” (the body of demon in the wheel, became tired and broke into pieces).
  • maNALaRku – Just as SrI rAma broke the bow and captivated the divine daughter of SrI janaka, he manifested this activity to parANguSa nAyaki and made her exist exclusively for himself.
  • pEyaip piNam pada pAl uN pirAnukku – The great benefactor krishNa who consumed the milk of pUthanA and killed her, unlike SrI rAma who let sUrpaNakA go free to cause harm in future.
  • en vAsak kuzhali – For my daughter who has naturally fragrant hair. This is the cause for calling emperumAn as “sarvagandha:” (root of all fragrances). thiruvAimozhi 10.10.2 “vAsam sey pUnguzhalAL” (One who has very fragrant hair).
  • izhandhadhu mANbE – He manifested his masculine aspects [valourous acts] and captured her femininity. mANbu also implies beauty.

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
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 3 – manaththuLLAn

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

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avathArikai

In the previous pAsuram how AzhwAr’s mind gravitated had towards emperumAn was mentioned. In this pAsuram, it is mentioned that emperumAn remains ignorant of others, except AzhwAr.

Let us go through the pAsuram and its meanings:

manaththuLLAn mAkadal nIruLLan malarAL
thanaththuLLAn thanduzhAy mArvan sinaththuch
cherunarugach cheRRugandha thEngOdhavaNNan
varunaragam thIrkkum marundhu

Word by Word Meanings

mA kadal nIr uLLAn – one who is resting on the huge thiruppARkadal (milky ocean)
malarAL thanaththu uLLAn – one who is on the bosom of pirAtti (SrI mahAlakshmi)
thaN thuzhAy mArban – one who is donning the cool, thuLasi garland on his chest
serunar – enemies
uga – to be destroyed
sinaththu – through his anger
seRRu – destroying
ugandha – one who was happy
thEngu Odham vaNNan – with the complexion of a full ocean
varu naragam thIrkkum marundhu – sarvESvaran is like the medicine which will cure the disease of the unavoidable samsAram (life in the materialistic realm)
uLLAn – he is living in my heart

vyAkyanam

manaththu uLLAn – the most desired place for emperumAn is AzhwAr’s mind. He made AzhwAr’s mind as his mattress and entered it.

mA kadal nIr uLLAn – this is the place he prepared himself in order to enter AzhwAr’s mind. He reclined in thiruppARkadal in order to protect his followers.

malarAL thanaththu uLLAn – just as he made thiruppARkadal as his resting place, he also considered pirAtti’s bosom as his resting place. Is he not as mentioned in thiruppAvai 20nappinnai kongai mEl vaiththuk kidandha malar mArban” (one who rested on the bosom of nappinnai (nILA dhEvi))! It is nappinnai who helps him to go back to periya pirAtti. We can also consider the verse malarAL thanaththuLLAn to indicate his wealth. From all these it is considered that what periyAzhwAr said in his periyAzhwAr thirumozhi 5-2-10 is apt “aravaththamiLiyinOdum azhagiya pARkadalOdum aravindhappAvaiyum thAnum agampadi vandhu pugundhu ” (emperumAn entered AzhwAr’s heart with his serpent mattress, the milky ocean and his consort).

malarAL thanaththuLLAn – the place where his lifeline is located is pirAtti’s bosom.

thaNduzhAy mArvan – the place where pirAtti’s lifeline is located is emperumAn’s chest. What emperumAn carries out in her bosom, pirAtti carries out with his garland on the divine shoulder. He has such garland on his divine shoulder.

sinaththuch cherunar ugach cheRRu – with his anger, annihilating his enemies; alternatively, we can add the anger to his enemies and consider this verse to mean that he destroys his enemies who are angry. Destroying his enemies like this is an activity to make pirAtti happy. As mentioned in SrI rAmAyaNam AraNya kANdam 30-39 “tham dhrushtvA SathruhanthAram maharshINAm sukhAvaham babhUva hrushtA vaidhEhi bharthAram parishasvajE ” (after seeing SrI rAma who destroyed the enemies and made the great sages happy, sithAp pirAtti realised that she existed; she was very happy and she embraced her husband well), did not sIthA become happy after knowing that the enemies of great sages have been destroyed and embrace her husband!

ugandha – emperumAn was happy that he had destroyed the enemies of his followers.

thEngOdha vaNNan – he has the complexion of the deep ocean. Thus, he has the form which removes his followers’ fatigue. This beauty came about due to his destroying the enemies.

varunaragam – Just as it is mentioned in brahmavaivartham, prakruthi kANdam 26-70 “avaSyamanubhOkthavyam krutham karma SubASubham” (one has to necessarily experience the results of one’s pApa (sinful deeds) and puNya (virtuous deeds)), it is the unavoidable life in this materialistic realm which is termed as naragam (hell).

thIrkkum marundhu – he is the medicine for crossing over this hell which is impossible to cross (otherwise). It is emperumAn’s characteristic to be the vaidhya (physician). Just as one says that such and such person is dark complexioned [his characteristic]. Isn’t our mind the reason for such an entity to enter our mind! Has it not been mentioned in SrI bhagavath gIthA 6-5Athmaiva AthmanO bandhu: Athmaivai ripurAthmana:” (mind is AthmA’s friend; mind is AthmA’s enemy)! He is inside the mind to remove the impending hell. He entered the mind to sever the connection with samsAram.

We shall move on to the 4th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.6.7 – meyyamar

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Full series >> Sixth Centum >> Sixth 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, parAnguSa nAyaki‘s mother says “My daughter being captivated by the ornaments of emperumAn, who is resting in the milky ocean, lost her beauty”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

meyyamar palgalan nangaNindhAnukku
paiyaravinaNaip paLLiyinAnukku
kaiyodu kAl seyya kaNNapirAnukku en
thaiyal izhandhadhu thannudaich chAyE

Listen

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

mey – with the divine form
amar – fitting well
pal – countless
kalan – ornaments
nangu – to be beautiful
aNindhAnukku – having worn
pai – having expanded hoods
aravin aNai – on the serpent bed
paLLiyinAnukku – mercifully resting
kaiyodu – with divine hands
kAl – divine feet also
seyya – being reddish
kaNNan – obedient towards his devotees
pirAnukk – for the benefactor
en – my
thaiyal – very beautiful daughter
izhandhadhu – lost
thannudai – her distinguished
chAy – collective beauty

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

My very beautiful daughter lost her distinguished collective beauty for emperumAn who is wearing countless beautiful ornaments which are fitting well with his divine form, who is mercifully resting on the serpent bed which is having expanded hoods, who is having reddish divine hands and divine feet and who is obedient towards his devotees.

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

  • mey amar pal kalan – The ornaments starting with crown and ending with anklets which appear to have naturally grown out of his divine body [such perfectly fitting ornaments].
  • nangaNindhAnukku – The apt beauty due to the ornaments being worn by the one who qualifies to wear them.
  • pai aravu … – AdhiSEsha (serpent) who is having his hoods expanded due to coming in contact with emperumAn and who is having fragrance, softness, coolness etc as his nature. emperumAn who is having such AdhiSEsha as his mattress and who is mercifully resting on it. Even AdhiSEsha appears to be an ornament for him; an ornament with endless faces. The mattress which highlights the decorations which were explained previously.
  • kaiyodu kAl … – krishNa who is having the reddish divine hands and feet which have contrasting complexion to his blackish divine body, and who is the benefactor. Due to his togetherness with thiruvananthAzhwAn (AdhiSEshan), his limbs become complete.
  • en thaiyal … – My daughter lost her collective beauty which improves her look, just as a gem appears attractive due to its radiance. He manifested his removable ornaments and took away her irremovable ornament [her collective beauty]. thaiyal – girl; chAy – lAvaNyam (collective beauty).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 2 – inRE kazhal kaNdEn

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avathArikai

AzhwAr says that as soon as he saw emperumAn, all his enemies disappeared.

Let us go through the pAsuram and its meanings:

inRE kazhal kaNdEn Ezh piRappum yAn aRuththEn
pon thOy varai mArbil pUndhuzhAy anRu
thirukkaNdu koNda thirumAlE unnai
marukkaNdu koNdu en manam

Word by Word Meanings

pon thOy – having golden ornaments
varai – being like a mountain
mArbil – on the divine chest
pUm thuzhAy – having divine thuLasi garland
anRu – during that time when the ocean was churned
thiru – periya pirAttiyAr (SrI mahAlakshmi)
kaNdu kOnda – having been enjoyed
thirumAlE – Oh, the consort of lakshmi!
en manam – my mind
unnai – with you
maruk kaNdu koNdu – being fully united (attained you)

Hence
yAn – adiyEn (the servitor, I)
inRE – today itself
kazhal – your divine feet
kaNdEn – experienced, seeing
Ezh piRappum – all births
aRuththEn – severed (so that they do not follow)

vyAkyanam

inRE kazhal kaNdEn – I saw the divine feet. I severed all my births [in future]. Seeing the divine feet and continuing births will not be congruent. It is not that I had seen the divine feet at one point of time and severed my births at another point. The moment I saw the divine feet, I destroyed my enemy [cycle of births]. It has been mentioned in SrI rAmAyaNam ayOdhyA kANdam 8-4 “dhrushtEnaiva hi na: SOkam apanEshyathi rAghava:” (SrI rAma is one who removes our sorrow by merely looking at us) and “adhya mE hi gathaSOka: ” (my sorrow left me today).

inRE kazhal kaNdEn – I became fully involved in kainkaryam [service to emperumAn].

Ezh piRappum yAn aRuththEn – thus I became one with all hurdles removed. I got to serve emperumAn and I was also rid of samsAram (materialistic realm).

pon thOy varai mArvil – in the divine chest which looks like a mountain dipped in gold

pUndhuzhAy anRu thiruk kaNdu koNda – he stood such that pirAtti saw the garland of thuLasi on his divine shoulder.

anRu thirukkaNdu koNda – on that day when the ocean was churned for getting nectar, SrI mahAlakshmi stepped on to the divine chest of emperumAn as mentioned in SrI vishNu purANam “paSyathAm sarvadhEvAnAm yayau vakshasthalam harE:” (even as the dhEvas were witnessing, (SrI mahAlakshmi) stepped on the divine chest (of emperumAn)). Oh thirumAl (emperumAn) who has such a divine chest!

thirumAlE – this indicates how emperumAn is infatuated with pirAtti.

unnai marukkoNdu koNden manam – even after knowing that emperumAn is being liked by pirAtti, my mind, without stepping back, went ahead and was fully involved with him. Is it that I have the same extent of affection as pirAtti has for him and I saw him? Wasn’t “not shunning him” all that I had! Instead of gaining a benefit from emperumAn and leaving him, my mind stayed with him totally. For those who do not know the relationship between emperumAn and pirAtti, that ignorance is the reason for their fear. For those who know this relationship, that we are not qualified becomes the reason for not leaving him.

We will take up the 3rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.6.6 – kaRpagak kAvana

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

Full series >> Sixth Centum >> Sixth decad

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‘s mother says “My daughter lost her body to the physical beauty of emperumAn who is resting on the causal ocean”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kaRpagak kAvana naRpala thOLaRku
poRchudark kunRanna pUndhaNmudiyaRku
naRpala thAmarai nANmalark kaiyaRku en
viRpuruvak kodi thORRadhu meyyE

Listen

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

kaRpagam kA ana – like a garden of kaRpaga tree (a celestial wish-fulfilling tree)
nal – more distinguished
pala – many
thOLaRku – one who has shoulders
sudar – having radiance
pon kunRanna – like a golden hill
pU – attractive
thaN – favourable
mudiyaRku – wearing a divine crown
nal – beautiful
pala – many
thAmarai – lotus varieties
nAL malar – like a fresh flower
kaiyaRku – one who his having hands
en vil puruvak kodi – my tender creeper like daughter who is having bow like eyebrow
thORRadhu – lost
mey – the body which was obedient towards her. Implies that her body is no longer under her control.

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

emperumAn who has many shoulders which resemble a garden of kaRpaga tree and are more distinguished than such a garden, is having the radiance of a golden hill; he is wearing an attractive and favourable divine crown; he is having many hands which are like fresh lotus flowers; for such emperumAn, my tender creeper like daughter who is having bow like eyebrow has lost the body which was obedient towards her. Implies that her body is no longer under her control.

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

[Since no incarnation of emperumAn is separately highlighted here, it is considered to be focussing on the emperumAn who is resting on causal ocean who was highlighted in the previous pAsuram.]

  • kaRpagak kAvu … –  emperumAn showcased his divine limbs and captured her body.  Like a garden of kaRpaga tree, having many shoulders which are even more beautiful than such a garden.
  • poRchudar … – Wearing a divine crown which matches his divine head which resembles a radiant and attractive golden hill. pU could also mean flower garland, implying that his crown is decorated with garland. This is representative for all his ornaments.
  • naRpala … – One who is having many beautiful, divine hands which are like fresh lotus flower.
  • en viRpuruvak kodi – My daughter who is having bow like eyebrow (and like a tender creeper). Like someone who had brahmAsthram [the greatest weapon] at their disposal yet got defeated, she lost even with the presence of her eyebrow!
  • thORRadhu meyyEemperumAn showed his form which is said as in SrI rAmAyaNam sundhara kANdam 40.10 “Urdhvam mAsAn na jIvishyE” (sIthAp pirAtti says – I will not survive for more than a month without seeing SrI rAma), and won over her form which is said as in SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi” (SrI rAma says – I will not survive even for a moment without seeing sIthA). Implies that her body is no longer under her control.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 1 – thirukkaNdEn

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avathArikai

While AzhwAr had seen everything in the divine form of emperumAn who has all chith (sentient) and achith (insentient) entities as his body, due to overflowing affection, he says that “I have seen this”, “I have seen that” among some of emperumAn’s personal possessions and speaks about that experience in the first pAsuram.

Let us go through the pAsuram and its meanings:

thirukkaNdEn ponmEni kaNdEn thigazhum
arukkan aNi nirRamum kaNdEn serukkiLarum
ponnAzhi kaNdEn purisangam kaikkaNdEn
ennAzhi vaNNan pAL inRu

Word by Word Meanings

inRu – now (on the day when the other two mudhal AzhwArs made him see)
en Azhi vaNNan pAl – in (the divine form of) emperumAn who has the complexion of ocean
thiru – periya pirAttiyAr (SrI mahAlakshmi)
kaNdEn – I had the fortune to worship
pon mEni – the beautiful divine form
kaNdEn – I had the fortune to worship
thigazhum – shining
arukkan – like sun
aNi – beautiful
niRamum – resplendent radiance [of the divine form of emperumAn]
kaNdEn – I had the fortune to worship
seru – in the battlefield
kiLarum – bursting out
pon Azhi – beautiful divine disc
kai – in the (right) hand
kaNdEn – I had the fortune to worship
puri sangam – (pAnchajanyam) divine conch curling towards right (in the other divine hand)
kaNdEn – I had the fortune to worship

vyAkyanam

thirukkaNdEn – while everything is contained in saying “I saw emperumAn”, due to excessive involvement, AzhwAr says that “I saw this”, “I saw that” like people who have attained great things.

thirukkaNdEn – I saw pirAtti who is the cause for all wealth. I saw pirAtti who wants those who attain her to realise their natural characteristics. Even when emperumAn was running behind indhra as his younger brother (during his incarnation as upEndhra, also called as vAmana), since indhra did not have the blessings of pirAtti, all his wealth disappeared. Just as pirAtti’s purushakAram (recommendatory role) is required during devotion, even while seeing emperumAn, the first to be seen is only pirAtti. Is it not true of the saying “yathOpAsanam palam” (benefit is proportional to depth of devotion)! As per thathkrathu nyAyam, devotion cannot be something and benefit, something else. Both will be identical. Just as it is mentioned in iraNdAm thiruvandhAdhi 56karumAlaip ponmEni kAttAmun kAttum thirumalai nangaL thiru”, even to have direct dharSan (viewing) of emperumAn, it is pirAtti who carries out purushakAram! Even for gyAnam (knowledge) it is only her purushakAram which is the reason, as mentioned in mudhal thiruvandhAdhi 67thAmariyAL kELvan oruvanaiyE nOkkum uNarvu” (knowledge will attain only emperumAn who is the consort of mahAlakshmi who dwells on lotus).

thirukkaNdEn  – I saw pirAtti who is the identity for establishing emperumAn. One can see sun only after seeing its rays! Isn’t pirAtti the resplendent rays for emperumAn, the sun! In SrI rAmAyaNam yudhdha kANdam 21-16 sIthA says “ananyA rAghavENAham bhAskarENa prabhA yathA” (just as rays do not leave sun, I do not leave SrI rAma) and in 121-15 SrI rAma says “ananyAhi mayA sIthA bhAskarENa prabhA yathA” (just as rays do not leave sun, sIthA does not leave me)!

ponmEni kaNdEn – I saw the complexion of emperumAn, after seeing which even pirAtti will be greatly involved. Hasn’t it been mentioned in manu smrithi 12-122 “rukmAbham svapnadhI gamyam” (he has a golden hue complexion; he can be discerned through dream-like vision of the mind)! The greatness of his divine form is mentioned.

thigazhum arukkan aNi niRamum kaNdEn – due to the union of perumAL and pirAtti, I saw a hue like that of nascent sun. AzhwAr saying this is similar to what has been mentioned in SrI rAmAyaNam AraNya kANdam 38-15 “SObayan dhaNdakAraNyam dhIpthEna svEna thEjasA adhruSyatha thathO rAmO bAlachandra ivOdhitha:” (decorating the forests of dhaNdakAraNyam with his radiance, SrI rAma was seen like a nascent sun which had just then arisen). The hues of perumAL and pirAtti appear mixed together.

thigazhum arukkan aNi niRamum kaNdEn serukkiLarum ponnAzhi kaNdEn –  thiruvAzhi (divine disc), looking at the union of perumAL and pirAtti gets fearful for their safety, where he should not get fearful and gets ready to burst out on those who see their union [with evil eyes].

ponnAzhi – the divine disc has such a beauty that people will have affection for him. I saw the divine disc on which one should sing praise similar to how periyAzhwAr had sung in thiruppallANdu 2vadivAr sOdhi valaththuRaiyum sudarAzhiyum pallANdu

puri sangam kaikkaNdEn – unlike thivAzhi AzhwAn (divine disc), the divine conch will not burst out fiercely on enemies, but will keep looking all over the place for enemies so that it could pounce on them. Just as SrI guhapperumAL (the boatman in SrI rAmAyaNam) cast doubts on iLaiyaperumAL (lakshmaNa) as he was the brother of bharatha who had sent SrI rAma to the forest, pAnchajanyam would doubt the divine disc also. I saw such conch in the divine hand of emperumAn. Or, we could also consider conch as being humble, like iLaiyaperumAl, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 4-42 “prAgyalim prahvamAsInam” (one who stood humbly with joined palms).

en Azhi vaNNan pAl inRu – towards emperumAn who is like my wealth, who has a complexion like that of ocean which removes one’s fatigue, one who cannot be estimated.

en Azhi vaNNan – emperumAn is just like AzhwAr’s ocean. Aren’t pirAtti, divine conch and rubies present in the ocean! In the same way, aren’t they with emperumAn too! thirumangai AzhwAr also has mercifully mentioned in his periya thirumozhi 2-8-5 “mAmaNiyum malarmEl mangaiyum sangamum thanguginRa alaikadal pOnRivar” (emperumAn is like the ocean which has the great gems, pirAtti who resides on a flower and conch).

inRu – today, when emperumAn decided to show himself to AzhwAr. We can also construe this as AzhwAr saying that he got to see emperumAn today with the recommendatory role played by pirAtti.

We shall take up the 2nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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