Daily Archives: February 12, 2018

thiruvAimozhi – 6.5.9 – irangi nALthoRum

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

Full series >> Sixth Centum >> Fifth 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 friend says “parAnguSa nAyaki’s mind, action and speech have become greatly attached to emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “She is calling out his divine name which reveals his beauty etc, identifying thiruththolaivillimangalam, the divine abode of the remover of hurdles, and is performing anjali [joined palms]”.

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

irangi nALthoRum vAy vereei ivaL kaNNanIrgaL alamara
marangaLum irangum vagai maNivaNNavO! enRu kUvumAl
thurangam vAy piLandhAnuRai tholaivillimangalam enRu than
karangaL kUppith thozhum avvUrth thirunAmam kaRRadhaR pinnaiyE

Listen

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

ivaL – parAnguSa nAyaki
nALthoRum – everyday
irangi – with melted heart
vAyvereei – (emotionally) blabbering
kaNNa nIrgaL – tears
alamara – flow and make her tired
marangaLum – even the trees (which are insentient)
irangum vagai – to pity
maNi – beautiful like a blue gem
vaNNavO – saying “Oh one who is having form!”
kUvum – calls out;

(not only that)
thurangam – kESi who came in the form of a horse
vAy – mouth
piLandhAn – krishNa who tore
uRai – residing
tholaivillimangalam – thiruththolaivillimangalam
enRu – as
avvUrth thirunAmam – the divine name of that abode
kaRRadhan pinnai – after learning

(towards that town)
than karangaL – her hands
kUppi – joins palms
thozhum – worships

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

Everyday, parAnguSa nAyaki is blabbering with melted heart and tears flow and make her tired; even the trees pity her when she calls out saying “Oh one who is having a beautiful blue gem like form!”; after learning the divine name of that abode as thiruththolaivillimangalam where krishNa who tore the mouth of kESi who came in the form of a horse is residing, she joins her palms and worships it.

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

  • irangi – With a melted heart.
  • vAy vereei – The speech was incoherent. Unlike as said in SrI rAmAyaNam sundhara kANdam 32.11 “vichinthya vAchA bruvathI thamEva” (perceiving with the intellect and speaking with the mouth), she is speaking without mind’s help.
  • nALthoRum – [always] It appears that when she was blessed with unblemished knowledge and devotion as mentioned in thiruvAimozhi 1.1.1, she also acquired this bewilderment.
  • ivaL kaNNa nIrgaL alamara – The way her eye is also longing to see him. By “nALthoRum vAyvereei” (blabbering forever) implies the calling out started from thiruviruththam 1 “poynninRa gyAlamum” until here.
  • marangaLum irangum vagai – Seeing her calling, irrespective of being sentient or insentient, everyone will show pity upon her and grieve for her. When embAr was asked “can trees feel the grief too?”, he mercifully replied “We don’t know how many impure persons have recited these verses from the day that these were divinely spoken; that being the case, the stone like hearts which cannot be reformed even through yama, niyama etc [ashtAnga yOgam], are now melting; seeing this, it is easy to believe that the trees which existed back then during parAnguSa nAyaki’s time, grieved for her”. Whatever emotions the trees went through during krishNAvathAram as said in periyAzhwAr thirumozhi 3.6.4 “marangaL ninRu madhudhAraigaL pAyum malargaL vIzhum vaLar kombugaL thAzhum” (Honey will flow from the trees, the flowers will fall down and the well grown branches will lower themselves), they went through the same on hearing the grief-stricken calling of her. As said in SrI rAmAyaNam ayOdhyA kANdam 59.10 “apivrukshA: parimlAnA:” (Even the trees withered), whatever grief the trees went through in separation of SrI rAma, they went through the same grief on hearing her words. The words of those who are engrossed in bhagavAn’s qualities are even more powerful than the qualities themselves, to melt others.
  • maNi vaNNan enRu kUvumAl – Are you trying to pull her back! She is calling out identifying his qualities [being too attached to them]!
  • thurangam … – The abode where emperumAn who previously helped [the cowherd clan] has descended to help [her]. The abode where emperumAn who effortlessly tore the mouth of kESi, dwells.
  • tholaivillimangalam enRu than karangaL kUppith thozhum – She is born to be worshipped by performing an anjali everytime anyone hears the name of her town, AzhwArthirunagari; such parAnguSa nAyaki is now worshipping emperumAn with an anjali saying his abode; it appears that she is thinking “one who sees my hands will automatically worship me”. [Is it wrong for her to worship like this?] It is not apt for her being a woman to perform anjali like this [visibly].

When asked “since when is she worshipping like this?”, she says

  • avvUrth thirunAmam kaRRadhan pinnaiyE – After she learned to speak, everyone in AzhwArthirunagari is learning “thiruththolaivillimangalam” only. Her learning words and reciting divine names are not two different activities. Just as those who are in kOyil (SrIrangam) learn the words “kOyil”, “perumAL” etc. parAnguSa nAyaki’s friend is saying “avvUr” (that town) [instead of thiruththolaivillimangalam] since she does not feel it to be as sweet as how parAnguSa nAyaki says the same. What! Didn’t she say previously? Yes – she did, and since it did not feel the same, this time she says “avvUr”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAM thiruvandhAdhi – 95 – en nenjamEyAn

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avathArikai

AzhwAr says that emperumAn who is the reason for the creation of all the worlds and is the refuge for all the worlds entered all the parts of his body, from his dwelling place at thiruvaththiyUr (kAnchipuram). He talks about how he exists without knowing anything other than emperumAn.

Let us go through the pAsuram and its meanings:

ennenjamEyAn en senniyAn dhAnavanai
vannenjam kINda maNivaNNan munnam sEy
UzhiyAn Uzhi peyarththAn ulagEththum
AzhiyAn aththiyUrAn

Word by Word Meanimg

dhAnavanai – the demon (iraNiyan)
val nenjam – strong chest
kINda – one who tore
maNivaNNan – one who has the complexion of a blue coloured gem stone
munnam sEy UzhiyAn – he was everything in the earlier period of creation
Uzhi peyarththAn – one who destroyed everything during the time of deluge
ulagu Eththum AzhiyAn – one who is worshipped by the people of the world and who reclines in thiruppARkadal (milky ocean)
aththiyUrAn – one who is residing in thiruvaththiyUr
en nenjam mEyAn – he stood firmly in my heart
en senniyAn – he took residence in my head

vyAkyAnam

en nenjam mEyAn en senniyAn – once AzhwAr’s heart liked emperumAn, emperumAn made himself present in all the parts of AzhwAr’s body. Even as AzhwAr kept one part of his body with emperumAn, he entered all the parts of AzhwAr’s body.

en nenjamEyAn en senniyAn – he is inside my heart. nammAzhwAr too has mercifully mentioned in thiruvAimozhi 10-6-6 “thalaimEla thALiNaigaL thAmaraikkaN ennammAn nilaipErAn ennenjaththu eppozhudhum” (my Lord, emperumAn, with lotus eyes, will never leave my heart once he keeps his divine feet on my head).

dhAnavanai vannenjam kINda – he tore the strong heart of iraNiyan who proclaimed himself as God.

van nenjam – iraNiyan had a heart which had no compassion either towards emperumAn or his followers. He had a heart which will not hesitate to carry out a disrespectful deed towards emperumAn or his followers. Even when he saw the fearful form of narasimha, his heart did not soften. One can even assume that it was so hard that even chakrAyudham (emperumAn’s divine disc) could not crack it open.

maNivaNNanemperumAn has a form which removes fatigue, with the happiness that with  iraNiyan destroyed, the enemy of prahlAdha had been destroyed. This implies that emperumAn’s form is like a blue coloured gem, being very soft and great.

munnam sEy UzhiyAn – Just as it is mentioned in chAndhOgya upanishath “sadhEva sOmya idham agra AsIth” (Oh child, this existed even before creation), emperumAn had both chith and achith (sentient and insentient entities) in subtle form, as his body, even before creation, when the world had been destroyed and they were waiting for their time. We can also construe this as emperumAn who was present even at the time of deluge, preparing for creation.

Uzhi peyarththAn – He destroyed them [the worlds]. He destroyed them since he did not get the benefit out of creating them. As the time approaches, it is he who destroys too.

Uzhi peyarththAn – it can also be taken that it was emperumAn who created everything indicated by time.

ulagEththum AzhiyAn – he reclines in thiruppARkadal (milky ocean) in the form of anirudhdha, to be worshipped by everyone. Or, it can be construed as emperumAn who is holding the divine disc, to be worshipped by everyone.

aththiyUrAn – one who is dwelling in thiruvaththiyUr (kAnchipuram)

aththiyUrAn en nenjamEyAn – thiruvaththiyUr is just like thiruppARkadal.

AzhiyAn aththiyUrAn en nenjamEyAn – just as periyAzhwAr mercifully said in periyAzhwAr thirumozhi 5-4-10 “ida vagaigaL igazhndhittu en pAl ida vagai koNdanaiyE” (leaving aside your divine abodes, haven’t you taken residence in my heart!)

We shall take up the 96th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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