Daily Archives: February 22, 2018

thiruvAimozhi – 6.6.4 – pIdudai nAnmuganai

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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 fourth pAsuram, parAnguSa nAyaki‘s mother says “My daughter lost her qualities for the quality of emperumAn who in spite of being the creator of brahmA, fulfilled the desires of his devotees, disregarding his own supremacy”.

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.


pIdudai nAnmuganaip padaiththAnukku
mAdudai vaiyam aLandha maNALaRku
nAdudai mannarkkuth thUdhu sel nambikku en
pAdudai algul izhandhadhu paNbE


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

pIdu – having the greatness with respect to knowledge etc which match his ability to create
udai – having
nAnmuganai – chathurmuka brahmA
padaiththAnukku – being the creator
mAdudai – opulent
vaiyam – earth
aLandha – by the act of measuring
maNALaRku – the enjoyer who makes her exist exclusively for him
nAdu – for the kingdom
udai – leader
mannarkku – for pANdavas, the kings
thUdhu – being the messenger
sey – performed
nambikku – for the one who became fully complete
en pAdudai algul – my daughter who has an expansive waist
izhandhadhu – lost
paNbu – her distinguished quality.

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

emperumAn is the creator of chathurmuka brahmA who is having the greatness with respect to knowledge etc which match his ability to create; he is the enjoyer who makes her [parAnguSa nAyagi] exist exclusively for him by his act of measuring the opulent earth; he went as the messenger on behalf of pANdavas, the kings who are the leaders of the kingdom and hence became fully complete. My daughter who has an expansive waist lost her distinguished quality for such emperumAn.

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

  • pIdudai … – The creator of chathurmuka brahmA who has the ability to create the 14 layered universe. pIdu – greatness.
  • mAdu … – mAdu – wealth. Opulent earth; mAdu also means spacious implying expansive earth. For the one who captured her through his mischievous act of mercifully measuring the world and made her exist exclusively for himself.
  • nAdu … – The one who went as the messenger for pANdavas who owned the kingdom and hence became complete. Here AzhwAr is highlighting pANdavas as “nAdudai mannarkku” based on bhagavAn’s opinion, while dhuryOdhana et al were ruling the kingdom saying “we will not even give a small town for pANdavas”. sankshEpa rAmAyaNam 85 “abhishiSyacha lankAyAm” (SrI rAma crowned vibhIshaNa as the king of lankA and felt satisfied).
  • nambikku – By the act which is highlighted in periya thirumozhi 2.2.3 “innAr thUdhan ena ninRAn” (He stood as a certain person’s messenger), he stood with pride. He captured her qualities by manifesting his qualities such as creating the universe to start with, redeeming it by measuring it when some one claims ownership and making it exist for his devotees by performing menial acts.
  • en pAdudai algul – One who is having spacious waist/thigh region. pAdu – space. The physical beauty which will even melt women as seen in mahAbhAratham “pumbhAvam manasA yuyu:” (The women who saw the waist region of dhraupadhi acquired masculinity). Just as emperumAn being explained as in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will even attract the eyes and mind of men).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – thaniyan

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sIrArum mAdath thirukkOvalUr adhanuL
kArAr karumugilaik kANappukku orAth
thirukkaNdEn enRuraiththa sIrAn kazhalE
uraikkaNdAy nenjE ugandhu

Word by Word Meaning

nenjE – Oh my heart!
sIr Arum mAdam – having beautiful mansions
thirukkOvalUr adhanuL – in a corridor inside thirukkOvalUr (a divine abode)
kAr Ar karumugilai – emperumAn who has the complexion of clouds in the rainy season
kANap pukku – entering, to worship
OrA – meditating with the help of mind, the inner eye
thirukkaNdEn enRu uraiththa – one who mercifully gave 100 pAsurams (hymns) starting with the pAsuram thirukkaNdEn
sIrAn – the great pEyAzhwAr’s
kazhalE – the divine feet
ugandhu urai – speak joyously


This thaniyan was mercifully given by kurugaik kAvalappan, one of the disciples of SrIman nAthamunigaL (first AchAryar in our sampradhAyam after nammAzhwAr) and who learnt bhakthi yOgam from SrIman nAthamunigaL.

sIrArum mAdath thirukkOvalUr – the dhivya dhESam (divine abode) thirukkOvalUr which is full of divine wealth and having mansions fit for the vaidhikas (those who follow vEdhas, the sacred texts) who practice vEdhams.

adhanuL – inside that town, in a corridor of mrigaNdu maharishi. Didn’t emperumAn come into this corridor with his retinue, since inside the hut was rishi, who follows other means to attain emperumAn and outside the hut are the samsAris who are only interested in other benefits! Only in the corridor were the three AzhwArs present, who were neither followers of other means nor interested in other benefits and emperumAn wanted to be with them.

adhanuL kANappukku – inside the divine abode (town) and to see a distinguished entity [emperumAn] one needed brightness. Was the brightness available? Yes, through the pAsurams of the first two AzhwArs (veyya kadhirOn viLakkAga  and nanburugi gyAnachchudar viLakku ERRinEn) [sun became the powerful light and I lit the powerful light of paragyAnam total devotion to emperumAn, respectively], both the darkness outside and the darkness inside (mind) were removed.

Who was the entity to be seen?

kArAr karumugilaik kANap pukku  – to see emperumAn who has the complexion of the dark clouds which come during rainy season.

thirukkOvalUr adhanuL kArAr karumugil – Just as it has been mentioned in thirunedundhANdagam 17 “kuRungudiyuL mugil” (the cloud in thirukkuRungudi), this was the cloud in thiruukOvalUr, raining waters of mercy.

OrA – in order to get that experience in the divine mind with total clarity, AzhwAr was meditating.

There is another interpretation to this: thirukkOvalUr adhanuL kArAr karumugilaik kANap pukkuin order to see the dark clouds in thirukkOvalUr, due to fear of the clouds, standing inside a corridor; OrA – analysing as to who is jostling with us [with the three AzhwArs] during this time of heavy rains.

thirukkaNdEn enRu uraiththa – the one who, with the joy of that experience of having seen emperumAn with his inner eye (mind), and who spoke about it so that even people like us who came much later can get uplifted with his pAsuram “thirukkaNdEn

thirukkaNdEn – the other two AzhwArs lit lamps. Consequently, this AzhwAr had dharSan. gyAna (knowledge) and bhakthi (devotion) were the status of the first two AzhwArs and sAkshAthkAram (seeing) is the status of this AzhwAr.

sIrAn kazhalE – the divine feet of pEyAzhwAr who experienced the divine emperumAn through his prabandham “thirukkaNdEn

uraikkaNdAy nenjE ugandhu – just as AzhwAr spoke about his experience through his faculty of speech, you also speak about the divine feet of AzhwAr which you saw, with your faculty of speech.

nenjE – Oh heart who is so humble towards matters relating to emperumAn and his followers!

ugandhu urai – since it is a matter relating to a bhAgavatha (follower of emperumAn) which is greater than the matter relating to bhagavAn himself, speak joyously.

In this thaniyan, it has been stated that the divine feet of those who saw the divine emperumAn himself and who spoke about their experience through their pAsurams are the ones which should be constantly meditated upon.

We shall move on to the pravESam for this prabandham next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ४०

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आर्ति प्रबंधं

<< पासुर ३९

पासुरम ४०

अवत्ते पोळुदाई अडियेन कळित्तु

इप्पवत्ते इरुक्कुम अदु पणबो ?

तिवत्ते यान सेरुम वगै अरुळाय सीरार ऐतिरासा

पोरुम इनि इव्वुडंबै पोक्कु


अडियेन  – मैं, श्री रामानुज के नित्य दास

अवत्ते  कळित्तु  –  ऐसे ही व्यर्थ  किए

पोळुदाई  – वे सुनहरे पल जो श्री रामानुज के चरण कमलों में कैंकर्य करके बिताए जा सकते थे

पणबो? – (हे श्री रामानुज!) क्या आपके गुणों और कीर्ति के लायक होगा?

इरुक्कुम अदु  –  अगर मैं रहूँ

इप्पवत्ते – यह सँसार (जो आपके प्रति कैंकर्य केलिए) शत्रु हैं

सीरार ऐतिरासा  – हे यतिराजा ! शुभ गुणों से भरें

पोक्कु – नाश कीजिये

इनि इव्वुडंबै  – यह शरीर और

अरुळाय  – कृपया आशीर्वाद करें

यान – मुझें

सेरुम वगै – पहुँचे की मार्ग के संग

तिवत्ते  – परमपदं

पोरुम  – “सँसार” नामक इस कारागार में रहना काफि है

सरल अनुवाद

अपने स्वामि श्री रामानुज के कैंकर्य में न लगाए हुए व्यर्थ किये गए समय के लिए मामुनि अपना शोक प्रकट करतें हैं।  उन्हें ऐसा लगता है कि वे इस शरीर में इस साँसारिक लोक में लम्बे समय से हैं और श्री रामानुज से प्रार्थना करतें हैं कि वे इस शरीर को काटकर फैंक क्यों नहीं देते? मामुनि के मानना हैं कि इससे वे परमपद पहुँच पाएँगे, जिसके केलिए वे सदा तरस्ते हैं, और वहाँ श्री रामानुज के प्रति नित्य कैंकर्य कर पायेँगे।  


मामुनि प्रस्ताव करतें करतें हैं, “ हे श्री रामानुज! आपकी सेवा लिए ही मेरा जन्म हुआ है।  किन्तु जो सुनहरे पल आपके प्रति कैंकर्य में बीते जा सकते थे, वे मैंने व्यर्थ किये।  मैं अभी भी इस सँसार में डूबा हुआ हूँ।  परन्तु इस सँसार में मेरा नित्य वास आपके कृपा के विरुद्ध है। अत: आपसे प्रार्थना है कि आप मुझे परमपद की मार्ग दिखा कर आशीर्वाद करें, जहाँ आपके प्रति कैंकर्य कि मौकाये, अनेकों हैं। “परंदामम एन्नुम तिवं” से वर्णित इस जगह पहुँचने केलिए मैं अत्यंत बेचैन हूँ।  हे रामानुज, यतियों के नेता, शुभ गुणों से भरपूर आपसे प्रार्थना हैं कि आप इस सँसार में मेरा रहना रोखे।  अज्ञान का मूल तथा आपके प्रति नित्य  कैंकर्य का हानि जो यह शरीर, इस आत्मा के संग इस लोक में जीवित है, इसको नाश करने केलिए आपसे प्रार्थना है। आपके प्रति नित्य कैंकर्य ही सर्व श्रेष्ट लक्ष्य है और आपसे विनती है की आप मुझे वह आशीर्वाद करें।” इस पासुरम को इस प्रकार भी देखा जा सकता है : “अडियेन इप्पवत्ते इरुक्कुम अदु पणबो ?” इसका अर्थ यह होगा की मामुनि श्री रामानुज से पूछ रहे है की, क्या मेरा इस सँसार में रहना स्वाभाविक  है ?

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/02/arththi-prabandham-40/

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