Monthly Archives: February 2018

thiruvAimozhi – 6.5.5 – kuzhaiyum vAL

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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 fifth pAsuram, parAnguSa nAyaki‘s friend says “Knowing her nature quite well, you [mothers] brought her to thiruththolaivillimangalam, showed her emperumAn‘s beauty and spoiled her”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says “You showed her the decorated beauty of arvaindhalOchana in thiruththolaivillimangalam; from that day she is emotionally charged”.

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. Alternative explanation – after showing her the nature of the residents of thiruththolaivillimangalam, should you also show her what [emperumAn] sustains them?

pAsuram

kuzhaiyum vAL mugaththEzhaiyaith tholaivillimangalam koNdu pukku
izhai koL sOdhich chendhAmaraik kaN pirAn irundhamai kAttinIr
mazhai peydhAl okkum kaNNa nIrinodu anRu thottum maiyAndhu ivaL
nuzhaiyum sindhaiyuL annaimIr thozhum aththisai uRRu nOkkiyE

Listen

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

kuzhaiyum – having natural tenderness
vAL – shining
mugaththu – having face
Ezhaiyai – her (who is having desire to deeply enjoy emperumAn)
tholaivillimangalam – in thiruththolaivillimangalam
koNdu pukku – brought her
izhai koL – with the decorations of divine ornaments
sOdhi – having radiance
sem – reddish
thAmarai – like lotus
kaN – one who is having eyes
pirAn – the benefactor who manifested such eyes to his devotees for their enjoyment
irundhamai – how we was present there
kAttinIr – you showed;
annaimIr – Oh mothers!
anRu thottu – from that day onwards
ivaL – parAnguSa nAyaki
mazhai peydhAl okkum – like rain
kaNNa nIrinodu – with tears from her eyes
maiyAndhu – being bewildered
nuzhaiyum – immersing in his beauty
sindhaiyaL – having the heart
a – where he resides
thisai – the direction
uRRu – well
nOkki – looking into
thozhum – perform anjali [joined palms].

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

You [mothers] brought parAnguSa nAyaki, who is having a shining face with natural tenderness, to thiruththolaivillimangalam and showed her emperumAn who is having reddish lotus like eyes and with the radiant decorations of divine ornaments and who is the benefactor who manifested such eyes to his devotees for their enjoyment, and showed her how he was present there in this manner; oh mothers! From that day onwards, parAnguSa nAyaki, with rain like tears from her eyes, having the heart which is bewildered and immersed in his beauty, is looking well into the direction where he resides and performs anjali.

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

  • kuzhaiyum … – She is naturally tender and does not need a union [before separation] to weaken; being with radiance acquired by bhagavath anubhavam (experience of bhagavAn) as said in the previous pAsuram “ugandhu ugandhu uL magizhndhu kuzhaiyum” (enjoying emperumAn‘s qualities, her heart will become very weakened) and remains with the same desire without giving up even if she were told “you will not get him”.
  • tholaivillimangalam koNdu pukku – As it is impossible to avoid bringing her to the abode which is pursued by bhagavAn, aren’t you supposed to bring her to paramapadham where his supremacy is manifested? Would anyone bring her to thiruththolaivillimangalam [dhivya dhESam] where his ultimate simplicity is manifested? vAL – radiance.
  • izhai koL sOdhi – [emperumAn is] Explained as a) having the radiance of the divine ornaments; b) without separately needing any other ornaments, he himself is radiant; c) having natural radiance which subdues the radiance of the ornaments.
  • sem thAmaraik kaN pirAn – The divine eyes which can be compared to the lotus for their blossomed state, fragrance etc. The divine eyes which reveal his heart’s compassion.
  • pirAn – The form which is explained to be present for his devotees as in jithanthE sthOthram “bhakthAnAm” (for the devotees).
  • irundhamai kAttinIr – You spoiled her. It was you who showed her these aspects which she did not know initially.
  • irundhamai – It appears that his majestic seating posture is fully manifested there. If he is standing [in a dhivya dhESam], they [AzhwArs] will say as in periya thirumozhi 6.9.8 “nilaiyAra ninRAn” (he stood firmly); if he is reclining, they will say as in thirumAlai 23kidandhadhOr kidakkai” (amazing reclining posture); also explained as “you have showed her, his nature”.
  • kAttinIr – You showed her saying “Look at his glance, look at his smile”.

When they ask “How does it matter now?”, she replies,

  • mazhai peydhAl okkum kaNNa nIrinodu – Look at her eyes overflowing with rain like tears on seeing such emperumAn! After ALavandhAr heard about emperumAn from maNakkAl nambi [through his bhagavath gIthA lectures], he asked “there is no higher upAyam [means] than this; is there any way I can see emperumAn right now?”. [maNakkAl nambi brings him to periya perumAL sannidhi and shows his eyes] Upon seeing emperumAn, ALavandhAr had overflowing tears in his eyes.

She is explaining the term “Ezhai” now.

  • anRu thottum – From that day you showed him to her.
  • maiyAndhu – being bewildered.

She is explaining the term “kuzhaiyum” now.

  • ivaL nuzhaiyum sindhaiyuL – She is having the heart which is immersed in emperumAn’s qualities. Instead of focussing on emperumAn‘s true nature and natural qualities, she is focussed on the qualities of his divine form. She remained thinking “What a beautiful form! how beautifully he is decorated! What a beautiful pair of eyes!” and so on.
  • annaimIr – You are only focussed on redeeming her [instead you should let her be with emperumAn].
  • thozhum – She would look in to the direction [of the town] without even blinking and stand worshipping it as said in SrI rAmAyaNam sundhara kANdam 16.25 “Ekastha hrudhayA nUnam rAmam Eva anupaSyathi” (she is seeing SrI rAma with single-focussed mind). Her worshipping is not limited to just one direction too [being bewildered, she worships in different directions].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 91 – pinnAl arunaragam

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avathArikai

AzhwAr says that once a person has subordinated himself to prakruthi (primordial matter; here it refers to samsAram, the materialistic realm), it is not possible to avoid narakam (hell) once the AthmA leaves the body. Hence he tells us to make an effort to worship emperumAn. He says, keep your head on the divine feet of emperumAn and your feet on the head of yama.

Let us go through the pAsuram and its meanings:

pinnAl arunaragam sErAmal pEdhuRuvIr
munnAl vaNanga muyalminO pannUl
aLandhAnaik kArkkadal sUzh gyAlaththai ellAm
aLandhAn avan sEvadi

Word by Word Meaning

pinnAl – after the body falls down
aru naragam – the cruel hell
sErAmal – how to prevent from reaching there
pEdhuRuvIr – Oh people, who are bewildered!
pal nUl – in different types of SAsthras (sacred texts)
aLandhAnai – one who has been affirmed
kAr kadal sUzh gyAlaththai ellAm aLandhAn avan – emperumAn who measured all the earth which is surrounded by dark oceans
sEvadi – the fresh divine feet
munnAl – now itself
vaNanga – to worship
muyalmin – make an effort

vyAkyAnam

pinnAl aru naragam sErAmal pEdhuRuvIr – naragam (hell) is waiting to cause suffering once the soul leaves the body. This world is already giving sorrows.

pEdhuRuvIr – Oh people who are indulging in evil deeds,  ignorant of the impending sorrow, and now being bewildered out of repentance!

munnAl vaNanga muyalminO – you cannot postpone this any further. You have to do it immediately. First worship emperumAn and then carry on with any other work. Instead of giving excuses such as “We are children; we can do it later; we are young, what is the urgency now? we have become old, what is the use of doing it now?”, take a moment, decide, and even if it leads to a fracture of your limbs, go and fall at the feet of emperumAn. Just as vibhIshaNa hurriedly went, as mentioned in SrI rAmAyaNam yudhdha kANdam 17-1 “AjagAma muhUrthEna yathra rAmas sa lakshmaNa:” (he hurriedly reached the place where SrI rAma and lakshmaNa were together), go immediately and fall at the divine feet of emperumAn.

Is there any authentic source of information to reach him like this?

pannUl aLandhAnai – he is confirmed in many sacred texts as the supreme being. He is attempted to be known through the collection of words. Has it not been said in SrI bhagavath gIthA 15-15vEdhaiScha sarvairahamEva vEdhya:” (only I am known through all the vEdhas (sacred texts)) and in yajur AraNya 3-11 “sarvE vEdhA: yathraikam bhavanthi” (in whom all the vEdhas confluence together)!

kAr kadal sUzh gyAlaththai ellAm – all the earth surrounded by dark coloured ocean.

gyAlaththai ellAm aLandhAn – There is no need to search for vEdhas to know that he is the lord of all the worlds. It can be known from the fact that he is ruling all these worlds.

aLandhAn – because you were asked to attempt [to fall at this feet], don’t wonder whether it should be done; do it. Since he did not shun anyone when he measured the worlds, not shunning [him] is what is required now also.

sEvadi – just as an infant seeks the bosom of its mother, go and worship his divine feet. Is it required to pay for mother’s milk? Drinking mother’s milk itself is the wage for the mother. Otherwise, will not the relationship between the mother and the infant become false?

pEdhuRuvIr – Is there any point in being fearful now, after carrying out all the sinful deeds?

We shall take up the 92nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thirunedunthANdakam – 7

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Introduction

As AzhvAr set out to enjoy by taking along his mind also, that emperumAn who is enjoyed was the one being in the divine pose of thrivikraman who without differentiating between noble and otherwise had kept His divine feet on their heads and gave Himself to them. Thinking about this, AzhvAr forgot that it is to be enjoyed, and started becoming afraid. Why be afraid, is His standing in the pose not par for the enjoyment?  By the state of one like himself who are the enjoyers, and by the state of Him who is enjoyed, fear bubbled up. AzhvAr‘s love for Him – is such that fear and doubt is shown in the wrong place (where emperumAn is the almighty). AzhvAr‘s love blinds him such that instead of devotion being an instrument for enjoyment, it becomes an instrument for protecting Him.

AzhvAr‘s enjoyment is emperumAn‘s beauty, etc., and as he thought about emperumAn‘s tenderness, he would have to be scared. When vibheeshaNAzhvAn came amicably and stood for surrendering, mahArAjar (sugreevan) due to being blinded by love, had said ‘vadhyathAm badhyathAm [SrI rAmAyaNam – yudhdha kANdam – 17-29]’ (This vibheeshaNan along with his ministers shall be killed through severe punishment).

AzhvAr too thought that since this place is full of asuras and rAkshasas (by character), as he sees this he would have to be afraid. (Are there enemies here? Yes, there are asuras as said in ‘vipareethasthatha asura:’ (Those who do not have devotion towards vishNu are asuras)).

(AchAryas always followed emperumAn as He would go in procession. As emperumAn would return to temple, embAr and mudhaliyAndAn would prostrate to each other and hug each other and jump happily with fear removed as emperumAn has returned safely. piLLai uRangAvilli dhAsar would carry a knife with him during procession of emperumAn, so that if there would be any small discomfort for emperumAn then he would kill himself with the knife).

When AzhvAr loses (the experience) due to fear, it is on the protector to remove such fear and give the experience of Himself to AzhvAr. So too, like how perumAL decided that it would not be possible to convince mahArAjar by showing about the ways of kings like about His promise that He would not reject those who surrender to Him, as ‘na thyajEyam [SrI rAmAyaNam – yudhdha kANdam – 18-3] (it is not possible to reject him due to any case), had instead showed the strength of his shoulders, and removed the fear of sugreevan,  (thirukkOvalUr emperumAn) showed his strength/pride (incarnations), the guardian of His place (dhurgA), and the protection present in the place (description of the place), thus giving AzhvAr such knowledge, and so AzhvAr being relieved of his fear, tells, ‘Oh mind! Come! let us go and enjoy!’.  Shall fear thinking about delicateness of Him; shall be without any fear by thinking about His bravery and virility.

vaRpudaiya varai nedum thOL mannar mALa
  vadivAya mazhuvEndhi ulagam ANdu
veRpudaiya nedum kadaluL thani vEl uyththa
  vELmudhalA venRAnUr vindhai mEya
kaRpudaiya madakkanni kAval pUNda  
  kadipozhil sUzh nedu maRugil kamala vEli
poRpudaiya malai araiyan paNiya ninRa
  pUngOvalUr thozhudhum pOdhu nenjE               7

Word by word meaning

(AzhvAr is enjoying various incarnations of emperumAn)

vadivAya mazhu Endhi – carrying beautiful axe,
vaRpudaiya varai nedum thOL mannar mALa – (When incarnating as paraSurAman), having strength and mountain-like tall shoulders, such that the kings (like kArthaveeryArjunan) die,
ulagam ANdu – (incarnating as SrI rAman), ruling the word for a very long time,
veRpu udaiya nedum kadalUL thani vEL uyththa vEL mudhal venRAn – (when incarnating as kaNNan) of emperumAn who won those like murugan (subrahmaNya) who threw his spear into the sea that is having mountain inside it,
Ursuch emperumAn‘s divine place,
vindhai mEya kaRpu udaiya madam kanni kAval pUNda – (place which is) guarded by one who  had done penance in vindhyA hills, who is having great knowledge, who does not turn away from a task undertaken, and who is subservient to emperumAn only, that is dhurgA,
kadi pozhil sUzh – (place which is) surrounded by fragrant gardens  
nedu maRugil – having wide/long divine streets
kamalam vEli – having ponds with blossoming lotuses,
poRpudaiya malai araiyan paNiya ninRa – and the place where emperumAn is standing such that the king of the abundant people of hills would come and surrender to Him,
pUm kOvalUr – such beautiful thirukkOvalUr
thozhudhum – shall enjoy that place
nenjE – Oh mind!
pOdhu – Ye come!

vyAkyAnam

vaRpudaiya, etc. – AzhvAr‘s excess of fear is such that emperumAn has to show His strength and make AzhvAr feel better.

vaRpudaiya nedum thOL mannar – Divining about the strength of these kings like talking about the strength of hiraNyan, rAvaNan, and such, is to show His strength.  They are having strength and having shoulders like mountains. If anything hits a mountain those would get decimated, and no damage would be done to the mountain. Likewise, enemies would get destroyed and these kings’ shoulders would not be affected due to that.

mannar mALa – (Aren’t the kings saviours, is it appropriate to destroy them?) – If they have decorated themselves as per kings’ form, but are having excess of asura (demoniac) qualities, then emperumAn would destroy them, is the point. (uLam thottu iraNiyanai – emperumAn checked within the chest whether there was any bit of good quality in hiraNyan)).  In the case of such kings, He would not think as – oh they are kings who are there to protect their people. He would only see their demoniac qualities.  For those kings like kArthaveeryArjunan of thousand hands to be destroyed without any bit left.

What is it that He did that they got destroyed –

vadivAya mazhuvEndhi – (He held the axe in His hands) – As He held the axe in His hand, they simply got destroyed. They got destroyed seeing the sharpness and how His hand held it. (bhattar nirvAham is similar for (karan), ‘ven narakam sErA vagaiyE silai kuniththAn (siriya thirumadal) – seeing the way perumAL held the bow, karan did not have to go to hell; that posture itself was like hell for him).

Like hiraNyan became dead seeing the form as narasimhan;

or, the state  of (paraSurAmar) holding the axe in his hand is a beauty to behold;

Whereas vaishNavas think that this form of holding axe with anger is not to be supported (worshipped), this AzhvAr is saying ‘vadivAya mazhu’ (beautiful axe);  even if emperumAn holds some and any weapon, it would look beautiful; the divine conch is also beautiful to look at as and when He holds it.

ulagam ANdu – Since there is no kingdom for SrI paraSurAmAzhvan, this is about rAmAvathAram. paraSurAman, due to the anger that the kings had affected His father, had cut the heads of all the kings and filled the pond with their blood and performed the karmas for His father, is all that He had done. But then, like it is said in ‘snAthvA bhunjeetha [dharma SAsthram]’ (you have to eat only after having taken bath (‘thvA’ being ‘lyap’ prathyaya in samskrutham)), isn’t the phrase ‘Endhi (ulagam ANda)’ (samskrutha ‘lyap’ prathyaya) set to be performed by one person only? Due to same emperumAn doing both, it is acceptable to say in this way. Since in one incarnation both actions were not done, it is acceptable also to consider this as were done in different incarnations. It is for the same reason that further up in the pAsuram, AzhvAr is going to talk about the actions of incarnation as krishNan, since it is the same emperumAn. (Since paraSurAman gave his power to SrI rAman, and so since paraSurAman’s powers were included in that of SrI rAman, it is acceptable to say that both of them had ruled the world, so ruling the world is talking about SrI rAman only). When paraSurAman saw perumAL, He dropped the axe and took up the bow; perumAL got paraSurAman’s bow and His powers and used that bow for winning rAvaNan and other evil persons, and saved the world such that the strong do not trouble the weak. Thus it talks about perumAL (SrI rAman) ruling the world in this way.

veRpu etc. – subrahmaNyan who is like a young calf who threw his spear into the big ocean that is having a mountain (veRpu); That is, when mountains were able to fly and were destroying the worlds, indhiran used his vajra weapon and cut the wings of mountains. One of the mountains escaped and hid inside the ocean. Since he (subrahmaNyan) is the head of the army of dhEvas, he learned its hiding place and destroyed it – this phrase talks about this incident.

nedum kadal – very vast ocean. Talking about this to show that it was so vast that it would be very hard for anyone else to find where that mountain was hiding.

thani vEL uyththa – Throwing the spear that is unparalleled – if he throws his spear then it would not require any other weapon to kill the enemy. While ‘vEL’ refers to kAman,  referring to him as ‘vEL’  is about talking of his winning enemies due to his youth and strength.

mudhalA venRAn Ur – place (thirukkOvalUr) where The Man (krishNan) who won such subrahmaNyan and others; in the battle with bANan, it is he who came first and foremost, so his name is being mentioned first in the list (of family of Sivan who came fighting). It is said too as ‘nEr sarindhAn kodik kOzhi koNdAn [thiruvAimozhi – 7.4.8]’ (came to the battle, one who is having rooster in his flag). Since there were innumerable persons who came fighting emperumAn, AzhvAr is talking about it in short, saying ‘vEL mudhalA’.  Similar to ‘muNdan neeRan [thiruchchandha viruththam – 71]’ (a bigger list is present in this pAsuram).

venRAn Ur – (kaNNan’s grandson was taken away while sleeping, as arranged by bANan’s daughter ushA, and was kept in her room with love; as her father learned of this, and), as  (bANan) captured and tied anirudhdhAzhvAn, SrI nAradha bhagavAn came and informed krishNan; He went there riding periya thiruvadi (garudAzhvAn);

(bANan then approached Sivan to protect him from this). Since he (Sivan) is of ignorant mind to not realize that it is not possible to win if it is krishNan on the other side, he thought about his promise (to bANan) to protect him, and so came and opposed krishNan. Since they (dhEvas) are not like those (rAvaNan) who say ‘na namEyam’ (won’t bow),  but since they came to fight thinking ‘eeSvarOham’ (we are supreme),  He made them realise and leave bANan and run away showing their back.  Not killing bANan but only destroying his many shoulders/arms (except two) is – to avoid ushA crying ‘I am fatherless’;

leaving them so had also helped in another way – ‘Oh the trouble I went through taking you as my protector’, and ‘Oh the trouble I went through imagining me to be your protector’ saying  so they could hug each other with (remaining) two arms and weep.

venRAnUr place (thirukkOvalUr) where such a hero (veeran) is present.

vindhai mEya, etc – AzhvAr is divining about the strength of protection for this divine place.

vindhai mEya – She who was present in the forest of vindhyA mountains;  while he could have referred to her by just saying ‘dhurgai’, he is saying this (vindhai mEya, madak kanni) to – talk about the forest where she performed penance to become a protector of emperumAn. Even though it is by true nature (of AthmA) one could render service, one would do penance to get the recognition as protector of a divine place, by acceptance of emperumAn; (why sing about her?) – her greatness is resulting in protection of the place, so AzhvAr is divining about her.

kaRpudaiya – kaRpu – (result of kaRRal (learning) – knowledge).  She having the richness of knowledge/ability of tying the eyes of an enemy of emperumAn‘s divine place, and to release it when he becomes amicable.  kaRpu – as female virtue; like how  a female would try to save her virtue even by forgoing her life if required, this demigod is protecting the place even forgoing her life;

madak kanni – madam – is a quality where one does not forgo an association with someone. Here, even if there would be any strong enemies to this dhivya dhESam, she would not shy away, but would protect it. kanni – implies not be subservient to any one other than emperumAn.

kAval pUNda – not doing the protection based on someone’s instigation, but due to her own desire.

kAval pUNda – due to overflowing affection, she involved herself in protecting the place. If she marries someone then there would be a break in her protecting emperumAn, kanni (virgin) implies she is focussed only on protecting emperumAn.

kanni – is the name for something that does not disintegrate (similar to ‘kannith thamizh’), so since she does not have annihilation, there is no annihilation (for the protection) of the place. (During the incarnation of krishNan), she had undertaken His command and had gone from thiru AyppAdi to mathurA, and she always holds affection towards Him. (Since she was born before Him, to yaSOdhA, and as an elder sister she was protective towards kaNNan, so) nanjeeyar says ‘she is thambi vaLaikkAri isn’t it’ (so says periyavAchchAn piLLai in this commentary. vaLai – protection). Even though one is a servant , due to one’s overflowing affection would take up the role of a protector. periyAzhvAr too said ‘nin sevvadi sevvi thirukkAppu [thiruppallANdu – 1]’ (divine protection to your beautiful divine feet).

kadi pozhil, etc. – arcade having fragrance as its identity. Place which is of spring season eternal. Now, the intention is not to talk about the enjoyability of the place; since this is the occasion of talking about the things that aid in removal of AzhvAr‘s fear of safety of emperumAn,  our AchAryas divine the meaning of this phrase as aid of removal of fear. There is no other destiny than enjoyment (of things in this world), and liberation (to SrIvaikuNtam);  the beauty of this place would attract and tie those who are after material pleasures of this world, and thus would not let them go inside the dhivya dhESam; it is such that ‘do you have to go inside and bring trouble to the One? Is it not enough for you to enjoy the beauty of the place?’.

nedu maRugil – (maRugu – divine streets) The divine streets that are beautiful to see by length and breadth, and so would tie those who escaped the beauty of the arcades, and thus prevent them from going inside the temple.

kamala vEli – Place having waterways where lotus blooms through out the breadth of them;  since the streams would be full of flowers (like a fence), it would attract and keep such people; by this, it says that that the place is having such protection as if there is no other need of protection by people.

poRpudaiya, etc. – (poRpu – connection); even if there is no (aforementioned) protection, there is the strength of policing of the dhivya dhESam preventing them entering it. This is the place of residence of the head of people living in the neighboring mountains, who is fond of the dhivya dhESam and who is into protecting it. Unlike protecting it after doing penance, he protects it considering it as his duty.  Or, poRpu to imply all the kings around are connected to each other and the group is protecting the dhivya dhEsam; hence mentioning them together in singular (as malai aRaiyan).

paNiya ninRa – place of the One who is surrendered to by everyone;

ninRa – (emperuman) stood firmly, feeling satisfied and happy about the purpose of His incarnation only after everyone surrendered to Him; those who surrender to Him would feel that their purpose is satisfied after getting immersed fully in the enjoyment of Him; in the same way, when people were for other things, He voluntarily showed their relationship with Him and when they surrendered to Him based on that connection, is it required to mention explicitly about the satisfaction He would derive from that?

pUngOvalUr thozhudhum – that divine place (the people of that divine place) is enjoyable even without considering Him; this is how this AzhvAr is fully attached (maNdinapadi) to divine abodes.

pOdhu nenjE – even after his fears were cleared (based on aforementioned), the divine mind of his was still in fear and still fainted; we don’t have to fear since this place is protector in all the ways, Oh mind! let us go so we can experience this, says AzhvAr.

thozhudhum pOdhu nenjE – He is calling like how someone would call ‘let us go for feasting’ (which is enjoyable to everyone);  it is said too as ‘thozhudhu ezhu [thiruvAimozhi 1.1.1]’ (worship, be uplifted and be enthusiastic);  there is no existence/life when not worshipping;  AzhvAr is saying ‘thozhudumpOdhu nenjE’ (Oh mind! let us worship, come on!).

===========

Translation by raghuram SrInivAsa dAsan

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thiruvAimozhi – 6.5.4 – niRkum nAnmaRai vANar

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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 fourth pAsuram, parAnguSa nAyaki‘s friend says “The day she saw thiruththolaivillimangalam and the abundance of SrIvaishNavas there, she broke her shackles”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “After seeing thiruththolaivillimangalam which is the abode of his distinguished devotees, she became uncontrollable”.

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

niRkum nAnmaRai vANar vAzh tholaivillimangalam  kaNda pin
aRkam onRum aRavuRAL malindhAL kaNdIr ivaL annaimIr
kaRkum kalvi ellAm kadal vaNNan kaNNa pirAn enRE
oRkam onRum ilaL ugandhugandhu uLmagizhndhu kuzhaiyumE

Listen

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

niRkum – being eternal
nAl – classified into four
maRai – in vEdhams
vANar – experts
vAzh – living well (due to bhagavath anubhavam)
tholaivillimangalam – thiruththolaivillimangalam
kaNda pin – after seeing
aRa – good
aRkam – control
onRum – any
uRAL – not having;
ivaL – she
malindhAL – became uncontrollable;

(to become like this)
annaimIr – you who gave birth to her and raised her
kaNdIr – have seen!
kaRkum – reciting
kalvi – words
ellAm – everything
karu – blackish
kadal – like an ocean
vaNNan – having the form
kaNNan – krishNa who is humble towards his devotees
pirAn – great benefactor
enRE – as

(highlighting his beautiful form and qualities)
onRum – in any manner
oRkam – control
ilaL – not having
ugandhu ugandhu – becoming more joyful due to meditating upon such aspects

(due to that)
uL – in heart
magizhndhu – with great joy
kuzhaiyum – weakened.

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

After seeing thiruththolaivillimangalam which is inhabited by experts in eternal vEdham which is classified into four, she is not having control in anything and has become uncontrollable.  You [her mothers], who gave birth to her and raised her, have seen! Everything she recites is about krishNa, the great benefactor who is humble towards his devotees and is having an ocean like blackish form; she is not having any control and is becoming more joyful due to meditating upon such aspects; with great joy in her heart, she has weakened.

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

  • niRkum nAnmaRai – The four vEdhams which are eternal. nithyathvam (eternal) means the way it is propagated by one person who teaches it as heard previously and the other who person  repeats it, and it goes on like this forever. Hence vEdham is eternal. Since it is apaurushEyam (not created by any one), it is free from defects.
  • vANar – Those who can claim the vyAsAsanam [the seat of vEdha vyAsa who divided the vEdham into four and explained brahma sUthram].
  • vAzh – Those who can visualize bhagavAn who is explained through vEdham and hence live joyfully.
  • vAzh tholaivillimangalam – The town where bhagavAn who is the meaning of vEdham, is visualized. Those who are in the higher platform of yOgam as said in SrIvishNu purANam 6.6.2 “yOgAth svAdhyAyam AmanEth” (Through yOgam, desiring to study the portions which are not yet studied) instead of just being as said in the same SlOkam “svAdhyAyAth yOgam AsItha” (studying the vEdham since it is ordained to do so).
  • kaNda pin – You spoiled her by showing the togetherness of emperumAn and vaishNavas in that town.
  • aRkam onRum aRavurAL – aRkam – humility/control. She gave up being obedient to our instructions.
  • malindhAL – She became too engaged to be redeemed by our advice. She became unqualified to be redeemed.
  • malindhAL kaNdIr ivaL – She became so great in attachment towards bhagavAn, which is beyond my comprehension.
  • annaimIr – In knowing her state, there is no difference between you who try to redeem her and me who thinks I know her. Only if samsAris [materialistic persons] can know about the activities of nithyasUris [eternally free assistants of emperumAn in paramapadham], we can understand her state.
  • kaRkum … – Whatever she speaks, they only related to his divine names, that too, those which are related to his physical beauty and his obedience towards his devotees. It is well known that “krishNa is obedient towards his devotees”.
  • pirAn – The benefactor who let me enjoy his physical beauty making himself available to me.
  • enRE oRkam onRum ilaL – She is not feeling any fatigue due to continuously reciting his divine names. While it is said “due to the unfortunate situation of being separated, she will not even be able to recite his divine names completely”, she kept reciting without any fatigue. It appears that the divine name itself will make her sustain and recite it; it is said in thiruvAimozhi 1.7.10pAdi iLaippilam” (I have no reason to take a break from glorifying his incomparable auspicious qualities). oRkam – midi (poverty); not having fatigue; alternative explanation – oRkam – obedience; that is, not feeling shy to speak in this manner in front of the mothers.
  • ugandhu ugandhu – Becoming more and more joyful by meditating upon his beauty, simplicity through his divine names.
  • uL magizhndhu kuzhaiyumE – Due to the great loving joy, the AthmA itself becomes weak.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 90 – maNNulagam ALEnE

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avathArikai

emperumAn asks AzhwAr “you are saying that I have killed kamsan; I have killed kuvalayApIdam etc. You are only talking about my activities. What is it that you want? Say that.”. AzhwAr says “Have I not received all the benefits!”.

Let us go through the pAsuram and its meanings:

maNNulagam ALEnE vAnavarkkum vAnavanAy
viNNulagam thannagaththu mEvEnE naNNith
thirumAlaich chengaN adiyAnai engaL
perumAnaik kai thozhudha pin

Word by Word Meaning

thirumAlai – the swAmy (lord) of pirAtti (SrI mahAlakshmi)
sem kaN – having divine eyes like reddish lotus
nediyAnai – the supreme being
engaL perumAnai – emperumAn
naNNi – approaching
kai thozhudha pin – after worshipping him with joined palms
maN ulagam ALEnE – can I not administer this leelA vibhUthi (materialistic realm) under my control!
vAnavarkkum vAnavanAy – being the head of nithyasUris (permanent dwellers of SrIvaikuNtam)
viN ulagam than agaththu – all places in SrIvaikuNtam
mEvEnE – will I not enjoy great joy, comfortably!

vyAkyAnam

mannulagam ALEnE – if one takes a step towards emperumAn, is ruling the earth a great task? Have I not got that too!

vAnavarkkum vAnavanAy viNNulagam thannagaththu mEvEnE – is being the head of nithyasUris and being in SrIvaikuNtam a great task? Have I not got that too!

vAnavarkkum vAnavanAy – I will be as much greater than nithyasUris as nithyasUris are greater than samsAris.

mEvEnE – just as SrI rAma gave his sandals to SrI bharathAzhwAn and asked him to look after the kingdom, I too got SrIvaikuNtam! Will SrIvaikuNtanAtha not give his divine feet and grace us to be like him! Just as nammAzhwAr had mercifully stated in thiruvAimozhi 4-3-11vaiyam manni vIRRirundhu viNNumALvar maNNUdE”, will emperumAn not make the two vibhUthis (nithya vibhUthi and leelA vibhUthi) mine! hanuman had mentioned in SrI rAmAyaNam yudhdha kANdam 116-24 “arthaScha mayA prApthA dhEvarAjyAdhayO guNA: hatha Sathrum vijayinam rAmam paSyAmi susthitham” (after seeing the victorious SrI rAma who had annihilated the enemies, all great things including the world of dhEvas have been obtained by me). In the same way AzhwAr too mentions that he has got both vibhUthis.

vAnavarkkum vAnavanAy – for the word vAnavar instead of nithyasUris, one can also construe dhEvas such as brahmA et al and we can consider the meaning as AzhwAr saying that he got all the wealth such as brahmA et al.

thirumAlaich chengaN nediyAnai engaL perumAnaik kai thozhudha pin – After approaching emperumAn, who is the consort of SrI mahAlakshmi, emperumAn who has the quality of motherly forbearance and emperumAn who is our Lord, and worshipping him with joined palms, is there any shortcoming in happiness and mOksham (SrIvaikuNtam)? Aren’t all these things present in emperumAn himself?

thirumAlai – did I approach brahmAchAri (celibate) emperumAn? Did I not approach thirumAL (consort of SrI mahAlakshmi)?

sem kaN nediyAnai – one who looks at those who worship him with lot of affection. Is emperumAn not of the type mentioned in mahAbhAratham uththara parvam 47-22 “gOvindhEthi yadhAgrandhath krishNa mAm dhUravAsinam ruNam pravrudhdhamiva mE hrudhayAnnApasarpathi” (the calling out of dhraupadhi from afar towards me did not leave my heart and was like a debt which kept increasing with interest over interest)!

engaL perumAnai – did I attain a place which is not apt for me? Did I not approach emperumAn who is very much related to me! Just as it is mentioned in SaraNagathi gadhyam “asman swAmin”, is he not our swAmy (lord)?

kai thozhudha pin – isn’t it true that both the vibhUthis become ours after worshipping him with joined palms!

We will take up the 91st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.5.3 – urai koL

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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 third pAsuram, parAnguSa nAyaki‘s friend says “While you bring her to thiruththolaivillimangalam, you brought her through the divine garden and spoiled her further [in her engagement with the dhivya dhESam]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “You have shown her the dhivya dhESam which is having garden and fertile field which is inhabited by sarvESvaran who is having activities for the protection [of his devotees]”.

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

karai koL paim pozhil thaN paNaith tholaivillimangalam koNdu pukku
urai koL in mozhiyALai nIr umakkAsai inRi agaRRinIr
thirai koL pauvaththuch chErndhadhum thisai gyAlam thAvi aLandhadhum
niraigaL mEyththadhumE pidhaRRi nedungaN nIr malga nIRkumE

Listen

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

karai – the divine porunal [another name of thAmirabharaNi river] bank
koL – to consume [overshadow]
pai – expansive
pozhil – garden
thaN – cool
paNai – fertile field, water body
tholaivillimangalam – in thiruththolaivillimangalam
koNdu – bringing
pukku – entering
urai koL – praised by the world
in – sweet
mozhiyALai – one who is having speech
nIr – you (who know the greatness of her speech)
umakku – for you
Asai – desire in that
inRi – without
agaRRinIr – you made her go far away;

(to hear the cries of the needy)
thirai – the waves which kept rising due to coming in contact with him
koL – having
pauvaththu – in the ocean
sErndhadhum – how he rested there (for the protection of his devotees)
thisai – having directions
gyAlam – earth

(effortlessly)
thAvi – extending his leg
aLandhadhum – how he measured and made it exist for himself
niraigaL – herds of cow
mEyththadhumE – the simplicity of tending them
pidhaRRi – blabbering it (being emotionally overwhelmed)

(her)
nedu – expansive
kaN – eyes
nIr – tears
malga – to overflow
niRkum – remained stunned.

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

thiruththolaivillimangalam is having cool fertile field, water body and expansive garden which consumes the divine porunal [another name of thAmirabharaNi river] bank; you entered there bringing her who is having sweet speech which is praised by the world, and you made her go afar, without any desire in such speech; and she remained stunned with tears overflowing in her expansive eyes, blabbering about how he rested in the ocean which is having the waves which kept rising due to coming in contact with him, how he measured the earth having different directions by extending his legs and made it exist for himself, and his simplicity of tending the herds of cows.

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

  • karai koL paim pozhil – The garden has consumed the divine banks of thAmirabharaNi river. Just as the garden has consumed the river bank, she is consumed by emperumAn‘s qualities. Only when you can shake that divine garden with your advice, you can shake her state of mind! Entering into thiruththolaivillimangalam  which has vast garden and cool water bodies, bringing her along.
  • urai koL in mozhiyALai – Instead of enjoying her sweet speech, you yourself pushed her away. Five meanings explained for this.
    • Sweetness of the speech which will overshadow SrI rAmAyaNam which is glorified as in bAla kANdam 4.8 “pAtyE gEyE cha madhuram” (sweet for reading and singing with tune).
    • Instead of having to understand the meanings, just the speech itself is sufficient [to enjoy].
    • The speech which is praised by the world as “amazing words! amazing speech!”.
    • The speech which has no alternative to win over it.
    • The speech which fits the poetry rules quite well.
  • umakku Asai inRi agaRRinIr – Bringing her to thiruththolaivillimangalam is the same as giving up attachment towards her [since she will not come back from there]. So, you brought her there with the intent of not having her anymore.
  • thirai koL … – The manner in which he mercifully rested in thiruppARkadal (milk ocean) which has rising waves due to coming in contact with him, to hear the cries of brahmA et al; and the manner in which he measured the world to redeem the property of indhra after hearing their cries.
  • thisai gyAlam thAvi aLandhadhuvum – How he accepted alms and measured the earth with different directions,
  • thisai gyAlam thAvi aLandhadhuvum – He measured the earth with the desire to protect indhar et al. thisai – dhik – desire. The earth is desiring “let me be touched with his divine feet”. The desire of earth stretches up to its directions. Not just that, in addition to other incidents, parAnguSa nAyaki called him out by highlighting in an disorderly manner his tending of cows which are prime example for ignorance [We can recollect “gyAnEna hIna: paSubhis samAna:” (an ignorant human is as good as an animal), here paSu means animal, yet bodes well with the explanation].
  • nedum kaN nIr malga – The expansive eyes became filled with tears everywhere.
  • niRkumE – Being unable to even utter anything, she remained stunned as if this teary eyed form is her natural form.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 89 – kadhavikkadham siRandha

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avathArikai

emperumAn asks AzhwAr “Have I helped anyone who has held on to me, for you to say like this?” to which AzhwAr responds “Haven’t you done so?”. AzhwAr says how the karmas (deeds, both good and bad) of those who hold on to him disappear. He tells about the way emperumAn carries out activities for his followers and how he removes their enemies.

Let us go through the pAsuram and its meanings:

kadhavikkadham siRandha kanjanai mun kAyndhu
Adhavip pOr yAnai osiththu padhaviyAy
pANiyAl nIrERRup paNdorukAl mAvaliyai
mANiyAy koNdilaiyE maN

Word by Word Meaning

kadham siRandha – very angry
kanjanai – kamsa
mun kadhavik kAyndhu – getting angry with him in his presence
poR yAnai – the elephant kuvalayApidam which came to fight with him [krishNa]
adhavi – controlling it
osiththu – breaking its tusks
paNdu oru kAl – once upon a time
padhaviyAy – having the quality of gentleness
mANiyAy – as a brahmachAri (bachelor)
mAvaliyai – king mahAbali
pANiyAl – with hand
nIr ERRu – taking water as indication of accepting alms
maN koNdilaiyE – did you not obtain earth?

vyAkyAnam

kadham siRandha kanjanai – kamsa who was very angry

kadhavi mun kAyndhu – like spitting fire

mun kAyndhu – doing to himself what he wanted to do (i.e. while kamsa wanted to kill krishNa, krishNa killed kamsa)

Or

kadhavi – getting angry

kadham siRandhu – it can be said that the anger itself appeared to be beautiful

adhavip pOr yAnai osiththu – breaking the tusks of the elephant, incapacitating it. krishNa kept dodging the elephant and drove it such that the elephant became tired and he pulled out its tusks without any effort. This was done to help vasudhEva and dhEvaki.

padhaviyAy – being very simple. Since you [emperumAn], despite having so much strength, saw a good quality in mahAbali. Alternatively the word padhaviyAy can be construed as – unlike killing kamsan, emperumAn honourably let mahAbali to live.

pANiyAl – with the hand which had only given to others all along

nIr ERRu – getting very joyous at getting back his possession of the worlds as if it is something which he could never get

paNdoru kAl mANiyAyk koNdilaiyE maN – did you accept it as a gift such that your wealth (greatness) showed? Did you not accept the gift as a bachelor, manifesting the quality of seeking alms! It appeared as if your hands had got scarred by accepting alms continuously. Even as emperumAn left SrIvaikuNtam for his incarnation as vAmana, he kept thinking about seeking alms.

pANiyAl nIrERRup paNdorukAl mAvaliyai mANiyAyk koNidilaiyE maN – with the hand which you had used only for giving to others, you accepted the water which mahAbali offered [as a sign of giving what emperumAn sought]. Once upon a time when mahAbali had vowed only to give, did you not obtain earth as alms with the hands which had got scarred by accepting alms? AzhwAr is asking whether he did not put an end to the enemy of indhra who had attained him.

We shall take up the 90th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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iraNdAm thiruvandhAdhi – 88 – thiRambiRRu iniyaRindhEn

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avathArikai

AzhwAr says that emperumAn gives himself only to those who he blesses and takes under him and not to others.

Let us go through the pAsuram and its meanings:

thiRambiRRu iniyaRindhEn thennarangaththu endhai
thiRambA vazhi senRArkku allAl thiRambAch
chedinaragai nIkkith thAm selvadhan mun vAnOr
kadi nagara vAsal kadhavu

Word by Word Meaning

then arangaththu endhai – my swAmy (Lord) who is reclining in the beautiful temple [SrIrangam temple]
thiRambA vazhi – in the path from where one cannot fail

(keeping him as the means to attain him)
senRarkku allAl – except for those people

(for the others)
thAm – on their own
thiRambA sedi naragai nIkki – trying to sever themselves from the terrible hell called samsAram (materialistic realm) which is like an unseverable bush
selvadhan mun – before they could go
vAnOr – nithyasUris (permanent dwellers of SrIvaikuNtam)
kadi – having well fortified
nagaram – the city of SrIvaikuNtam
vAsal kadhavu – the entrance door
thiRambiRRu – will close
ini ArindhEn – I know now.

vyAkyAnam

thiRambiRRu – for those who thought that they would get on their own efforts, it did not fructify.

ini aRindhEn – I know now.

thennarangaththu endhai – kaNNabirAn (krishNa) told arjuna in SrI bhagavath gIthA 18-66 “mAm Ekam SaraNam vraja” (hold on to me as the means). He said “leaving aside various means which are insentient, hold on to me who is paramachEthana (supremely sentient) and who is trying to attain you”. Those words were spoken to one arjuna at one point of time. periya perumAL (SrIranganAtha, who is dwelling in the SrIrangam temple), tells at all times “mAm Ekam SaraNam vraja” The word mAm refers to the simplicity of emperumAn. The simplicity found in periya perumAL is far greater than that found in krishNa. periya perumAL’s simplicity will make the simplicity of krishNa to run for life. ANdAL has mercifully stated in nAchchiyAr thirumozhi 11-10 “semmaiyudaiya thiruvarangar” (SrIranganAthar who acts in unison through his thoughts, speech and actions) and in nAchchiyAr thirumozhi 11-3 “sengOludaiya thiruvarangachchelvanAr” (SrIranganAthar who rules both materialistic and spiritualistic realms with a spectre in his hand). Even to reach SrIvaikuNtam, he [emperumAn] has to decide first.

thiRambA vazhi senRArkku allAl – other than those who hold on to him as the means

thiRambA vazhi – the means which will never fail. In other words, the way which was determined in SrI bhagavath gIthA 18-66 “mAm Ekam” (he is the only way). Unlike the other forms of emperumAn (para, vyUha and vibhava which are approachable only to nithya-mukthars (eternally free and liberated ones respectively), mukthaprAyars (those who are at par with liberated ones) and the fortunate ones), archAvatharam is easily accessible to everyone. It can also be construed as – attaining other dhEvathAs is the wrong path and attaining emperumAn is the way which will not fail.

thiRambAchchedi naragai – the hellish place (materialistic realm) which was made that way by people themselves, from which escaping is impossible.

thiRambA – the hell from which one cannot escape. The place which will remain despite experiencing it for a long time.

nIkkith thAm selvadhan mun – even for those who can escape this.

But, before that

thAn selvadhan mun –  this chEthana (sentient entity) who is omniscient and omnipotent is unable to cross this simple hurdle! (in other words, is it possible for the chEthana who is ignorant and incapable, to cross this hurdle?) The opinion here is that the time that he had spent carrying out sinful activities has been without any beginning, hence he does not have enough time to cross this samsAram.

vAnOr kadi nagara vAsal kadhavu – the door to SrivikuNtam which is fortified by the presence of nithyasUris. kadi refers to protection. Hasn’t emperumAn himself said in varAha charama SlOkam “nayAmi paramAm gathim” (I will take you to a great status)! Instead of attaining him by not shunning him when he comes to help us, how sad it is that one loses the opportunity by attempting to attain him through one’s own efforts by destroying one’s own svarUpam (basic nature)!

kadi nagaram – kadi can also refer to fragrance, in which case the meaning will change to SrIvaikuNtam which is sweet.

AzhwAr says that he learnt that he somehow escaped from this predicament. Attaining him through his mercy is the best. When emperumAn is attempting to attain the chEthana, the chEthana making efforts to attain him and losing him through such activities is very lowly. There are people who lose him because they are inimical to him. There are also people who lose him, despite being favourable to him, by attempting to reach him on their own as stated previously. Thus there are two types of people who lose him.

We shall move on to the 89th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.5.2 – kumiRum Osai

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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 second pAsuram, parAnguSa nAyaki‘s friend says “Would any one bring her to thiruththolaivillimangalam during festivals?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “You have brought her to the great festival at thiruththolaivillimangalam where dhEvapirAn who is enjoyed by nithyasUris, is mercifully residing, and let her slip away”.

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

kumiRum Osai vizhavolith tholaivillimangalam koNdu pukku
amudhamen mozhiyALai nIr umakku Asai inRi agaRRinIr
thimir koNdAl oththu niRkum mARRivaL dhEva dhEva pirAn enRE
nimiyum vAyodu kaNgaL nIr malga nekkosindhu karaiyumE

Listen

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

kumiRum – profound
Osai – having many different sounds
vizhavoli – having grand festivities
tholaivillimangalam – in thiruththolaivillimangalam
koNdu – brought
pukku – entered
amudham – nectar-like relishable
men – tender
mozhiyALai – parANguSa nAyaki who is having [such tender] speech
nIr – you (who know the sweetness of her speech)
umakku – for you
Asai – desire (for that sweet speech)
inRi – due to not having
agaRRinIr – made her lose your relationship;

(How did you come to know about our losing relationship with her?)
ivaL – she
thimir koNdAl oththu – like being proud
niRkum – remained silent;
maRRu – (if she speaks) otherwise
dhEvar – nithyasUris who are divine beings
dhEvar – vishvaksEna et al who are leaders
pirAn – the benefactor who lets them enjoy
enRE – only utters those words reflecting
nimiyum – curved
vAyodu – having mouth
kaNgaL – eyes
nIr – tears
malga – to overflow
nekku – being broken
osindhu – weakened
karaiyum – melted.

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

You brought parANguSa nAyaki who is having nectar-like relishable and tender speech and entered thiruththolaivillimangalam which is having grand festivities with many different profound sounds, due to not having desire (for such sweet speech), and made her lose your relationship; she remained silent as if being proud; otherwise she is having a curved mouth which only utters those words reflecting the benefactor who lets vishvaksEna et al who are leaders of nithyasUris who are divine beings, enjoy him. She has overflowing tears in her eyes, being broken, weakened and melted.

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

  • kumiRum Osai vizhavoli – The grand festivities have the reverberating sounds of those who recite vEdham, those who sing classical music, those who sing songs, those who recite pAsurams etc which make it impossible for one to distinguish among letters, words and meanings as said in SrI rAmAyaNam ayOdhyA kANdam 6.8 “thEshAm puNyAhagOshOtha gambhIra madhurasvana: | ayOdhyAm pUrayAmAsa thUryAnAdhAnunAdhitha: ||” (The sound of vEdha manthram recitations of the vaidhikas along with the sound of the musical instrument thUriya, spread everywhere in ayOdhyA). My goodness! Should one not retain their daughters on hearing this sound! It appears that the sound implies “this place will take away your child”. Seeing the town, the residents of the town and the festivities which are enjoyed there, would any one bring her there?
  • koNdu pukku – You knowing well about her and still bringing her there.
  • amudha men mozhiyALai – Her speech is such that, it will give immortality to those who listen to that [implies that those who listen to thiruvAimozhi will reach paramapadham and will not return]. You have become unfortunate not to hear her speech. That is, after entering thiruththolaivillimangalam, she stopped talking to them. Her speech is as described in SrI rAmAyaNam sundhara kANdam 66.15 “madhurA madhurA lAbhA” (one who is beautiful and speaking sweet words). One who desired to listen to her speech, acquired her.
  • men mozhi – Difference from amrutham (nectar). amrutham cannot be heard; it can only be tasted. Tenderness is only present in this [her speech].
  • nIr umakku Asai inRi agaRRinIr – You who have heard her speak and have let her slip from you.
  • thimir koNdAl oththu niRkum – She remained silent being unable to enjoy the enjoyable emperumAn as said in “sthabdhOsi” (stunned). Also explained as having become fully enlightened and remained silent as said in “sthabdhOsyutha” (stunned).
  • maRRu ivaL – If she speaks anything more now …
  • dhEva dhEva pirAn enRE – Even while seeing emperumAn here she only thinks “the lord of nithyasUris who doesn’t have any ignorance, appeared here being easily approachable”. Is it possible to redeem her, whose speech matches emperumAn’s supremacy?
  • enRE nimiyum – Starting to speak about his simplicity saying “Such great emperumAn is manifesting such simplicity here”, she will be unable to complete the words, and have her lips twirl. With twirling lips and teary eyes.
  • nekku – becoming broken
  • osindhu – becoming overwhelmed with emotions
  • karaiyum – melted to become fluid.
  • nekku osindhu kariyumE – As the bank will lose its form during a great flood after loosening and giving up its strength, parAnguSa nAyaki too melted to be not seen in her whole form.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 87 – inRavaRiginREn allEn

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avathArikai

When AzhwAr was asked as to what is the greatness of the benefit that he attained, he says “don’t think that I attained this benefit only today. Right from the time that I was in the womb, I have known my nature of servitude to emperumAn and have been enjoying him“.

Let us go through the pAsuram and its meanings:

inRAvaRiginREn allEn iru nilaththaich
chenRAngu adippaduththa sEvadiyai anRu
karukkOttiyuL kidandhu kai thozhudhEn kaNdEn
thirukkOtti endhai thiRam

Word by Word Meaning

anRu karukkOttiyuL kidandhu – lying inside the womb, earlier
thirukkOtti endhai thiRam – the nature of thirukkOttiyUr perumAn
kaNdEn – I had the fortune to enjoy
kai thozhudhEn – (as a consequence of that experience) I worshipped with folded hands

Hence,
irunilaththai – this expansive mass of land [earth]
Angu senRu aLandha thiru adiyai – (during the time of thrivikrama avathAram) the divine foot which spread out, on its own, to various places and measured them
inRA aRiginREn allEn – it is not that I knew about it only today (I have not forgotten it right from my days of being in the womb)

vyAkyAnam

inRA aRiginREn allEn – am I knowing something new? I am not starting to know this just now. I had received his [emperumAn’s] grace earlier itself.

iru nilaththaich chenRu AngaLandha thiruvadiyai – not that someone prayed him to do it, but emperumAn went on his own and measured this expansive earth. Did the earth go to the place where he wanted to measure? No; did he not go to where the earth was and measure it!

anRu – much earlier, when no one had the qualification to observe any means, he went on his own and measured it.

karukkOttiyuL kidandhu kai thozhudhEn kaNdEn – I saw [emperumAn] even when I was inside the womb.

kaNdEn kai thozhudhEn – in order to manifest the experience that I enjoyed I involved in servitude such as joining the palms together (anjali). nammAzhwAr has also mercifully mentioned in thiruvAimozhi 2-3-3aRiyAk kAlaththuLLE adimaikkaN anbu seyviththu” (even when I was ignorant, you created the craving desire in me for carrying out service to you). The rushis of dhaNdakAraNya said of themselves in SrI rAmAyaNam AraNya kANdam 1-21 “garbhabhUdhAsthapOdhanA:” (even while residing inside the womb, we adopted penance as wealth). Just as it is mentioned in mahAbhAratham SAnthi parvam 358-73 “jAyamAnam hi purusham yam paSyEth madhusUdhana: sAthvikas sathu vigyEya: sa vai mOkshArtha chinthaka:” (it is to be known that that AthmA who is blessed by madhusUdhana even as he is born, is the one with sathvaguNa (noble qualities); it is he who thinks about attaining SrIvaikuNtam), emperumAn graced me even while I was in the womb.

thirukkOtti endhai – the one who has taken residence in thirukkOttiyUr (one of the divine abodes of emperumAn) saw my pitiable state and blessed me.

thirukkOtti endhai – while I saw emperumAn’s greatness in SrIvaikuNtam, I saw his simplicity (easily approachable quality) in thirukkOttiyUr. At the very first sight itself, I saw his completeness in archAvathAram (emperumAn’s incarnation in deity form).

endhai thiRam – I saw the qualities of emperumAn who is my Lord.

We shall go on to the 88th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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