Daily Archives: March 11, 2018

thiruvAimozhi – 6.7.3 – pUvai paingiLigaL

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Full series >> Sixth Centum >> Seventh 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 mother says “How will she grieve when she nears thirukkOLUr?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “How will parAnguSa nAyaki who considers recital of bhagavAn’s divine names to be as good as all the joy she acquires while playing with her beautiful objects such as mynA, ball etc, be grieving on not having her desires fulfilled after reaching thirukkOLUr?”.

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.


pUvai paingiLigaL pandhu thUdhai pUmbuttilgaL
yAvaiyum thirumAl thirunAmangaLE kUvi ezhum en
pAvai pOy inith thaN pazhanath thirukkOLUrkkE
kOvai vAy thudippa mazhaik kaNNodu en seyyungolO?


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

(objects used in play such as)
puvai – mynAs
pai – green
kiLigaL – parrots
pandhu – ball
thUdhai – small wooden pot
pU – to place the flowers
puttilgaL –  baskets
yAvaiyum – (to acquire the same joy which is acquired from) all these
thirumAl – SrIman nArAyaNan’s
thirunAmangaLE – divine names only
kUvi – reciting
ezhum – uplifting oneself through that
en – my
pAvai – daughter
ini – even after this joy of reciting the divine names is available [here]
thaN – cool
pazhanam – having water bodies
thirukkOzhUrkkE – to thirukkOLUr only
pOy – went

(as he did not come out, welcome, see, converse and embrace to pacify her)
kOvai – like kOvai (a reddish) fruit
vAy – lips
thudippa – to tremble
mazhai – have lots of tears like rain
kaNNOdu – standing with eyes
en seyyum kolO – what will she do?

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

My daughter who is uplifting herself only through the recital of SrIman nArAyaNan‘s divine names in place of the joy acquired by the mynAs, green parrots, ball, small wooden pot and the baskets used to keep the flowers, even after this joy of reciting the divine names is available, only went to thirukkOLUr which is having cool water bodies; what will she do standing there with her trembling kOVai fruit like lips and the eyes which have lots of tears like rain?

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

  • pUvai … – She who should be enjoying with playful things, is sustaining herself with recital of the divine names, and has gone! Did she have something else to sustain while she was here and go there to sustain herself by him? Whatever bliss she should acquire with her mynA etc, as said in dhvaya mahA manthram, she acquired the same by reciting the divine names of Sriya:pathi (SrIman nArAyaNan). [Now, a few contrary opinions are rejected and to confirm that the aforementioned principle is the actual meaning]. peRRi asked nampiLLai – as said in [the previous pAsuram] “Urum nAdum ulagamum thannaip pOl“, can we say that all the entities which she uses in her play-time, are reciting emperumAn‘s divine names? nampiLLai replied “That cannot be said since her belongings include pandhu (ball), thUdhai (small pot) etc, which cannot recite the names”. peRRi was satisfied with the explanation. Can we say that she named them with emperumAn’s divine names and called them? No, that will also not fit her great love for him as said in the first pAsuram “uNNum sORu parugu nIr thinnum veRRilaiyum” [So the original explanation stands out as the correct one].
  • pUvai … – After tasting the divine names, she would not like to see her belongings which she uses in her play; this is similar to SrI bharathAzhwAn becoming averse to seeing his own kingdom. The morning after completing the final rites for dhaSaratha chakravarathi, SrI bharathAzhwAn set out thinking “The citizens may think that I am also in agreement with kaikEyi’s wrong-doings; I should announce that I have no such defects”. While the whole ministry had come together thinking “we have lost the emperor; the apt one to succeed has left for the forest; now we should run the country with the help of the remaining princes” and arranged for playing of auspicious drums and musical instruments. On hearing this SrI bharathAzhwAn went through the torment which parAnguSa nAyaki‘s friend went through on hearing the beating of the drums to announce the groom-seeking event for parAngusa nAyaki as seen in thiruvAimozhi 8.9 “karumANikka malai“. SrI rAmAyaNam ayOdhyA kANdam SlOkams 82.10 and 82.12 are explained [SrI bharathAzhwAn is addressing vaSishta].
    • vilalAbha sabhA madhyE – He is not losing his svarUpam in seclusion [but in the grand assembly]. SEshathvam (servitude) is his svarupam [true nature]; they are trying to deprive him of that true nature!
    • jagarhEcha – Like those who are late for sandhyAvandhanam would be reprimanded by the elders.
    • purOhitham – While we are here to take care of our traditions [of elder son taking the throne], it is amusing that you are trying to change those traditions.
    • sabhA madhyE jagarhE – He violated the principle mentioned in Apasthamba dharmam “niyamAthikramam rahasibOdhayEth” (when AchAryas commit mistakes intentionally or unintentionally, they must be enquired humbly in private) since they lost their purOhithathvam [purOhitha means one who has a long term vision].
    • rAjyam cha aham cha rAmasya – When there are dependent entities, can one of them rule over the other? If that is the case, let the kingdom rule me.
    • dharmam vakthum ihArhasi – In this world there are some who kill their fathers or elder brothers to take over the kingdom; don’t think that “I will be like that too”; know my nature and speak accordingly.
    • katham dhaSarathAjjAthO bhavEth rAjyApahAraka: – How will I, who am born as the son of dhaSaratha who gave up his life on separation of SrI rAma, think about taking over the kingdom? If I take over the kingdom, which he gave up …
    • namasyAmi kruthAnjali: – SrI bharathAzhwAn is atoning for having to hear such inappropriate words from vaSishta.
  • en pAvaiyE ini – My daughter who was fully obedient to me, has now left me. Also, explained as “my daughter who has natural femininity”.
  • ini pOy – She is already thinking that emperumAn gives her everything which is given by her play things. What more will she get by going to thirukkOLUr?
  • thaN pazhanath thirukkOLUrkkE – To thirukkOLUr which has invigorating water bodies.
  • kOvai vAy thudippa – To have her reddish fruit like lips tremble. Her lips are twitching to tell him “You said you won’t leave but left me; you said you will come but did not come; you left me alone in separation; you waited until I arrived there and so on”.
  • kOvai vAyth thudippa mazhaik kaNNodu – The tears rolling down her eyes are stopping her from revealing her mind! Being broken, due to her tears, she could not reveal her mind. As said in SrI rAmAyaNam ayOdhyA kANdam 99.38 “ukthvAryEthi sakruth dhInam punar nOvAcha kinchana” (SrI bharathAzhwAn said in a meek voice “Arya” and remained silent after that).
  • en seyyum kolO – She will not speak; won’t stop speaking; won’t stop crying; what suffering is  she going through? We are fortunate to witness her beautiful posture of enjoying his divine names giving up us and others! But we are unfortunate not to witness her enjoying him. The emotional reactions are not the same when meditating and directly seeing; it is as said in nAnmugan thiruvandhAdhi 78 “kAman udal koNda thavaththARku umai uNarththa vaNdalambum thAralangal nIL mudiyAn than peyarE kEttirundhu angAralangalAnamiyAl – kaNdu vaNanginArkku” (rudhra who burnt down manmatha was informed by his wife pArvathi about emperumAn‘s divine name; immediately upon hearing the divine names of emperumAn who is wearing a tall crown which is decorated with a flower garland which resounds the humming sound of beetles, he became immediately charged emotionally; if we analyse this what will happen to those who see and worship him directly?). The mother is saying “I have seen her posture of being in separation but have not seen her posture after her attaining him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 14 – mARpAl manam

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

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As mentioned in the 12th pAsuramaRivennum thAL koLuvi”, being victorious over sensory perceptions is a very difficult task indeed. Unless [emperumAn is] seen in person, it is not possible to defeat sensory perceptions. But this is not possible [seeing him]. Thus, for those who are asking “don’t we have a way to enjoy emperumAn?”, AzhwAr mentions about a way which can be followed even by people without strength. emperumAn has taken residence in thirumalai to overcome the shortcoming of being difficult to be seen. AzhwAr says that one can attain his divine feet and see him. Has it not been mercifully mentioned by thirumangai AzhwAr in thirukkuRundhANdagam 19 “kaNdiyUr arangam meyyam kachchi pEr mallai enRu maNdinAr uyyalallAl maRRaiyArkku uyyalAme” (one cannot sustain oneself without attaining archAvathAra emperumAn (emperumAn in deity form in various divine abodes)) and in thirukkuRundhANdagam 18 “vidhiyil kANbAr meymmaiyE kANgirpArE” (could those who try to see him on their own efforts really see him?)! AzhwAr says that divine abodes are there to control sensory perceptions and to sever us from various worldly pursuits.

Let us go through the pAsuram and its meanings:

mARpAl manam suzhippa mangaiyar thOL kai vittu
nURpAl manam vaikka noyvidhAm nARpAla
vEdhaththAn vEngadaththAn viNNOr mudi thOyum
pAdhaththAn pAdham paNindhu

Word by Word Meanings

nARpAla vEdhaththAn – being mentioned by the four vEdhas (rig, yajur, sAma and atharvaNa)
vEngadaththAn – standing in thirumalai as simplicity personified
viNNOr mudi thOyum pAdhaththAn – emperumAn who has divine feet on which nithyasUrs’ crowns would unite
pAdham – divine feet
paNindhu – worshipping
mAl pAl – towards that emperumAn
manam suzhippa – for the heart to be engaged

(due to that)
mangaiyar thOL kaivittu – getting rid of the desire to embrace the shoulders of women
nUl pAl – in SAsthras (such as vEdham etc)
manam vaikka – to engage the mind
noyvidhu Am – is very easy


mARpAl manam suzhippa – the reason for getting involved with worldly pursuits is because they are seen. In the same way, since emperumAn manifests himself, being unable to forgo him, one should get involved with him and let go of the involvement in other matters. It is impossible to get involved with emperumAn after leaving desire in the shoulders of women. Hence, once desire develops towards emperumAn, it will be better to let go of the desire in the shoulders of women.

mARpAl manam suzhippa – if the word mAl is taken to mean one who is great, we can consider this as our heart getting engaged with emperumAn. Or, if mAl is taken to mean one who is affectionate, we can consider this as our heart engaging with one who is affectionate towards us.

mARpAl manam suzhippa – if mAl is taken to mean one who is totally infatuated, this will mean that we should be fully infatuated with one who is infatuated with us.

mangaiyar thOL kai vittu – getting rid of the connection with all other matters [worldly pursuits]. Getting rid of the desire with the shoulders of women, which can land one in naragam (hell).

nURpAl manam vaikka noyvidhAmAzhwAr says that keeping just a tiny bit of interest in emperumAn is sufficient to make it easy to attain emperumAn. It will be easy to keep the mind towards nURpAl (authentic texts). Or, it will be easy to keep the mind towards thirumanthram (reciting the name of nArAyaNa in a specific way) which is the essence of all vEdhas (sacred texts). It can also be considered that one can get engaged with emperumAn after ridding of the desire in worldly pursuits.

nARpAla vEdhaththAn – one who is described vividly by the four vEdhas.

If he is to be known only through vEdhas, will it not be difficult to see him for those who are seeing only worldly pursuits?

vEngadaththAn – he is standing in thiruvEngada malai (the divine hills of thirumalai) so that he can be enjoyed through eyes [for everyone]. In that case, is he also one among the worldly pursuits?

viNNOr mudi thOyum pAdhaththAn – one who is standing like this is desired by nithyasUris too. His divine feet are such that even nithyasUris, who have absolutely no connection with materialistic realm, will desire and attain him here. Even though emperumAn lowers himself for the sake of samsAris and takes residence in thirumalai, his divine feet retain their greatness such that nithyasUris will come here and bow down to him.

pAdham paNindhu – holding on to his divine feet.

We will take up the 15th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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