Daily Archives: March 13, 2018

thiruvAimozhi – 6.7.4 – kollai enbarkolO

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

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 fourth pAsuram, parAnguSa nAyaki‘s mother says “Seeing my daughter’s activities, will the quarrel-mouthed residents of our town and the near-by town and the other women condemn her by saying that she is lacking good qualities or praise her by saying that she is having auspicious qualities?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “She has decided to go to thirukkOLUr which is the abode of emperumAn who has unsurpassed opulence; what would the residents of the town speak of her?”.

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

kollai enbar kolO? guNam mikkanaL enbar kolO?
chillai vAyp peNdugaL ayaRchEri uLLArum ellE!
selvam malgi avan kidandha thirukkOLUrkkE
mellidai nudanga iLamAn sella mEvinaLE

Listen

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

selvam malgi – being the one who is having great wealth
avan – emperumAn
kidandha – mercifully resting
thiukkOLUrkkE – to thirukkOLUr
mel – slender
idai – waist
nudanga – to sway
iLa – young
mAn – my daughter who appears like a deer

(ignoring her lack of strength and age)
sella – to go
mEvinaL – has her heart fixated;
sillai – being naturally quarrel-mouthed
vAy – having mouth
peNdugaL – women who are in close proximity
ayaRchEri – in the near-by town
uLLArum – the residents
kollai – crossed the limits
enbarkolO – would they condemn?
guNam mikkanaL – having great qualities (which induce us to greatly like her)
enbarkolO – would they praise?
ellE – alas!

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

My young deer like daughter has her heart fixated, with her slender waist swaying, to go to thirukkOLUr where emperumAn who is having great wealth is mercifully resting; Would the naturally quarrel-mouthed women who are in close proximity and the residents of the near-by town condemn my daughter saying she crossed the limits or praise her saying she is having great qualities? Alas! [Crying out in sorrow]

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

  • kollai enbarkolO – Would they say that she crossed the limits stepping out of the home, she performed a forbidden act, she acted crossing the limits? kollai means acts which cross the limits.
  • guNam mikkanaL enbarkolO – Would they praise her saying she acted like someone who is of great qualities?
  • kollai enbarkolO guNam mikkanaL enbarkolO – Would they say she ignored the rules; or would they understand the truth and say that? Would they say that her act is inapt based on certain rules and regulations; or would they say that it is apt based on her taste and the greatness of emperumAn? Would they stumble upon thinking about the rules of sAdhana (bhagavAn as the only upAyam); or would they be clear understanding one’s true nature? Would they see the nature of the upAyam and say this is not correct; or would they see nature of the one who is attaining and what one is attaining and say this is correct? When one thinks about one’s nature of being totally dependent on bhagavAn, one cannot step out; but if one meditates upon the goal which matches the true nature, one cannot stop from going there. Would they censure her citing the rules; or would they praise her seeing the statements which support divine love? thArA [wife of vAli] said to iLaiya perumAL (lakshmaNa) “Why are you who is detached, tormenting us who are attached to love?” as in SrI rAmAyaNam kishkinthA kANdam 33.55 “na kAma thanthrE thava budhdhirasthi“.
  • sillai vAyp peNdugaL – The women who keeps chattering. Those women who consider that which happens due to the greatness of emperumAn also as ordained rules. Only when something is done considering such act as upAyam (means), it is bound by rules; when one is driven by the qualities of emperumAn, rules will not apply.
  • ayal chEri uLLArum – (The chattering women from our town and other women from nearby town) Those who who are totally different from the residents of her town.
  • ellE – Indicates calling out those who were mentioned previously or being amazed by the situation.
  • selvam … – She made his arrival as good as the insentient wealth. She took a few steps and made the one who arrived before to become insignificant when compared to her. She destroyed his nature. He gave up paramapadham, vyUham (kshIrAbdhi – milky ocean) etc and is resting here, only to help her [but he has not done that so far].
  • selvam malgi avan kidandha thirukkOLUrkkE – To thirukkOLUr where he arrived to make it  abundantly opulent. Only when the leader engages in protecting those who are to be protected, his opulence will shine brightly.
  • avan kidandha – Instead of she waiting for his arrival, he is waiting for her arrival – such is his nature.
  • mel idai nudanga – Does she at least know about her own nature well even if she does not know about his nature? Her ignorance is common [both in her own case and his case]! Had she known about her own waist, would she even have started? Her mistake is due to her not knowing about her own middle portion (waist) [also indicates, her lack of knowledge in nama: – that he is the means and we should not try to reach him on our own].
  • mel idai nudanga – To trouble her slender waist. If she sets out to walk with such waist, should he not have arrived right across her?
  • iLa mAn – She is not matured enough to understand the dangers enroute and her own nature!
  • sella mEvinaLE – Set out to go there. The attaining of the result is neither in her hands nor in their [mothers] hands; it is in his hands; in her side, she only has firm faith. Previously the mother said “pOnAL” (she left) and here  she is saying “pOkkilE oruppattAL” (set out to leave); how does this match? The mother says “she has left” as soon as “she sets out to leave”.
  • iLa mAn sella mEvinaL – kollai enbarkolO, guNam mikkanaL enbarkolO? – She has made up her mind; what do we achieve by questioning? Only if she heard our good advice while she was here, she will bother about the blame while going there. When she goes, she would only hear the praises and will ignore the blames.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 16 – vandhudhaiththa

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

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avathArikai

AzhwAr mercifully mentions about the way in between when emperumAn left thiruppARkadal and entered his divine mind. In the previous pAsuram AzhwAr had said manandhanaik kidakkum vandhu – he would take rest in my mind). He says now that the reason for doing like this is pirAtti’s connection with emperumAn (it is only because of pirAtti’s purushakAram (recommendatory role) that emperumAn entered my mind).

Let us go through the pAsuram and its meanings:

vandhu udhaiththa veNthiraigaL sembavaLa veNmuththam
andhi viLakkum aNiviLakkAm endhai
oruvallithth thAmaraiyAL onRiya sIr mArvan
thiruvallikkENiyAn senRu

Word by Word Meanings

oru alli thAmaraiyAL – periya pirAttiyAr (SrI mahAlakshmi) who has the incomparable lotus flower which has beautiful petals as her dwelling place
senRu onRiya sIr mArvan – one who has beautiful divine heart in which pirAtti fitted nicely
veNthiraigaL vandhu udhaiththa sem pavaLam oN muththam – red corals and white pearls which were brought out in an agitated way by the white complexioned waves
andhi viLakkum aNi viLakkAm – manifesting the evening time through auspicious lamps
thiruvallikkENiyAn – emperumAn who is dwelling in the divine abode of thiruvallikkENi
endhai – my lord

vyAkyanam

vandhudhaiththa veN thiraigaL – being pushed by the white coloured waves which keep kicking in

sembavaLa veNmuththam – reddish corals and cool pearls

andhi viLakkum aNi viLakkAm – having bright lamps during the period of dusk

endhai – my leader

oru allith thAmaraiyAL – periya pirAttiyAr (SrI mahAlakshmi) who is having unlimited sweetness. Just as it is mentioned in periya thirumadal “Or inniLa vanjikkodi” (incomparable, sweet, tender creeper), pirAtti, being like a creeper, cannot sustain herself unless she is with a supporting pole. Hence, she attained emperumAn who is like her supporting pole. Just as emperumAn is the uththaman (best) among men, pirAtti is the uththamai (best) among women.

thAmaraiyAL onRiya sIr mArvan – emperumAn became superior to everyone else only because pirAtti liked him. SrI vishNu purANam says “paSyathAm sarvadhEvAnAm yayau vakshasthalam hare: “ (even as all the celestial entities were watching, thirumagaL (SrI mahAlakshmi) stepped on to the divine chest of emperumAn). Here, the usage paSyathAm dhEvAnAm refers to 6th case in samskrutha grammar. Just as it is said of 6th case “anAdharE shashti” (6th case is used in places where there is a sense of indifference), pirAtti climbed on to the divine chest of emperumAn even as celestial entities were watching, not bothering about them. She climbed on to the divine chest of emperumAn just as a mother climbs on to the mattress of her husband even as the children are seeing. SrI vishNu purANam 1-9-106 says “dhayA’valOkithA dhEvA:….parAm nirvruthimAgathA:.” (the celestial entities who were graced by her attained supreme bliss). After she climbed on to emperumAn’s divine chest, realising what emperumAn thought of in his divine mind “look at their troubles”, pirAtti graced the celestial entities. Why did she not grace them in the first place? This is because she had to first realise her svarUpam (basic nature) and only then could she grace others. She could grace others only after knowing the divine mind of emperumAn! Just as it is mentioned in SrI rAmAyaNam yudhdha kANdam 131-80 “pradhEhi subhakE hAram yasya thushtAsi bhAminI” (Oh auspicious person! Give this necklace to whoever you feel happy with) sIthA gave the necklace to hanuman after knowing SrI rAma’s thoughts and words! Since pirAtti had got separated from SrI rAma, first she had to get his grace and only after that could hanuman get her grace. vibhIshaNa got her grace first before getting SrI rAma’s grace. SrI guhapperumAL (boatman guha) got both emperumAn’s and pirAtti’s grace at the same time. Just as it is mentioned in thiruvAimozhi 9-2-1 “nin thiruvaruLum pangayaththAL thiruvaruLum koNdu” (having both your and pirAtti’s divine grace).

thiruvallikkENiyAn endhai – my lord who has taken residence in thiruvallikkENi.

endhai – he considered being my lord as his fortune, a fortune which he could not have got easily!

We will take up the 17th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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