Daily Archives: March 14, 2018

mUnRAm thiruvandhAdhi – 17 – senRa nAL

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

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AzhwAr says that once a person realises that such emperumAn is very affectionate towards us, the days before that realisation as well as days which come after such realisation would all be very beneficial, without any difference.

Let us go through the pAsuram and its meanings:

senRa nAL sellAdha sengaNmAl engaLmAl
enRanAL ennALum nALAgum enRum
iRavAdha endhai iNaiyadikkE ALAy
maRavAdhu vAzhththuga en vAy

Word by Word Meanings

sengaNmAl engaLmAl enRa nAL – if there is a day when it is said “the lotus eyed kaNNan (krishNa) is very affectionate towards us”
senRa nAL – the days which have passed [before that day]
sellAdha (nAL) – days which will come hereafter
ennALum – at all times
nAL Agum – will be very good days only
enRum iRavAdha endhai – emperumAn who does not have an end ever
iNai adikkE – to the two divine feet
AL Ay – to be subservient
maRavAdhu – without forgetting
en vAy vAzhththuga – my mouth should praise


sengaNmAl – since the lotus eyed emperumAn is together with pirAtti there is no hurdle to getting the benefit. AzhwAr says that his tongue should henceforth be ready to enjoy him continuously. We can also construe this to mean that AzhwAr is telling us to be thankful to emperumAn whose quality is like this [to uplift the followers].

sengaNmAl – supreme kaNNan (krishNa) who is lotus eyed. The reason for being lotus eyed is his being the consort of pirAtti.

enRa nAL – if we get the knowledge one day that emperumAn is affectionate towards us


senRa nAL sellAdha nAL ennALum nALAgum – the days which have passed and the days which are going to come, will all be good days only. AzhwAr says in the same manner by which akrUra said in SrI vishNu purANam 5-17-3, after seeing krishNa “adhyamE sapalam janma suprabhAthA cha mE niSA yadhunnidhrAbhjapathrAksham vishNOr dhrAkshAmyaham mukam” (Today itself I achieved the purpose of my birth. Today itself my night dawned into a good day. Did I not get to see the divine face of Sri vishNu who has eyes similar to the petals of blossomed lotus!). How can the days which were spent wastefully (without knowing about emperumAn) be good days? Since the earlier days were spent appropriately, in knowing about emperumAn now, they are good days only. Weren’t the past days spent in such a way as to say “sengaNmAl engaL mAl” today! Hence they are also good days only. The days to come will also be spent in experiencing emperumAn and hence they too will be good. The days to come will be spent in recalling the thoughts that we are having about emperumAn now!

ennALum – the days being spent now are also good days only since these are spent with thoughts about emperumAn. There is no shortcoming in this.

enRum maRvAdhE – only activity to be carried out now is to ensure that no fault accrues to this henceforth.In other words, no hurdle comes to this experience.

Or, if the text is

enRum iRavAdha endhai – the one who is forever, without any end, at the divine feet of that father. In SrIvishNusahasranAmAdhyAyam, it is said “bhUthAnAm ya: avyaya: pithA” (one who is indestructible father to jIvAthmAs, the sentient souls).

endhai – one who is the leader. He is appropriate for us.

iNaiyadikkE – at the two divine feet which are equivalent to each other

ALAy – as a servitor

maRavAdhu – without forgetting

vAzhththuga en vAy – my mouth should keep praising.

maRavAdhu vAzhththuga – the following pramANams (authentic texts) show what will happen if we forget emperumAn and if we think of him without forgetting: a) thaiththirIya upanishath Anandhavalli 6 “asannEva sa bhavathi asath brahmEthi vEdha chEth asthi brahmEthi chEth vEdha santhamEnam thathO vidhu:” (if he does not have knowledge about brahmam (emperumAn) he does not exist; if he has knowledge of brahmam, he is considered to exist by people only because of that reason. b) gAruda purANam 222-22 “yanmuhUrtham kshaNam vApi vAsudhEvO na chinthyathE sA hAni thanmahachchidhram sA bhrAnthis sA cha vikriya” (if in a muhUrththam (a time frame of 48 minutes) or in a moment, vAsudhEva is not thought of, that is destruction; that is great sorrow; that is bewilderment; that is disfigurement). c) thaiththirIya upanishath Anandhavalli 6,7 “udharamantharam kuruthE abhayam prathistAm vindhathE athasO bhayangathO bhavathi” (when he attains emperumAn with devotion to be without fear for samsAram, he gets rid of fear of samsAram). Has it not been said in periya thirumozhi 6-2-2 “maRandhEn unnai munnam maRandha madhiyin manaththAl iRandhEn” (I forgot you earlier and as a consequence I died)

We will take up the 18th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.7.5 – mEvi naindhu

Published by:

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 fifth pAsuram, parAnguSa nAyaki‘s mother says “How [well] will my daughter like the gardens, ponds and his temple which decorate thirukkOLUr?”.

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.


mEvi naindhu naindhu viLaiyAdaluRAL en siRuth
thEvi pOy inith than thirumAl thirukkOLUril
pUviyal pozhilum thadamum avan kOyilum kaNdu
Avi uL kuLira enganE ugakkungol inRE?


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

mEvi – thinking (about his beauty, easy approachability etc) with mind
naindhu naindhu – weakening every moment
viLaiyAdal – in play
uRAL – being not interested
en siRuth thEvi – my daughter who is adolescent yet having distinguished nature
pOy – leaving from here
than – one who is specially existing for her
thirumAl – SrImAn’s (one who has SrI mahAlakshmi as his divine consort)
thirukkOLUr – in thirukkOLUr
pU – flower
iyal – naturally having
pozhilum – gardens
thadamum – the ponds (which give freshness to the gardens)
avan – his (along with lakshmi) residence
kOyilum – the temple which is the abode of enjoyment

(thinking of these, the one who previously weakened)
ini – now
kaNdu – on seeing
Avi – the abode of prANa (life)
uL – heart
kuLira – to cool down
inRu – today (which is a good dawn for me)
enganE – how
ugakkum kol – enjoying?

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

My daughter who is adolescent yet having distinguished nature, is thinking (about his beauty, easy approachability etc) with mind, weakening every moment and being not interested in play, is leaving from here towards the SrImAn who is specially existing for her and who is residing in thirukkOLUr which is with gardens which are naturally having flowers, ponds and his residence, the temple which is the abode of enjoyment; now, on seeing it, cooling down her heart which is the abode of her life, how is she enjoying it today?

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

  • mEvi – Focussing on the qualities of bhagavAn.
  • naindhu naindhu – Like fire which destroys its own base, the qualities destroy her heart; as said in thiruvAimozhi 9.6.2 “ninaidhoRum sollum thoRum nenjidindhugum” (my thoughts, words and mind will tremble). She did not approach an entity which is nirguNa (devoid of qualities); is she not engaged with one who is said in thiruvAimozhi 1.1.1uyarvaRa uyar nalam udaiyavan” (the one who has great, auspicious qualities)?
  • mEvi – Even while she was here, she did not engage with us.
  • naindhu naindhu – She would not stop weakening; will not sustain herself.
  • viLaiyAdal urAL – She gave up the activities which match her age. She had not just given up her playful activities, approached him and had become weakened; instead she fully immersed in him, and then gave up everything else. As said in mUnRAm thiruvandhAdhi 14mARpAl manam suzhippa mangaiyar thOL kaivittu” (as one focusses on emperumAn, he will give up sensual pleasures), as she focussed on bhagavAn’s qualities, she gave up other pleasures. When there are good and bad aspects, one should naturally give up the bad aspects and pursue good aspects. As said in bhArhaspathya smruthi “paramAthmani yOraktha: viraktha: aparamAthmani” (one who is having great attachment towards paramAthmA and great detachment towards all other aspects) and iraNdAm thiruvandhAdhi 42manaippAl piRandhAr pirAndhu eydhum pErinbam ellAm thuRandhAr thozhudhArath thOL” (Those who worship the divine shoulders of emperumAn will detest the small [worldly] pleasures which are attained by those who are born in samsAram (materialistic realm)).
  • mEvi naindhu naindhu viLaiyAdal uRAL – She is not of the type where one becomes more detached after growing up. She is not of the type where one learns from SAsthram “the sensual pleasures are to be given up” and gives them up and pursues bhagavAn thinking “bhagavath vishayam is good” [Here, AzhwAr‘s special status of being fully blessed with divine knowledge and devotion by bhagavAn himself is implied].
  • en siRuth thEvi – Here the mother is saying “younger goddess” since subsequently the “older goddess” is highlighted by “thirumAl” (divine consort of SrI mahAlakshmi).
  • en siRuth thEvi – Though she is not grown up, she is comparable to the divine consorts of emperumAn, who are the crowned queens. She does not consider her to be merely her own daughter. periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child). Here she is saying that she should purify her tongue which advised her.
  • ini pOy – She has the mood of enjoying emperumAn in the [adolescent ] stage when one desires to enjoy sensual pleasures. With such maturity did she go there seeking anything better?
  • ini – If one gets the mood as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), is there anything more to enjoy after reaching there?
  • than thirumAl thirukkOLUril – Just as emperumAn is too attached to SrI mahAlakshmi, he has the same attachment towards parAnguSa nAyaki too. The relationship/conduct with one’s beloved [wife] is unlike his lord-servant relationship in the world. He cannot interact with those who are dear, as stated in nArAyaNa sUktham “pathim viSvasya” (The lord of the universe). In the town where her wealth, Sriya;pathi (divine lord of SrI mahAlakshmi) is resting.
  • pUviyal pozhilum – Instead of being with leaves, stem, creepers etc, the garden being filled with flowers only. Eternally blooming garden.
  • thadamum – The pond which is spread all over the garden and is helping to nourish the garden.
  • avan kOyilum kaNdu – Seeing the temple where he joyfully resides, for the full satisfaction of the eyes as said in periya thirumozhi “mA maNik kOyilE vaNangi” (Worshipping the thanjaimAmaNik kOyil, temple which is greatly decorated with gems). Just as his divine nature is revealed by his divine form, both his divine nature and form are revealed brightly in the temple. As soon as one sees the temple, one can vouch for the entity inside the temple. Just as a beautiful jewel box for the gold inside.
  • kaNdu – Seeing to the full satisfaction of her who only experienced him internally and became anguished [due to not seeing him]. nanjIyar used to mercifully explain “I saw and enjoyed from behind, how  piLLai thirunaRaiyUr araiyar and bhattar were slowly going around the temple and were seeing the temple walls/structure etc as if eating them with their eyes”. When AchchAn and ANdAn were going east [to thirukkudandhai], they would neither cross over thiruppErnagar nor enter the town, but would just see the temple from outside and enjoy it.
  • Avi uL kuLira – When parASara bhattar was mercifully explaining this section briefly, sIrAmap piLLai (vEdha vyAsa bhattar) who was present there said “jIyA (Oh learned)! Do you not remember how embAr used to mercifully explain this in detail?”. Just as a dry land becomes flooded with water all over the place.
  • enganE ugakkum kol – The mother is saying – when she was not matured, she gave up everything else and became weakened meditating upon him – I saw that and enjoyed it; but when she physically sees him and enjoys him – I am not seeing that.
  • inRE – When I am grieving here today, she is having great enjoyment! How is the same day bringing different emotions to different persons! The reaction is based on the object [she is enjoying due to attaining him, and I am suffering due to losing her].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org