Daily Archives: March 19, 2018

thiruvAimozhi – 6.7.8 – osindha nuNNidai

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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 eighth pAsuram, parAnguSa nAyaki‘s mother says “Will my daughter who discarded me and left from here due to her attachment towards thirukkOLUr, not reach there having such attachment as her companion?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “Will my daughter who discarded me and left from here due to her attachment towards thirukkOLUr which is the abode of the one who is dear to the greatly enjoyable lakshmi, not reach there having such attachment as her companion?”.

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

osindha nuNNidai mEl kaiyai vaiththu nondhu nondhu
kasindha nenjinaLAyk kaNNa nIr thuzhumbach chollungol!
osindha oN malarAL kozhunan thirukkOLUrkkE
kasindha nenjinaLAy emmai nIththa em kArigaiyE

Listen

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

osindha – being weakened (like a flower which withered due to being sucked out of its honey)
oN – being distinguished
malarAL – of the one who resides in lotus flower
kozhunan – lord (who is greatly desirable)
thirukkOLUrkkE – to thirukkOLUr
kasindha nenjinaLAy – having dampened heart
emmai – me
nIththa – who left
em kArigai – my beautiful daughter
osindha – previously weakened
nuN – slender
idai mEl – on the waist

(due to fatigue)
kaiyai – hand
vaiththu – placed

(due to that)
nondhu nondhu – feeling grief more and more
kasindha nenjinaLAy – having such dampness [indicating melted heart] as companion
kaNNa nIr – tears
thuLumba – to overflow
sellum kol – will she go there?

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

Will my beautiful daughter who has a dampened heart and who left me for thirukkOLUr which is the abode of the lord of the distinguished and weakened one [SrI mahAlakshmi] who resides in lotus flower, placing her hand [to support] the previously weakened slender waist, feeling grief more and more, having such dampness [indicating melted heart] as companion and with overflowing tears, go there?

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

  • osindha … – Her waist is so slender that even if she does not walk, one should worry for it!
  • nuN idai mEl kaiyai vaiththu – She does not realise that there is nothing [waist, hurdle] in the middle. Her waist cannot even bear the weight of her own hand; her waist is so slender and one should worry for it even if she goes along with him as said in periya thirumozhi 3.7.7 “minnaiyum vanjiyaiyum venRilangum idaiyAL” (the waist which is thinner than a creeper and lightning). osindhu – withered, slender, straight waist. To put it simply – it is so thin that we can say there is no waist. That is, to fear for it thinking “oh, its breaking, fully broken now” [Generally, waist indicates attachment to worldly matters, slender waist means totally detached].
  • osindha nuNNidai mEl kaiyai vaiththu – Is there anyone who does not know what is coming! The waist can only bear the hand of her lord and not her own. It is said in thiruviruththam 37 “thodungAl osiyum idai” (the waist which will wither as soon as touched). From the beginning [thiruviruththam 1st pAsuram], her waist [body] is bothering her.
  • kaiyai vaiththu – as if placing a mountain on her waist.
  • nondhu nondhu – She would neither take her hands off nor will stop feeling the grief. One can survive enemies who are born with self, but cannot survive the trouble from outsiders [explained next]!
  • nondhu nondhu – Feeling very grieved; from the beginning, she is bearing the weight of her bosom [bosom indicates bhakthi generally] which are suffering in separation, but now does she have to even bear the weight of hands?
  • kasindha nenjinaLAy – While the hands are weakened, is the heart well nourished? No, her heart is also very grieved.
  • kaNNa nIr thuLumba – That (heart) is the source for the [tears in the] eyes.
  • sellum kol – Now, there is no scope of returning for her. Can she overcome the troubles on her way?
  • osindha … – If the one [SrI mahAlakshmi] who is united with emperumAn herself is withered, what can we say about the one who is in separation! The one who is residing in the distinguished lotus flower, is withered [due to the union with emperumAn] as a flower which was sucked out of its honey by a beetle. To the abode of the beloved consort of such SrI mahAlakshmi.
  • kasindha nenjinaLAy – Having a heart which is friendly towards her. She will only pursue that town and will even give up her own mother.
  • oNmalarAL kozhunan thirukkOLUrkkE kasindha nenjinaLAy – Is she the one who is caught in her romance, going to return? Being the beloved lord of SrI mahAlakshmi who resides in the flower, is his greatness. The benefactor who has the fame of being the independent lord of SrI mahAlakshmi as said in thiruvAimozhi 1.6.9thirumagaLAr thanik kELvan“.
  • emmai nIththa em kArigaiyE – As she kept losing her mamAkaram here [possessiveness towards her mother], that itself became the reason for her mother’s growing attachment towards her. This explains the ultimate stage of being immersed in bhagavath vishayam, giving up other attachments and how such persons are most desirable. All she needs is the knowledge about the one who made her leave everything else! All her mother needs is her relationship!
  • kasindha nenjinaLAy emmai nIththa em kArigai – osindha oNmalarAL kozhunan thirukkOLUrkkE – kasindha nenjinaLAyk kaNNa nIr thuLumbach chellum kol – Would the great desire which made her leave her me, not let her enter into the town too? The mother knows firmly that “she has left”; but she is doubting about her reaching there; would the desire/love not accomplish both? It may induce pAravaSyam (totally helpless state) and leave her in between; or it may bring her to thirukkOLUr.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 22 – vadivAr mudikOtti

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

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avathArikai

In the previous pAsuram, AzhwAr said that it is impossible to speak about emperumAn making an estimate of him. He then looks at his heart and asks it to involve itself in efforts to see him directly.

Let us go through the pAsuram and its meanings:

vadivAr mudikOtti vAnavargaL nALum
kadiyAr malar thUvik kANum padiyAnai
semmaiyAl uLLurugich chevvanE nenjamE
meymmiayE kANa virumbu

Word by Word Meanings

nenjamE – Oh heart!
vAnavargaL – nithyasUris (permanent dwellers of SrIvaikuNtam)
vadivu Ar – being beautiful
mudi – crowns
kOtti – making them worship
kadi Ar malar – having fragrant flowers
nALum – every day
thUvi – offering
kANum padiyAnai – emperumAn who is seen (always) with divine form
semmaiyAl – in a proper way
uL urugi – with mind melting
sevvanE – in a direct way
meymmaiyE  – as it is
kANa – to worship
virumbu – have desire

vyAkyanam

vadivAr mudi kOtti – nithyasUris lower their beautiful crowns, bow down and worship emperumAn. AzhwAr says that it should be like this only [everyone should worship emperumAn].

mudi kOtti – nithyasUris bow down their crowns. Just as nammAzhwAr mercifully mentioned in his thiruvAimozhi 8-4-5 “paNiyA amarar” nithyasUris, like rAvaNa who did not bow down to emperumAn, will not bow down to anyone other than emperumAn.

vAnavargaL – this term could refer to either nithyasUris or to celestial entities such as brahmA et al.

nALum – everyday. Just as we eat every day, nithyasUris will worship emperumAn every day. Has it not been mentioned in rig ashtakam 1-2-7 “sadhA paSyanthi sUraya: ” (nithyasUris constantly see emperumAn)!

kadiyAr malar thUvi – offering fragrant flowers at the divine feet of emperumAn, without expecting any benefit

kANum – as the benefit of offering such flowers, they will be able to see emperumAn. They will engage all their sensory perceptions with emperumAn.

padiyAnai – having divine form. The word padi would refer to either his divine form or his divine characteristics.

semmiayAl uL urugi – melting with the heart, realising in a proper way that emperumAn is the lord and we are servitors.

sevvanE nenjamE – Oh heart! In the way to attain him. This implies having emperumAn as the means for attaining him. Even if you engage in bhakthi (devotion) instead of trying to see him through your efforts, seeing him when he manifests himself on his own.

meymmaiyE kANa virumbu – instead of trying to see only one quality of his and withdrawing, make an effort to see him fully! Have desire in this instead of looking for other benefits. In other words, implying that he is the end goal (benefit). AzhwAr is already enjoying the dharSan of emperumAn. What is meant by asking his heart to desire to see him? Since it has seen emperumAn once, it should not think that it is enough; also, since he is seeing emperumAn in this world only and since he cannot wait patiently to attain paramapadham (SrIvaikuNtam) he is saying this way.

We will take up the 23rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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