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mUnRAm thiruvandhAdhi – 17 – senRa nAL

March 14, 2018 Published by: T N Krishnan

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

avathArikai

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

vyAkyanam

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

(then)

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 18^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

thiruvAimozhi – 6.7.5 – mEvi naindhu

March 14, 2018 Published by: Sarathy Thothathri

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

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.

pAsuram

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

Listen

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 1.1.1 “uyarvaRa 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 14 “mARpAl 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 42 “manaippAl 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

thiruvAimozhi – 6.7.4 – kollai enbarkolO

March 13, 2018 Published by: Sarathy Thothathri

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

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

mUnRAm thiruvandhAdhi – 16 – vandhudhaiththa

March 13, 2018 Published by: T N Krishnan

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

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 6^th case in samskrutha grammar. Just as it is said of 6^th case “anAdharE shashti” (6^th 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 17^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

mUnRAm thiruvandhAdhi – 15 – paNindhu uyarndha

March 12, 2018 Published by: T N Krishnan

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

avathArikai

When asked “How did you get to see such a great supreme being and enjoy him?”, AzhwAr responds saying “emperumAn entered my heart without any reason and reclined; thus I saw him”. He says that he, who was selected by emperumAn, has sorrow [suffered by others in samsAram]. emperumAn himself came to AzhwAr by practicing yOga.

Let us go through the pAsuram and its meanings.

paNindhuyarndha pauvap paduthiraigaL mOdha
paNindha paNamaNigaLAlE aNindha angu
ananthan aNaik kidakkum ammAn adiyEn
manam than aNaikkidakkum vandhu

Word by Word Meanings

paNindhu uyarndha – agitating by rising and falling
pauvam paduthiraigaL – waves which form in the ocean
mOdha – striking on all sides
paNindha – (ensuring that the droplets from those waves do not fall on the divine form, like an umbrella) bowed down
paNam – formed by the hoods
maNigaLAlE – by the carbuncles
aNindha – decorated
ananthan – thiruvanthAzhwAn (AdhiSEshan)
aNai – on the divine mattress
ammAn – supreme being

(not fitting in such mattress)
angu – there
vandhu – reaching [from there]
adiyEn than – in my
manam aNai – the mattress of my mind
kidakkum – reclined

vyAkyanam

paNindhu uyarndha pauvap padu thiraigaL mOdha – being struck by the agitating waves which are formed in the ocean and which rise and fall [keeping with high and low tides]. Even if they are only droplets, to AzhwAr they appear like mountains falling on the soft divine form of emperumAn and hence he says mOdha (striking).

paNindha paNa maNigaLAlE – to ensure that such droplets do not fall on emperumAn’s divine form, AdhiSEshan has lowered his hoods [and holding them like an umbrella].

aNindha angu ananthan aNai – reclining on such mattress of ananthAzhwAn whose hoods are decorated with rubies.

kidakkum ammAn – emperumAn who is resting

adiyEn manam than aNaik kidakkum vandhu – leaving that mattress, emperumAn has reached my mind and is reclining on that as his mattress. emperumAn left the mattress of AdhiSEshan who has lot of affection for him and rested in my mind which does not have affection for him nor is it like a mattress for him. Leaving aside those who are affectionate towards him, emperumAn will come on his own into the hearts of those who, even if they do not have affection, realise that he is the lord and we are the servitors. Has it not been divinely mentioned in periyAzhwAr thirumozhi 5-4-8 “ananthan pAlum garudan pAlum aidhu noydhAga vaiththu en manandhanuLLE vandhu vaigi vAzhachcheydhAy empirAn” (Oh great benefactor! Keeping only a tiny bit of affection for thiruvananthAzhwAn (AdhiSEshan) and garudAzhwAn (garuda), you entered my heart, fitting well, and blessed me to live happily) and in 5-4-9 “panikkadalil paLLigOLaip pazhagavittu Odivandhu en manakkadalalil vAzhavalla mAya maNALa nambi” (Oh one with amazing powers, who is the consort of SrI mahAlakshmi and one who is complete with auspicious qualities! Forgetting your habit of taking residence in thiruppARkadal (milky ocean), you left that place and took residence in my heart which became an ocean for you)! He will rest on AdhiSEshan’s lap, considering that to be his apt place. But he will also rest happily in my mind itself. Where does he reside [normally] and where has he come to reside [now]! emperumAn is seeking out my mind like a person who has no bed to sleep on and is coming in search of a bed! Just as when the people of ayOdhyA surrounded the place where SrI rAma was staying [chithrakUtam) to take him back to ayOdhyA, SrI rAma went into the forest, asking rishis for a place, as said in SrI rAmAyaNam AraNya kANdam 5-34 “AvAsam thvahamichchAmi” (I am looking for a place to say), emperumAn made my mind as his dwelling place.

We shall take up the 16^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

thiruvAimozhi – 6.7.3 – pUvai paingiLigaL

March 11, 2018 Published by: Sarathy Thothathri

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

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.

pAsuram

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

Listen

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

iyaRpA mUnRAm thiruvandhAdhi Other

mUnRAm thiruvandhAdhi – 14 – mARpAl manam

March 11, 2018 Published by: T N Krishnan

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

avathArikai

As mentioned in the 12^th pAsuram “aRivennum 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

vyAkyanam

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 noyvidhAm – AzhwAr 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 15^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

mUnRAm thiruvandhAdhi – 13 – padivattath thAmarai

March 8, 2018 Published by: T N Krishnan

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

avathArikai

In the previous two pAsurams, it was mentioned that it is very difficult to know emperumAn. In this pAsuram, AzhwAr says that one can see emperumAn only if he decides to show himself to his followers. Another interpretation – AzhwAr mercifully mentions about how he is enjoying the activities of emperumAn who is a very difficult entity to know.

Let us go through the pAsuram and its meanings:

padivattath thAmarai paNdulagam nIr ERRu
adivattaththAl aLappa nINda mudivattam
AgayamUdaRuththu aNdam pOy nINdadhE
mAgAyamAy ninRa mARku

Word by Word Meanings

paNdu – in an earlier time
ulagam nIrERRu – obtaining earth as gift (from mahAbali)
thAmarai padi vattam – earth which is like a blossomed lotus, round in shape
adi vattaththAl aLappa – to measure with the divine feet which are like involuted lotus
mA kAyamAy ninRa mARku – for emperumAn who stood with a huge form (as thrivikrama)
nINda mudivattam – the long crown
AgAyam UdaRuththu – piercing the sky (and the outer worlds)
aNdam pOy nINdadhE – did they not grow until the walls of the universe! How amazing is this!

vyAkyanam

padi vattath thAmarai – earth looks like the circular shaped, blossomed lotus. SrI vishNu purANam 2-12-37 says “padhmAkAra samudhbhUthA” (earth which came in the form of a lotus). AzhwAr mercifully describes his experience of seeing the divine activity of emperumAn …

padi vattath thAmarai – the greatness which resulted from emperumAn keeping his divine feet.

paNdu ulagam nIr ERRu – once upon a time, obtaining the world which was in the form of circular lotus.

adi vattaththAl aLappa – when emperumAn measured the worlds with his divine feet which were like circular lotus

nINda mudivattam – the crown which had grown long. mudivattam refers to the radiance of his divine crown.

AgAyam UdaRuththu – piercing the sky

aNdam pOy nINdadhE – it grew until it reached the walls of the universe. For whom did this grow?

mA kAyamAy ninRa mARku – for emperumAn who had a great [huge] divine form, with a longing to manifest his affection for the world. His longing to grow was not limited to this. He wanted to grow even huger. But since there wasn’t enough space to grow, it appeared that he had to restrict himself to this form.

We shall take up the 14^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

thiruvAimozhi – 6.7.2 – Urum nAdum

March 7, 2018 Published by: Sarathy Thothathri

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

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 mother asks the mynA birds “Would my daughter who entered thirukkOLUr ever return?”.

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.

pAsuram

Urum nAdum ulagamum thannaip pOl avanudaiya
pErum thArgaLumE pidhaRRak kaRpuvAn idaRi
sErum nal vaLam sEr pazhanath thirukkOLUrkkE
pOrungol? uraiyIr kodiyEn kodi pUvaigaLE!

Listen

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

Urum – the town (where she resides)
nAdum – the country (which encompasses the town)
ulagamum – the world (which encompasses the country)
thannaip pOl – like herself
avanudaiya – his
pErum – name
thArgaLum – garland
pidhaRRa – blabbering (in many ways)
vAn – boundless like the sky
kaRpu – feminine modesty
idaRi – crossing over
nal – distinguished
vaLam – with opulence
sEr – having
pazhanam – having water bodies
thirukkOLUrkkE – to thirukkOLUr
sErum – reaching
kodiyEn – my daughter who has given the suffering of separation to me
kodi – my daughter who cannot sustain herself without him like a creeper which requires support
pOrum kol – would she return?
pUvaigaLE – Oh mynAs! (birds belonging to the Starling family)

(Unlike me, you may be able to say)
uraiyIr – please tell.

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

Oh mynAs! My daughter who has given the suffering of separation to me and who cannot sustain herself without him like a creeper which requires support, making the town, the country and the world blabber his name and garland, crossed the feminine modesty which was boundless like sky, and reached thirukkOLUr which is having distinguished opulence and water bodies. Would she return? Please tell.

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

Urum nAdum … – What is the shortcoming in her situation here? Did she have some shortcoming here and go there to eliminate such shortcoming? [Or] Did she not have good companions here as said in SrI bhagavath gIthA 10.9 “bOdhayantha: parasparam” and go searching for a special abode seeking out for such companion as said in purusha sUktham 1.18 “… yathra pUrvE sAdhyAs santhi dhEvA:” (Those dhEvas in paramapadham know that abode as a great one)? Similar to how emperumAn made those who are in paramapadham as good as he is, as said in muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (jIvAthmA attains equality (in eight qualities) with supreme lord), she too made everyone as good as herself here.

[Did she transform others to be like her?]

Urum nAdum ulagamum thannaip pOl – The town she lived (AzhwArthirunagari), the region which encompasses that town (pANdiya nAdu) and the world which encompasses it. [Mother is] saying “In SrI rAmAvathAram, only one town (ayOdhyA) got reformed; but here the whole material realm got reformed!”. Her effect is so great that it has reached even up to us. Saying that it climbed all kinds of lands as said in sthOthra rathnam 3 ” lOkE’vathIrNa paramArtha samagra bhakthi yOgAya” (one who has incarnated in this world, being the ultimate benefit and being complete and having bhakthi yOga).
Urum nAdum … – As said in nAchchiyAr thirumozhi 9.8 “kAlai ezhundhirundhu kariya kuruvik kaNangaL mAlin varavu solli” (The blackish sparrows, waking up early in the morning, inform the arrival of emperumAn) – during brahma muhUrtha (early morning hours) even the birds wake up and inform her how emperumAn is arriving with lots of love towards her. Informing about how emperumAn who should be visited by everyone, is visiting her.
thannaip pOl avanudaiya pErum thArgaLumE pidhaRRa – Her blabbering is the result of his bestowing her with unblemished knowledge and devotion! Their blabbering is the result of her [state]!
pidhaRRa – Making her speak incoherently after being immersed in bhagavath vishayam, unlike spoken coherently after thinking through what to speak.
avanudaiya pErum thArgaLum – Her saying “sangennum chakkamennum thuzhAyennum” (his conch, disc and thuLasi garland), “dhEva dhEvapirAn” (dhEvapirAn the lord of all dhEvas) , and “virai mattalar thaNdhuzhAy” (fresh, honey filled thuLasi garland).
pidhaRRa – As said in mahAbhAratham mOksha dharmam 34 “SruthOyamarthO rAmasya jAmadhagnyasya jalpatha:” (This principle is heard from the blabbering of paraSurAma who is the son of jamadhagni).
kaRpuvAnidaRi – Stepping over the feminine modesty which is as lofty as sky. Crossing over the modesty which cannot be crossed by anyone. Stepping over the mountain like modesty like stepping over a lowly stone and as a great flood will flow over high and low lying lands in the same manner, going to thirukkOLUr, disregarding nAN (shyness), madam (humility), achcham (fear) etc.
kaRpu vAnidaRi – Also said as strong knowledge and great knowledge. In this case, kaRpu means kalvi (knowledge). Thus, knowledge is said with kaRpu and its strength is said with vAn. Alternatively, kaRpu means kalvi and vAn means pride/fame, indicating great knowledge. Only when there is a limit to the desire, there will be hurdles. They are of the nature of saying as in periyAzhwAr thirumozhi 3.6.1 “kAvalum kadandhu” (crossing the barrier). SrIvishNu purANam 5.13.19 “yayau cha kAchith prEmAnthA” – a woman [from gOkulam] left [seeking krishNa]. Who took her? Guided by the darkness of love, she went. SrIvishNu purANam 5.18.22 “kurava:kim karishyanthi dhagdhAnAm virahAgninA” (what would the elders do to us. I am burnt by this fire of separation) – When said “they are elders, you have to listen to them”, she said “can they pour water on this fire of separation to cool it down?”.
sErum … – She who is waited here by her dear ones [like madhurakavi AzhwAr et al] has left for there to satisfy her own desire! She who lived here to reform others is now seeking a reformed abode [dhivya dhESam with emperumAn]! She who is looked up for their sustenance here, is now seeking him for her sustenance!
sEru nal vaLam … – Only to thirukkOLUr which is having matching wealth and water bodies.
thirukkOLUrkkE pOrum kol – pOrum kol implies pugum kol (enter). Alternative explanation – She is saying about her daughter’s heart which reached there before her and is looking for her safe arrival. Another explanation – She is asking the mynAs if her daughter would return.
kodiyEn – Though I am fortunate to have her as my daughter, I have committed sins to ask you about her.
kodi – Without the support, my daughter will stay on the ground like a creeper. iraNdAm thiruvandhAdhi 27 “kOl thEdiyOdum kozhundhadhE pOnRadhE mAl thediyOdum manam” (my heart which is seeking emperumAn is resembling a creeper which seeks a supporting pole).
kodiyEn kodi – I have committed a great sin that she gave me up, who gave birth to her and ended up searching for some one else. It appears that “leaving the mother” is a hereditary quality for this clan [of AzhwArs as seen in periya thirumozhi 3.7.1 “kaLvan kol” and in periyAzhwAr thirumozhi 3.8.1 “nalladhOr thAmaraip poygai”.
pUvaigAL – pOrungol – uraiyIr – She is looking at herself and thinking “one can leave one’s mother but one can never leave one’s children”. She would not want me to know about her plans to go but she would have shared the same with you. [You, the mynAs, are like her children] One cannot hide anything from one’s children.
uraiyIr – She thinks that while her daughter informed them about her plans, they are not revealing the same to her.
pOrum kol – The reason for her doubt on whether her daughter will return or not is – since I am here, she may not return; but since you are here, she may return for you; would my strong sins stop her from returning? Or would she return on seeing you? Please tell! [But] If she had told you before leaving as said in SrI rAmAvathAram, the whole world would have followed her! Didn’t they all follow SrI rAma as said in perumAL thirumozhi 8.6 “suRRam ellAm pin thodara …” (followed by all the kinsmen, SrI rAma entered the forest)

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan