Monthly Archives: April 2018

thiruvAimozhi – 6.7.11 – vaiththa mA nidhiyAm

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 end, AzhwAr says “thirunAdu (spiritual realm) will be at the disposal of those who are experts in this decad”.

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

vaiththa mA nidhiyAm madhusUdhanaiyE alaRRi
koththalar pozhil sUzh kurugUrch chatakOpan sonna
paththu nURRuL ippaththu avan sEr thirukkOLUrkkE
chiththam vaiththuraippAr thigazh ponnulagALvArE

Listen

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

vaiththa – preserved
mA nidhiyAm – like great wealth

(being the perfectly fit attainable lord)
madhusUdhanai – one who eliminates the hurdles of enjoyment
alaRRi – blabbering due to sorrow (of not attaining)
koththu – flower bunch
alar – blossoming
pozhil – by garden
sUzh – surrounded
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoken
paththu – (revealing different meanings) ten
nURRuL – centums
ippaththu – this decad which highlights the great urge to attain the goal
avan – he
sEr – residing
thirukkOLUrkkE – to thirukkOLUr
chiththam – heart
vaiththu – placing
uraippAr – those who can recite
thigazh – having the radiance of bhagavath anubhavam
pon – laudable
ulagu – paramapadham (spiritual realm)
ALvAr – will rule over to their full desire.

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

nammAzhwAr, the leader of AzhwArthirunagari which is surrounded by garden having blossoming bunches of flower, out of sorrow, blabbered about emperumAn who eliminates the hurdles of enjoyment and is the great wealth which is preserved; he mercifully spoke in this decad which highlights the great urge to attain the goal, amongst the ten centums, about emperumAn who is residing in thirukkOLUr; those who can recite this decad placing their heart into it, will rule over to their full desire, the laudable paramapadham which is having the radiance of bhagavath anubhavam.

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

  • vaiththa mA nidhiyAm – This is the reason for her lone journey and leaving the mother behind. While the accumulated wealth is already present, who would let it perish and not enjoy it!
  • vaiththa mA nidhi – Here emperumAn is said as nidhi (wealth) due to the following reasons – being the preserved wealth as said in periya thirumozhi 7.10.4 “eyppinil vaippinaik kAsinai maNiyai” (the wealth when one is helpless, the gold and gems), that which makes one hold onto their life when heard about its presence [just as one would get their life back when one accepts the existence of bhagavAn], that which makes everyone fall at the feet of the owner [even the dhEvathAs will fall at the feet of bhAgavathas who have bhagavath bhakthi], that which lets one live off it [when an AchArya teaches about bhagavAn to a Sishya, the Sishya would give offerings], where no one would blame the owner for living off the wealth [no one would blame for accepting such offerings] and would bring great honour [such AchAryas who have great knowledge about bhagavAn are praised greatly], such possessor need not worry about anything [one who has bhagavAn in his heart, need not worry about anything], one can get anything with that [one can get anything with bhagavAn’s presence], and one can enjoy all types of enjoyment with its presence. mAnidhi means highly valued wealth. That is, even after getting everything with it, it remains the same – imperishable. The worldly wealth will perish over time.
  • madhusUdhanaiyE alaRRi – madhusUdhana implies he protects himself. The goal itself can eliminate the hurdles and let us enjoy it.
  • koththalar pozhil – As said in SrI rAmAyaNam yudhdha kANdam 127.5 “sarvancha kuSalam gruhE” (everyone is well at home). Just as SrI bharathAzhwAn was having his heart getting closer to perumAL (SrI rAma), the whole of SrI ayOdhyA became green with blossomed flowers realising that he is arriving soon, AzhwArthirunagari too became green with blossomed flowers due to AzhwAr‘s mind acquiring clarity due to his being fully focussed on emperumAn, not having the time to think about the separation anymore. When there is so much urge in here [AzhwAr, AthmA], would there be any shortcoming in facilitating the goal there [bhagavAn]? It changed from the state as said in SrI rAmAyaNam ayOdhyA kANdam 59.5 “apivrukshA:” (the trees withered) to the state as said in SrI rAmAyaNam yudhdha kANdam 127.19 “akAla palinO vrukshA:” (the trees blossomed in non-season).
  • paththu nURRuL ippaththu – Like nectar in the ocean, this decad among the thousand pAsurams.
  • avan sEr … – Placing their heart on thirukkOLUr where he firmly resides.
  • uraippAr – those who recite.
  • thigazh pon ulagu ALvArE – Instead of having one person (mother) calling out and another person (daughter) going alone, they would enter the abode where they can eternally enjoy. Instead of having to travel alone, they would travel towards the distinguished abode, being witnessed by the residents of archirAdhi gathi (the multi layered path which leads to paramapadham).

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

siRiya tirumadal – thaniyan

Published by:

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

Full Series

muLLichezhumalarO(r) thArAn muLaimadhiyam
koLLikenuLLam kodhiyAmE – vaLLal
thiruvALan sIrkkaliyan kArkkaliyai vetti
maruvALan thandhAn madal

The thaniyan was composed by piLLai thirunaRaiyUr araiyar. The commentary to the thaniyan was written by piLLai lOkam jIyar. We will first see the preface to the thaniyan followed by the explanation of thaniyan itself.

Preface to thaniyan

There are two interpretations for the preface to thaniyan.

Interpretation 1

This would be when the first phrase is treated as “muLLi chezhu malarOr thArAn”. There are five entities which are collectively known as “SabdhAdhi vishayangaL”. These are Sabdha, sparSa, rUpa, rasa and gandham. Sabdham is sound; sparSa is touch; rUpa is form, rasa is taste and gandham is smell. These five are primarily responsible for controlling one’s heart. piLLAi thirunaRaiyUr araiyar celebrates thirumangai AzhwAr who gave us this work called “siRiya thirumadal”. With the help of “siRiya thirumadal”, piLLAi thirunarayiUr araiyar says that devotees who are at the service of the lotus feet of thirumangai AzhwAr, are able to control the unwanted desires which emanate because of “SabdhAdhi vishayangaL” and consequently they are able to focus their mind and heart towards SrIman nArAyaNan. In this interpretation, the purport is that the prabandham (set of verses) called “siRiya thirumadal” acts as sustenance for devotees who would otherwise destroy themselves due to pain of separation from SrIman nArAyaNan.

Interpretation 2

This would be when the first phrase is treated as “muLLi chezhu malarO thArAn”. There are devotees of thirumangai AzhwAr who cannot live by separating themselves from their beloved AzhwAr. thirumangai AzhwAr gave this work called “siRiya thirumadal” so that these devotees are able to sustain themselves and not indulge in materialistic pleasures which are controlled by “SabdhAdhi vishayangaL”. thirumangai AzvhAr used to wear a garland that was made of “muLLi” flowers. However, he did not give his devotees “muLLi” garland. Rather he gave them something that is even more spectacular which is nothing but the garland of verses called “siRiya thirumadal”.

Word-by-Word Meanings

sIrkkaliyan – thirumangai AzhwAr who is also known as “kali kanRi” is full of auspicious qualities
thArAn – someone who is decorated with garland
chezhum – fertile 
Or- unparalleled
muLLi malar – muLLi flowers
thiruvALan – having enormous wealth called “service to SrIman nArAyaNan”.
vaLLal – magnanimous
maruvALan – having a sword, fitting (in his hand)
vetti – obliterated
kArkkaliyai – the black and evil effects of kali (4th of the four yugas or ages).
madal thandhAn – gave the dhivya prabandham called “siRiya thirumadal”.
enuLLam – my heart
kodhiyAmE – without any suffering
muLai madhiyam koLLikku – for the beautiful fire which is the rising moon.

Explanation

muLLich chezhu malarO(r) thArAnthirumangai AzhwAr, the king of “thirumangai” , is one who is seen adorned with unparalleled muLLi flowers which seem to have blossomed exclusively for him. Just as nammAzhwAr is celebrated as “vaguLaththArAnai” (thiruviruththam thaniyan) (one who wears the garland made of vaguLa (or magizhampU) flowers), thirumangai AzhwAr is referred to as “Or thArAn”. The reason for using the word “unparalleled”  as an adjective for the “muLLi” flowers is because even in separation, the thuLasi garland (which adorns emperumAn and) which torments the devotee in separation is no match for AzhwAr’s garland. The above description fits in line with the first interpretation of preface to thaniyan. Now, we will explore the meanings of the second interpretation of preface to thaniyan in which the phrase is “muLLich chezumalarO thArAn”. We are devotees of thirumangai AzhwAr. He does not give us the great muLLi flowers which he wears. Since thirumangai AzhwAr considers himself to be a servitor for us (because we are SrIvaishNavas), he gives us an even more spectacular gift – the garland of his verses known as “siRiya thirumadal”.

Why is he giving the madal?

muLaimadhiyam koLLikkenuLLam kodhiyAmE – The moon which has just risen will appear to scorch those people who are in love but are separated. So the moon that is usually connected with coolness, is now referred to as an object that scorches, similar to “koLLik kattai” (burning wood). Did not this AzhwAr too say in periya thirumozhi 2.7.3 “pOndha veN thiNgaL kadhir suda meliyum”? (the moon is similar to sun in that it scorches him throughout the night when he is separated from SrIman nArAyaNan).  Just as it is mentioned in the saying “chandhras chaNda kArayathE” moon becomes sun with singing (burning) action for other people in samsAram (who are separated).

Did not SrIrAmApirAn say in SrI rAmAyaNam kishkindhA kANdam 1-70 “yAni sma ramaNIyAni thayA saha bhAvanthi mE I thAnyEvAramaNIyAni jAyanthE mE thayA vinA II”? (all those places or objects which were pleasant to me when she (sIthAp pirAtti) was with me have become unpleasant when she is not with me)

The verse  “muLai madhiyam koLLi” could be considered either as muLai madhiyam koLLi or as muLai madhi am koLLimuLai madhiyam koLLi would mean rising moon which is like a burning wood. muLai madhi am koLLi would mean rising moon which is like a  beautiful burning wood. am – beautiful. madhiyam – moon. Mentioning moon here is representative of the five entities which torment those who are in separation – moon, jasmine flowers, poetry in kurunji rAgam, wind that blows from the northern direction and a bed made of flowers. Did not nammAzhwAr say in thiruvAimozhi 9.9.1 “malligai kamazh thendRal IrumAlO vaN kuRunji isai thavarumAlO” (the southerly wind, with the fragrance of jasmine flower, appears to be cutting like a sword and the sweet kurinji musical tone appears to be drilling the skin) and in thiruvAimozhi 9.9.4  “vAdai thaN vAdai vevvAdai AlO mEvu thaN madhiyam vem madhiyamAlO men malarppaLLi vempaLLyAlO” (the northerly wind which is supposed to be cool appears to be spitting fire; moon, which is cool and is looked at desirously, appears to be with hot rays; the soft bed of flowers appears to be a bed of embers), thus bringing out all five entities mentioned above which torment those who are separated? Earlier, we saw that there are collectively five entities, known as “SabdhAdhi vishayangaL” which torture one’s heart. Similarly there is this set of five entities which torment people who are separated from their beloved.

The phrase muLai madhiyam koLLikku ennuLLam kodhiyAme is key to the two interpretations which were discussed in the preface to the thaniyan. This verse has to be set properly as mentioned below to get the meanings which had been explained earlier. 

Interpretation 1

The phrase muLai madhiyam koLLikku ennuLLam kodhiyAme should be set with muLLich chezhu malarO thArAn and so should be read as muLai madhiyam koLLikku ennuLLam kodhiyAmE muLLich chezhu malarO thArAn. This would mean, thirumangai AzhwAr gave “siRiya thirumadal” to us who are separated from SrIman nArAyaNan and are consequentially tormented and tortured by “SabdhAdhi vishayangaL”.

Interpretation 2

The phrase muLai madhiyam koLLi ennuLLam kodhiyAme should be joined with thandhAn madal and so should be read as muLAi madhiyam koLLikku ennuLLam kodhiyAmE thandhAn madal. thirumangai AzhwAr gave “siRiya thirumadal” to us, who are thirumangai AzhwAr’s devotees. He did not give the muLLi flowers which he decorated himself with. Instead he gave the garland of verses known as “siRiya thirumadal” with which we can continue to exist.

muLaimadhiyam koLLikkennuLLam kodhiyAmE thandhAn madal – What a great benefit did AzhwAr carry out for me so that my mind will not be singed by the rising moon which appeared like a burning wood for me!

Who gave such a benefit?

vaLLal thiruvALanvaLLal – great, magnanimous person. Even when emperumAn did not help him, AzhwAr helped him. Hence he is magnanimous. thiruvALan – one who has the wealth of kainkaryam (service) to emperumAn.

vaLLal thiruvALan – In order to be called as vaLLal, one needs to have wealth. The composer of this thaniyan, piLLai thirunaRayUr araiyar, says that AzhwAr has wealth too. Even if one has wealth, one needs to have the quality of compassion in order to give. Even that quality is there, says the composer. 

sIrkkaliyan – If kalikanRi (thirumangai AzhwAr) who has qualities such as compassion etc, has to give the madal (leaf of palm tree), the surrounding thorns have to be snipped. The pAsuram says that he snipped the thorn of dark kali (kali is the last of four yugas, signifying ignorance). Darkness here refers to ignorance. Thus the opinion is that AzhwAr cut out kali which gives ignorance, since he is called as kalikanRi (one who cut out kali). To cut the thorns, one needs a sword. Does AzhwAr have this too?

maruvALan – one who has a drawn sword. One who has a sword, fitting well in his hand. When explained as a single word, the term vAL would refer to knowledge. The implied meaning is that AzhwAr cut the darkness of ignorance with the sword of true knowledge.

maruvALan – maru also refers to fragrance. AzhwAr enabled us to smell the fragrance of bhagavadh anubhavam (enjoying matters related to emperumAn). As a support for this, reference is made to thiruvAimozhi 8.9.10 “ivaL andhaNdhuzhAy kamazhdhal” (the reason for this nAyaki (leading lady) to acquire the fragrance of thiruththuzhAy (thuLasi) ….).

maruvALanmaru also refers to attaining. Thus, this would refer to AzhwAr attaining parama purushan (supreme being) as a natural quality in him. Alternatively, it could be said that he attained chEthanas (sentient entities). He fell head over heels, of his own volition, on chEthanas and ruled over them. Thus he gave the chEthanas madal in order to make them like himself. In the second interpretation discussed above, it could be assumed  that AzhwAr gave madal instead of mAlai (garland).  The significance of this is that while AzhwAr’s followers desire the garland which he had worn and removed, since AzhwAr considers himself to be a servitor to his followers, as mentioned in periya thirumozhi 3.7.7 “annaiyum aththanum enRu adiyOmukku irangiRRilan” (she is  not having pity on us who are her parents) he gave them the madal prabandham itself instead of the garland which he had worn.

We will go through the pravESam (introduction) for this prabandham in the next article.

adiyEn santhAna rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

mUnRAm thiruvandhAdhi – 35 – kAN kAN ena

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr had instructed his heart to see emperumAn. The other sensory perceptions started urging AzhwAr. The other sensory perceptions will function only with the help of mind. Now, it has so happened that the other sensory perceptions have started urging him directly [in all dhivyaprabandhams of AzhwArs, the words heart and mind are used interchangeably].

Let us go through the pAsuram and its meanings:

kAN kAN ena virumbum kaNgaL kadhirilagu
pUNdAragalaththAn ponmEni pANkaN
thozhilpAdi vaNdaRaiyum thongalAn sempoR
kazhalpAdi yAm thozhudhum kai

Word by Word Meanings

kaNgaL – my eyes
kadhir ilagu – being radiant
pUN – divine ornaments
thAr – garlands
agalaththAn – emperumAn who is having [the aforementioned] on his divine chest
pon mEni – golden hued divine form
kAN kAN ena virumbum – will keep desiring repeatedly, to see
vaNdu – beetles
aRaiyum – humming
thongalAn – emperumAn who is donning those garlands
thozhil – activities
pAn kaN pAdi – singing to a nice tune
sem pon kazhal – reddish divine feet
yAm – we
kai – with hands
pAdi thozhudum – will worship, singing

vyAkyanam

kadhir ilagu pUN thAr agalaththAN pon mEni kAN kAN ena virumbum kangaL – look at the beautiful form of emperumAn. Is this form such that I have to instruct you to see it? (Should you not have the desire to see it!)

kadhir ilagu pUN – ornaments which are radiant. Ornaments which are shining.

thAr agalaththAnthAr means garland. One who has a broad chest donning garland

pon mEni – beautiful divine form. It is implied that it is not the fault of the sensory organs to have the desire to see him. During famine, just as children keep asking for food repeatedly, the eyes keep throbbing for seeing the divine form of emperumAn.

pAN kaN thozhil pAdi – singing his activities through songs. Alternatively, singing in the style of pANars (pANars are a class of people who engage in singing, constantly). Or, singing in such a way that this itself becomes the profession.

vaNdaRaiyum thongalAnemperumAn who has garland in which beetles come humming [for extracting honey]. AzhwAr implies that his sensory organs will remain without engaging with emperumAn only if beetles can remain without engaging [with his garlands].

sempoRkazhal pAdi yAm thozhudhum kai – it is impossible not to get involved with such beauty. Hence, since it is rare for us to take residence under such divine form, we shall praise his divine feet fully with our mouth and worship with our hands, says AzhwAr.

We will take up the 36th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.7.10 – ninaikkilEn dheyvangAL!

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 tenth pAsuram, parAnguSa nAyaki‘s mother says “Not considering the blame which will befall the family. she is determined to go to thirukkOLUr and never leave him”.

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

ninaikkilkEn dheyvangAL! nedungaN iLa mAn inip pOy
anaiththulagum udaiya aravindhalOchananai
thinaiththanaiyum vidAL avan sEr thirukkOLUrkkE
manaikkuvAn pazhiyum ninaiyAL sella vaiththanaLE

Listen

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

dheyvangAL – Oh Gods!
ninaikkilEn – I cannot comprehend (her out of bound activities)
nedu – huge (to behold all his greatness in it)
kaN – having eyes

(if we look at her age)
iLam – young
mAn – she who appears like a deer
ini – now (though she is having beautiful eyes herself)
pOy – go
anaiththulagum – for all worlds
udaiya – to be the apt lord
aravindhalOchananai – aravindhalOchanan
thinaiththanaiyum – even for a moment
vidAL – not leaving
avan – his
sEr – residence
thirukkOLUrkkE – to thirukkOLUr only
sella vaiththanaL – left at once;

(her such leaving)
manaikku – for the family
vAn – big
pazhi – blame
ninaiyAL – did not consider.

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

Oh Gods! I cannot comprehend the activities of my young deer like daughter who is having huge eyes who left at once and is now going to thirukkOLUr, which is the residence of aravindhalOchanan, the apt lord for all worlds and is not going to leave him even for a moment; she did not consider the great blame which befell upon the family.

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

  • ninaikkilEn – It is impossible to see the shore of an ocean. There are so many aspects – the way she left leaving the mother behind, the trouble enroute, and the torment she will go through after entering thirukkOLUr.
  • dheyvangAL – This cannot be told to those who are blaming her [mother] by saying as in in thiruvAimozhi 6.7.4kollai“. [Why would she call out for dhEvathAs, though she is totally dependent on emperumAn] dhEvathAs have the following similarities with her – they are also not blaming and they are also not sleeping [as they are known as animisha (those who don’t close their eyes)] like those who become friends while staying in prison, she is calling out for them.
  • dheyvangAL – ninaikkilEn – This is said in a helpless state.
  • nedum kaN iLa mAn inip pOy – She left, not knowing what is coming in the future! Those who are seen by her eyes, will come to her with all their greatness as all the serpents fell in to the sarpa yAgam (fire sacrifice performed by janamEjayan to kill all the serpents in revenge for his father’s killing by a serpent].
  • inip pOy – Who is doing whose job! How can she be having beautiful eyes and yet go to thirukkOLUr [seeking beautiful eyed emperumAn]! Her true nature is sufficient for her to not go there [by nature, one should be fully dependent for emperumAn to come].
  • anaiththulagum udaiya aravindhalOchananai – His eyes have just won over ubhaya vibhUthi (his two realms – spiritual realm and material realm). But her eyes are capable of winning over himself. He is aravindhalOchanan who owns all worlds! She is the who is having huge eyes [which own him]. He along with his two realms can reside in a corner of her expansive eyes. The remaining portion of her eyes and her age have no specific use.
  • thinaiththanaiyum vidAL – She cannot even bear a little bit relaxation during an embrace. Due to the sufferings she went through here, she cannot even bear him say “I won’t separate from you” [i.e., she cannot even hear the word “separation” from him, not even to say “I won’t separate”]. Even if he needs to go away for specific tasks, he needs to explain clearly that it is done for good reasons.
  • manaikku vAn pazhiyum ninaiyAL – She [parAnguSa nAyaki] is not considering even the greatest blame for the family. Not only is she disregarding the apt means [of waiting for him], but is considering that to be a hurdle. The mother considers “going towards him on her own” is a blame! mahAbhAratha SlOkam where dharma dhEvathA instructs yudhishtra is explained here. atha bAdhaka bhItha: thvam sarva bhAvEna bhAratha – in this manner, dharma dhEvathA is instructing yudhishtra who performed many rAja sUya yagyams, yet had to visit naraka (hell) for telling a lie once. Here it implies that both sath karma (righteous act) and asath karma (unrighteous act) are hurdles, and krishNa only is the true refuge. vimukthAnya samAramabha: – don’t fall apart by just holding on to rituals which are insentient. nArAyaNa parObhava – Try to hold on to emperumAn who is befitting your true nature.
  • sella vaiththanaLE – Two explanations – a) she placed her heart in going there, b) she went there to be seen by all of us. That is – a) she set out to go there; b) as she reached there, not to return, she made us also reach there.

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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 34 – anRivvulagam

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr, remembering emperumAn’s act of measuring the worlds, thinks that he is standing, sitting, lying in various divine abodes in kAnchIpuram, probably due to the fatigue that he had while carrying out that activity and gets fearful. Since the purpose of his dwelling [in various divine abodes] is only for the sake of others, he tells his heart to desire to see him.

Let us go through the pAsuram and its meanings:

anRivvulagam aLandha asaivE kol
ninRirundhu vELukkai nINagar vAy anRu
kidandhAnaik kEdil sIrAnai mun kanjaik
kadandhAnai nenjamE kAN

Word by Word Meanings

nenjamE – Oh heart!
anRu – once upon a time
ninRu – standing
ivvulagam – all these worlds
aLandha – of measuring
asavE kol – is it due to exhaustion
vELukkai – at thiruvELukkai (a divine abode in kAnchIpuram)
irundhu – in sitting posture
nIL nagar vAy – in the great divine abode (of thiruvehkA, another divine abode in kAnchIpuram)
anRu – once upon a time
kidandhAnai – one who took reclining posture
kEdu il sIrAnai – one who has auspicious qualities which will never get destroyed
mun – once upon a time
kanjan – kamsan
kadandhAnai – emperumAn who killed
kAN – keep meditating

vyAkyanam

anRu ivvulagam aLandha asaivE kol – is it the fatigue of leaping onto the skies and measuring the worlds, in standing posture, when the worlds did not even think of [asking for the help]!

irundhu vELukkai – dwelling in sitting posture in thiruvELukkai

nINagar vAy anRu kidandhAnai – one who took a reclining posture in the huge town of thiruvehkA. He stood up to measure the worlds. Since the divine feet were hurting, he sat (in the abode thiruvELukkai). Since even sitting was hurting, he reclined (in thiruvehkA).

kEdil sIrAnai – one who has auspicious qualities forever.

mun kanjaik kadandhAnai – one who removed the enmity which came from kamsa, once upon a time. One who caused harm to kamsa and killed him when kamsa thought of harming and killing him.

nenjamE kAN – Oh heart! Will you not think [of these activities]? Why are you thinking of other activities instead of meditating on these? Is it proper not to meditate on emperumAn who is transforming himself for our sake and carrying out such activities? AzhwAr tells his heart to think of emperumAn who is sitting at thiruvELukkai and reclining at thiruvehKa, probably due to the tiredness of measuring all the worlds.

We will move on to the 35th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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