Monthly Archives: May 2018

thiruvAimozhi – 6.8.9 – pErththu maRRu

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

Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki says to some big cranes “When you go to emperumAn, even if he does not come here, you can bring his message from there to me and repeat that everyday to sustain me”.

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

pErththu maRROr kaLaikaN vinaiyAttiyEn nAn onRilEn
nIrththirai mEl ulavi irai thErum pudhAvinangAL!
kArththiraL mA mugil pOl kaNNan viNNavar kOnaik kaNdu
vArththaigaL koNdaruLi uraiyIr vaigal vandhirundhE

Listen

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

nIr – water’s
thirai – tide

(subduing it)
mEl – on top
ulAvi – moving around
irai – prey (which is dear to you)
thErum – searching
pudhAvinangAL – oh big cranes!
vinaiyAttiyEn – having sin (since the one who is supposed to help, is not helping)
nAn – I
pErththu – other than you
maRRu – other
Or – unique
kaLaikaN – saviour
onRu – one
ilEn – not having;

(hence)
kAr – in rainy season
thiraL – gathered
mA mugil pOl – (beautiful) like huge clouds
kaNNan – very obedient to his devotees through his incarnation
viNNavar – letting (such beauty) to be enjoyed by the residents of paramapadham
kOnai – the supreme lord
kaNdu – on seeing
vArththaigaL – (his merciful) message
koNdu – bringing
aruLi – showering that mercy upon me
vandhu irundhu – coming and residing here
vaigal – for a long time (to have this as our activity)
uraiyIr –  speak.

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

Oh big cranes who are moving around atop the water suppressing the tide, in search of prey! I who am having sin, not having any other saviour than you the unique ones; on seeing the supreme lord who is like huge clouds gathered during rainy season, who is very obedient to his devotees through his incarnation, and who is letting (such beauty) to be enjoyed by the residents of paramapadham, bring his message and shower your mercy upon me , come and reside here, and speak for a long time.

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

  • pErththu maRROr kaLaikaN vinaiyAttiyEn nAn onRilEn – She has crossed the state of passing her time along with her associates. Even towards his devotees, one should manifest his hollowness. I have no other saviour than you.
  • maRRu Or kaLaikaN – For sIthAp pirAtti, even in lankA, she had thrijadA; even when she was left alone in the forest, there was vAlmIkI bhagavAn; when the husband abandons, one should at the least have a father [she does not have any one].
  • vinaiyAttiyEn – Usually the husband will be the saviour; I am so sinful to have such husband abandon me.
  • nIrth thirai mEl ulavi – The cranes are capable of crossing over the ocean surrounding the universe and the virajA river [which is the boundary between spiritual realm and material realm].
  • ulavi – They are moving around water as they would do on land.
  • irai thErum – Just like their walk, their search for prey is also complete.  While I am fasting here [not having emperumAn], you cannot consume your food; I will sustain only when I too have food like you.
  • pudhA – big crane.
  • kArth thiraL mA mugil pOl kaNNan – All the fatigue will be removed when his divine form is  seen! For her eyes – everything appears black. One who appears like a cluster of blackness; also said as a great cloud gathered around in rainy season.
  • mA mugil – The cloud which can give continuously.
  • kaNNan – His compassion inside the heart is [white/pure] unlike the black external form.
  • viNNavar kOnaik kaNdu – While there are thirsty people here [in material realm], he is feeding water to fishes. On seeing the emperumAn who is presenting himself to nithyasUris who have no scope for separation from him.
  • vArththaigaL koNdu – Even if he does not come, he would have something to say. More than seeing him, you are going to hear his words.  AzhwAr is the one who says in thiruvAimozhi 4.7.3pAvi nI enRu onRu sollAy” (you are not telling me that I am a sinner). Now AzhwAr would even hear his words of refusal.

How can I wait forever to hear from you?

  • vArththaigaL – koNdaruLi – vandhirundhu – vaigalum – uraiyIr – You go to him once, hear his words, being merciful and come to me, uplift me forever by speaking about that to me! Alternative explanation – seeing krishNa, the lord of nithyasUris, hearing the words “mA Sucha:” (do not worry) which lead to the result, show your compassion towards me  by coming here and share with me those words forever.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 6.8.8 – pAsaRaveydhi

Published by:

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

Full series >> Sixth Centum >> Eighth 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 mercifully says to a heron which is in front of her “Tell him that there is a girl who cannot sustain herself without you, like nithyasUris (eternal residents of paramapadham) and is suffering due to not having attained you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki prays to a heron “Tell him that there is a girl who does not look for anything other than you, the supreme lord who is served by nithyasUris and hence you should bestow your mercy upon her for a day”.

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

pAsaRaveydhi innE vinaiyEn enai Uzhi naivEn?
AsaRu thUvi veLLaik kurugE! aruL seydhoru nAL
mAsaRu neelach chudar mudi vAnavar kOnaik kaNdu
EsaRum nummai allAl maRu nOkkilaL pErththu maRRE

Listen

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

Asu – any shortcoming in flying
aRu – not having
thUvi – having wings
veLLai – having white colour which reflects the internal purity
kurugE – Oh heron!
vinaiyEn – I who am sinful not seeing the end of this suffering in separation
pAsaRavu eydhi – losing my complexion
innE – in this manner
enai Uzhi – many kalpa (day of brahmA)
naivEn – will remain broken;

(in such case)
mAsu – fault
aRu – not having
neelach chudar – having blue radiance
mudi – having hair
vAnavar – for nithyasUris
kOnai – the supreme lord, who is the leader
kaNdu – on seeing
Esu – blemish
aRum – not having
nummai – you
allAl – other than
pErththu – further
maRRu – other
maRu nOkkilaL – not having the option to see;

(saying that)
oru nAL – one day
aruL sey – give your mercy.

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

Oh heron which is having wings which have no shortcoming in flying and are white in colour reflecting the internal purity! I who am sinful in not seeing the end of this suffering in separation, will remain broken for many kalpa, losing my complexion in this manner; on seeing the supreme lord, who is having faultless hair with blue radiance and who is the leader of nithyasUris, you should give your mercy one day by saying to him “[for parAnguSa nAyaki] there is no option to see, other than you who are free from any blemish”.

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

  • pAsaRavu … – Am I in a state where it can be thought “let us wait for some more time to inform him”?
  • pAsaRavu eydhi – pAsu means freshness; which implies nIrmai (good complexion), losing that means, becoming pale.
  • innE – When asked “how did you acquire this pale complexion?”, she says – I don’t need to explain to you who are already seeing me. Only if an object is of limited nature, this [suffering] will be limited. I cannot explain my suffering in words; I can only show my body. Being unable to explain it through words, she is pointing to her body.
  • vinaiyEn – My viSlEsham (separation) from him is not the same as the samSlEsham (union) with him; that (samSlEsham) is occasional; this (viSlEsham) is perpetual.
  • vinaiyEn – I am sinful not to withdraw from him when there is no opportunity to be with him.
  • enai Uzhi naivEn – How many kalpa can I spend in this broken state? Those who separated previously only had to wait for fourteen years [bharathAzhwAn], ten months [sIthAp pirAtti] etc.
  • AsaRu thUvi veLLaik kurugE – Having unblemished wings, and pure mind/heart which will not let you bear others’ sufferings.
  • veLLaik kurugE – Just like he is dark inside and outside [i.e., having cruel heart] to separate from me, you are white inside and outside to unite me with him.
  • aruL seydhu oru nAL – Shower your mercy once. There is no greater mercy that showing your presence here; you did this purely out of your mercy.
  • mAsaRu … –  Seeing him who is having blemishless, shining hair cared for / enjoyed by nithyasUris [she is saying this with grief]. This is similar to a cloud which is pouring rain on the ocean while there is a [dry] lake [which would feed many].
  • EsaRum – She is suffering; also implies that she has gone beyond the state of worrying for people’s accusations.  Also implies – show your form. That is, you assume my pale complexion on your form and show it to him.
  • nummai allAl maRu nOkkilaL – There is no other cooler eyes than yours. Even to share my story, there is none other than you [for her]; even the state explained in “sakIbissukamAsva” (be happy with your friends) has been crossed.
  • nummai allAl – She cannot bear even if someone is sent in advance saying emperumAn is coming as in the case of SrI bharathAzhwAn [hanuman came ahead to announce the arrival of SrI rAma].
  • nummai allAl – She cannot sustain herself by meditating about the qualities of your true nature [She can only sustain herself when she sees your divine form].
  • maRu nOkkilaL – She has even crossed the state of being cared by the relatives [she has given up all of them] and only you can do it.

There is no verb [action word/phrase] in this pAsuram [for the heron]. It should be assumed from previous pAsuram or next pAsuram. thamizh scholars explain this as “vinai echcham”. That is, “maRu nOkkilaL pERththu maRRE” should be suffixed with “enRu sollungOL” (you tell him).

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 – 74 – nalamE validhu kol

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avathArikai

AzhwAr says that among those who are affectionate towards emperumAn there is none who is as affectionate as yaSOdhAp pirAtti. For us, involvement with emperumAn is something that we have to create in ourselves with effort. For AzhwAr, due to the knowledge that he had been showered with (by emperumAn) and the deep affection on emperumAn, these become the reasons for bewilderment.

Let us go through the pAsuram and its meanings:

nalamE validhu kol nanju Uttu van pEy
nilamE puraNdu pOy vIzha salamEdhAn
vengongai uNdAnai mIttAychchi UttuvAn
thangongai vAy vaiththAL sArndhu

Word by Word Meanings

salamE – with deceitfulness
nanju – poison
Uttu – having come to feed
van pEy – the cruel demon pUthanA
nilamE – on earth
puraNdu pOy vIzha – to fall down (as a corpse)
thAn salamE – he [emperumAn] also, with deceit
vem kongai – the bosom which was cruel
uNdAnai – kaNNan (krishNa) who suckled it
mIttu – drawing him away (from that pUthanA)
UttuvAn – in order to feed him (her milk)
sArndhu – approaching him
than kongai – her bosom
vAy vaiththAL – kept it in his mouth for him to feed
nalamE validhu kol – it appears that this affection is very strong

vyAkyanam

nalamE validhu kol – Isn’t affection stronger than knowledge! For yaSOdhA, affection towards kaNNan (krishNa) was stronger than fear which is natural for a woman.

salamE thAn nanju Uttu van pEy nilamE puraNdu pOy vIzha – making pUthaNa, who has a strong heart and who came in a deceitful form of a mother to give poisoned milk to kaNNa, to fall on the earth

vengongai uNdAnai – one who suckled the cruel bosom (of pUthanA)

mIttu Aychchi UttuvAn – to redeem kaNNan from pUthanA and as a remedy for that, to make him drink milk from her bosom

UttuvAn – in order to feed him

sArndhu than kongai vAy vaiththAL – as a remedy for the poisoned milk which he drank, yaSOdhA pirAtti offered him her nectar-like milk. As soon as she heard that he has taken milk from pUthanA’s bosom, instead of falling down unconsciously due to fear, she walked all the way to where pUthanA lay on the ground [with krishNa on her bosom] and offered her bosom to him (If yaSOdhA’s knowledge had gained primacy, she would have swooned out of fear. However, since affection towards krishNa was in the forefront, instead of swooning, she offered her bosom to krishNa). Hence, affection is probably stronger than knowledge!

We will take up the 75th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.8.7 – pUvaigaL

Published by:

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

Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, parAnguSa nAyaki thinks “if we sent chEthanas [sentient – birds etc] as messengers, it is not helping the cause and they are abandoning me like emperumAn due to their having knowledge” and prays to her dolls “can you eliminate my sorrow?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki our of her great sorrow tells some dolls ignoring that they are achEthanas (insentient) “Can you remedy my pale complexion by informing my words to emperumAn who is very beautiful, indwelling soul of all and the one who eliminates the hurdles of his devotees?”.

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. She has become so desperate and helpless that she thinks even a doll can help her.

pAsuram

pUvaigaL pOl niRaththan puNdarIgangaL pOlum kaNNan
yAvaiyum yAvarumAy ninRa mAyan en AzhippirAn
mAvai val vAy piLandha madhusUdhaRken mARRanjolli
pAvaigaL! thIrkkiRRirE vinaiyAttiyEn pAsaRavE

Listen

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

pUvaigaL pOl – (beautiful) like pUvaippU (blue coloured flower)
niRaththan – having complexion

(contrasting that)
puNdarIgangaL pOlum – like lotus flowers
kaNNan – having eyes

(not just this distinguished form)
yAvaiyum – all achEthanas (insentient objects)
yAvarum – all chEthanas (sentient beings)
Ay – having as body/form, in those forms
ninRa – being untouched by their defects
mAyan – (while being amazingly present everywhere) being able to be aloof
en Azhip pirAn – the great benefactor who let me enjoy his beautiful combination of hand and divine chakra (disc), earlier
mAvai – kESi, the horse (who was a hurdle for the gOpikAs who were enjoying him)
val – very strong
vAy – mouth
piLandha – one who tore
madhusUdhaRku – for madhusUdhana (who is naturally the eliminator of enemies)
en mARRam – the words I taught to the parrots and mynAs
solli – telling
pAvaigaL – Oh dolls (who remain here unable to bear my sorrow, unlike the birds who flew away)!
vinaiyAttiyEn – me who is sinful to be forced to get my desire fulfilled through you
pAsaRavu – loss of fresh complexion
thIrkkiRRirE – can you remedy?

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

emperumAn is having complexion like pUvaip pU and eyes like lotus;  he is able to remain aloof while having all achEthanas and chEthanas as body/form, and remaining untouched by their defects in those forms; he is the great benefactor who let me enjoy his beautiful combination of hand and divine chakra (disc), earlier; he is madhusUdhana who tore the very strong mouth of kESi, the horse; oh dolls! I am sinful to be forced to get my desire fulfilled through you. Telling him the words I taught to the parrots and mynAs, can you remedy my loss of fresh complexion?

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

  • pUvaigaL pOl niRaththan – He has such beautiful complexion which makes a man become woman to pursue him. As said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men). He has such beauty that one will even fall at the feet of a doll to attain him. One who has the complexion of pUvaippU.
  • puNdarIgangaL pOlum kaNNan – His body and eyes appear to be a flower growing out of another flower [as his divine body is compared to a flower too]; it appears that a lotus flower grew out of kAyAmpU (pUvaippU). He has such beautiful eyes which make every chEthana and achEthana fall at his feet.
  • yAvaiyum yAvarumAy ninRa mAyan – When he pervades some [all], he becomes them. The one who remains the in-dwelling soul of chEthanas and achEthanas. thaiththirIya upanishath “thathsrushtvA thadhEvAnuprAviSath thadhanupraviSya sachchathyachchAbhavath” (He created everything and entered in them; by pervading them, he became the sentient and insentient entities); one who becomes indistinguishable when uniting [with his dear ones].
  • mAyan – While mingling in such manner, he remains without acquiring any blemish; while being the antharyAmi (in-dwelling soul) of all, being untouched by their blemishes as said in rig vEdham “anaSnannanyO abhiSAkaSIthi” (paramAthmA who is different from jIvAthmA is shining radiantly due to not experiencing the results of actions). While having the whole jagath (universe) as his body and being inseparable from them, he is untouched by the transformational quality of achith (matter) and the aspect of going through joy/sorrow by chith (soul). Here she is saying “yAvaiyum yAvarumAy ninRa mAyan” to indicate that just as he united with her and still remained aloof, he is present in all chEthanas and achEthanas yet being untouched by their blemishes; otherwise this is not required for the current context [of explaining her separation].

Now she is explaining the difference between “azhukkup padhiththa udambu” (his material body – i.e., all chEthanas and achEthanas) and “paranjudar udambu” (spiritual body, the divine form) [as indicated in thiruvAimozhi 6.3.7 ].

  • en Azhip pirAn – One who presented his distinguished form to me. After saying “yAvaiyum yAvarumAy ninRu“, she is saying “en Azhip pirAn“; this is how she became involved in his divine form. [Similarly] He himself said in thiruvAimozhi 6.9.1 “nIrAy nilanAy” (one who became water, earth etc) and then said “kUrAr Azhi veN sangEndhi adiyEn pAl vArAy” (you come to me carrying your sharp chakra (disc) and white Sanka (conch)). Except for the fact that everything is pervaded by bhagavAn and so he is called us “jagath SarIra” (one who has the universe as his body), would the samsAram be as desirable as his divine form? That is why his divine form is praised as  being opposite of all blemishes as in “paranjudar udambu” (spiritual body, the divine form) and the universe is explained as mixed with blemishes as in “azhukkup padhiththa udambu” (his material body – i.e., all chEthanas and achEthanas) .
  • mAvai … – Whatever comes as a hurdle to enjoy his beauty, he eliminates them; and that does not happen just occasionally [but always].
  • madhusUdhaRku – His eliminating of enemies is perpetual and not accidental like alphabets being formed as a worm crawls.
  • en mARRam solli – Whatever I have taught you.
  • pAvaigaL thIrkiRRirE – The paramachEthanan (supreme sentient) has abandoned me; these birds who have chaithanyam (consciousness) have not done the job; now, can you eradicate my sorrow? She is trying to get her task done considering their inseparable nature only.
  • vinaiyAttiyEn – I have attained the sorrow of getting you to fulfil my desire instead of praising you; I have become greatly sinful to try and eliminate my sorrow which was caused by emperumAn who said in SrI bhagavath gIthA 18.66 “mA Sucha:” (do not grieve), with the help of achEthanas (insentient entities). pAsaRavu – sorrow.

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 – 73 – idam valam Ezh

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avathArikai

AzhwAr says that the purpose of being provided with a mouth is only to keep praising the divine feet of emperumAn who has taken residence in thiruvEngada malai (hill).

Let us go through the pAsuram and its meanings:

idam valamEzh pUNda iravaiththErOtti
vadamuga vEngadaththu mannum kudanayandha
kUththanAy ninRAn kuraikazhalE kURuvadhE
nAththannAl uLLa nalam

Word by Word Meanings

idam valam – on the left side and right side
Ezh pUNda – drawn by seven horses
iravi thEr – chariot of sUryan
Otti – one who conducts (as the indwelling soul)
vada muga vEngadaththu mannum – one who resides permanently in thrivEngadam located on the northern direction
kudam nayandha kUththanAy ninRAn – emperumAn who incarnated desirously as kaNNan (krishNa) who was fond of dancing with pots
kurai kazhal kURuvadhE – praising the divine feet decorated with resounding ornaments
nA thannAl uLLa nalam – the benefit of having mouth

vyAkyanam

idam valam Ezh pUNda iravaith thErOtti – conducting the chariot of sUryan which travels on the left and right side of mEru mountain (a celestial mountain) and which is clasped with seven horses having seven names. Alternatively, one who conducts the chariot of sUryan which are drawn on the left side and right side by seven horses. Has it not been mentioned in thaiththirIya upanishath Anandhavalli “bIshOdhEthi sUrya:” (sun rises due to fear of emperumAn)! This signifies that emperumAn conducts the chariot of sUrya, by remaining as his indwelling soul. Alternatively, we can construe this as referring to conducting the chariot Adhithya ratham for arjuna during the war of mahAbhArathA, on the right side and left side, and destroying enemies. Or else, we can construe this to mean that emperumAn conducts sUrya who is like a radiant chariot. If the first meaning mentioned here, that he is conducting the chariot of sUrya, is taken into consideration, it would mean that he controls all the worlds.

vadamuga vEngadaththu mannum – one who resides permanently in thirumalai which is located in the northern direction

kudam nayandha kUththanAy ninRAn – being born as kaNNan and desiring the game of dancing with pots. Giving off his beauty to the assemblage by dancing like this, with pots.

kurai kazhalE kURuvadhE nAth thannAl uLLa nalamAzhwAr says that the benefit of being provided with a mouth is only to sing praises on the divine feet which have been provided with resounding ornaments.

nAththannAl uLLa nalam – the wealth provided by mouth. It appears that emperumAn decided to come to thirumalai due to the fatigue that he had after dancing with pots.

We will move on to the 74th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 72 – kunRu onRinAya

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avathArikai

AzhwAr says “Isn’t it at thirumalai that one can have dharSan of and experience emperumAn, the head of indefatigable nithyasUris!”  (he says, hasn’t emperumAn taken residence at thirumalai so that we can look at the great emperumAn and worship him there!).

Let us go through the pAsuram and its meanings:

kunRonRinAya kuRa magaLir kOl vaLaikkai
senRu viLaiyAdum thIngazhai pOy venRu
viLangumadhi kOL vidukkum vEngadamE mElai
iLangumarar kOmAnidam

Word by Word Meanings

kunRu – thirumalai
onRinAya – not knowing any other
kuRa magaLir – hilly womenfolk
senRu viLaiyAdum – when playing

(their)
kOl vaLai kai – hands decorated with beautiful bangles
thIm kazhai pOy – beautiful bamboo shoots rise (up to the lunar region)
venRu viLangu madhi kOL vidukkum – defeating rAhu (a planet) and releasing the rays of moon
vEngadamE – thiruvEngadam only
mElai iLam kumarar kOmAn idam – is the place belonging to the head of eternally youthful nithyasUris who are in SrIvaikuNtam

vyAkyanam

kunRu onRinAya kuRamagaLir – hanuman, due to his devotion towards SrI rAma, did not wish to leave this world and go to paramapadham (SrIvaikuNtam) [since SrI rAma walked around only on this earth and he wanted to keep seeing these places]. nithyasUris [permanent dwellers of paramapadham) who do not have any connection with this world, reside permanently at paramapadham. However, the hilly womenfolk who live in thirumalai, will leave out both of these and reside permanently in thirumalai.

kunRu onRinAya kuRamagaLir – the hilly women who have only this (thirumalai) hill. They will consider even going down the hill as a slander on their clan.

senRu viLaiyAdum kOL vaLai kai – when these hilly women go out and play, their hands with beautiful bangles

thIngazhai venRu – their hands will be victorious over bamboo shoots in their roundness and tenderness (since their hands are very beautiful, they will be superior to bamboos).

pOy viLangu madhi kOL vidukkum – going beyond that, their hands will prevent rAhu (one of the nine plantes) from catching the radiant moon and remove the hurdle that befell moon. It is implied that the beautiful hands of hilly women will easily defeat bamboo and will also remove moon’s difficulties. Alternatively we can say that the bamboos, which are in the beautiful hands of the hilly women with bangles (bamboos are bent by the hilly women in order to make cradles and play in them), will reach up to sky and remove the difficulty of moon. Another explanation – the radiance from the bangles worn by these women will remove the darkness from bamboo plants where even moon’s rays cannot enter [the bamboo plants are such dense] and remove the blot of moon too. In the meaning given first, it is implied that since moon is within hands’ reach of the hilly women, they will wipe off the blot from the face of moon (the thirumalai hills are so tall that they will reach up to the moon).

vEngadamE – isn’t such thirumalai hill

mElai iLam kumarar kOman idam – it is the place of the head of those who are residing far above [in SrIvaikuNtam] and who are always young because they constantly enjoy emperumAn. Aren’t those who are in SrIvaikuNtam always 25 years of age, just as emperumAn himself! thirumalai is the dwelling place of such emperumAn.

We will take up the 73rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.8.6 – en minnu nUl

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Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki says to some mynAs “Since emperumAn is enjoying together with his devotees, he will fulfil our desires; you go to him and inform him if this matches his mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some mynAs which she raised “krishNan who is totally obedient will certainly give the thiruththuzhAy (thuLasi) from his lotus feet for us; you go and tell him what I have taught you”.

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

en minnu nUl mArvan en karum perumAn en kaNNan
than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn
kanmingaL enRu ummai yAn kaRpiyA vaiththa mARRam solli
senmingaL thIvinaiyEn vaLarththa siRu pUvaigaLE!

Listen

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

thI – cruel (instead of my serving you, I am making you serve me)
vinaiyEn – I (who am having sin)
vaLarththa – raised
siRu – young
pUvaigaLE – Oh mynAs!
en minnu nUl mArvan – one who let me enjoy his divine chest which is having the divine yagyOpavIdham which is shining contrarily to his black coloured divine body
en karum perumAn – my lord who let me enjoy (not only the part-by-part beauty, but also) his wholly beautiful dark-coloured body and my swAmy (Lord) who made me his servitor
en – totally obedient to me
kaNNan – krishNa
than – his
nIL – which stretch up to the location of his devotees
kazhal – divine feet
mEl – on
mannu – fittingly present
thaN – invigorating
thuzhAy – thiruththuzhAy
namakku – to us
anRi – but
nalgAn – will not give joyfully (to anyone else)
kanmingaL – Learn now!
enRu – that
ummai – you (who are young and prideful)

(forcefully)
yAn – I (who am ready to accept your service)
kaRpiyA vaiththa – taught (saying “en minnu nUl mArvan … nalgAn”)
mARRam – words
solli – saying that
senmingaL – go!

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

Oh mynAs raised by cruel (person like) me! I have taught you saying “Learn now! krishNa, who let me enjoy his divine chest which is having the divine yagyOpavIdham which is shining contrarily to his black coloured divine body, who is my lord and made me his servitor, who let me enjoy his wholly beautiful dark-coloured body, who is totally obedient to me , will joyfully give the invigorating thiruththuzhAy which is fittingly present on his divine feet which stretch up to the location of his devotees”; now you go [to him] saying the words I taught you.

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

  • en minnu nUl mArvan … – One who made me fully exist for him by manifesting the divine yagyOpavIdham (sacred thread) as if it is shining in my heart. Even while my belonging (emperumAn) is separated from me, would he offer my belonging (his thiruththuzhAy) to others?
  • en minnu nUl mArvan – One who eradicated the darkness from my heart by manifesting the beauty of his divine yagyOpavIdham. By manifesting the nUl (thread) on his chest, he made me follow in line with the nUl (SAsthram).
  • en karum perumAn – He acquired me by manifesting his divine dark form which contrasts with the bright yagyOpavIdham like a lightning in a cloud.
  • en kaNNan – Accepting me by manifesting these aspects and then offered himself fully to me. Due to individual attachment towards the beauty of his decoration, divine form and simplicity, AzhwAr is repeatedly saying “en” in every one of these aspects.
  • than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn – Whatever he does, he would not offer that which is said in jithanthE sthOthram “bhakthAnAm” (for the devotees), to others. This is the main pAsuram in this decad. Since emperumAn is ASritha parathanthran (submissive towards his devotees), parAnguSa nAyaki is sending a messenger considering his aikarasyam (being fully attached to his devotes), thinking “he will come to me if we inform him, after he becomes owned by his devotees).
  • than – nIL kazhal – mannu – thaN thuzhAy namakkanRi nalgAn – He will never offer the invigorating thiruththuzhAy which is fittingly placed on his boundlessly relishable divine feet, to others. SrI rAmAyaNam sundhara kANdam 37.57 “mayi jIvitham Ayaththam rAghavasya mahAthmana:” (My life is dedicated to SrI rAma, his brothers and the dynasty) – emperumAn made himself and his belongings to exist for me. She is not thinking about self and speaking like this; but she is thinking about emperumAn’s nature and speaking like this; he spoke like this in SrI rAmAyaNam yudhdha kANdam 18.25 “kim puna: madh vidhOjana:” (How much more should I do for those who surrender unto me) [SrI rAma explains to sugrIva and his associates that a female pigeon gave its life to feed a hungry hunter who previously hunted its male companion]. During the final moments of aruLALap perumAL emperumAnAr, he was asked “what are you thinking about now?”; he replied “I am thinking about how a bird hurt the feelings of perumAL (SrI rAma)”. For this, nampiLLai mercifully explains – Our act of surrender is not going to get us the result; yet, due to the great qualities of emperumAn who accepts our surrender, we have no shortcoming. (Hurting the feelings of perumAL is explained as – when SrI vibhIshaNa surrendered to perumAL, instead of accepting him at once, there was a delay and others wanted him to be killed too – this caused great hurt in emperumAn‘s divine heart where he thought “I could not even do what a pigeon who does (save the surrendered person)”.
  • namakku anRi nalgAn – He will not enjoy the sweet thuLasi alone.
  • kanmingaL enRu ummai yAn kaRpiyA vaiththa – When the heart is stable, she will teach them what sustains her. Just as our AchAryas would teach dhvayam to their children, grand children et al. I who am the protector, taught you who are the protected.
  • mARRam – That is – what I taught you always saying “namakku anRi nalgAn“, or what I taught saying that you ask him “idhuvO thakkavARu“.
  • sollich chenmingaL – This is what you have as company for your journey; don’t become dumbfounded when you reach there. Don’t wait until he starts speaking about it, you inform him as soon as you reach there.
  • thI vinaiyEn – forget about you going there, speaking to him, his arrival etc; see my sin – I have become like the one who lost one’s child. Instead of him and I both being together, celebrating you, I am sinful enough to get my desire fulfilled through you. There is nothing inferior to sending one’s own children to bring over the one who is very dear [Here, the birds are considered as parAnguSa nAyaki‘s children, and emperumAn as her consort].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 71 – kaLiRu mugil kuththa

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avathArikai

AzhwAr reminisces about the events happening at thiruvEngadam where emperumAn, who is so simple that even animals can attain him, resides.

Let us go through the pAsuram and its meanings:

kaLiRu mugil kuththak kaiyeduththOdi
oLiRu marupposigaiyALi piLiRi
vizhak konRu ninRadhirum vEngadamE mEnAL
kuzhak kanRu koNdeRindhAn kunRu

Word by Word Meanings

kaLiRu – elephant
kai eduththu Odi – running fast, lifting its trunk
mugil – clouds (which appeared like elephants in exultation)
kuththa – to pierce them (thinking that they are inimical elephants)
yALi – seeing this, the animal yALi (a type of animal with lion face and having tusks and trunk like elephant)
oLiRu maruppu – the radiant rusks
osi – snapping
kai – having trunk
piLiri vizha konRu – killing (that elephant) so that it will fall down crying out
ninRu adhirum – standing there itself and trumpeting
vEngadamE – thiruvEngadam itself
mEl nAL – once upon a time
kuzha kanRu koNdu – using a calf (as a throwing stick)
eRindhAn – one who threw it (at a wood apple fruit)
kunRu – thirumalai (divine hill)

vyAkyanam

kaLiRu mugil kuththak kai eduththOdi – in thirumalai, an elephant, looking at the cloud and mistaking it for another elephant, is running towards it with its raised trunk in order to attack it

oLiRu marupposi kai yALi – looking at the elephant running like this, yALi (an animal having lion’s face and elephant’s trunk and tusks) also starts running towards the elephant raising its trunk in order to snap its tusks (maruppu– tusk; osi – snapping; kai – yALi with trunk). Alternatively we can rearrange the words such that they become marupposigai yALi which will mean a yALi for which breaking the tusks (of elephants) is a natural quality.

piLiRi vizhak konRu ninRu adhirum – even after killing the elephant such that the elephant falls down crying out, the yALi will stand there and roar in anger so that the smaller animals will shiver in fear. It is roaring since it has defeated the elephant.

mEnAL kuzhak kanRu koNdu eRindhAn kunRu – it (thiruvEngadam) is the hill of that supreme being who threw a calf at a wood apple fruit. It is the place where emperumAn, who is happy that he has destroyed those for whom enmity is a nature, resides. Isn’t his ignorance much similar to that of the elephant (just as the elephant mistook cloud for an elephant, emperumAn too mistook a demon for wood apple fruit)! Since it has been mentioned that yALi killed an elephant in thirumalai, would all those animals living there trouble one another? As per the tenets of the ritual agnishOmIyam, the goat which is sacrificed in that ritual attains the high place of svargam. Just as what had been done to the goat will not come under the classification of torture, due to the greatness of thirumalai hills, the elephant killed (by the yALi) would attain SrIvaikuNtam and hence this too will not be a torture.

We will take up the 72nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 70 – pugu madhaththAl

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avathArikai

AzhwAr, to the query whether we should create some qualification for ourselves to attain him, says that these are not necessary. He says, isn’t he the one who can be attained even by animals! Moreover, there are no rules and regulations for attaining him. It should be considered that whatever is done to attain him has been done following the rule. AzhwAr says that emperumAn considers whatever has been done by those who are favourable to him, as activities which are done in order to attain him.

Let us go through the pAsuram and its meanings:

pugumadhaththAl vAy pUsik kIzh thAzhndhu aruvi
ugumadhaththAl kAl kazhuvik kaiyAl migumadhaththEn
viNda malar koNdu viRal vEngadavanaiyE
kaNdu vaNangum kaLiRu

Word by Word Meanings

kaLiRu – the elephant (in thirumalai)
pugumadhaththAl vAy pUsi – gargling its mouth with the exulting liquid which is coming from its forehead and cheeks and carrying out purification process for its mouth
kIzh thAzhndhu aruvi ugumadhaththAl – with the exulting liquid which is flowing like a river from its head towards the ground
kAl kazhivi – washing its feet
kaiyAl – with its trunk
migu madham thEn – having honey which creates exultation
viNda – blossomed
malar koNdu – with flower
viRal vEngadavanaiyE – the lord at thirumalai who is extremely strong
kaNdu vaNangum – will worship him.

vyAkyanam

pugu madhaththAl vAy pUsi – with the exulting fluid which is coming out of its forehead, neck, cheeks etc

vAy pUsi – normally the exulting fluid which is in excess will go into the mouth of the elephant. This becomes the Achamanam (a purification process) which the elephant follows.

kIzhththAzhndhu aruvi ugumadhaththAl kAl kazhuvi – cleaning its feet with the exultation fluid which flows down from its forehead

kaiyAl migu madhaththEn viNda malar koNdu – plucking flowers from ponds with vanity. This is the implement for thiruvArAdhanam [divine method of worship] which the elephant does. Using flowers which have honey which can create exultation. Since another meaning for madham is sweet fragrance, we can construe the meaning for this verse as – taking flowers which have sweet fragrance and honey.

viRal vEngadavanaiyEAzhwAr says that emperumAn is so powerful that he grants knowledge to even animals to worship him. Merely residing at thirumalai hills will enable one to attain emperumAn, an activity which is the result of knowledge.

vEngadavanaiyE – is the elephant worshipping SrIvaikuNtanAthan? Is it not worshipping thiruvEngavan!

kaNdu vaNangum kaliRu – isn’t this elephant too attaining emperumAn just like another elephant (gajEndhran) which attained him!

kaLiRu – this implies that for those attaining emperumAn, being born in a great lineage, activities, natural characteristics etc are not of material value.

We will take up the 71st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 69 – veRpenRu vEngadam

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It is said that among all the pAsurams in the thiruvandhAdhis, this pAsuram alone has been composed in anyApadEsamAzhwAr assuming the posture of nAyaki (feminine form). The meanings have been given such that AzhwAr discards his original nature and assumes the state of pirAtti (consort) who is deeply involved with emperumAn and her mother gives out the words and activities of pirAtti.

Let us go through the pAsuram and its meanings:

veRpenRu vEngadam pAdum viyan thuzhAy
kaRpenRu sUdum karunguzhal mEl maRponRa
nINda thOL mAL kidandha nIL kadal nIrAduvAn
pUNda nALellAm pugum

Word by Word Meanings

veRpu enRu – if there is any discussion about any mountain (my daughter)
vEngadam – regarding thirumalai
pAdum – will sing about
kaRpu enRu – being apt to be dependent on the lord in total chaste
viyan thuzhAy – the amazing thuLasi
karu kuzhal mEl – on (her) dark hair
sUdum – she dons it
mal – wrestlers
ponRa – to be destroyed
nINda thOL – having long divine shoulders
mAl – supreme being
kidandha – reclining
nIL kadal – in the expansive milky ocean
nIrAduvAn – in order to take a bath
pUNda nAL ellam – at the time of every dawn
pugum – she leaves out for

vyAkyanam

veRpu enRu vEngadam pAdum – for this girl (AzhwAr in the form of a girl), the worldly activities of singing, donning flowers and taking bath would be related to emperumAn. If she has to talk about a mountain, she will sing about thiruvEngadamalai (thirumalai hill). She does not know of any mountain other than thirumalai.

viyan thuzhAy kaRpu enRu sUdum karunguzhal mEl – if she has to decorate herself with a flower, she will don only thuLasi on her hair.

viyan thuzhAy – the amazing thuLasi

kaRpu enRu sUdum – we can construe that whatever adds glory to the clan is related to chastity. kaRpu is taken as the boundary for the clan [none will cross it].

sUdum karunguzhal mEl – she does not know of wearing any other sweet smelling flower. Just as periyAzhwAr had mercifully mentioned in thiruppallANdu 9thoduththa thuzhAy malar sUdik kaLaindhana sUdum ith thoNdargaLOm” (all these servitors will don only the thuLasi which had decorated emperumAn earlier and which has now been removed) she will not don any flower other than thuLasi in her locks.

maRponRa nINda thOL mAl kidandha nIL kadal nIrAduvAn pUNda nAL ellAm pugum – if she wants to take a bath in any place, she will choose during every dawn, only thiruppARkadal (milky ocean ) on which emperumAn,  who has divine shoulders which will crush the wrestlers’ clan into smithereens, reclines.

maRponRa nINda thOL – the divine shoulders which have grown only for decimating enemies.

mAl kidandhamAl –one who is affectionate. Hence, the place where the affectionate emperumAn reclines.

nIL kadal nIrAduvAn – the mother says that she (AzhwAr) will think that unless she has a bath in thiruppARkadal (milky ocean) her desire will not be fulfilled.

Alternatively, considering that the pAsurams before and the pAsurams after this pAsuram do not have such anyApadhEsam (AzhwAr taking the stance of a pirAtti), taking into account whether this pAsuram alone be considered to be in this way, the meanings for this pAsuram would also be given in a way which will be similar to giving instructions to others. In that case, the words pAdum, sUdum, pugum would be taken to instruct others to sing, to don and to enter respectively. Instead of talking about “that mountain” or “this mountain”, sing only about thiruvEngadam hill. If you think of wearing a flower, wear only thuLasi which is very dear to emperumAn. If you want to take bath in a waterway, try to take a bath in the sea where emperumAn is reclining. Here, reference to thiruppARkadal is to be taken as referring to all waterways which are connected with emperumAn [thus the pond or lake or river associated with any divine abode can be considered as the ocean in which emperumAn is reclining]. maRponRa nINda thOL – the divine shoulders which have grown, killing enemies. pUNda nAL ellAm – every dawn which passes on to a day. Thus, words such as pAdum, sUdum and pugum should be considered as instructing others to sing, to don and to enter respectively.

We will proceed to the 70th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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