Monthly Archives: May 2018

thiruvAimozhi – 6.8.5 – nungatku

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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 fifth pAsuram, parAnguSa nAyaki tells her parrots “Wherever you go and see him, whether it is paramapadham or dhivya dhESams, ask him if this is how his compassion is”.

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

nungatku yAn uraikkEn vammin yAn vaLarththa kiLigAL!
vengatpuLLUrndhu vandhu vinaiyEnai nenjangavarndha
sengaN karumugilaich cheyya vAych chezhungaRpagaththai
enguch chenRAgilungaNdu idhuvO thakkavARu enminE

Listen

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

(unlike the prideful associates of emperumAn who separated)
yAn – I
vaLarththa – grew up by my raising
kiLigAL – Oh parrots!
vammin – come (not ignoring me due to your familiarity towards me)
yAn – I (who am going to benefit by you who are raised by me)
nungatku – to you (who will live if I live)
uraikkEn – telling (you what you already know and do);
vem – staring at the enemies
kaN – having eye
puL – periya thiruvadi (garudAzhwAn)
Urndhu – riding him (to reveal his urge)
vandhu – arriving (near me)
vinaiyEnai – me who is having the sin to be separated from him now

(even without my knowledge)
nenjam kavarndha – having captured my heart

(the cause for such capturing)
sem – reddish
kaN – eye
karumugilai – having a blackish-form (contrast to that red colour, being seated in an apt way on the shoulders of periya thiruvadi as said in “pon malaiyin mImisaik kArmugil pOlE” (like a dark cloud on a golden mountain))
seyya – reddish (due to being pleased with the accomplishment of the desire)
vAy – having beautiful lips
sezhum kaRpagaththai – the great benefactor, who is like a distinguished kalpaka (desire fulfilling) tree (for letting me enjoy this beauty as a benefit for him)
engAgilum – any location/state such as para (paramapadham), vyUha (milky ocean), vibhava (incarnations) etc
senRu – go
kaNdu – see
idhuvO – this act of capturing her heart and making her feel lonely
thakkavARu – apt
enmin – ask that!

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

Oh parrots who were raised by me! I am telling you; emperumAn is riding periya thiruvadi whose eye is staring at the enemies, has arrived near me who is having the sin to be separated from him now and has captured my heart; if you go and see emperumAn, the great benefactor, who is like a distinguished kalpaka tree, who is having reddish eye, a blackish-form and very reddish lips, in any location/state such as para, vyUha, vibhava etc., you ask “is this act of capturing her heart and making her feel lonely, apt?”.

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

  • nugatku yAn uraikkEn – They too are sorrowful and being ahead of her; is this something I have to tell you [You are already working to go to emperumAn on my behalf]? My sorrow makes me tell you this.
  • nugatku yAn uraikkEn – This is not to be told to you; I should not be the one saying this. While the parrots already are ready to eliminate my sorrow, I am talking as if I am someone else who doesn’t understand that.
  • vammin – For you who are thinking “How will we make her sustain herself?”, I will give you the means, come on.
  • yAn vaLarththa kiLigAL – For you who are born to me [like my children], is there time to be prideful like his associates? Were you born to be prideful like this!
  • nungatku – For you who remain as in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy).
  • yAn – I who have placed all my burden upon you.
  • uraikkEn – I am not telling something you don’t know; I am telling because of my sorrowful state.
  • yAn vaLarththa – You who were raised by me by feeding sweet rice with milk and ghee.
  • kiLigAL – As said in thirunedunthANdagam 14 “vaLarththadhanAl payan peRREn” (I have attained the purpose of raising you), I could listen to his divine names from your mouth; and because it leads to more sorrow as said in “kaNNan nAmamE kuzhaRik konRIr” (you are killing me by reciting the names of krishNa). I am looking to send you as messenger to him.
  • vem kaN puL … – Coming on the bird which has angry eyes. Explaining the eyes to be angry due to his eliminating the hurdles while coming; alternatively the eyes are said to be angry due to the cruel way of separating emperumAn from her and carrying him away as said in SrIvishNu purANam 5.18.30 “akrUra: krUra hrudhaya:” (cruel-hearted akrUra).
  • vem kaN puL Urndhu vandhu – Like a prince who would come riding his ceremonial elephant to capture the girl he likes. AzhwAr first sent a messenger to emperumAn saying in thiruvAimozhi 1.4.6aruL Azhip puL kadavi avar vIdhi oru nAL” (taking a stroll on the street where she lives, on garudAzhwAr who is an ocean of mercy, at least one day), and he obliged.
  • vinaiyEnai – I have committed sin not to have dual heart like his; I am not having one heart to be finished while in union and another to sustain while in separation.
  • nenjam kavarndha – emperumAn who enlightens the mind of people has now destroyed my heart! Being a sAragrAhi (one who is capable of extracting the essence) he took the essence and left behind the residue; like those who carry the garland and leave behind the container. AzhwAr’s heart is full of fragrance [comparing it to a flower]; he himself said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste you apply).
  • sem kaN karu mugilai – His posture of looking with comforting eyes and presenting his divine form fully. Alternatively – explaining the completeness emperumAn acquired after uniting with parAnguSa nAyaki. Another explanation – informing that he was leaving, he stood looking with comforting eyes ready, to shed tears [like a cloud].
  • seyya vAy – The smiling mouth which spoke many hundreds of words.
  • sezhum kaRpagaththai – Distinguished kalpaka tree; here the distinguishing factor of emperumAn from a desire fulfilling kalpaka tree is, emperumAn himself would give, out of his own desire. kalpaka tree would neither bestow itself nor desire to help voluntarily; but he is capable of giving himself. He who gave himself in such a manner that, even when I am separated from him, he gave me the ability to bestow the two realms (spiritual and material) to whoever I desire to.
  • enguch chenRAgilum kaNdu – Already said “vAnavar kOnai” (lord of nithyasUris). Hearing that a messenger is coming, he would leave the grand assembly and enter the private quarters [in paramapadham]. Alternatively – you enter [and search] all the places where air will enter; that is para, vyUha, archAvathArams; all places where he is hiding as said in bruhadhAraNyaka upanishath “yamAthmA na vEdha” (The AthmA who is unaware of paramAthmA). As said in SrI rAmAyaNam sundhara kANdam 1.40 “anEnaiva hivEgEna gamishyAmi surAlayam” (If I don’t find sIthAp pirAtti in lankA, I will reach svarga (heaven) with the same speed). You cannot return saying “he is not seen in paramapadham”.
  • idhuvO thakkavARu enminE – Wherever he is, you words should be the same. Does it fit your mercy to steal the heart of others and keep yours as well? If we say that he does not have AnruSamsyam (mercy), that means he himself does not exist. As [his] compassion which is part of such mercy is not seen by us in us, tell him that he does not have that. For the one who is boasting of his compassion, there is nothing more damaging than this; so tell him this only.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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mUnRAm thiruvandhAdhi – 68 – pArththa kaduvan

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avathArikai

AzhwAr says that one need not go to thiruppARkadal (milky ocean) to enjoy such emperumAn. One can enjoy him at thirumalai itself.

Let us go through the pAsuram and its meanings:

pArththa kaduvan sunai nIr nizhal kaNdu
pErththOr kaduvan enap pErndhu kArththa
kaLanganikkuk kai nIttum vEngadamE mEnAL
viLanganikkuk kanRerindhAn veRpu

Word by Word Meanings

sunai nIr – in the waters of reservoir at thirumalai
pArththa – looking down
kaduvan – male monkey
nizhal kaNdu – looking at its shadow reflected in the water
pErththu Or kaduvan ena – confusing it for another (inimical) monkey
pErndhu – starting to leave that place out of fear

(again due to fickle mindedness)
kArththa kalanganikkuk kai nIttum – stretching out its hand in order to get a kaLA (Carissa) fruit
vEngadamE – the thirumalai hills
mEl nAL – once upon a time
viLanganikku – in order to obtain wood apple fruit (inside which a demon had pervaded)
kanRu erindhAn – emperumAn who threw a calf, as a throwing stick, in order to fell the wood apple
veRpu – divine hill

vyAkyanam

pArththa kaduvan sunai nIr nizhal kaNdu – the male monkey, looking at its shadow in the waters of the reservoir, not realising that it is its shadow

pErththu Or kaduvan enap pErndhu – mistakes it for another monkey. Not knowing that it is its own shadow, the monkey thinks that it is an inimical monkey. Thinking that it is another monkey and another carissa fruit.

kArththa kaLanganikku kai nIttum – it will stretch out its hand for the black coloured Carissa fruit. A monkey is sitting atop a Carissa tree on the banks of the reservoir. It looks at the water and sees a monkey and a Carissa tree. Mistaking these for real ones, out of desire, it stretches its hand for getting the Carissa fruit.

kArththa kaLangani – this implies that the black Carissa fruit is contrasting with the reddish hand of the monkey.

vEngadamE – such a divine hill of thiruvEngadam!

mEnAL viLankanikkuk kanRu eRindhAn veRpu – it is the mountain of the one who, once upon the time, threw a calf as a throwing stick, for getting wood apple fruit. Wasn’t his (emperumAn’s) ignorance similar to that of the monkey! The monkey, without realising that it is a shadow, desired for Carissa fruit which it saw in the waters. Didn’t kaNNan (krishNa) too try to obtain a wood apple fruit by throwing something (a calf) not realising that a demon had pervaded it. Isn’t the activity of monkey which thought of obtaining a non-existing Carissa fruit very much similar to that of kaNNan who thought of obtaining a non-existing wood apple fruit!

We will take up the 69th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 67 – Angu malarum

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avathArikai

AzhwAr enjoys the experience of the divine lotus-like navel which, even as emperumAn is reclining in a semi-sleepy condition, looks at the togetherness of emperumAn’s thiruchchakkaraththAzhwAn (divine disc) and thiruchchangAzhwAn (divine conch) and keeps blossoming and shrivelling. He enjoys the half-asleep condition of emperumAn after he had destroyed the demons hiraNya kashyap, madhu and kaitabha.

Let us go through the pAsuram and its meanings:

Angu malarum kuviyum mAl undhi vAy
Ongu kamalaththin oNpOdhu Angaith
thigirisudar enRum veNsangam vAnil
pagarumadhi enRum pArththu

Word by Word Meanings

mAl – thirumAl’s (emperumAn’s)
undhivAy – in the divine navel
Ongu – rising tall
oN kamalaththin pOdhu –  beautiful lotus flower
kai – in emperumAn’s right hand
Am – being present
thigiri  – divine disc
sudar enRum – thinking it to be sun
(kai Am) – in his left hand
veN sangam – white divine conch
vAnil pagarum madhi enRum – thinking it as moon which is emitting light in the sky
pArththu – thinking this way
Angu – simultaneously
malarum kuviyum – it [the lotus] will blossom and shrivel

vyAkyanam

Angu malarum kuviyum Al – in the same position, lotus flower will blossom as well as shrivel

Angu – at that time.  In other words, simultaneously.

undhivAy Ongu kamalaththin oN pOdhu – the beautiful lotus flower which is rising tall from emperumAn’s divine navel

Angaith thigiri sudar enRum – it [lotus flower] will think that the divine disc on his right hand is sun

veN sangam vAnil pagarum madhi enRum – looking at the white divine conch pAnchajanyam which is on the other divine hand, it will think that it is the moon which is travelling in the sky

Ongu kamalaththin oN pOdhu Angu malarum kuviyum Al – it carries out the activity simultaneously which sun and moon carry out in two different states. Since sun and moon are seen at the same time, the lotus will carry out the activities simultaneously. In other words, it will blossom after looking at the divine disc, thinking it to be sun. It will shrivel, after looking at the divine conch, thinking it to be moon. Divine disc will not let the lotus to shrivel and divine conch will not let the lotus to blossom. They will make it to remain in a neutral way. While referring to emperumAn, thirumangai AzhwAr has mercifully mentioned in periya thirumozhi 7-10-1 as “arumbinai alarai” (emperumAn is between the stages of a flower bud and the flower blossoming; i.e. between the states of adolescence and youthfulness).

We will take up the 68th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.8.4 – thU madhu

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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 fourth pAsuram, parAnguSa nAyaki mercifully tells some dragonflies “Go and inform emperumAn who is in paramapadham ‘is it fitting for you to torment her there while you are enjoying with garland on your crown, in the unreachable abode?’ “.

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

thU madhu vAygaL koNdu vandhu en mullaigaL mEl thumbigAL!
pU madhu uNNach chellil vinaiyEnaip poy seydhaganRa
mAmadhu vAr thaNduzhAy mudi vAnavar kOnaik kaNdu
yAmidhuvO thakkavARu enna vENdum kaNdIr nungatkE

Listen

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

en – raised by me
mullaigaL – jasmine
mEl – seated on
thumbigAL – dragonflies!
thU – pure
madhu – having honey as identity
vAygaL – mouths
koNdu – with
vandhu – arriving
pU – flower’s
madhu – honey
uNNa – to drink
sella – if you set out

(instead of going when they are withered)
vinaiyEnai – me who is having the sin which caused the separation [from emperumAn ]
poy – mischievous union
seydhu – performed
aganRa – separated

(to consider that this separation led to his prosperity)
mA – greatly flowing
madhu – honey
vAr – dripping
thaN – cool
thuzhAy – decorated with thiruththuzhAy
mudi – donning the divine crown
vAnavar – for nithyasUris (eternal associates of emperumAn in paramapadham)
kOnai – one who is the ruler
kaNdu – on seeing
nungatku – for you (who are present in such prosperous situation)

(with respectful words, matching his supremacy)
yAm – your highness
idhuvO – should manifest your supremacy like this?
thakkavARu – fitting your merciful stature?

enna vENdum kaNdIr- you should tell him this.

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

Oh dragon flies seated on the jasmines raised by me! Having pure honey-mouths as your identity, if you have arrived to drink the honey from those jasmine flowers, you first go to emperumAn who performed mischievous union with me and separated, and who is donning the divine crown which is decorated with cool thiruththuzhAy in which honey is greatly flowing and dripping, and who is ruling over the nithyasUris; on seeing him, you tell him “Your highness! Should you manifest your supremacy like this? Is this fitting your merciful stature?”. Implies, only then, me as well as my jasmine flowers will become fresh and you can drink the honey from them.

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

  • thU madhu vAygaL koNdu vandhu – Going with the mouth which is pure and having sweet speech. vandhu (coming) means senRu (going). With the sweet speech which will sustain those who are in anguish.
  • en mullaigaL mEl thumbigAL – You too remain hungry like those who suffer along. Both the flowers in her hair and in the nearby garden are in a withered state; as said in SrI rAmAyaNam ayOdhyA kANdam 59.10 “apivrukshA: parimlAnA:” (Even the trees withered).
  • pU madhu uNNach chellil – Since you have the tendency to extract honey, you will go to places where flowers are present. Only those flowers in her side will be withered; but flowers in his side will be fresh; he is said as “mA madhu vAr thaN thuzhAy mudi vAnavar kOn“. The only difference between them (nithyasUris) and him is his divine crown and the garland. Unlike the bees here, those who are there need not remain hungry.
  • mA madhu vAr thaN thuzhAy – Even in separation, he remains fresh.
  • pU madhu uNNach chellil – Once the flower in hair withered and the honey dried up, she thinks that the same would be the case throughout this material realm; she thinks that now if honey is present anywhere it will only be in emperumAn‘s side.
  • vinaiyEnai – I who have committed sins to think that his sweet talks and his love towards me are truthful.
  • vinaiyEnaip poy seydhu – Knowing that if he left suddenly she will die unable to bear that, he remained saying “I will never separate from you; I cannot bear your separation”, but suddenly made me realise that he was gone; and I didn’t understand how he did that. Had I known I would have held him and not let him go!
  • poy seydhu – This is how dissatisfied she is even in the union. AzhwArs are of the nature that even after spending a long time with emperumAn , they will feel “everything happened [quickly] like a dream”, since union always ends with separation. Unfulfilled enjoyment is highlighted as dream, magic or fake.
  • poy seydhu aganRa – This is his reason to separate. Pretending to be together, not having fulfilling time together and leaving mischievously.
  • mA madhu vAr thaN thuzhAy mudi – Since honey seen is present there too, it will be doubly delightful. That is the best honey too. Seeing him [his quality], it (honey) will remain consistent both in union and separation too.
  • vAnavar kOnaik kaNdu – Seeing emperumAn who is presenting himself to those who care for themselves. Seeing emperumAn who is ignoring his own words as in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?), he is pampering his old relatives [nithyasUris who are with him forever].
  • yAm – [calling him out respectfully] Since he feels guilty, he would pretend to be conducting the grand assembly and will be difficult to be drawn attention to; without fearing his supremacy, draw his attention. On being called, he will have to look into your face; before he turns his face away, you ask him if his act is proper. Didn’t you tell someone as in SrI rAmAyaNam sundhara kANdam 40.41 “Anrusamsyam parOdharma:” (being compassionate is the ultimate dharmam). That was visible in your form as in SrI rAmAyaNam sundhara kANdam 36.42 “naivadhamSAn na maSakAn” (He will not drive away the flies and mosquitoes), and SrI rAmAyaNam sundhara kANdam 36.41 “namAmsam rAghavO bhungthE nachApi madhu sEvathE” (he is neither indulging in meat nor in alcohol) [But here you seem to be enjoying well].
  • idhuvO thakkavARu – Is hurting a woman and being garlanded in a grand assembly, your compassion?
  • enna vENdum kaNdIr – After seeing this grand assembly and his supremacy, you cannot remain compassionate thinking “how can we destroy this?”; in that situation, you think about me and speak.
  • nungatkE – You who are not him, should do all of this. Otherwise, there is no difference between you who appeared in front of me in this sorrowful state and him.
  • nungatkE – Aren’t you residing in my jasmines! You have to preserve your own nature [of helping me]; he caused hurt to a woman (me) and is enjoying the grand assembly without considering the damage done to his nature; I am lying down [waiting for him]; now, you have to avoid causing damage to your own nature.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 66 – kAyndhu iruLai mARRi

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avathArikai

AzhwAr asks whether it is a matter of pride for emperumAn that he had to assume a form and come down to earth to destroy an enemy (iraNiyan). He says “Did he not destroy enemies (two demons madhu and kaitabha) when he was reclining in his place half asleep? ”. Is it a matter of pride for him to kill an enemy when he is fully awake? He says “Isn’t he capable of destroying his enemy even when he is not attentive and half asleep!”.

Let us go through the pAsuram and its meanings:

kAyndhiruLai mARRik kadhir ilagu mAmaNigaL
Eyndha paNakkadhir mEl vevvuyirppa vAyndha
madhu kadaibarum vayiRurugi mANdAr
adhu kEdavarkkiRudhi Angu

Word by Word Meanings

kAyndhu – with a fury
iruLai mARRi – removing darkness
kadhir ilagu – being very radiant
mA maNigal – great gems
Eyndha – fitting well
paNam – the (spread) hoods [of thiruvananthAzhwAn, AdhiSEshan)
kadhir mEl – over the radiance
vevvuyirppa – as he sighed heavily
vAyndha – those who came there
madhukaidabarum – demons madhu and kaidaba
vayiRu urugi mANdAr – got killed by having their bowels rotting
avarkku – for those demons
Angu – in that place
adhu kEdu iRudhi – reaching there itself became cause for their lowliness and destruction

vyAkyanam

kAyndhu iruLai mARRi kadhi ilagu mA maNigaL – when the gemstones present on the hoods of AdhiSEsha emit radiance, the rays will remove darkness with a fury. In other words, they will manifest their anger. It is not that emitting radiance is their nature, but it appears that even as they think that they should remove darkness, they carry out the act immediately.

Eyndha paNakkadhir – the radiance emitted by the rays coming from the appropriate gems in the spread hoods of thiruvanthAzhwAn (AdhiSEshan) will remove darkness with a rage.

kadhir mEl – on top of that radiance

vevvuyirppa – even as he breathed heavily. thiruvananthAzhwAn was very happy since he was together with emperumAn and as an outlet of that happiness he was inhaling and exhaling deeply.

vAyndha madhu kaidabarum vayiRu urugi mANdAr – the demons madhu and kaitabha who came there at that time got killed even as their bowels started rotting.

adhu kEdu avarkku iRudhi Angu – that (act of coming there) itself became ruinous for them and they got destroyed. AzhwAr says “Oh my! It is good that it happened to them”. periyAzhwAr too, in the manner of yaSOdhA, has mercifully mentioned in his periyAzhwAr thirumozhi 3.3.7 “enRum en piLLaikkuth thImai seyvArgaL anganam AvargaLE” (those who carry out misdeeds towards my son will end up with the same fate).

Angu – in that place. The same place, where emperumAn has taken residence, which was responsible for AzhwAr to live and sustain himself, became the reason for madhu and kaitabha, who were having wrong ideas, to get destroyed. While being with emperumAn is the reason for people of the world to realise their natural characteristics, in the case of the demons madhu and kaitabha it became the cause for their death. Just as it is mentioned in chAndhOgya upanishath 8.12.2 “paranjOthirupasampadhya svEna rUpEna abhinishpadhyathE” (he [a chEthana, sentient entity] approaches the greatly radiant nArAyaNa and attains his svarUpa (natural characteristics) blossoming), while the favourable entities attain their svarUpam, for the enemies madhu and kaitabha, their evil thoughts became the reason for their destruction.

We will move on to the 67th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 65 – angaRkidarinRi

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avathArikai

Apart from the tiredness that emperumAn might have had due to churning for nectar, AzhwAr lists other activities of emperumAn in other incarnations which created tiredness.

Let us go through the pAsuram and its meanings:

angaRkidarinRi andhippozhudhaththu
manga iraNiyadhAgaththai pongi
ariyuruvamAyppiLandha ammAnavanE
kariyuruvam kombosiththAn kAyndhu

Word by Word Meanings

angaRku – for prahlAdha, who is the son
idar inRi – without any trouble coming his way
andhi pozhudhaththu – during evening time
iraNiyadhu – hiraNya kashyap’s
Agaththai – chest
manga – to destroy
ari uruvam Ay pongi – rising up in the form of narasimha (part man and part lion)
kiLarndhu – tearing apart
ammAnavanE – that emperumAn (supreme being)
kAyndhu – becoming furious
kari uruvam – the elephant kuvalayApIdam which had black complexion
kombu – tusks
osiththAn – broke

vyAkyanam

angaRkidarinRi – ensuring that no trouble came in the way of prahlAdha, the son. Didn’t emperumAn kill hiraNya kashyap such that no harm came in the way of prahlAdha! If the text is angaRkidar thIra we can construe the meaning as – ensuring that the harm which came prahlAdha’s way was removed.

andhippozhudhaththu – in the evening time when the strength of dhEvas (celestial entities) diminishes and that of demons flourishes.

manga iraNiyadhu Agaththai – at a time when the strength of iraNiyan flourishes, he destroyed iraNiyan’s body.

iraNiyadhu Agam – wasn’t iraNiyan’s body strengthened by all the boons that he had been granted [by other dhEvathAs]! emperumAn ensured that such a heart was destroyed.

pongi – rising furiously, as mentioned in narasimha manthram “mahAvishNum

ari uruvamAy – having the fiery form of narasimha, as mentioned in narasimha manthram “jvalantham” (radiant).

piLandha ammAn – the supreme being who tore it! thirumangai AzhwAr has also mercifully mentioned in his periya thirumozhi 2.5.8 “piRai eyiRRanRadalariyAyp peruginAnai” (one who grew in the form of narasimha with teeth like crescent of moon).

avanE kari uruvam kombu osiththAnAzhwAr mentions about how emperumAn removed the hurdles of all favourable people, apart from removing the hurdles of one prahlAdha. During his incarnation as krishNa, emperumAn went furiously at the elephant kuvalayApIdam which was set off by kamsa on him and broke its tusks. It is implied here that by protecting himself from the elephant, he removed the troubles of all those who were very affectionate towards him.

kAyndhu – was it not emperumAn who does not become furious, made himself furious! Since AzhwAr has used the phrase avanE kariyuruvam kombosiththAn, we can construe that emperumAn benefitted prahlAdha twice (once by killing iraNiyan and the second time, by killing the elephant). AzhwAr probably considers killing the elephant as a benefit done for prahlAdha!

We will take up the 66th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.8.3 – Odi vandhu

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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 third pAsuram, parAnguSa nAyaki says to a swarm of bees “You inform my state to emperumAn, return to me and live on top of my head”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some swarm of bees “As you go on behalf of me, krishNa, the destroyer of the enemies of his devotees, will behold you on his head; you would become refreshed; you return to me and suck the fresh flowers on my hair, which were decorated thinking ‘he is coming’ “.

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

Odi vandhu en kuzhal mEl oLi mA malar UdhIrO?
kUdiya vaNdinangAL! kuru nAdudai aivargatkAy
Adiya mA nedundhErp padai nIRezhach cheRRa pirAn
sUdiya thaNduLabam uNda thUmadhu vAygaL koNdE

Listen

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

kUdiya – mutually close
vaNdu inangAL – swarm of bees!
kuru nAdudai – the leaders of kurukshEthra
aivargatku Ay – for the five pANdavas
Adiya – having beautiful movements
mA – horses
nedu – tall
thEr – chariots
padai – army
nIRu ezha – to become dust particles
seRRa – destroyed
pirAn – krishNa, the great benefactor
sUdiya – decorated on his divine hair
thaN – invigorating
thuLabam – from the thiruththuzhAy
uNda – drank
thU – pure
madhu – having honey
vAygaL – mouth
koNdu – having
Odi vandhu – coming here immediately

(that which is enjoyable for him in all manner)
en – my
kuzhalmEl – on hair
oLi – radiant
mA – best
malar – in flower
UdhIr – suck it as you sucked the honey

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

Oh swarm of bees who are mutually close to each other! Having drunk the pure honey from the invigorating thiruththuzhAy which is decorating the divine hair of krishNa, the great benefactor, who destroyed the horses which were having beautiful movements, tall chariots and the army to become dust particles, for the five pANdavas who were the leaders of kurukshEthra! Coming here immediately with the same mouth, suck the best flower which is on my radiant hair.

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

  • Odi vandhu – You should return soon. As you have seen my state, you should arrive when I am alive. Alternatively, she is asking them to return soon due to the urge in enjoying them.
  • en kuzhal mEl – She would know the greatness of her hair based on how a great personality (emperumAn) is attracted to it. Why is she speaking like those who pay fees after completing a task in saying “sUdiya thaNduLabam uNdE thUmadhuvAygaL koNdu Odi vandhu en kuzhal mEl oLi mA malar UdhIrO”? For the bees, there should be something in her hair. Now, the honey has dried out and the hair is withered; only when they return [with happy news], her hair will become fresh again.
  • en kuzhal mEl – This is the greatness of these bees who go as her messenger, over those [monkeys] who went as his messenger [with respect to the gift they got after going as messenger]. There sugrIva mahArAja’s madhuvanam (the orchard) was destroyed; here she is saying “I am giving my forest like hair which is dear to him, to you”. aLagAdavi (hair-forest) is the top most gift (as it is on the head, and it is the best). There is no dhadhimuka et al who can be a hurdle here [dhadhimuka was the guard for madhuvanam, who tried stopping hanuman and others from enjoying]. The peaceful hanuman said in SrI rAmAyaNam sundhara kANdam 62.2 “aham AvArayishyAmi yushmAkam paripanthina:” (Enjoy the honey! I will keep off your enemies). Though sugrIva mahArAja did not know about hanuman’s sighting of sIthAp pirAtti, as soon as he heard about madhuvanam’s ransacking, he smashed his tail on the rishyamuka parvatham [monkeys smash their tail when they are joyful]. As they are ransacking madhuvanam even though the time limit given to them is over, they must have spotted sIthAp pirAtti. bhattar mercifully used to say “If the madhuvanam was not present, the joy of the monkeys in finding pirAtti would have reflected on the back of the princes” [patting the back in joy is a common act – every monkey would have joyfully patted the back of SrI rAma and lakshmaNa].
  • en kuzhal mEl oLi mA malar UdhIrO – The bees should always be drinking the honey from her hair. thiruvAimozhi 9.9.4 “thUvi am puL udaith theyva vaNdu” (the divine bee (emperumAn) who has pure, beautiful garuda) or these bees. She is saying “Can emperumAn only give sAmyApaththi (a type of mOksha, where emperumAn gives his devotees all his qualities)? I too will give you sAmyApaththi (equality) with him [in enjoying my hair]”. As said in thaiththirIya upanishath “sOSnuthE …” (the liberated soul enjoys with bhagavAn), I will feed [give pleasure to] you both [emperumAn and the bees] from the same container [her hair]. This is the topmost food.
  • en kuzhal mEl oLi mA malar UdhIrO – In my hair which became fresh on your arrival, would you drink the honey from the best, radiant flower?
  • UdhIrO – Due to the abundance of honey, like someone who hesitates to enter flood waters, the bees are hesitating. While it is your duty [to inform emperumAn] and it is a help to others [me], why are you waiting?
  • kUdiya vaNdinangAL – There is no need for you to assemble the army like sugrIva mahArAja had to do. You have all already assembled to help me. sugrIva ordered his army only after iLaiyaperumAL (lakshmaNa) went to the entrance of kishkindhA and praised [chastised] him.
  • kuru nAdu udai aivargatkAy – emperumAn is of the nature that he will feel sorry for the wives of others [pANdavas] whose hair is not well maintained [due to sorrow]; as said in periyAzhwAr thirumozhi 4.9.6 “maiththunar mAr kAdhaliyai mayir mudippiththu avargaLaiyE mannarAkki” (Helping the wives of his cousins tie their hair [after their husbands became victorious] and crowning his cousins). He thinks that pANdavas are the owners of the kingdom and considers himself to be their servitor.
  • kuru nAdu udai aivar – dhuryOdhana and his brothers were like someone who climbed the ceremonial elephant without the permission of the elephant’s caretaker. As said in thiruvAimozhi 6.6.4nAdudai mannar“, pANdavas are the real owners of the kingdom. AzhwAr is speaking based on bhagavAn’s opinion which is “the current regime under dhuryOdhana et al is unlawful”; AzhwAr’s thoughts follow emperumAn’s thoughts.
  • Adiya mA nedum thEr – With the huge chariot that has horses with beautiful steps; with the chariot that is described in SrI bhagavath gIthA 1.14mahathi syandhanE sthithau” (seated in the huge chariot).
  • padai nIRezhach cheRRa pirAn – Since he was not allowed to take up arms, he rode the chariot wheels to destroy the army into pieces.
  • cheRRa pirAn – Favouring others even at the cost of obliterating himself, is his natural quality. She considers that he reduced himself as the charioteer due to a particular reason [not his natural quality].
  • cheRRa pirAn – arjuna et al are similar to his weapons; emperumAn himself declared in SrI bhagavath gIthA 11.33mayaivaithE nihathA: pUrvam Eva” (as I have vowed to finish them already).
  • sUdiya thaN thuLabam uNda – The bees which drink the honey from the garland which he wore while riding arjuna’s chariot. Whatever garlands he wears in his incarnations, thiruththuzhAy (thuLasi) assumes such garland forms to favour emperumAn.
  • thU madhu vAygaL koNdE – Having their mouth purified and sweetened after drinking the honey from that garland; it can also mean – the bees which have sweet speech.
  • thU madhu vAygaL koNdE – Odi vandhu en kuzhal mEl oLi mA malar UdhIrO – SrI rAmAyaNam yudhdha kANdam 5.6 is explained here. vAhivAtha – As you [wind] cannot be seen by eyes, what did you get? thvayimE gAthra samsparSa: – Contact with sIthAp pirAtti for my senses, is through you. I only get to touch you who touched her. chandhrE dhrushti samAgama: – Touch is similar to vision for me [I can only see the moon that was seen you]. [Another meaning – mouth is pure] With the mouth which makes that which fell apart to stick together [when dhraupadhi was in the forest, due to her purity, on hearing her words, a mango which fell from the tree went back to the tree and stuck to it]. Like hanuman said in SrI rAmAyaNam sundhara kANdam 65.10 “dhrushtA sIthA” (I have seen sIthA) [and eventually united sIthAp pirAtti and SrI rAma], you make me drink this honey and you too drink it.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 64 – isaindha aravamum

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yathOkthAkAri – thiruvehkA

avathArikai

AzhwAr reminisces about the ways by which emperumAn transforms himself in order to carry out the tasks of dhEvas (celestial entities) who desire other benefits (than emperumAn himself) and feels affectionate towards him.

Let us go through the pAsuram and its meanings:

isaindha aravamum veRpum kadalum
pasaindhangu amudhu padaippa asaindhu
kadaindha varuththamO kachchi vehkAvil
kidandhirundhu ninRadhuvum angu

Word by Word Meanings

isaindha – being fit to be coiled around like a rope
aravamum – the snake vAsuki
(isaindha) – being fit to be used as an agitator
veRpum – the mountain manthara
(isaindha) – being fit to be used as the container
kadalum – the ocean

(these three entities)
pasaindhu – interconnecting these three objects
angu – in that ocean
amudhu – nectar
padaippa – making it to be formed
asaindhu – undergoing difficulties
kadaindha varuththamO – is it due to the tiredness of having had to churn
kachchi – in kAnchIpuram
vehkAvil – at thiruvehkA (a divine abode)
kidandhu – in reclining posture
angu – in that kAnchIpuram (at thiruppAdagam)
irundhu – in sitting posture

(at thiruvUragam)
ninRu – in standing posture

vyAkyanam

isaindha aravamum veRpum kadalum – if one were to plunge a mountain manthara as the agitator in the ocean and a snake vAsuki as the rope around it and start churning, will these be compatible? They will very well be compatible since manthara is fully fit to be used as the agitator for churning, vAsuki is fully fit to be used as the rope and the ocean is fully fit to be used as the container for the churning process.

pasaindhu angu amudhu padaippa – taking these three together, emperumAn churned using his strength, making the ocean water as the refuse and getting nectar out of it.

asaindhu kadaindha varuththamO – Is emperumAn feeling troubled since he had to use his divine body in order to churn the ocean? The term asaindhu refers to the effort put in by emperumAn to move his body during churning.

kachchi vehkAvil kidandhu irundhu ninRadhuvum angu – is it due to the tiredness of having had to churn that emperumAn has taken a reclining posture at thiruvehkA in kAnchIpuram, has taken a sitting posture in the divine abode thiruppAdagam in kAnchIpuram, and has taken a standing posture in the divine abode thiru Uragam?

AzhwAr feels fearful due to his affection for emperumAn since he is present in all three poses (of standing, sitting and lying down) in these divine abodes.

We will take up the 65th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.8.2 – maiyamar

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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 second pAsuram, parAnguSa nAyaki prays to some parrots saying “You should acknowledge the joyful celebrations of my friends and me, after informing my state to emperumAn and returning to us”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some parrots “You should acknowledge my glorification of you in front of my friends after you inform my helplessness to emperumAn who has enjoyable symbols, and return to me”.

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

mai amar vAL nedum kaN mangaimAr munbu en kaiyirundhu
ney amar in adisil nichchal pAlodu mEvIrO
kai amar chakkaraththu en kanivAyp perumAnaik kaNdu
mey amar kAdhal sollik kiLigAL! viraindhOdi vandhE

Listen

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

kiLigAL – Oh parrots (who are enjoyable for both parAnguSa nAyaki and emperumAn due to their physical beauty and sweet talks)!
kai amar chakkaram – having the beautiful combination of his hand and the divine disc
kani – enjoyable like a ripened fruit
vAy – having beautiful lips
en perumAnai – the lord who has accepted me as his servitor
kaNdu – (you who are fortunate to see him before me,) on seeing
mey – with the divine form
amar – to enjoy in abundance
kAdhal – great desire
solli – telling

(instead of waiting and coming along with him due to his desire towards you)
viraindhu – in a speedy manner
Odi vandhu – arriving quickly

(seeing my newly acquired bliss since he will arrive as soon as you inform about his arrival, as you decorate yourself)
mai – black pigment
amar – aptly
vAL – radiant
nedu – expansive
kaN – having eyes
mangaimAr munbu – in the presence of the girl friends who are of the same age

(instead of seeing their favourable attitude towards her, and with her hand held by his hand)
en – my
kai – hand

(to be the seat for your divine feet)
irundhu – being present
ney – with ghee
amar – together
in – sweet
adisil – rice
pAlodu – with milk
nichchal – eternally
mEvIr – accept.

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

Oh parrots! On seeing the lord who is having the beautiful combination of his hand and the disc, who has accepted me as his servitor, having beautiful lips which are enjoyable like a ripened fruit, telling him my great desire to enjoy in abundance with his divine form, and in a speedy manner, arriving quickly to me who is in the presence of the girl friends who are of the same age, having black pigment aptly anointed, radiant, expansive eyes, eternally accept the sweet rice which is with ghee and milk together in my hand.

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

  • mai amar – In the first pAsuram, she offered [the birds] his wealth; in this pAsuram she is offering something which is greater than that. His wealth – ubhaya vibhUthi (spiritual and material realms); the wealth which is greater than that is herself who is dear to him. Even while offering herself, instead of doing it secretively, she is offering right on her own hand.
  • mai amar vAL nedum kaN mangaimAr munbu en kai irundhu – Are those who are praised by her same as those who were praised by him [SrI rAma praised hanuman for being a messenger for him, here she is praising the parrots]! Those who reside in the inner-quarters have similar qualities; they all can be seen with the same vision. As said in periya thirumozhi 11.3.5 “thammaiyE nALum vaNangith thozhuvArkku thammaiyE okka aruL seyvar” (emperumAn  will bless those who worship him to become similar to him), she too has given them her qualities.
  • mai amar – They too have the greatness which is explained in SrI rAmAyaNam sundhara kANdam 16.5 “asithEkshaNA” (one who is having beautiful dark eyes), thiruvAimozhi 6.5.8karundhadangaNNi” (one with black, expansive eyes). It can be explained as parAnguSa nAyaki highlighting their natural darkness like her own eyes; alternatively, it can be highlighting about the black pigment which is applied for auspiciousness. When she is at loss [of emperumAn], they cannot be decorating their eyes with black pigment; when you arrive you see it in their eyes [i.e., they have decorated their eyes expecting his arrival]! vAL – radiance. Even that has disappeared. When her form has lost the radiance, their eyes cannot have it.
  • nedum kaN – The whole expansive eyes become purposeful only when that happens [when emperumAn arrives]. Otherwise, its just a burden as said in periya thirumozhi 11.7.1 “kANAdhAr kaN enRum kaN alla” (the eyes which don’t see emperumAn are never considered as eyes).
  • mai amar vAL nedum kaN – Implies “Seeing your arrival, I become happy and acknowledge that ‘his arrival is certain’, and decorate myself; seeing that, you have decorated yourself and are having radiant, expansive eyes”.
  • mangaimAr – Just as he has his apt friends as said in periyAzhwAr thirumozhi 3.1.1 “thannErAyiram piLLaigaL“, she is having apt friends.
  • mangaimAr – Just as mukthAthmAs (liberated souls) will have an ever youthful form of twenty five years old.
  • mangaimAr munbu – They won’t be behind her!
  • mangaimAr – Not just one or two, but everyone will come into the forefront. As thiruvadi (hanuman) was praised by the monkeys as said in SrI rAmAyaNam sundhara kANdam 57.31 “hanUmantham mahAthmAnam parivAryOpathasthirE” (the best among the monkeys surrounded hanuman and praised him). mahAthmAnam – is four persons surrounding and praising a great thing? The monkey leaders offered fruits and roots and praised hanuman as said in SrI rAmAyaNam 57.33 “upAyanAni upAdhAya mUlA cha palAni cha“; similarly here too sweet rice with ghee and all are present. There people with well-rounded faces were present as said in “bEjirE vipulAnanA:“, and here everyone has “mai amar vAL nedum kaN“.
  • en kai irundhu – Though they are said to be sharing the joys and sorrows as said in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“, only one who is hungry needs to eat! So, this is their assembly; let my hand be their abode. I will make my hand which is a decoration to his crown, as your seat. As said in SrIvishNu purANam 5.13.54 “thathau bAhulathAm skandhE” (she placed her hand on krishNa’s shoulder like a creeper spreading on a supporting stick), the hand which is fully offered to him. His presence on her hand is not the same as being on his serpent bed which is explained in paryanga vidhyA. What is prayed in by her in “aNi migu thAmaraik kai” (Considering his lotus like hand as decoration on me), is applicable in his case too. She is saying “mey amar kAdhal solli kiLigAL! viraindhOdi vandhu, en kai irundhu ney amar in adisil nichchal pAlodu mEvIrO!“. Why shouldn’t she praise the birds while they are going?  For that, she needs some ability; she remains as said in SrI rAmAyaNam sundhara kANdam 40.3 “gAthraiSSOkAbikarSithai:” (she is having very tired limbs) and thiruvAimozhi 7.2.4 “itta kAl itta kaiyaLAy irukkum” (unable to move her feet and hands); also, she needs her friends to praise them! But they too remain as said in thiruvAimozhi 9.9.5 “emmin mun avanukku mAyvarAlO” (they fall for him even before me).
  • ney amar … – She has no ownership over her own body to offer it to them unlike emperumAn who embraced hanuman as said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasva bhUthasthu“. As I give the sweet rice which is mixed with ghee and milk everyday, you should accept them and uplift me. She who remains as said in thiruvAimozhi 6.7.1 uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” (sustaining food, nourishing water and pleasure-giving betel leaves are all krishNa), is seeking and offering what is dear to them! What is explained by this? For those who do favours in bhagavath vishayam [for the AchArya, SrIvaishNavas who nurture our knowledge, devotion etc], one should not be satisfied with just sharing a portion of whatever one has. One should seek out what is dear to them and offer those. In case of bhagavAn, it is said in SrI rAmAyaNam ayOdhyA kANdam 103.30 “yadhanna:purushO bhavathi …” (whatever one partakes, it must be offered to his worshippable deities) [In case of bhagavAn, it is sufficient to offer whatever is fit to be consumed by us. But for AchAryas/SrIvaishNavas, we should seek out the materials which are desirable for them and offer them].
  • nichchal – The connection happens once, but the enjoyment is eternal. As said in sthOthra rathnam 2 “athra parathra chApi nithyam yadhIya charaNau SaraNam madhIyam” (in this world and in the other world as well, always the divine feet of that SrIman nAthamunigaL are my refuge).
  • kai amar chakkaraththu en kani vAyp perumAnaik kaNdu – She is trying to feed those who already consumed [on seeing emperumAn]. By this it is explained that – those who are related to AzhwAr, will attain the desires of AzhwAr even before AzhwAr attains them; nAnmugan thiruvandhAdhi 18 “vERAgavE EththiyiruppArai vellumE maRRavaraich chAththiyiruppar thavam” (the penance (means) of those who depend on emperumAn‘s devotees is greater than that of emperumAn’s devotees).
  • kai amar chakkaram – Being with the disc on his hand always.
  • en kani vAy – Manifesting the divine beauty of his hand and the disc is equivalent to showing his smile. I was captured by his smile which he let out while separating from him thinking “let her sustain herself thinking about this smile”.
  • en kani vAy – Hand is fully enjoyed by the divine disc; his lips are fully enjoyed by her. His (chakkaraththAzhwAr’s) life is eternally sustained [since he never separates from the hand]; but my sustenance is occasional only.
  • kaNdu – Unlike me who has everything in the mind, you can see him. For her, she can only see through their eyes and see them; for her it is as said in SrI rAmAyaNam yudhdha kANdam 5.6 “thAm sprushtvA” (I touch her through the wind which touched her) and “chandhrE dhrushti samAgama:” (I see her through the moon which was seen by her).
  • mey amar kAdhal solli – She is saying “my love is such that I want to embrace your divine form”; or she is saying “my love is such that I want you to embrace my body”. SrI rAmAyaNam sundhara kANdam 40.3 “gAthraiS SOkAbhikarSitha: samspruSEyam” (I should be blessed to touch SrI rAma with my weakened limbs). Tell him not to think “She will live when I live” or “She will sustain by thinking about my qualities” [ANdAL sustained herself by thinking about emperumAn’s qualities as said in nAchchiyAr thirumozhi 8.3 “en gOvindhan guNam pAdi … Avi kAththiruppEnE” (I will sing about my gOvindha’s qualities and sustain myself)]. There were others who sustained themselves like that. Even when shown the mAyA Siras (replica of SrI rAma’s head), sIthAp pirAtti cried like a materialistic person would do, yet sustained herself saying “I would have died the moment SrI rAma died. The fact that I am living implies that he is alive too”. SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAghavENAham bhAskarENaprabhAyathA” (I am inseparable from SrI rAma like the rays are inseparable from the sun); unless there is sun, there cannot be any rays. There is  contraction and expansion only due to certain reasons [such as sIthAp pirAtti crying or being joyful based on her situation in her avathAram]. While [AthmA] being a dhravya (entity), it can also be a prakAra (attribute) [of paramAthmA]. Here it is not like that; for those who separated after the embrace, they cannot sustain without embracing again.
  • mey amar kAdhalpiLLAn explains this as “Don’t think our love is fake like yours” [mey is explained as truth]. Alternatively,
  • mey amar kAdhal – Love attached to the AthmA [here mey is explained as AthmA], that is, love which is naturally fitting with AthmA. In thirumAlai 38meymmaiyE miga uNarndhu“, mey indicates AthmA only. True love.
  • solli – When one does not know something oneself, one should hear it from others. If he had the same feeling, he would not have let me send a messenger. It appears that informing her state to him is more important than actually seeing him.
  • kiLigAL! viraindhu Odi vandhE – You should come ahead like the monkey elders who returned with the joyful news to perumAL (SrI rAma) after seeing pirAtti and like hanuman who rushed ahead to bring joy to SrI bharathAzhwAn while SrI rAma was returning.
  • kiLigAL! viraindhu Odi vandhE – After informing him, don’t wait to come along with him. hanuman, when went searching for pirAtti, spent a whole lot of time since he was given sufficient time, reached lankA, saw her and then returned on the same day saying “The purpose of seeing sIthAp pirAtti will be fulfilled only when we inform him when he is alive”; the reason for such thoughts – while leaving SrI rAma, he saw his great sorrow and thought “it is difficult to see him alive when we return”; perumAL too said “My dear! Don’t see my current sustaining state when you are present here and think that I will be the same later too; please act according to my situation”.
  • viraindhu Odi vandhE – Only when the joy of your prior arrival settles, he should come. If you arrive with him, I cannot praise you freely [naturally, when bhagavAn is there, he is the center of attraction; even AchAryas will take the backseat]; hence, you arrive so that I can enjoy properly! Ensure that I first fall at the divine feet of you, the benefactors, before falling at his feet. This is why, our elders first recite guruparamparA [manthram] before reciting dhvaya mahA manthram! Now, only when the AchArya is present with a physical body in this material world, the Sishya can serve him affectionately [Refer upadhESa raththina mAlai 64]; subsequently, both will engage in bhagavath anubhavam together. Only when the AchArya remains “for me” [in this material world], the Sishya can serve him thinking “for you”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 63 – thAzh sadaiyum

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avathArikai

AzhwAr says that emperumAn who is residing in these dhivyadhESams is one with simplicity. The quality of saulabhyam (simplicity) is spoken of here as the boundary for modesty. AzhwAr is amazed at the ability of emperumAn to don the act of one who has to accomplish something (the form of Siva) and the act of one who is readily available (the form of vishNu) at the same time! How amazing is this, he wonders!

Let us go through the pAsuram and its meanings:

thAzh sadaiyum nINmudiyum oNmazhuvum chakkaramum
sUzharavum ponnANum thOnRumAl sUzhum
thiraNdaruvi pAyum thirumalaimEl endhaikku
iraNduruvum onRAy isaindhu

Word by Word Meanings

thAzh sadaiyum – matted locks tied in a lowly way
nIL mudiyum – long divine crown
oN mazhuvum – the beautiful weapon mazhu (axe)
chakkaramum – divine disc
sUzh aravum – snakes coiling around
pon nANum – having golden waist cord
iraNdu uruvum – these two forms (of Sankara and nArAyaNa)
sUzhum thiraNdu aruvi pAyum thirumalai mEl endhaikku – for my father (emperumAn) who is atop thirumalai hills which have streams on all sides
onRu Ay isaindhu thOnRum –  merge into one
Al – how amazing is this!

vyAkyanam

thAzh sadaiyumemperumAn took as his SarIram (divine physical form) the physical form of Siva with his matted hair tied in a lowly way, exhibiting clearly that he [Siva] has assumed this form [with matted hair] in order to accomplish something [by carrying out penance]. AzhwAr says that without feeling disgusted that he had to take as part of his physical form, the form of one with matted hair, emperumAn undertook that too.

nIL mudiyumemperumAn’s crown which gives out to everyone that he is the leader of all the worlds. What simplicity is this that he is equating such divine crown with a lowly matted hair!

oL mazhuvum – the weapon axe which is used to trouble others.

chakkaramum – just as it is mentioned in thiruviruththam 33 “aruLAr thiruchchakkaram”, the divine disc which is used to protect

sUzh aravum – snake which is wound around the waist to create fear

pon nANum – the golden waist cord which is wound around the waist to display wealth

thOnRumAl – these two forms appear to be one. Isn’t Siva too a part of emperumAn’s SarIram (divine physical form)!

sUzhum thiraNdaruvi pAyum thirumalai mEl endhaikku – to my father who has taken residence in the divine hills of thirumalai, surrounded everywhere with streams

iraNdu uruvum onRAy isaindhu – these two forms complemented each other and merged into one! Even though the two forms are incongruent, it appears that they suited him [emperumAn] as if they were meant for him that way!

isaindhu – even AzhwAr had thought that the two forms will not complement each other. One form (of Siva) is meant to accomplish something [through penance] and the other (of vishNu) is full of beauty. Despite such contrast, the two forms appeared as one and fitted emperumAn well! AzhwAr wonders at this simplicity of emperumAn! Hasn’t thirumangai AzhwAr too mercifully mentioned in periya thirumozhi 7.10.7 “kaNNudhal kUdiya aruththanai” saying that emperumAn has pervaded Siva as his antharyAmi (indwelling soul) and has taken him as his SarIram!

We will take up the 64th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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