Monthly Archives: August 2018

thiruvAimozhi – 7.3.11 – UzhithORUzhi

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Full series >> Seventh Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the th pAsuram, AzhwAr says “Those who learn this decad will be immersed in servitude”.

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

UzhithORUzhi uruvum pErum seygaiyum vERavan vaiyam kAkkum
Azhi nIr vaNNanai achchudhanai aNi kurugUrch chatakOpan sonna
kEzhil andhAdhi Or AyiraththuL ivai thiruppEreyil mEya paththum
AzhiyangaiyanaiyE Eththa vallAr avar adimaith thiRaththAzhiyArE

Listen

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

Uzhi Uzhi thORu – every kalpa (a day of brahmA)
pErum uruvum seygaiyum – activities relating to name and form
vERavan – being the origin
vaiyam – universe
kAkkum – being the protector
Azhi nIr – greenish colour like that of the ocean water
vaNNanai – being the one who has distinguished form
achchudhanai – achyutha, who never abandons those who are to be protected
aNi – as an ornament for the universe
kurugUr – controller of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoke
kEzh – match
il – not having
Or andhAdhi AyiraththuL – the thousand distinguished pAsurams in the form of andhAdhi (having connection between the ending of one pAsuram and the beginning of the next pAsuram)
thiruppEreyil – thenthiruppEreyil
mEya – for
ivai paththum – this decad
koNdu – having
Azhi am kaiyanai – sarvESvara who has beautiful chakra in his hands
Eththa – praise
vallAr avar – experts
adimaith thiRaththu – in activities related to servitude [towards him]
AzhiyArE – immersed in.

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

achyutha, who never abandons those who are to be protected, is the origin for all activities relating to name and form during every kalpa; he is the protector of the universe and has a distinguished form with greenish colour like that of the ocean water; nammAzhwAr, the controller of AzhwArthirunagari, an ornament for the universe, mercifully spoke the matchless, distinguished thousand pAsurams in the form of andhAdhi; among these, this decad is for thenthiruppEreyil; those who are experts in praising sarvESvara who has beautiful chakra in his hands, with this decad, will be immersed in activities related to servitude.

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

  • Uzhi … – In every kalpa, for the protection of his followers, emperumAn assumes variety of divine forms, divine names and activities.

What is the result of it?

  • vaiyam kAkkum – To protect the universe. [It can be understood that the explanation for this point is in the previous point. i.e. protecting the universe means protecting his followers in the universe]
  • UzhithORu Uzhi … – Unless he protects the universe like this, nobody will consider him as rakshaka (protector).
  • Azhi nIr vaNNanai – Even if he does not protect and engages in torture, he is so beautiful that one cannot leave him. Here AzhwAr is talking about emperumAn having a distinguished form in paramapadham to be worshipped by the residents of paramapadham constantly.
  • achchudhanai – Indicating that his form is imperishable; also indicates that he does not abandon those who surrender unto him.
  • aNi kurugUrAzhwArthirunagari which is an ornament.
  • kEzhil andhAdhi – Matchless andhAdhi [antha + Adhi – a type of poem where last word/letter of one pAsuram is connected with the first word/letter of the next pAsuram]. This decad is matchless since it reveals AzhwAr‘s great faith in bhagavath vishayam where he could not be withdrawn by either self or others. Also explained as – with this decad which is meant for thiruppEreyil among the matchless thousand pAsurams.
  • Azhi am kaiyanai Eththa vallAr – With all of these, it is explained how he became captivated by his beautiful hand and divine chakra combination. While all other beauty is one level, this beauty is on a different [higher] level. It can be seen and enjoyed on [his] hand [visibly].
  • avar adimaith thiRaththu AzhiyArE – Implies that they will have the nature of divine chakra while engaging in service [will serve based on emperumAn‘s will]; also implies – they will become so immersed in servitude that no one can withdraw them from that.

In the next article we will enjoy the next decad.

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

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 61 – manakkEdham sArA

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avathArikai

Once AzhwAr mercifully said “virumbuvadhE viLLEn manamemperumAn established himself firmly in AzhwAr’s mind saying “even if you and your mind forget me, I will not” just as nammAzhwAr said mercifully in thiruvAimozhi 1-10-10maRappanenRu sendhAmaraikkaNNodu maRappaRa ennuLLE manninAn” (thinking that I will forget, emperumAn, with his lotus-like eyes, came and established himself firmly in my mind so that I will not forget). Looking at this, AzhwAr is elated saying “if others think of emperumAn, the supreme being will merely remove the sorrows of their minds. However in my case, he establishes firmly in my mind, without any cause, falling head over heels, like a firmly rooted plant. No one else has this wealth”.

Let us go through the pAsuram and its meanings:

manakkEdham sArA madhusUdhan thannai
thanakEdhAn thanjamAkkoLLil enakkEdhAn
inRonRi ninRulagai EzhANai OttinAn
senRonRi ninRa thiru

Word for Word Meanings

madhusUdhan thannai – emperumAn who killed the demon madhu
thanakkE thanjam A thAn koLLil – if one takes(emperumAn) as his refuge
manak kEdham – troubles of the mind
sArA – will not reach
onRi ninRu – (without letting go) standing firmly
Ezh ulagai – in all the seven worlds
ANai OttinAn – emperumAn who rules with his sceptre
inRu – today
thAn – he himself
senRu – coming (to me)
onRi ninRa thiru – the wealth which is fitting (in me)
enakkE – is only for me and for no one else.

vyAkyAnam

manakkEdham – if we consider this as a derivative of the Sanskrit word mana: kEdha:, it will mean sorrows of the mind. Alternatively, this word can be split into manaththukku Edham which will mean faults of the mind such as ignorance etc.

manakkEdham sArA madhusUdhan thannaith thanakkE thAn thanjamAk koLLilemperumAn had killed the demons madhu and kaitabha when they stole the vEdhas and spread ignorance in the world, and protected brahmA, rudhra et al. If one takes such emperumAn as the means, emperumAn will destroy ignorance in his mind just as he destroyed madhu / kaitabha and shower his grace on him.

thanakkE thAn thanjamAk koLLil – this implies that this is the status of svagatha svIkAra nishtA – one who holds on to emperumAn on his own efforts. Those who surrender are of two types – those who are svagatha svIkAra nishtA [just now explained] and paragatha svIkAra nishtA – one who looks up to emperumAn to enable him to hold on to emperumAn, thinking “the owner will hold on to his possession when he wants”.

Thus AzhwAr spoke of the status of svagatha svIkAra nishta in the first two lines. In the next two lines, AzhwAr speaks about the way emperumAn distinctly treats paragatha svIkAra nishtA – himself.

enakkEdhAn inRonRi ninRulagai EzhANai OttinAN senRonRi ninRa thiruemperumAn is referred to as one who pervades all the worlds both inside and outside, as mentioned in nArAyaNa sUktham “antharbahiScha thathsarvam nArAyaNasthitha:” AzhwAr says that he got the great wealth of such emperumAn who is like a well fitting great emperor of all the worlds, who came on his own into this mind and stayed firmly.

enakkEdhAn – the affection which emperumAn has towards those who look up to him is many times more than the affection that emperumAn has towards those who seek him out on their own. Thus his affection towards herdsmen, herdswomen, herdsgirls, cows, calves is ten times deeper than with others. This is the greatest treasure which is hidden in such pramANams (authentic sources of information) such as AzhwArs’ pAsurams “thivaththilum pasunirai mEyppu uvaththi” (you are more joyous tending to cows than you are in paramapadham), “kanRu mEyththu inidhugandha” (one who is the most joyous tending to calves), “kAli mEykka vallAn” (one who is strong in grazing cattle), “kanRu mEyththu viLaiyAda vallAn” (one who is strong in grazing and playing with calves) etc.

This pAsuram explains clearly the meaning of the vEdha vAkyam (saying of vEdha) “prajApathis thvam vEdha I prajApathim thvO vEdha I yam prajApathir vEdha sa puNyO bhavathi” (supreme being attains one (on his own). One attains supreme being, seeking him out, on his own. Of these, whoever supreme being attains on his own, is the best).

We will move on to the 62nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.3.10 – nagaramum nAdum

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Full series >> Seventh Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, when parAnguSa nAyaki‘s friends say “would everyone not accuse you?” she says “Am I not searching for them as well?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says “makaranedunguzhaikkAdhan, who is the eliminator of enemies of his followers, residing in thenthiruppEreyil has stolen my heart long ago; I will myself go and search for the towns, countryside and regions where he resides; I have no shyness”.

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

nagaramum nAdum piRavum thErvEn nAN enakkillai en thOzhimIrgAL!
sigara maNi nedu mAda nIdu then thiruppEreyil vIRRirundha
makaranedunguzhaikAdhan mAyan nURRuvarai anRu manga nURRa
nigaril mugil vaNNan nEmiyAn en nenjam kavarndhenai UzhiyAnE

Listen

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

enakku – for me
thOzhimIrgAL – in the name of friends, you are giving advice
sigaram – having peaks
maNi – having abundance of gemstones
nedu – tall
mAdam – having mansions
nIdu – present for long time
thenthiruppEreyil – in thenthiruppEreyil
vIRRirundha – mercifully seated
makaram – in the form of a fish
nedu – huge
kuzhai – having ornament
kAdhan – one who is having ears
mAyan – just as the beauty with the ornaments, one who has amazing activities
nURRuvarai – dhuryOdhana et al, who are the enemies of his followers
anRu – back then (during mahAbhAradha war)
manga – to be finished
nURRa – wove his magic

(due to that)
nigar il – matchless
mugil – like a dark cloud
vaNNan – having radiance in his form
nEmiyAn – one who is having the divine chakra (which is protective towards followers)

(manifesting this activity)
en nenjam – my heart
kavarndhu – stole
enai UzhiyAn – one who did long ago;

(hence)
nagaramum – the town (where he resides)
nAdum – the region (which is along that town)
piRavum – other cities

(Myself)
thErvEn – will go and search;
nAN – shyness (which is apt for women, i.e. thinking “why am I doing this in the presence of these people who are blaming me?”)
enakku illai – I don’t have

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

Oh friends who are staring to advice me! emperumAn who is having ears which are wearing huge ornament in the form of a fish and who is mercifully seated in thenthiruppEreyil which is present for a long time, having tall mansions with abundance of gemstones, and who has amazing activities just as the beauty with the ornaments, wove his magic and finished dhuryOdhana et al, who are the enemies of his followers, back then; he is having dark cloud like matchless radiance in his form and the divine chakra; he stole my heart long ago; I will go and search for him in the town, the region and other cities; I don’t have shyness.

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

  • nagaramum nAdum … – Friends ask her “Looking at your determination, the rural people, urban people and all others are accusing you”, she replies “Do I really seek emperumAn? No. I only seek the accusations of the town, region and cities” [It is their accusations which work like manure in providing nutrition to my love towards him – Refer to thiruvAimozhi 5.3.4Uravar kavvai eru vittu“].
  • thErvEn – She is saying that she is searching. As you are not uniting me with him, and as he is not arriving himself, it is these people who throw accusations of speaking about me and him being together and they only sustain me; even thiruvaLLuvar said in thirukkuRaL “alar ezha Aruyir niRkum” (I will survive as the accusations keep coming). piRavum – all other places.
  • nAN enakku illai – I am not having shyness just here; even after reaching there I won’t have shyness. That is, there is no shyness in parAnguSa nAyaki from the beginning.
  • en thOzhi mIrgAL – It is unfortunate that I have to explain this to you!
  • sigaram … – Mercifully seated in the huge thenthiruppEreyil which has tall mansions which are filled with gemstones and which appear as if peaks where brought and placed here.
  • makara nedum kuzhaik kAdhan – One who is having ears which are decorated with makara shaped ornament. If some one becomes immersed in his limbs, can he/she be retrieved?
  • mAyan – She is thinking about the radiance in his form and internal qualities, which have not been explicitly stated here.
  • mAyan – His favouritism towards his followers.
  • nURRuvarai anRu manga nURRa – One who destroys without leaving anyone remaining when he thinks to do so. One who wove his magic to destroy dhuryOdhana et al during the mahAbhAratha war.
  • nigaril mugil vaNNan – His matchless physical beauty which appears like that of a dark cloud. With this – she is implying that his beauty is so hard to ignore that one cannot leave him even if it nurtures the enemies.
  • nEmiyAn – One who is having the instruments to turn day into night, while destroying the enemies. He lifted his chakra and even chased bhIshma et al.
  • nigaril mugil vaNNan – While he remained like lightning and thunder for dhuryOdhana et al, he was like soothing rain for pANdavas to eliminate their suffering.

When asked “When he is not thinking to eliminate your enemies and unite with you, could you not weave your magic at him to make him fall at your feet?” she says,

  • en nenjam kavarndhu enai UzhiyAnE – How long can I survive after losing the instrument [my heart] to do that? How long has it been since he stole my heart showing his beautiful form and his being with weapons?
  • enai UzhiyAnE – It has been many eons. How long has he been planning to steal my heart just as he planned to destroy dhuryOdhana et al?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 60 – AL pArththu

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avathArikai

AzhwAr tells emperumAn to ensure that he (AzhwAr) retains the quality of being a servitor always.

Let us go through the pAsuram and its meanings:

AL pArththu uzhitharuvAy kaNdukoL enRu nin
thAL pArththu uzhitharuvEn thanmaiyai kEtpArkku
arum poruLAy ninRa aranganE unnai
virumbuvadhE viLLEn manam

Word for Word Meanings

kEtpArkku – for those who would like to know (with their own efforts)
aru poruLAy ninRa aranganE – Oh thiruvarangA who became impossible to know supreme entity!
AL pArththu uzhi tharuvAy – one who goes searching “will I get anyone who will be under my control?”
nin thAL pArththu uzhi tharuvEn thanmaiyai – my basic nature of seeking out your divine feet
enRum kaNdukoL – you should mercifully shower your glance on me so that this lasts forever
unnai virumbuvadhE – my nature of desiring you
manam – in my heart
viLLEn – I am unable to avoid

vyAkyAnam

AtpArththu uzhitharuvAy – Oh one who is going out, searching “Is there anyone who is willing to be my servitor?”

kaNdukoL enRum thAtpArththu uzhi tharuvEn thanmaiyai – make sure that my quality of moving around with the desire of attaining your divine feet is always present. The duty of stabilising my quality of being under your control is yours.

kEtpArkku arum poruLAy – For those who desire to attain through their efforts of listening (to SAsthrams), memorising them and meditating on them, you are impossible to attain, except through your mercy. The word kEtparkku referring to listening is applicable equally to memorising and meditating. Has it not been said in kata upanishath 3-23 “nAyamAthmA pravachanEna labhyO na mEdhayA na bahunA SruthEna” (he is difficult to attain through different modes of listening, memorising and meditating)!

ninRa aranganE – Just as it is mentioned in kata upanishaths 3-23 “yamEvaisha vruNuthE thEna labhyas thasyaisha AthmA vivruNuthE thanUm svAm” (whoever this supreme entity desires, such person attains this supreme entity through him. This supreme entity shows such person his divine form), oh thiruvarangA, you have come and reclined here in order to become simple to those of your devotees to whom you wish to show yourself!

unnai virumbuvadhE viLLEn manam – Even if I do, my mind will not stop desiring you who would go in search of servitors. The opinion here is that you should ensure that I always remain with this quality [of desiring to be your servitor].

We will move on to the 61st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.3.9 – sErvan senRu

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

Full series >> Seventh Centum >> Third 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 “You cannot console me; I will go and enter thenthiruppEreyil”.

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

sErvan senRu ennudaith thOzhimIrgAL! annaiyargAL ennaith thERRa vENdA
nIrgaL uraikkinRadhu en idhaRku? nenjum niRaivum enakku ingillai
kAr vaNNan kArk kadal gyAlam uNda kaNNa pirAn vandhu vIRRirundha
Er vaLa oN kazhanip pazhanath thenthiruppEreyil mA nagarE

Listen

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

ennudai – while sharing my grief, setting out to advice me
thOzhimIrgAL – friends!
annaiyargAL – oh mothers (who always advice me)!
ennai – me
thERRa vENdA – need not console me;
idhaRku – for this state

(to console me)
nIngaL – you
en – what words
uraikkinRadhu – can you speak?
nenjum – heart (which will remain pacified)
niRaivum – completeness
enakku – for me
ingu illai – not present;

(as they have gone there, the pacification also has gone there; hence, to steal my heart and obedience)
kAr – dark
vaNNam – form
kArk kadal – consumed by deluge
gyAlam – world
uNda – his quality of protecting in danger, of consuming
pirAn – who has the obedience of being the benefactor for his followers
kaNNan – krishNa
vandhu – arrived
vIRRirundha – having as residence
Er – plough’s
vaLam – having abundance
oN – beautiful
kazhani – fields
pazhanam – having water bodies
thenthiruppEreyil – thenthiruppEreyil
mA nagar – big city
senRu sErvan – will reach

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

Oh friends who are setting out to advice me while sharing my grief! Oh mothers! You need not console me; what can you speak for this state? My heart and completeness are not present; krishNa, who is having dark form and who has the quality of protecting the world from being consumed by deluge, by consuming it, arrived at thenthiruppEreyil and having it as residence; I will reach this big city which is having abundance of ploughs, beautiful fields and water bodies.

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

  • sErvan senRu – They say “though you are speaking in anguish, is this practically possible?” she says “I will certainly reach there”.
  • ennudaith thOzhimIrgAL … – Those who exist for me [friends] and those who think I exist for them [mothers] need not say anything. To be unable to console her, there is no difference between friends and mothers. Can ignorant persons instruct wise person and save them? Can those who consider my love towards him which is due to his nature, to be a means, advice me? She is forgetting herself and speaking with her focus on him; they are forgetting him, and focussing on themselves, trying to withdraw her.
  • nIrgaL uraikkinRadhen idhaRku – Can those who are confused [friends and mothers], console the one who is clear [parAnguSa nAyaki, who is clear on her goal]? What is your state? And what is my state? How can you who consider my leaving as a fault/blame, advice me who is determined to go to him?
  • idhaRku – For my state.

They say “Still, is this how one who has a heart and obedience will speak? Should you not listen to advice and follow us?” She says,

  • nenjum niRaivum enakku ingu illai – If you want to say that, you go there and say that. My heart and obedience have reached him. niRaivu – obedience. nenju – the container of that.
  • kAr vaNNan … – Is his form such that my heart and obedience will be under my disposal?
  • kAr vaNNan –  One who has a beautiful form which makes me disregard the words of mothers and friends.

When asked “Does he only have physical beauty?” She says,

  • kArk kadal gyAlam uNda – The saviour for the suffering ones.

When asked “would he just protect during dire situations and leave subsequently?” She says,

  • kaNNA pirAn – The benefactor who places himself at the disposal of others.
  • vandhu vIRRirundha – Being present there manifesting all his opulence.
  • Er … – I will reach the great city of thenthiruppEreyil which is having abundance of ploughs [implying fertile lands], beautiful fields and water bodies. I will neither withdraw myself seeing the hurdles you place nor will I remain on the way [looking at the beauty]. Don’t console me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 59 – anbAvAy

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Adhi kESavap perumAL with ubhaya nAchchiyArs (SrIperumbUthUr)

avathArikai

achyuthan (emperumAn), seeing the affection of AzhwAr who said AkkinEn anbu, was readying to serve AzhwAr by massaging his hands and legs. AzhwAr indicates to him in this pAsuram, the proper order.

Let us go through the pAsuram and its meanings:

anbAvAy AramudhamAvAy adiyEnukku
inbAvAy ellAmum nIyAvAy pon pAvai
kELvA kiLaroLi en kEsavanE kEdinRi
ALvAyk kadiyEn nAn AL

Word for Word Meanings

anbu AvAy – one who is the epitome of affection (towards me)!
Ar amudham AvAy – One who is like complete nectar!
adiyEnukku inbu AvAy – one who created for me (the experiencing of your) enjoyment!
ellAmum nI AvAy – one who is all other enjoyment for me!
pon pAvai kELvA – Oh the consort of mahAlakshmi!
kiLar oLi – (due to the union with mahAlakshmi) having radiant splendour
en kEsavanE – Oh emperumAn (my Lord)!
kEdu inRi – without any fault
ALvAykku – for you who would take in a servitor
adiyEn nAn – I, the servitor,
AL – am a servitor

vyAkyAnam

anbAvAy – you are the epitome of affection. Starting from “nAnmuganai” (1st pAsuram), AzhwAr had been emphasising on emperumAn’s supremacy. Once he starts expressing his experience, he concludes that affection is emperumAn’s form. This is similar to those who said nArAyaNanE namakkE paRai tharuvAn (he will provide us with kainkaryam towards him) in the beginning, called him as mAlE (one who is affectionate) when they approached him. Alternatively, this could be construed as AzhwAr who told earlier AkkinEn anbu (making his as well as others’ affection towards emperumAn) realises that it is emperumAn who created affection in him, and hence calls him ennudaiya anbAgavum AnavanE (one who became by affection). Thus this could be interpreted as AzhwAr saying (1) one who created your love towards me and (2) one who created affection in me towards you.

AramudhamAvAy – you are the supremely enjoyable entity for me. As epitome of affection, only you are the most complete nectar for me. Apart from creating affection in me, you offered me yourself as an outlet for that affection.

Ar amudhamAvAy – Complete nectar. This is nectar which does not have any admixture with salt, which was earlier given to the celestial entities!

adiyEnukku inbAvAy – For me, who is your servitor and a unique entity of enjoyment for you, you offered me the scope of enjoying brahmAnandham (supreme bliss), which is enjoyment in your matter. The word inbu refers to the supreme bliss of enjoying emperumAn.

ellAmum nI AvAy – this refers to emperumAn granting nithyamukthAnubhavam (enjoyment of nithyasUris and mukthars) and ubhayavibhUthi anubhavam (enjoyment of both spiritual realm and materialistic realm). Just as SrI bhagavath gIthA SlOkam 7.19 says “vAsudhEvas sarvam” (everything is vAsudhEvan) and nammAzhwAr’s thiruvAimozhi pAsuram 6-7-1uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” it is emperumAn who is the sustaining, nourishing and enjoying entities for AzhwAr.

pon pAvaik kELvA – Oh the consort of lakhsmi who is of golden complexion! The implied meaning here is that emperumAn bestowed all the above because of the proximity of mahAlakshmi.

anbAvAy – pon pAvai kELvAemperumAn who normally says as in SrI bhagavath gIthA 16.19kshipAmi” (I push them (into demonic births)) and as in varAha purANam “na kshamAmi” (I do not forgive them), and who is hot similar to fire, became the epitome of affection due to connection with mahAlakshmi, just as hot water with cold water. Did not nammAzhwAr too mercifully say in thiruvAimozhi 10-10-7 “kOlamalarpAvaikku anbAgiya en anbEyO” (Oh one, who is the love of mahAlakshmi who sits on a beautiful flower,  who became affection personified for me!)

AramudhamAvAy  – pon pAvai kELvA – just as thirumangai AzhwAr says in periya thirumozhi 6-1-2 “amudhil varum peNNamudhu uNda emperumAnE”  (Oh my emperumAn who took the nectar of woman who came from the nectar of thiruppARkadal!) emperumAn became Aramudhu (complete nectar) after consuming mahAlakshmi who is the epitome of the essence of nectar.

adiyEnukku inbAvAy – pon pAvai kELvA – it is her nearness which gives him his own experience. Hasn’t nammAzhwAr too mercifully declared in thiruvAimozhi 1-6-9tharuma varum payanAya thirumagaLAr kELvan” (emperumAn bestows the supreme benefit as the consort of periya pirAttiyAr (SrI mahAlakshmi))!

adiyEnukku inbAvAy – pon pAvai kELvA – it won’t appear to be appealing if given by brahmachAri (bachelor) nArAyaNa! The meaning conveyed here is that emperumAn is sweet to AzhwAr just as he is to periya pirAttiyAr. nammAzhwAr too mercifully mentioned in thiruvAimozhi 4-5-8namakkum pUvinmisai nangaikkum inbanai”(the entity who is sweet to us and to SrI mahAlakshmi who resides on a flower).

ellAmum nIyAvAy – pon pAvai kELvA – AzhwAr implies that emperumAn’s ability to sustain, nurture and to be an enjoyable entity for us is due to her connection. pAvai – the best among women as mentioned in the saying “nArINAm uththamAvadhU:kELvan – one who is sweet to her.

pon pAvai kELvA kiLar oLi – due to his union with periya pirAtti, emperumAn attained resplendent radiance. vEdhas said “SradhdhayA dhEvO dhEvathvamaSnuthE ” (due to pirAtti, the supreme entity attains radiance). vAlmIki said in SrI rAmAyaNam “athIva rAma: SuSubhE’dhikAmayA vibhu: SriyA vishNuriva ” (just as the all-pervading vishNu is manifested by SrIdhEvi, SrI rAma is manifested by pirAtti). AzhwArs’ pAsurams also bring out the same meaning, such as in thiruppallANdu 2vadivAy nin valamArbinil vAzhginRa mangai” and thiruvAimozhi 10-6-9  “thigazhginRa thirumArbil thirumangai thannOdum thigazhginRa thirumAlAr”.

kiLar oLi en kEsavanE – attaining radiance from SrI mahAlakshmi and being my Lord. One who has the bunch of locks which she likes and which is mentioned by vEdham as “hiraNya kESa” (one with golden coloured locks). kEsavan one who has excellent locks – the locks which are praised by vEdhas and by those who follow vEdhas.

kEdinRi ALvAykku adiyEn nAn AL – one who makes me as a servitor without any hurdle for kainkaryam (service) and experience. adiyEn, who is a servitor, has to carry out service. The implied meaning is that you do not have to massage my limbs and carry out service (to me).

Wouldn’t punarukthi (the fault of repeating a word) be mentioned for adiyEn and AL since both refer to the same person (AzhwAr)? The word adiyEn refers to SEshathvasvarUpam (the basic nature of being a servitor) while AL refers to being the entity for whom servitorship is the refuge. Hence there is no fault of repetition. Is it required of him to indicate this to the omnisicient emperumAn? AzhwAr is indicating to him that it is not proper on the part of emperumAn who is the epitome of love, to bring himself to a lowly level and carry out service to him [AzhwAr].

We will take up the 60th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.3.8 – kaNdadhuvE koNdu

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

Full series >> Seventh Centum >> Third 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 says “my desire to see him is not just greater than ocean, but it has become extreme; hence, if you don’t give your consensus, I will myself go and enter thenthiruppEreyil which is having abundance of water and where he is mercifully seated manifesting his greatness”.

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

kaNdadhuvE koNdellArum kUdik kArk kadal vaNNanOdu en thiRaththuk
koNdu alar thURRiththadhu mudhalAk koNda en kAdhal uraikkiRthOzhI
maN thiNi gyAlamum Ezh kadalum nIL visumbum kazhiyap peridhAl
theNthirai sUzhndhu avan vIRRirundha thenthiruppEreyil sErvan senRE

Listen

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

kaNdadhuvE – the external changes only
koNdu – with
ellArum – everyone (mothers and townspeople)
kUdi – together
kAr – dark
kadal – invigorating like ocean
vaNNanOdu – being with the one who is having the form
en thiRaththu – my weakness
koNdu – considering
alar – accusations
thURRiRRadhu – throwing
mudhalA – as reason
koNda – present
en – my
kAdhal – love
thOzhI – oh friend (who first caused)!
uraikkil – if I see (to explain it through words)

(not just “kadalin migap peridhu” (greater than ocean), but)
maN – land
thiNi – abundant
gyAlam – earth

(surrounding that earth)
kadal Ezhum – seven oceans

the great ether (the one which gives space for all of these)
visumbum – ether
kazhiya – beyond them, having consumed them
peridhu – remained huge;

(hence)
theL – clear
thirai – invigorating due to having waves
sUzhndhavan – one nurtured the great love
vIRRirundha – residing
thenthiruppEreyil – thenthiruppEreyil
senRu – go there (to pacify my suffering)
sErvan – will reach there

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

Oh friend! If I try to speak about the love in me which is present due to the accusations thrown at me by everyone seeing my external changes only and my weakness due to desiring to be with emperumAn who is having invigorating ocean like form, it remains huge, beyond the earth which is abundant with land, seven oceans and ether, having consumed them all; I will go to thenthiruppEreyil where one who nurtured my great love is residing, and which is invigorating due to having clear water and waves, and reach there.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kaNdadhuvE koNdu – she would recite his name, perform a praNAmam (obeisance) as said in “thalayil vaNangavumAngolO?“; seeing that only, if they become so worried for just these external aspects, what would they feel if they come to know her internal emotions?
  • ellArum kUdi – Those [friends] who care for her, those [mothers] who look for her well-being, and the others [townspeople] will all unite together. [Why would the townspeople come along?] For blaming someone, even those who don’t normally unite, will unite.
  • kArk kadal vaNNanOdu en thiRaththuk koNdu – As she has paled, should she not have lost her complexion to him? Does his complexion not appear as if the ocean flooded and drained subsequently? Uniting my urge with him who is having an invigorating complexion.
  • alar thURRiththadhu mudhalAk koNda en kAdhal uraikkil – Would I not remain happy had they not spoken? They are throwing accusations at me to make me withdraw from him fearing their accusations.
  • alar thURRiRRu – They threw accusations at me.
  • adhu mudhal … – Having that as the cause, my love expanded manifolds like a tree with hundreds of branches.
  • kAdhal uraikkil – Even she can’t explain her love. Even if emperumAn‘s qualities which are said in thaiththirIya upanishath as “yathO vAchO nivarthanthE” (The speech returned unable to understand and glorify emperumAn), can be explained, her love cannot be explained through words. Her love will consume even emperumAn who is the target of her love. AzhwAr himself, in thiruvAimozhi 10.10.10, first explained emperumAn’s bliss as “sudar gyAna inbam” (radiant knowledge and bliss) and then said “adhanil periya en avA” (my love which is greater than that).
  • thOzhI – You know the efforts which went in to have this love nurtured; now see the result of it.
  • maN thiNi gyAlam … – We said “kAdhal kadalil migap peridhAl” without analysing; so, how can we explain that? We can only say that it is larger than the largest aspects, but cannot explain it precisely. Earth which has abundance of land. The seven oceans which surround that and the ether which gives space for everything. Beyond all of these.

Her friend asked “If the love overflows like this, what are you going to do?” She says,

  • theL thirai … – She will reach the place where the emperumAn who will enjoy this love is present. She will go to thenthiruppErai which is surrounded by clear waves, and reach there. We will go to the abode where there is scope for enjoyment as said in SrI rAmAyaNam sundhara kANdam 38.14 “thasyOpavana shaNdEshu nAnA pushpa sugandhishu | vihruthya salilaklinnA thavAngE samupAviSam ||” (sIthAp pirAtti says to SrI rAma – I will sweat on playing around the many gardens in the chithrakUta hill which is filled with the fragrance of many flowers, and then rest on your lap).
  • sErvan senRE – Now, just the words are not sufficient, I will really go there. I will not send a messenger, and will not wait for his arrival.
  • senRE sErvan – Even if I meet him on the way, I will not return. My desire is not to be with him, but to reach the abode [dhivyadhESam is given greater importance than the emperumAn who resides there].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 58 – ennenjamEyAn

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

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avathArikai

After AzhwAr chastised those who were arguing for oneness between emperumAn and other deities, they became followers of emperumAn. Looking at this, AzhwAr is elated and says “to emperumAn who granted me benefits in many ways, I made the world to show its affection”. With the previous pAsuram, the parOpadhESam (instructing others) of this AzhwAr has ended. The pAsurams from here onwards will reflect AzhwAr’s experience, his instruction to those who have corrected themselves and have become followers of emperumAn, on how to spend their time purposefully and his dejection on seeing how some people are still losing this experience.

Let us go through the pAsuram and its meanings:

ennenjamEyAn iruL nIkki empirAn
mannanja munnorunAL maNNaLandhAn ennenja
mEyAnai illA vidai ERRAn vevvinai thIrththu
AyAnukkAkkinEn anbu

Word for Word Meanings

en nenjamEyAn – one who resides permanently in my heart
iruL nIkki empirAn – one who bestowed a favour on me by removing the darkness of ignorance (from my heart)
man anja – for the kings to be terrified
mun oru nAL – once upon a time
maN aLandhAn – measuring the earth
en nenjam mEyAnai – emperumAn who(with that divine form) does not ever leave my heart
illA – one who did not take emperumAn in the heart
vidai ERRAn – rudhra, who has bull as his vehicle
vem vinai – the huge sin
thIththu – making it disappear
AyAnukku – emperumAn who existed (due to that)
anbu AkkinEn – created affection (in the world)

vyAkyAnam

en nenjamEyAnemperumAn remained aptly in my heart. After attaining AzhwAr’s heart, even paramapadham (SrIvaikuNtam) was not apt for him. The same meaning has been conveyed  by several AzhwArs, including this AzhwAr who has sung in thiruchchandhaviruththam 65 “niRpadhum Or veRpagaththu” (emperumAn stood in the distinguished thiruvEngadamalai ) and in thiruchchandhaviruththam 64 “ninRadhendhai Uragaththu” (stood in thiru Uragam), and by nammAzhwAr in periya thiruvandhAdhi 68 “kallum kanaikadalum vaikundhavAnAdum pullenRozhindhanakol EpAvam vella nediyAn niRam kariyAn uLpugundhu nIngAn adiyEnadhuLLaththagam” (emperumAn left thiruvEngadam, thiruppARkadal and SrIvaikuNtam due to which these places lost their grandeour and grass started sprouting in these places due to want of attention. emperumAn, who is tall and dark, entered my mind and will never leave it) and in thiruvAimozhi 3-8-2nenjamE neeLnagarAga irundha en thanjanE” (Oh emperumAn, my refuge, who remained in my heart, considering it as a huge town) and by periyAzhwAr in periyAzhwAr thirumozhi 5-4-9 “panikkadalil paLLigOLaippazhagavittu Odivandhen manakkadalil vAzhavalla mAyamaNALa nambi”(Oh the consort of SrI mahAlakshmi , who is with amazing activities and who is  complete in all aspects! You left your mattress in thiruppARkadal and resided in the ocean of my mind).

What is the reason for taking roots in AzhwAr’s heart?

iruL nIkkiemperumAn had taken residence in AzhwAr’s heart in order to remove the darkness of  ignorance, initially in AzhwAr’s mind and later on, from the minds of other people.

ennenjamEyAn iruL nIkki – if he stays in paramapadham where there is no darkness, he cannot remove any darkness. Hence he decided to enter my heart which was full of darkness and got the famous name of iruLnIkki (one who removes darkness).

iruL nIkki empirAn – he favoured me by removing my ignorance and ignorance of other people.

Who is this entity? AzhwAr explains further . . . .

man anja munnorunAL maNNaLandhAn – it was emperumAn who measured the worlds with his feet when the egoistic kings on earth were terrified looking at the status of mahAbali who was ruling all the three worlds.

iruLnIkki empirAn maNNaLandhAnAzhwAr says that the purpose of emperumAn’s measuring the worlds was only to occupy AzhwAr’s mind and remove his ignorance.

maNNaLandhAn en nenjamEyAnai – since emperumAn was not satisfied even after measuring and seizing the three worlds, he entered the mind of AzhwAr with lot of affection.

en nenjamEyAnai illA vidai ERRAn – Siva, who has bull as his vehicle, did not have emperumAn in his heart. On a few occasions when his sathva guNa (purely good quality) is at its peak, Siva will tell emperumAn “ahamapi thE dhAsa:” (I too am your servitor) but otherwise he will oppose emperumAn, being prominent with thamas and rajas guNa (passion and ignorance).

vidai ERRAn vevvinai thiriththu – even though Siva did not take emperumAn in his heart due to his bad qualities, when he was cursed by brahmA and started roaming all over the world to get rid of the curse, emperumAn took pity on him and removed his curse.

vevvinai thIrththu AyAnukku – did not emperumAn think that he had lost his existence when Siva roamed all over the place to get rid of the brahmakapAla (severed cranium of brahmA) and that he regained his existence only after removing the curse with his own hands by filling up that cranium! AzhwAr wonders at emperumAn’s simplicity.

AyAnukku AkkinEn anbu – For such an entity who became a benefactor even for one who opposed him, apart from rendering him affection, I made the others in the world to render affection. Isn’t keeping me in such a position the greatest benefit that emperumAn endowed on me!

We will move on to the 59th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 7.3.7 – pEreyil sUzh

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

Full series >> Seventh Centum >> Third 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, after perumAL (SrI rAma) bids farewell to iLaiya perumAL (lakshmaNa), as said in SrI rAmAyaNam uththara kANdam “lakshmaNEna gathAm gathim” (I will follow the path taken by lakshmaNa), perumAL set out to follow lakshmaNa. Similarly, parAnguSa nAyaki too says to her friend “Just as my heart reached thenthiruppEreyil to sustain itself, I too will reach there”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says “I am not seeing my heart returning from the abode where the one who destroyed lankA which was the great hurdle for the result, resides; now, I will also go there”.

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

pEreyil sUzh kadal then ilangai seRRa pirAn vandhu vIRRirundha
pEreyiRkE pukken nenjam nAdip pErththu vara engum kANa mAttEn
Arai ini ingudaiyam thOzhI! en nenjam kUda vallArum illai
Arai inik koNdu en sAdhikkinRadhu en nenjam kaNdadhuvE kaNdEnE

Listen

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

pEr – big
eyil – by the fort
sUzh – being surrounded
kadal – having the ocean (as a moat surrounding the fort)
then – well organized
ilangai – lankA
seRRa – one who destroyed
pirAn – benefactor
vandhu – arrived (to rest)
vIRu irundha – mercifully seated manifesting that valour
pEreyiRkE – to thenthiruppEreyil
pukku – went and reached
en – my
nenjam – heart
nAdi – seeking him
pErththu – return
engum – anywhere
vara – to come
kANamAttEn – I am not seeing;
ini – now
thOzhI – oh friend (who shares my grief)!
ingu – in this state

(as company, the mothers who control and the townspeople who blame)
Arai – whom
udaiyam – are we having?

(pOna – went)
en – my
nenjam – heart
kUva – to bring back
vallArum – capable ones
illai – not present;
ini – now (after the heart is not helping, and you have given up)
Arai – whom
koNdu – with
en – what benefit
sAdhikkinRadhu – can accomplish?

(thus)
en – my
nenjam – heart
kaNdadhuvE – whatever seen
kaNdEn – I have also seen.

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

I am not seeing my heart returning to come here, after it went and reached thenthiruppEreyil seeking emperumAn, the benefactor, where he has arrived and mercifully seated manifesting his valour with which he destroyed lankA which was surrounded by big fort and the ocean and was well organised; now, oh my friend! whom are having in this state, as company? there is no one capable who is present here to bring back my heart; now, what benefit can be accomplished with whom? I have also seen what my heart had seen [i.e. going to thenthriuppEreyil is the only way].

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

  • pEreyil … – She is saying “as my state has crossed the limits of tolerance, this is what I am planning to do now”. pEr eyil – big fort.
  • sUzh kadal – The ocean is a protective layer surrounding the fort. The benefactor who trashed such town which frightened everyone.
  • vandhu vIRRirundha – To compensate the avoidance then, he has arrived in close proximity to embrace me. As said in SrI rAmAyaNam yudhdha kANdam 117.36 “vimala SaSAnka nibhAnanA” (pure, moon like, cool) – even while perumAL (SrI rAma) was very angry and cannot be seen, sIthAp pirAtti remained with a pure moon like, coolness in her face. SrI rAmAyaNam yudhdha kANdam 118.17 “dhIpOnEthrA dhUrasyEva prathikUlAsimE dhrudam” (SrI rAma says – certainly, you appear to be unfavourable for me as a lamp for the one with an eye-disease); ALavandhAr mercifully explained this as “the defect is in the eyes and not in the lamp”.
  • seRRa pirAn vandhu vIRRirundha – He has arrived here after becoming tired while eliminating the enemies; as said in SrI rAmAyaNam AraNya kANdam 30.40  “bharthAram parishasvajE“ (embraced her husband), he should be cooled down.
  • pEreyiRkE … – I am not seeing my heart returning after entering thenthiruppEreyil seeking him. Even thiruvadi (hanuman) who entered lankA where one can never return from, returned; but I am not seeing my heart returning from this nearby town! When the heart itself has not returned, we need not say explicitly that he will not come [it is implied]. Her eyes become dizzy due to looking out for the arrival of her heart for a long time.
  • mAttEn – I should not perish here itself without seeing him, instead of sustaining myself by seeing him.

Her friend asked “Should you not wait for your beloved lord until he comes, by singing sorrowful songs?”, she says,

  • Arai ini ingudaiyam thOzhI – Who is here to accompany me, when my heart itself is lost?
  • thOzhI – If you asked “Am I different from your heart?”, you are my friend [you would fall for him before me].

Her friend asked “Am I not here?”, she says,

  • en nenjam kUva vallArum illai – You should be present to bring my heart back; you who created the attachment in my heart for him, should be the one who brings it back to me; but your state is such that you cannot be even take a step forward; and the others don’t have the urge to bring my heart back to me; so, who will bring my heart back?
  • Arai inik koNdu en sAdhikkinRadhu – With whom shall I accomplish? What can be accomplished? When the heart and he arrive here, should I not be present? Here, the situation is very bad [I have almost perished].

When asked “So, what are you trying to do now?”, she says,

  • en nenjam kaNdadhuvE kaNdEnE – I am also trying to follow the path which was taken by my heart. As said in SrI rAmAyaNam uththara kANdam “adhyaivAham gamishyAmi lakshmaNEna gathAm gathim” (I am going to follow lakshmaNa’s path immediately), I am seeking to follow the path taken by my heart.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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