Daily Archives: August 10, 2018

thiruvAimozhi – 7.3.2 – nAnak karunguzhal

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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 second pAsuram, parAnguSa nAyaki‘s friends et al say “should you be anxious? should you not sustain yourself by holding your heart tight?” and she replies “my heart which became immersed in the divine lips of the emperumAn who is mercifully residing in thenthiruppEreyil, is not under my control”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says to her friends, mothers and neighbours “I am unable to control my heart which became attached to emperumAn who has infinite supremacy, simplicity etc”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. In the previous pAsuram, parAnguSa nAyaki spoke to her mother directly; thinking “she cannot be stopped anymore”, the mothers, friends and the neighbours came together and started advicing her. She replies to them “I am unable to hear your advice since my heart is out of my control as it has become attached to emperumAn who has infinite supremacy and simplicity, and hence cannot stop it; you see, my heart is consumed by the ocean [of love]”


nAnak karunguzhal thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL!
nAn iththanai nenjam kAkka mAttEn en vasamanRidhu irAp pagal pOy
thEn moyththa pUm pozhil thaN paNai sUzh thenthiruppEreyil vIRRirundha
vAnap pirAn maNi vaNNan kaNNan sengani vAyin thiRaththadhuvE


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

nAnam – fragrant due to application of fragrant materials
karu – black
kuzhal – hair
thOzhimIrgAL – oh friends!
annaiyargAL – oh mothers (who control them and me)!
ayaR chEriyIrgAL – oh neighbours (who have arrived to enquire about the situation)!
nAn – I (who am very attached to emperumAn)
thani – independent  (and having more attachment than I)
i – this
nenjam – heart
kAkka mAttEn – unable to stop (from leaving me);
en – to me
vasam – obedient
anRu – not;
idhu irAp pagal – night and day
pOy – leaving me
thEn – beetles
moyththa – swarming
pUmpozhil – having flower gardens
thaN – cool
paNai – water bodies
sUzh – surrounded
then – fortified
thiruppEreyil – in thenthiruppEreyil
vIRRu – manifesting his greatness
irundha – residing
vAnam – resident of paramapadham
pirAn – supreme
maNi – like a radiant gemstone
vaNNan – one who is having form
kaNNan – krishNa (who is obedient towards his devotees)
sem – reddish
kani – like a fruit
vAyil – beautiful lips
thiRaththadhu – became attached

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

Oh friends who have black, fragrant hair due to application of fragrant materials! Oh mothers! Oh neighbours! I am unable to stop this independent heart of mine; it is not obedient to me; night and day, it is leaving me and is becoming attached to the reddish fruit like beautiful lips of krishNa who is having a radiant gemstone like form, who is the resident of paramapadham with supremacy, and is now residing, manifesting his greatness, in the fortified thenthiruppEreyil, which is surrounded by cool water bodies and is having flower gardens which are swarmed by beetles.

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

  • nAnak karum kuzhal thOzhimIrgAL – nAnam – nice fragrance. She is highlighting it as a blame for them. As they are with the best fragrance, she is unable to bear it like a deer which will die if a hair falls off it [in separation, she cannot just bear her own decorations, she cannot even bear others’ decorations]. Would I not stay here itself, if you were not here [decorating yourself like this]? Their hair reminds her of emperumAn‘s dark hair. Should the friends not be in the same state like her as said in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy)? While she is not even caring for her hair and will perish if she sees the fragrance, can her friends use fragrances? As he engages with her in union, whatever flowers etc they discard, are given fully by her to her friends only. Since it was his merciful gift, even if those flowers become dry, they will continue to keep them in their hair! That reminds her of him and tortures her. Alternative explanation – they do use fragrances too. That is, they decorate themselves since if they remain morose without decoration, that will cause more anxiety to her. They will work to uplift her mood even at the cost of ignoring their own suffering [of decorating in such situations]. While bhagavAn who is indicated by “a” in praNavam and AthmA who is indicated by “ma” in praNavam are both present since time immemorial, the AthmA was not uplifted. Now, the act of uniting them is that which uplifts him; in this manner, they need to convince her to uplift her. They will not bother about their own suffering, they remain “we should bring glory for the lord”; this is similar to iLaiya perumAL (lakshmaNa) who is more anguished than perumAL (SrI rAma) [during separation from sIthAp pirAtti], would sustain himself with care for the protection of perumAL. iLaiya perumAL is said to be parama bhOgi [great enjoyer, great serpent]. SrI rAmAyaNam kishkindhA kANdam 1.60 “saumithrE paSya pampAyA:” (Oh lakshmaNa! See this pampA river banks) – though he could see the enjoyability there, he turned away from the scenery to distract perumAL; [so perumAL says] brother! look at this.
  • nAnak karum kuzhal – A thamizh scholar said “since nAnam is an adjective for kuzhal, this means hair which appears like nAvi (musk, civet scent)”. This also implies fragrance only.
  • thOzhimIrgAL – Those who speak priyam (favourable sweet words) have gone to the group of those [mothers] who speak hitham (advice)!
  • thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL! – The three stages are highlighted here – a) I know some secret and not even share it with the friends b) the friends and I know of it and the mothers don’t know about it and c) friends, mothers and I know but others don’t know; crossing all these stages, things have become so public that, she is calling for everyone. She need not tell anyone; this being the case, she is so anguished that even the enemies will pity her state. SrI rAmAyaNam sundhara kANdam 21.18 “mAm samAnaya dhu:khithAm” (unite me who is suffering, with SrI rAma) – sIthAp pirAtti tells rAvaNa to unite her with SrI rAma. As said in SrI rAmAyaNam sundhara kANdam “thadhAkuru dhayAm mayi” (show mercy to me), sundhara kANdam 39.10 “vAchA dharmam avApnuhi”  (become righteous through your speech), she is speaking the words that should be spoken to thiruvadi (hanuman) et al, to the one who separated her from SrI rAma.
  • thOzhimIrgAL … – [Being my friends] How you liked what I liked! How you looked out for my priyam and hitham! How you remain indifferent towards me!

The friends ask “What is our fault? As you crossed your limits, we too crossed our limits”, she says

  • nAn iththani nenjam kAkka mAttEn – Do you have any reason like I do, to cross your limits?
  • nAn – Did you lose your heart [to any one]? Implies her situation is not the same as theirs.
  • ith thani nenjam – Just as I have become distinguished from you, my heart has become distinguished from me.
  • thani nenjam – Independent heart which does not obey me. Even the heart of sIthAp pirAtti who is said to be SrI rAmAyaNam sundhara kANdam 39.40 “thath thasya sadhruSam bhavEth” (it will be fitting if SrI rAma could come on his own and take me) is not a match for her heart.
  • kAkka mAttEn – (I don’t have the ability to protect myself) She can only say as in periya thiruvandhAdhi 1 “mundhuRRa nenjE iyaRRuvAy emmodu nI kUdi” (Oh heart which is rushing towards perumAL before me! wait, let us pray together), and cannot stop it. It left me without seeing anyone else as said in SrIvishNu purANam 5.18.22 “kurava:kim karishyanthi dhagdhAnAm virahAgninA” (what would the elders do to us. I am burnt by this fire of separation); it is not returning after hearing something from him; from “mAttEn“, it appears that she tried to stop the heart, but it went without listening and she gave up. Just as samsAris (materialistic people) won’t withdraw themselves from worldly pleasures derived from Sabdha (sound) etc, AzhwAr will not withdraw himself from bhagavath vishayam.

Can someone say “mAttEn” (I won’t stop)? Should the heart not be submissive to the self in all cases?, she says

  • en vasam anRu idhu – What shall I do if it ends up separating the child from the mother? Only when SrI bharathAzhwAn listens to kaikEyi’s words and rules the kingdom, she will listen to her mother’s words and withdraw herself. Am I am not your daughter now? My heart too is like me. Instead of being present for my sake, it made me follow it.

When asked “even if the heart is not obedient generally, should you not advice it when it is obedient?” She says

  • irAp pagal pOy – I am not seeing any moment when I can advice it, in the available time; her attachment is unlike [that of materialistic people] where one is sometimes attached to bhagavath vishayam and other times to worldly pursuits. Only if it is here for a moment, we can advice it.
  • thEn moyththa … – Did it get captivated in a matter from which it can be withdrawn? Can we withdraw those who are captivated by the enjoyability of the town itself? thEn indicates beetle.
  • pUm pozhil … – In thenthiruppEreyil which has blossomed gardens and water bodies.
  • vIRRirundha – Manifesting his seated posture of paramapadham, as it is, in here. Is this town like that paramapadham? This place is such that, one person’s clothes will be worn by many [such inferior abode]; this abode is the place from where both the paramapadham and samsAram are perfected.
  • vAnap pirAn – This implies the faultless supremacy.
  • thenthiruppEreyil vIRRirundha vAnap pirAn – The benefactor who manifested the posture of SrIvaikuNtam in this abode.
  • maNi vaNNan – The beautiful form which will make us hold him tight, even if he lacks the supremacy.
  • kaNNan – One who lets the residents of this samsAram to enjoy the form which is enjoyed by the residents of paramapadham.
  • vAnap pirAn … – Is it possible to measure the supremacy, beauty or simplicity?
  • sem kani vAyin thiRaththaduvE – Just as one will get caught in the swirl during floods, she got caught in his lips; wouldn’t one return only when the boundary of the desired matter is found? It got captivated in the reddish, fruit like lips; only when it returns to me, can I listen to your advice.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 53 – kallAdhavar ilangai

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Some samsAris asked AzhwAr “What is the reason for your position in saying enakkAvAr Ar oruvarE and our position vilaikkAtpaduvar? Also, please mercifully tell us the way in which we can redeem ourselves”. AzhwAr responds saying “being not connected with other deities is the reason for my greatness and the same is the reason for your lowliness. If you wish to redeem yourselves, sever your connection with other deities”.

Let us go through the pAsuram and its meanings:

kallAdhavar ilangai kattazhiththa kAguththan
allAl oru dheyvam yAnilEn pollAdha
dhEvaraith thEvarallAraith thiruvillAth
thEvarai thERElmin dhEvu

Word for Word Meanings

kallAdhavar ilangai – the country of lankA populated by the ignorant demons
kattu azhiththa – destroying its fortress
kAguththan allAl – other than SrI rAma
oru dheyvam – another deity
yAn ilEn – I will not accept as a deity
pollAdha dhEvarai – deities with deformities
dhEvar allArai – (in truth) lacking in the qualities of being a deity
thiru illA dhEvarai – without having any connection with pirAtti (SrI mahAlakshmi), those who bear the name as deity
dhEvu – as deities
thERElmin – please do not think of


kallAdhavar ilangai – lankA which is polulated like the hive of wasps, with ignorant demons. Just as sIthAppirAtti  doubted, as in SrI rAmAyaNam sundhara kANdam 21-9 “iha santhO na vA santhi” (does this place not have learned people?) It is the habitat of ignorant people who could not tolerate the presence of the only intelligent person vibhIshaNa and drove him out of the country. Here, the term kalvi refers to knowledge relating to mOksham as mentioned in SrIvishNu purANam 1-19-41 “sA vidhyA yA vimukthayE” (learning is that which is used for attaining mOksham). Isn’t it well known that those in lankA lack that learning!

kattazhiththa kAguththan – the divine son of emperor dhaSaratha who destroyed the fortress of lankA.

kAguththanallAl oru dheyvam yAnilEn – I will not think of  anyone other than that benefactor who is totally devoted to the huge yAgam (a ritual with agni, fire) for protection through surrendering, as being fit enough for being attained. AzhwAr implies that this is the reason for his greatness.

yAn ilEn – AzhwAr tells samsAris that not having this quality of not worshipping other deities, even through forgetfulness, is the reason for their lowliness. This AzhwAr is similar to hanuman who said as in SrI rAmAyaNam uththara kANdam 40-15 “snEhO mE paramO rAjan thvayi nithyam prathitishtitha: bhakthiScha niyathA vIra bhAvO nAnyathra gachchathi II” (Oh emperumAn! The affection that I have towards you is huge. This affection is firmly established in you).

When asked by the samsAris as to the way by which they can redeem themselves, AzhwAr tells them the nature of other deities and tells the samsAris to sever their connection with such deities…..

pollAdha dhevarai – unlike emperumAn who attracts the heart and eyes of his followers through his divine form, nature, qualities and activities, these other deities do not have the kind of form to see or fame which is sweet to hear or do not have the capability to grant boons which will be everlasting. Their forms will be crude and grotesque with deformed eyes, eyes which emit fire and with matted hair, with powdered ash applied all over the body, unlike the lotus like eyes of emperumAn who is like a mother to the world. Their activities too will be crude such as plucking the head of one’s own father, begging all over the world in order to remove the curse that got stuck on removing the head of father, destroying holy rituals, running away out of fear from a demon called basmAsura and helping another demon bANAsura and getting defeated in the battle in the bargain etc. These are in direct contrast to the sweet activities of emperumAn who killed the wicked ones, protected the good ones, redeemed dead sons and granted mOksham to bird, demon and pot. Instead of asking for pathram pushpam … (SrI bhagavath gIthA 9.26) for worshipping, these deities will ask for the flesh of devotee’s son. Thus their qualities will also be crude. Since they are crude in various ways, AzhwAr calls them as crude deities.

Next AzhwAr realises that he has called them as dhEva by mistake….

dhEvarallArai –  if one were to disregard such cruelties in them and analyse their basic nature in order to worship them they will be such that they will look up to emperumAn for alms for their sustenance and be without any greatness. In other words, they will not be apt to be worshipped.

dhEvarallArai – just as it is mentioned in nAchchiyAr thirumozhi “ayanmudhalAththandha naLirmA malarundhi vIttaippaNNi viLaiyAdum vimalan”, is it correct to call those who were created by emperumAn for his pastime, as deities? Is it apt to call those who run away from battlefield (in the war with bANAsura which they indulged in and lost) or those who borrow radiance and decorate themselves or those who learn vEdhas from emperumAn or those who carry a skull in their hands in order to get rid of a curse or those who run away when troubled by demons? With what feature or quality in them can they be called as dhEvas?

What is the reason for their not being dhEvas? …

thiruvillAththEvarai – since they do not have the grace of SrI mahAlakshmi, they are not dhEvas. Since they do not have the connection with periya pirAtti (SrI mahAlakshmi) who even the vEdhas praised by saying “SradhdhayA dhEvO dhEvathvamaSnuthE” (only due to periya pirAtti, even SrIman nArAyaNa qualifies to be a dhEva), they do not qualify to be dhEvas.

thiruvaillAththEvarai – when referring to lowly persons in the world, they are called as thiruvilAr (lacking in wealth).

thiruvillAththEvarai – did not purusha sUktham which spoke about emperumAn “uthAmruthathvasya ISAna:” as the one who grants mOksham, say “hrIScha thE lakshmIScha pathnyau… sarvam manishANa” (SrIdhEvi and bhUdhEvi are your consorts… we will obtain everything from you) concluding that it is due to his being SrImAn that he grants mOksham!

pollAdhadhEvarai dhEvarallArai thiruvillAththEvarai – since they do not have any connection with pirAtti, even though they are not really dhEvas, they are called as dhEvas as they carry the name dhEvas. Hence AzhwAr is calling them as pollAdha dhEvar and thiruvillAththEvar.

thEREnmin dhEvu – AzhwAr tells us not to respect them as deities. If you follow this [instruction] you can also say “enakkAvAr Ar oruvarE” (who is equal to me, as AzhwAr had sung in the earlier pAsuram).

thEREnmin dhEvu – since these deities also grant materials such as son, cow, food etc they may be called as deities. Hence you may also think that these deities are fit to be attained. Since the materials which they give are transient (they do not last long), are lowly and are granted ultimately by emperumAn as mentioned in SrI bhagavath gIthA 7.22mayaiva vihithAn hi thAn” through these deities, AzhwAr tells us not to think of them as deities.

We will take up the 54th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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आर्ति प्रबंधं – ४६

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आर्ति प्रबंधं

<< पासुर ४५


पिछले पासुरम में मामुनि ,आचार्य के महत्त्व कि श्रेय जो गाते हुए उन्हीं के कृपा को अपनी उन्नति की कारण बतातें हैं।  इसी विषय कि इस पासुरम में और विवरण देतें हैं।

पासुरम ४६

तिरुवाय्मोळि पिळ्ळै तीविनैयोंदम्मै

गुरुवागि वंदु उय्यक्कोंडु – पोरुविल

मदि तान अळित्तरूळुम वाळवंरो नेंजे

एतिरासरक्कु आळानोम याम



नेंजे – हे मेरे ह्रदय !

याम – हम

आळानोम  – सेवक बने

एतिरासरक्कु –  एम्पेरुमानार के

(इसका कारण है )

तिरुवाय्मोळि पिळ्ळै – तिरुवाय्मोळि पिळ्ळै (मामुनि के आचार्य )

गुरुवागि  – आचार्य के रूप में अवतार किये

वंदु –   और हमारे जगह को पधारें

तीविनैयोंदम्मै – हम, जो क्रूर पापों के घने बादल हैं

उय्यक्कोंडु  –  उन्के कृपा से स्वीकृत किये गए और उन्नति के योग्य माने गए

अळित्तरूळुम  – हमें आशीर्वाद किये , (यह देकर )

मदि तान  – तिरुमंत्र की ज्ञान

पोरुविल – जो अद्वितीय ( शास्त्र की भी किसी और से तुलना की जा सकती हैं, पर इसकी नहीं )

वाळवंरो – (हे मेरे ह्रदय!) यह इसी आचार्य के कृपा से ही हैं न ? ( इन्हीं के कारण हम एम्पेरुमानार के सेवक बने)


सरल अनुवाद

इस पासुरम में मामुनि अपने आचार्य के श्रेय की वर्णन करतें हैं।  वें कहतें कि आचार्य के कृपा से पाए गए तिरुमंत्र से ही वें श्रीमन नारायण के सेवक के सेवक बन सकें।  



यहाँ पहले तिरुवाय्मोळिपिळ्ळै की श्रेयस कि प्रशंसा की गयी हैं। श्रीमन नारायण के सारे भक्त जो श्री वैष्णव और इस साँसारिक लोक के दिव्य जीव याने  भूसुरर कहलातें हैं, इन सारें लोगों से तिरुवाय्मोळि दिव्य प्रबंध और अमृत मानी जातीं हैं। नम्माळ्वार खुद कहतें हैं, “तोंडरक्कमुदु उण्ण चोल मालैगळ सोन्नेन” (तिरुवाय्मोळि ९.४.९). तिरुवाय्मोळि पिळ्ळै एक ऐसे आचार्य हैं जो तिरुवाय्मोळि को स्वास में लेकर उसी में जीतें थे। उसमें से तरह तरह के मकरंद कि आनंद उठाते हैं, जैसे शब्दों कि सजावट कि मकरंद , अर्थों की मकरंद और उन पासुरमो के मनोभाव कि मकरंद। वे केवल तिरुवाय्मोळि को धर्म मानकर जियें और अन्य शास्त्रों को घास समान मानें। वें नम्माळ्वार के चरण कमलों में शरणागति कर, उन्के प्रति सारें कैंकर्य किये।  तिरुवाय्मोळि के संबंध के कारण वें तिरुवाय्मोळिपिळ्ळै कहलायें गए। मामुनि अपने ह्रदय को कहतें हैं , “हे मेरे प्रिय ह्रदय! हमें देखो। “अोप्पिल्ला तीविनैयेनै उय्यक्कोंडु (तिरुवाय्मोळि ७.९.४)” के वचनानुसार हम क्रूर पापों के प्रतिनिधि हैं। और तिरुवाय्मोळिप्पिळ्ळै आचार्य के रूप में अवतार किये और हमें विमुक्त किये।” इसी को वें अपने उपदेश रत्न मालै में, “तेनार कमल तिरुमामगळ कोळूनन ताने गुरुवागि (उपदेश रत्न मालै ६१) कहतें हैं। आगे मामुनि कहतें हैं , “ वें (तिरुवाय्मोळिप्पिळ्ळै) हमारें जगह पधारें और तिरुमंत्र से जनित यह दिव्य ज्ञान दिए। यह अन्य शास्त्रोँ से जनित ज्ञान से अलग हैं। हे मेरे ह्रदय!  उनके इस कृपा के कारण ही हमें एम्पेरुमानार के प्रति कैंकर्यं करने का भाग्य मिला। तिरुमंत्र में यहि उत्तम अर्थ प्रकट किया गया हैं कि, भगवान श्रीमन नारायण के सेवकों के सेवक रहना सर्व श्रेष्ट स्थिति हैं। और इस अर्थ को महसूस करने के कारण ही हम एम्पेरुमानार के नित्य सेवक बनते हैं।

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-46/

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