Monthly Archives: August 2018

nAnmugan thiruvandhAdhi – 63 – thariththirundhEn

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, looking at the lowly state of others, AzhwAr felt very sad. In this pAsuram, AzhwAr redeems his heart and is overjoyed at the benefit that he had obtained, just as nammAzhwAr had mentioned mercifully in periya thiruvandhAdhi pAsuram 25 “ArAnum AdhAnum seyya agalidaththai ArAyndhu adhu thiruththal AvadhE” (let others do whatever they want. Is it possible for me to analyse what everyone is doing on this expansive earth and try to correct them?)

Let us go through the pAsuram and its meanings:

thariththirundhEnAgavE thArA gaNappOr
viriththuraiththa vennAgaththu unnai theriththezhudhi
vAsiththum kEttum vaNangi vazhipattum
pUsiththum pOkkinEn pOdhu

Word for Word Meanings

thAragaNam –  group of stars’
pOr – (their) movement
viriththu uraiththa – one who let it be known widely (through the SAsthram of astrology)
vem nAgaththu unnai – you (emperumAn) who are the antharAthmA (indwelling soul) of thiruvanananthAzhwAn (AdhiSEshan) who is very fiery for enemies
theriththu – meditating upon
ezhudhi – writing about
vAsiththum – reading (what had been written)
kEttum – hearing (from many people)
vaNangi – bowing down
vazhipattum – carrying out thiruvArAdhanam (elaborate worship)
pUsiththum – worshipping
pOdhu pOkkinEn – I am spending my time
AgavE – since I did like this
thariththirundhEn – I was existing

vyAkyAnam

thAragaNappOr virithu uraiththa vem nAgaththu unnai – you thiruvananthAzhwAn (AdhiSEshan) who explained elaborately on the movement of groups of starts with the help of astrology. Here the term unnai (you) refers to emperumAn who is the indwelling soul of AdhiSEshan.

theriththu – knowing; understanding; meditating. Here, meditating  is the most apt meaning since it gels with the words which follow.

theriththu – initially meditating with the mind

ezhudhi – writing what has been meditated upon, through books

vAsiththum – reading what has been written by self as well as by others.

kEttum – hearing what has been told by great personalities such as mudhal AzhwArgaL (who had preceded this AzhwAr); also instructing disciples and making them to hear.

vaNangi – without having any pride thinking “I am so knowledgeable”, thinking that this is also due to his grace, bowing down to his divine feet, without any possessiveness.

vazhipattum pUsiththum – worshipping him through the three faculties of mind, speech and body. Since AzhwAr has used two words with similar meanings, AzhwAr hints that worshipping emperumAn is his prime method of spending time.

pOkkinEn pOdhu – there is nothing further to be done for uplifting the AthmA (soul). Others have been corrected to the extent possible. Now all that remains to be done for the time to be spent here is to engage in useful way. I did that by following the above, says AzhwAr.

AgavE thariththirundhEn – Thus, despite living in this cruel samsAram, I was able to exist. Alternatively, if asked as to the purpose for which he did this, AzhwAr would say, for the purpose of existing.

We will take up the 64th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thirunedunthANdakam – 9 – Part 2

Published by:

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

Full Series

<< Previous – 8 – nEErakaththAy

<< pAsuram 9 – part 1

pavaLavaNNan with SrI dhEvi, bhUdhEvi and ANdAL

pARkadalAy – Did He stop with just giving a part of His body to rudhran just by accident like how a worm moving around might create letter forms? When there is a danger to brahmA and others, He thinks He should not stay away, His being the protector (of all), and so giving lower priority to paramapadham, He comes to ksheerAbdhi (milky ocean) and lies down there. Oh such emperumAn! Oh the One who shows Himself whether one wished for it or not, is the One who is not showing His fact to me who is longing for it.

pArin mElAy – As all the dhEvAthAs came and surrendered after losing their places due to asuras and rAkshasas, by taking the forms of rAma, krishNa etc., He lowered Himself, and came on this world (pAr), and protected. This talks about that. In ‘sa hi dhEvair udheerNasya rAvaNasya vadhArthibhi: | arthithO mAnushE lOkE jagnyE vishNussanAthana: || [SrI rAmAyaNam – ayOdhyA kANdam – 1.7]’ (One who was prayed to by the dhEvas saying that He should kill rAvaNan having pride, that SrIman nArAyaNan who does not have end, it that One who has incarnated in this word as rAman),

(following is commentary of aforementioned SlOka).

the ‘sa:’ (that) word refers to the same One who was mentioned in the previous SlOka.

It had said earlier as ‘babhUva guNavaththara:’ [SrI rAmAyaNam – ayOdhyA kANdam – 1.6]’ (rAman was of top grade in having auspicious qualities). AzhvAr is saying that since He is having such qualities, He incarnated. There is no quality to show in incarnating for the devotees who do not wish for other things; (it was for the dhEvas who wished for other benefits); (so it implies that He proved that he is the best in having auspicious qualities); the ‘he’ samskrutha word above (in 1.7) shows the reason for His being full of qualities;

‘dhEvai:´ – did He come here for the prayers of nithyasUris like thiruvadi (garudAzhwAn) and thiru ananthAzhVan’ (AdhiSEshan)? Did He not come and incarnate for the dhEvas who wish for other benefits, and who are of the opinion that they are the lords? Are they not ones who would go against Him after getting the benefits they wished for?

udheerNasya rAvaNasya vadhArthibhi: – for winning rAvANan who is roaming around destroying all the world due to his pride; when His relationship with everyone as emperumAn is common for everyone, while the dhEvas who pray Him are doing so for other benefits, He came and incarnated for destroying those like rAvaNan, isn’t it?

arThitha:  – this you see, is the penance that they performed. (just praying).

mAnushE lOkE – He is incarnating in the place which even for dhEvas is a lowly place and not looked at.

jagnyE – while the common people of the world would live in the womb for ten months, He was present in the womb for twelve months!

vishNu – One who permeates everything is one who incarnated in this place (ayOdhyA) which is permeated by Him, to be under the control of those living in this place!

sanAthana: – One who is present forever is the One who came and was born as a son for someone!

In these ways the One who lowers Himself so much for those who pray to Him for other benefits, is the One who is not showing Himself to me! says AzhvAr.

pani varaiyin uchchiyAy – (Oh one who is standing on top of the mountain (thirumalai)) –  Did you stop with just showing yourself for those wishing for other benefits? (you didn’t); as said in ‘kAnamum vAnaramum vEdum udai vEnkatam [nAnmugan thiruvanthAdhi – 47]’ (thiruvEnkatam having forests, monkeys, and the clans of hunters), One who shows Himself even for the lowly animals and hunters by coming and standing in thiruvEnkatam is the One who is not showing Himself to me, says AzhvAr.

pavaLa vaNNA – (Oh One who is having beautiful divine body like that of gems); He is not having the mediocre form that one could tolerate the wait to see in due course of time. If it was of such form we could relax thinking let Him show up whenever He prefers; His beauty is not such, that we could stay without any interest , when we think about his divine nature.

pavaLa vaNNA enguRRAy – (where are you) – since AzhvAr got blurred vision due to immersing in the enjoyability of His form, he is saying ‘where are You’.  As said in “rAmam mE’nugathA dhRushtiradhyApi na nivarthathE | na thvA paSyAmi kausalyE sAdhu mA pANinA spruSa [SrI rAmAyaNam – ayOdhyA kANdam – 42.34]” (After rAma went to the forest, dhaSaratha said to kausalya) – Oh kausalyE! my vision has gone away following rAma. It has not returned till now. I don’t see you. Touch me well with your hands),  like how dhaSaratha lost his vision, it happened to AzhvAr too.

(following is commentary of aforementioned SlOka).

mE dhRushti: – rAmam – anugathA –  my eyes have gone behind perumAL. attracted by His beauty.  It left the body which holds it and has gone behind the target of the eyes. It appears that the relationship with mother’s home (my body, for the eyes) is only till it gets the attraction of the in-laws’ home (rAman’s beauty)!

me dhRushti: – saying so he (dhaSarathan) is celebrating the ways of his eyes. Distraught due to the separation I lay on the floor; my eyes got the opportunity to go with Him! Wish I had not been the holder of those eyes, but the eyes themselves, says dhaSarathan.

adhyApi na nivarthathE – eyes have not returned; even in this state of getting solace while seeing you, the eyes have not returned;

na thvA paSyAmi – if asking – while you who are the holder of those eyes, why have the eyes gone behind Him? – dhaSarathan says that he deduced the cause from the action! While you (Kausalya) have come stood here, I don’t see you; hence I knew that they went behind Raman. The senses of the body (indhriyas) are such that they are learned about based on anumAnam (conclusion based on previous prathyaksham (understood by the senses)). When seeing things we come to know that there are senses in the body; when nothing is seen, then we learn that the senses are not present.

kausalyE – not seeing you not because it is kaikEyi standing in front of me.

sAdhu mA pANinA spRuSa – please do not think about the cruelty I executed, but think about my pitiful state, and feel ‘alas! (aiyyO)’  and touch (comfort) me. Please do not think that I decorated Him for crowning Him and then sent Him to the forest, but think ‘Oh he might die due to separation from Him!’, and touch (comfort) me, says dhaSarathan to Kausalya.

bhattar would divine, ‘eyes have gone behind Him; to find out whether the seeing sense has gone behind Him or not, you please touch and search me, says dasarathan’.

pavaLa vaNNA engu uRRAy – where have you gone while having the form that is for the devotees as said in ‘bhakthAnAm [jithanthE sthOthram – 1-5]’?  Is your showing us the greatness of your divine body, to hide it from us? Or, engu uRRAy – Thinking that He would never not show up after seeing this longing, and that keeping this longing itself as the reason He would show up, AzhvAr is groping his hand in the air saying engu uRRAy (where are You); as I extended my arm He would be felt, and then I could catch Him – thinks AzhvAr. Since he is like the creeper plant lying on the ground looking for a stick to climb on to (flagstaff), He would wish to look for Him (who is that stick). jIvAthmA can be called as such creeper.

emperumAn – engu uRRAy – While your property is suffering, where are You the owner hiding? It is only the owner who would come to the property; is it possible for the property to go to the place of its owner? It only the hungry person who would go to the place where there is food, and not the food that would come to that person, will it?

unnai nAdi – Searching for You who is unequalled in enjoyableness, and Who is One to be attained. You being the attainable is the reason for my urge to reach You.

unnai nAdi – It has become such, that I have to look out for You who has been trying for me (edhir sUzhal pukku [thiruvAimozhi – 2.7.6]’) from time eternal! As said in ‘OdinEn Odi [periya thirumozhi 1.1.1]’, I was running behind worldly pleasures, and you got hold of me and informed about the truth and made me not wish for anything else than You, and made me as said in ‘thaLir puraiyum thiruvadi en thalai mElavE [thirunedunthANdakam – 1]’ thus keeping Your divine feet on my head as if it is an honour for You; are all these for not showing up when now I am suffering due to separation?

If You are saying – “Oh that’s interesting; If you have understood that I got hold of you and did everything for you , then you should see what I will be doing further, and so stay put in your place like seethAp pirAtti as said in ‘thath thasya sadhRSam bhavEth [SrI rAmAyaNam – sundhara kANdam – 30-30]’ (if chakravarthy thirumagan would destroy the enemies and take me back, that is what would be suitable for Him); is it right for you to hurry?”, then,

EzhaiyEn – my many wishes does not let me stay put, replies AzhvAr.  I am one with such a huge wish, says AzhvAr.  That does not allow me to be patient thinking  ‘let Him do further whatever’.

inganamE Uzhi tharukEnE – it cannot be said that He is subservient to His devotees; it cannot be said that He would show Himself up by considering our qualifications; given so, losing Him is due to my sins only, isn’t it? Would I spend the rest of my life suffering?

inganamE – Like how in the forest the rishis showed Him their bodies eaten by the rAkshasAs as said in ‘Ehi paSya SarIrANi [SrI rAmAyaNam – AraNya kANdam – 6-16]’, AzhvAr is showing his body eaten by love.

uzhi tharugEnE – Like the body that is taken up in hell, my life has become the ever experienced suffering that does not end and also not tolerable, says AzhvAr.  I have not been able to get the enjoyment of the experience of Him, nor am I able to stay put like seethA pirAtti by considering the true nature of AthmA as subservient, nor  am I done with like chinthayanthi and chakravarthi;  It has become second nature for me to be always experiencing the suffering of separation! says AzhvAr.

==========

Translation by raghuram SrInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.4 – Azhi ezha

Published by:

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

Full series >> Seventh Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fourth decad – AzhwAr who was having the urge to attain emperumAn due to the suffering in separation, determines that there is none other than sarvESvara who is sarvaSakthi (omnipotent), is capable to eliminate the popular hurdles which cause such suffering for him, and highlights the following aspects:

  1. his activity of winning over the worlds as thrivikrama
  2. his churning of the ocean for nectar
  3. his lifting up the earth from the causal water
  4. his act of consuming the universe
  5. his act of conducting the mahAbhAratha war
  6. his killing of hiraNya
  7. his act of burning down lankA
  8. his war with bANAsura
  9. his way of performing creation
  10. his lifting up of gOvardhana hill

Meditating upon these aspects, AzhwAr mercifully considers the victorious sarvESvaran’s ability to eliminate enemies.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, how his heart became captivated in bhagavath vishayam was mentioned; his sorrowful state cannot be changed by giving something else [materialistic] or be remedied by someone [other than emperumAn]; emperumAn mercifully thinks “what shall I give to him?” and decides to manifest his victorious acts fully [in the ten pAsurams] thinking “If I have to give him something, there is nothing more than this”, and AzhwAr becomes blissful seeing that. AzhwAr remains as seen in thiruvAimozhi 1.5vaLavEzh ulagu“, where he desires to exist for the sake of emperumAn and dislikes self when not existing for his purpose! He would seek out for emperumAn’s well-being even at the cost of losing himself! As emperumAn knows about AzhwAr’s nature very well, he pacifies AzhwAr by manifesting all of his victorious acts to eliminate all of AzhwAr’s suffering, and AzhwAr enjoys them all. emperumAn manifests historical events to AzhwAr as if they are happening currently to be witnessed by AzhwAr. At first, it was emperumAn who bestowed AzhwAr the ability to see everything. Even after blessing unblemished knowledge/devotion, emperumAn presented expansive knowledge to AzhwAr to make him see everything at once! Hence, AzhwAr has no worries.

Alternative explanation – as the SrI rAma’s victory came up previously in thiruvAimozhi 7.3.7pEreyil sUzh then ilangai seRRa pirAn” (the benefactor who destroyed hugely fortified, well organized lankA), AzhwAr meditates upon all such incarnations through that incident and is feeling blissful as dhaSaratha chakravarthi felt joyful seeing SrI rAma’s victories and SrI vasudhEva felt joyful seeing krishNa’s victories.

SrI rAmAyaNam ayOdhyA kANdam 12.105 is beautifully explained here [While this SlOkam explains SrI rAma’s enjoyability, it implies the enjoyability of his victorious acts too].

  • aham puna: – You who knew my nature and followed me, told me that I will survive if you tell me “perumAL (SrI rAma) should go to the forest”.
  • dhEva kumAra rUpam – let that be [i.e. while you were seeking my well-being previously]; are you the one who is telling him to go to the forest? siRiyAththAn asked “Is SrI rAma only as beautiful as subrahmaNya?” and nampiLLai explained “vAlmeeki rishi is warding off evil eyes by giving an example who is no match to SrI rAma”
  • alankrutham – Even by such vague comparison, is subrahmaNya a match for SrI rAma? Only if he was [greatly] decorated, he could at least be cited as a vague example for SrI rAma.
  • tham sutham – Due to both reasons, i.e. his beauty and being the son, he is desired by dhaSaratha.
  • Avrajantham – As a flower blossoms, it spreads the radiance everywhere, and specifically towards the beetles. Similarly, SrI rAma is present for the joy of his enjoyers.
  • nandhAmi … – While he remains the same, one becomes blissful every moment, every day, as if something new is seen.
  • dharSanEna – He need not embrace, speak etc; just seeing him is sufficient. The benefit is the same as in the abode where there is endless joy; vishNu sUktham “sadhA paSyanthi” (They are always seeing emperumAn in paramapadham).
  • bhavAmi dhrushtvA cha punar yuvEva – dhaSaratha chakravarthi, the 60000 year old man, after seeing perumAL, became youthful and identical with perumAL. thiruvAimozhi 10.2.8 “kAmanaip payandha kALai” (one who gave birth to cupid). emperumAn will make one who enjoys him to become like him and uplift him too. Even SrI vasudhEva became youthful as said in “yuvE vasudhEvO’bhUth vihAya abyAgathAm jarAm” (Seeing the cheerful faces of his children, SrI vasudhEva lost his old age and became youthful). piLLai thirunaRaiyUr aRaiyar explains this as – considering AzhwAr‘s words in thiruvAimozhi 7.3.5kaNNa pirAnukku en peNmai thORREn” (I lost my femininity to krishNa, the benefactor), here AzhwAr is meditating upon the victories of emperumAn which is the opposite of his own loss.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

nAnmugan thiruvandhAdhi – 62 – thiru ninRa pakkam

Published by:

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

Full Series

<< Previous

avathArikai

After becoming happy with his eminence, AzhwAr saw the lowliness of others. In this pAsuram, he feels sad that the reason for this is their bewilderment, as well as making others to be bewildered, with other deities who are born from a womb just as they themselves were, and still thinking of them as supreme beings. The identity for SrIvaishNava is the inability to tolerate sorrows of others.

Let us go through the pAsuram and its meanings:

thiru ninRa pakkam thiRavidhenRu OrAr
karu ninRa kallArkku uraippar thiruvirundha
mArvan sirIdharan than vaNdulavu thaNduzhAy
thAr thannaich chUdith thariththu

Word for Word Meanings

thiru irundha mArvan – having divine chest in which periya pirAtti (SrI mahAlakshmi) has taken residence

(due to that)
sirIdharan than – emperumAn who got the divine name of SrIdhara
vaNdu ulavu thaN thuzhAy thAr thannai – the cool divine thuLasi garland towards which beetles come
sUdi – donning it (on the head)
thariththu – getting to exist because of that
thiru ninRa pakkam thiRavidhu enRu OrAr – those who could not ascertain that nArAyaNa, who has pirAtti aptly fitting, is the supreme being
karu ninRa – brahmA, rudhra et al who also stayed in a womb (just like themselves)
kallArkku uraippar – will instruct fools  (that brahmA, rudhra et al are supreme beings)

vyAkyAnam

thiru ninRa pakkam thiRavidhu – without any restriction on the type of entity, whichever entity that pirAtti chooses to manifest herself in, becomes the supreme entity. Did not vEdhas also come to the same conclusion as mentioned in the SlOkam “SradhdhayA dhEvO dhEvathvam aSnuthE” (due to pirAtti, emperumAn attains the quality of being dhEva)! parASara bhattar has also mercifully mentioned in SrI guNarathna kOSam “apAngA bhUyAmsO yadhupari param brahma thadhabhUth ” (the entity on which pirAtti’s grace fell became parabrahmam (supreme entity)), and “vEdhAnthAs thathvachinthAm murabhidhuraSi yathpAdhachihnais tharanthi ” (on looking at whose chest on which the footprints of pirAtti’s divine feet have been implanted, the vEdhAnthas concluded their debate on supremacy)!

thiRavidhenRu – The word thiRavidhu means having all entities under its control and not comprehendable by anyone unless it reveals itself.

OrAr – if people had the knowledge, they would have known that ‘this entity is like this’. But they do not have that knowledge! There is no sign that they have knowledge.

karu ninRa – dhEvathAs such as rudhra et al, who are also born like samsAris, out of a womb. Didn’t vEdha, while speaking about the birth of rudhra, say “ushasi rEthO’sinjath” (brahmA deposited his semen with the deity of dawn), confirming that rudhra too stayed in a womb and was born?

karu ninRa kallArkku uraippar – these samsAris will instruct other samsAris, who are as foolish as they are, without any knowledge about SAsthras, that these deities (born out of a womb) are supreme entities.

thiruvirundha mArvan sirIdharan – there is a worm which does not have any connection with mango fruit; however it is called as mAmbazha uNNi (mango-worm). It is in the same way that devotees of other deities, who do not have any connection with pirAtti (SrI mahAlakshmi) call their deities with the prefix SrImAn. In the case of the paramapurusha (supreme being) on whose chest pirAtti has taken residence saying as in thiruvAimozhi 6-10-10agalagillEn iRaiyumenRu” (I am not capable of separating from emperumAn even for a moment), the name SrIdharan is a very apt name. It is only to show emperumAn’s unique greatness that sage vyAsa brought out in 12 divine names the connection with pirAtti as mentioned in SrI vishNu sahasranAmam  608-619 “SrIvathsavakshA: SrIvAsa: SrIpathi: SrImathAm vara: SrIdha: SrISa: SrInivAsa: SrInidhi: SrIvibhAvana: SrIdhara: SrIkara: SrEya: SrImAn” (one who has the divine mole on his chest; the dwelling place of lakshmi; the consort of lakshmi; the head of those blessed by lakshmi; one who grants wealth; wealth of lakshmi; husband of lakshmi; treasure of lakshmi; one who praises lakshmi; one who sustains lakshmi; one who is born with lakshmi and one who has lakshmi). There are some texts which give this verse as thiruvirundha mArbil sirIdharan. The meaning is identical.

sirIdharan than vaNdulavu thaN thuzhAyth thAr thannaich chUdiththariththu – the garland of thuLasi which sirIdharan (consort of lakshmi) is wearing is dripping with honey, to seek which beetles throng the garland. Followers of emperumAn will wear the divine garland which has been removed from emperumAn, in line with periyAzhwAr’s thiruppallANdu pAsuram 9sUdik kaLaindhana sUdum iththoNdargaLOm” (these servitors who would wear the garland, clothes etc which have been removed from emperumAn). They will realise their existence once they wear this garland.

We will go on to the 63rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.3.11 – UzhithORUzhi

Published by:

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 end, 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

archived in http://divyaprabandham.koyil.org

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

nAnmugan thiruvandhAdhi – 61 – manakkEdham sArA

Published by:

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

Full Series

<< Previous

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

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.3.10 – nagaramum nAdum

Published by:

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 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

archived in http://divyaprabandham.koyil.org

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

nAnmugan thiruvandhAdhi – 60 – AL pArththu

Published by:

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

Full Series

<< Previous

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

archived in http://divyaprabandham.koyil.org

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

mudhalAyiram – Site Map

Published by:

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

thiruppallANdue-bookAudio

thiruppaLLiyezhuchchie-bookAudio

thiruppAvaie-bookAudio

kaNNinuN chiruth thAmbue-bookAudio

thirumAlaie-bookAudio

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.3.9 – sErvan senRu

Published by:

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

archived in http://divyaprabandham.koyil.org

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