Daily Archives: September 21, 2018

thiruvAimozhi – 7.6.6 – vandheydhumARu aRiyEn

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

Full series >> Seventh Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “I have no means in me to attain you who are infinitely enjoyable; you should accept me yourself”.

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.


vandheydhumARu aRiyEn malgu neelach chudar thazhaippach
chenjudarch chOdhigaL pUththoru mANikkam sErvadhupOl
andharamEl sempattOdu adi undhi kai mArbu kaN vAy
senjudarch chOdhi vidavuRai en thirumArbanaiyE


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

malgu – in abundance
neelach chudar – bluish radiance
thazhaippa – spreading

(in between)
sem – reddish
sudar – having radiance
sOdhigaL – splendorous lustre
pUththu – blossomed
oru mANikkam – a bluish gem
sErvadhupOl – as fitting perfectly
andharamEl – in supreme sky (paramapadham)
sem – reddish
pattOdu – with the divine pIthAmbaram (yellow garment)
adi – divine feet
undhi – divine navel
kai – divine hand
mArbu – divine chest
kaN – divine eye
vAy – divine mouth
sem – reddish
sudar – having radiance
sOdhi – light
vida – to spread
uRai – his merciful presence
en – revealing to me
thirumArbanai – SrImAn (divine consort of SrImahAlakshmi)
vandhu – coming there and
eydhum – reaching
ARu – means
aRiyEn – don’t know.

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

I don’t know the means to reach the SrImAn who revealed his merciful presence in the supreme sky, spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre. Implies “You who know the means, should come here and take me 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

  • vandhu eydhum ARu aRiyEn – I don’t know the means to come and reach you there. When you yourself manifest your physical beauty, I should not reject it; but I cannot pursue any means and reach you. When asked “what if you lost me?”; AzhwAr responds “Is your form such that, I will lose you”.
  • malgu neelach chudar thazhaippa – Should I give up due to lack of physical beauty in him? Should I give up due to lack of purushakAram (recommendation) to attain him? Should I give up due to lack of desire in me?
  • malgu neelach chudar – abundant bluish radiance
  • thazhaippa – since it [radiance] is not acquired due to karma, it grows infinitely; it keeps growing to let us not define it within certain boundaries.
  • sem sudarch chOdhigaL pUththu – The lustre which is having reddish radiance, blossomed like a flower which blossoms at various times of the day.
  • oru mANikkam sErvadhupOl – To be enjoyed, like a gemstone resting. “malgu neelach chudar thazhaippa” indicates the beautiful complexion; “sem sudarch chOdhigaL pUththu” indicates the divine limbs; “oru mANikkam sErvadhupOl” indicates the divine form which is the abode for both the complexion and the limbs. It is seen here that, emperumAn‘s features are explained in a concealed manner, subsequently, AzhwAr is explaining them in an explicit manner.
  • andaramEl … –  andharam – middle portion. Middle portion for the body is waist. The divine feet with the divine waist decorated with the divine pIthAmbaram; divine navel, divine hands, the reddish divine chest which is comparable to these aforementioned limbs, due to the merciful presence of periya pirAttiyAr, divine eyes, divine mouth/lips.
  • sem sudarch chOdhi vida – to release the lustre with reddish radiance.
  • uRai en thirumArbanaiyE – this [presence of periya pirAttiyAr on his chest] also appears to be a divine ornament; one who has my lady lord, periya pirAttiyAr on his divine chest. As emperumAn mercifully reclines on thiruvananthAzhwAn (AdhiSEshan) having him as the mattress on thiruppARkadal (milky ocean) so that the water does not bother him, periya pirAttiyAr is staying on emperumAn [his chest] who is seen as a multi-coloured bed-spread.  It is said SrI rAmAyaNam sundhara kANdam 38.20 “paryAyENa prasuptha:” (Due to being very tired, I was resting on SrI rAma’s lap).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 94 – mey theLindhAr

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

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emperumAn asks AzhwAr “Even if you do not give me up, what will you do if I give you up, after seeing your faults?” AzhwAr responds saying “Oh emperumAn! You are speaking forgetting your basic nature. If you were to analyse yourself, the epitome of protecting those who have attained you, not only have you been protecting me all this time, but you will continue to protect me until the entity called time exists. If one knows that it is the reason for good health, even the [bitter] leaves of neem would be eaten as a desirable vegetable. In the same way, you must also consider me in your divine mind”

Let us go through the pAsuram and its meanings:

mey theLindhAr enseyyAr vERAnAr nIRAga
kai theLindhu kAttik kaLappaduththu paitheLindha
pAmbin aNaiyAy aruLAy adiyERku
vEmbum kaRiyAgum EnRu

Word for Word Meanings

vERu AnAr – dhuryOdhana et al, who are different from the rest (being inimical)
nIRu Aga – to be annihilated to become ashes
theLindhu – deciding (that it is correct to kill them in the matter relating to followers)
kai kAtti – providing all assistance (to the pANdavas)
kaLam paduththu – killing those enemies (in the war)

(thus reducing the heavy load on earth)
theLindha pAmbin aNaiyAy – Oh Lord, who reached the sweet mattress of AdhiSEshan who has well spread hoods
adiyERku – for me, your servitor
aruLAy – show your grace
EnRu – if one desires to have it
vEmbum kaRiyAgum – even the leaves of neem tree are fit to be cooked and eaten
mey theLindhAr – those who know the truth ‘as it is’
en seyyAr – what will they not do? (they will accomplish whatever they think of)


mey theLindhAr en seyyAr – What will those, who know the truth as it is and who know as to what will complement their qualities, not do? Oh emperumAn! Would protecting those without any fault bring you laurels or would protecting someone like me, with faults, bring you laurels? Once you analyse this, what protective action will you not do for me? Alternative meaning: If you analyse your nature of protecting those who attain you, what will you not do for me? Aren’t you one who desires to protect those with faults, just as you did for rAvaNa, as mentioned in SrI rAmAyaNa yudhdha kANdam 18-3 “yadhivA rAvaNa: svayam” (if it is rAvaNa himself) so that you would get the fame for protecting those with faults?

emperumAn further asks AzhwAr “Where did you see that I protect those who surrender to me?” AzhwAr says further that he had seen it in the case of protecting pANdavas . .

vERAnAr – dhuryOdhana et al who hate pANdavas, and whom emperumAn, who is the father for all the words, out of disgust, called as “enemies

vERAnAr nIRAga – making dhuryOdhana et al to become a fistful of ashes

theLindhu kaikAtti – instead of feeling agitated thinking “Oh, I have to kill them”, deciding firmly that enemies of those who attain him are fit to be killed and helping the followers by conducting the army (in the warfront) etc.

kaikAtti – it can also be construed as “revealing their secrets”

kaLappaduththu – making them lose their lives in the battlefield.

pai theLindha pAmbin aNaiyAy – Oh one who reclined on his divine mattress in order to rest awhile after removing the hurdles of his followers!  Oh one who reclined on the divine mattress of AdhiSEsha whose hoods became cool and comfortable on contacting with emperumAn!

aruLAy adiyERku – just as you protected those “apt five” (the five pANdavas), who are with good qualities and who had something in them, you should also protect me who has no good qualities and who has nothing in him. You will win more laurels in protecting me than in protecting them.

When emperumAn asks “But how can I desire you, who have faults?” . . . .

vEmbum kaRiyAgum EnRu – if one were to analyse its qualities such as being good for health etc, even the bitter leaves of neem tree [which are liked by no one] would be cooked and eaten.

mey theLindhAr en seyyAr – if one knows your true nature, what is amazing about what you will do in future just as there is nothing amazing in what you have done in the past! This is similar to what has been mentioned in SrI rAmAyaNam yudhdha kANdam 18-36 “kimathra chithram dharmagya lOkanAtha sukhAvaha I yath thvamAryam prabhAshEthA: sathvavAn sathpathE sthitha:  II” (Oh one who knows what is righteousness! Oh the lord of the world! Oh one who gives comforts! What is amazing about your saying such a good word when you are standing in the correct path!)

We will take up the 95th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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