Daily Archives: October 15, 2018

thiruvAimozhi – 7.7.9 – koLginRa kOLiruLai

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

Full series >> Seventh Centum >> Seventh 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 explains how the beauty of his divine hair which is beyond this world, is tormenting her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki explains how the matchless, divine hair of krishNa who has an amazing form, is tormenting her.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram. parAnguSa nAyaki is explaining how the beauty of his divine hair is tormenting her saying “It is for this purpose [to torment her] that we are decorated with flowers and fragrant substances”.


koLginRa kOL iruLaich chugirndhitta kozhunjuruLin
uL koNda neela nannUl thazhaikol? anRu mAyan kuzhal
viLginRa pUndhaNdhuzhAy virai nARa vandhu en uyirai
kaLginRavARu aRiyIr annaimIr kazhaRA niRRirE


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

koLginRa – to contain (the whole world)
kOL – having pride
iruLai – darkness
sugirndhitta – (to eliminate all blemishes) reformed
kozhum – dense
suruLin – collection’s

(without being touched by hands)
uL – inside
koNda – (spun and) kept
neelam – having dark complexion
nal – beautiful
nUl thazhaikol – is it a bunch of thread?
anRu – it is not like that (due to krishNa’s hair being curly);
mAyan – krishNa who is having amazing form, his
kuzhal – (matchless) divine hair
viLginRa – blossomed
pU – having flower
thaN – having freshness
thuzhAy – thiruththuzhAy’s (thuLasi)
virai – fragrance
nARa – to spread
vandhu – come
en – my
uyirai – soul
kaLginRa – stealing
ARu – means
aRiyIr – you don’t know;
annaimIr – being the mothers
kazhaRA niRRIr – you are ordering me (without knowing my state)

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

Is krishNa’s hair a bunch of beautiful thread, which is having prideful darkness to contain the whole world, which is reformed and is a dense, internal collection of such darkness kept with dark complexion? it is not like that. The divine hair of krishNa who is having an amazing form, which is having blossomed flowers and having fresh thuLasi, which is spreading its fragrance, has come to steal my heart; you don’t know the means by which it does this; being my mothers, you are ordering me.

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

  • koLginRa … – Starting to give an example for his divine hair, and since the example does not match his hair, the example is getting decorated [to make it a match]. The darkness which consumed everything and pervaded everything, during praLayam (deluge) where there is no difference between day and night; kOL means pride, implying prideful darkness. sugirdhal means reforming it. After extracting the reformed, dense portion, and eliminating the extraneous aspect (the internal diamond-like strong dark pigment is extracted) – is this such a bunch of dark coloured thread?
  • anRu mAyan kuzhal – She saw his beautiful hair in her heart. Only after decorating the example, it can be compared. Still, she is saying that it is the divine hair of krishNa who has an amazing form. Will these extraneous decorations bring any comparability to his naturally divine hair?
  • viLginRa … – The fragrance from the blossoming, fresh and cool thuLasi is appearing to hit her face. For the beauty of his divine hair, the fragrance of the thuLasi becomes the army and is causing harm.
  • en uyiraik kaLginRavARu aRiyIr – kaLginRa – stealing. While you all remain happy, you will not know how it is specifically coming to me and stealing my soul. What does it mean by stealing? Taking it away without the acceptance of the soul. It is emperumAn who is stealing. The roles have reversed [i.e. usually, AthmA claims ownership of self, which is considered as stealing of emperumAn’s property]. One can stop if an inapt person steals, but if emperumAn who is apt [to have our soul] steals, there is no stopping. Once he gets a hold of the soul, he will then start talking with authentic texts to justify his act.
  • annaimIr kazhaRA niRRirE – You, being angry, are scolding me thinking that I am assisting in his theft. [Instead] Can you help me by stopping this uruveLippAdu (visualisation)? Does being my mother where you can control me, give you rights to scold me? kazhaRal – hurting by words.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 9 – numakkadiyOm

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

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Since his desire to see emperumAn directly was not realised, AzhwAr tells his heart “Oh heart! What is the purpose in our showing twelve teeth to emperumAn and beseeching him? It does not appear at all that he is going to show himself to us”. After analysing this a little, he feels that he cannot go away from emperumAn due to this and tells his heart “Whether he showers his grace or despises us, keep thinking of something or the other about emperumAn”.

Let us go through the pAsuram and its meanings:

numakkadiyOm enRenRu nondhu uraiththu en mAlAr
thamakkavar thAm sArvariyarAnAl emakkini
yAdhAnum AgidukAN nenjE avar thiRaththE
yAdhAnum sindhiththiru

Word by Word Meanings

nenjE – Oh mind!
avar thAm – he, the supreme entity
sArvu ariyar AnAl – if he is not attainable
“numakku adiyOm – are we not servitors to you, the lord?”
enRu enRu – saying this many times
nondhu – feeling anguished
mAlAr thamakku – for such a great entity
uraiththu en – what is the purpose in saying?
emakku – for us (who are his possession)
ini – from now onwards
yAdhAnum Agidu kAN – let whatever happen
avar thiRaththE – towards him
yAdhAnum – something or the other
sindhiththu iru – keep meditating on


numakkadiyOm enRenRu – It is enough to say only once “I am your servitor” to get his mercy, since he is naturally related to us. When this is the case, to say this many times will be a reason for hurting his divine mind.

nondhuraiththu en – due to the craving to see him directly, isn’t saying this many times, purposeless! Whatever emperumAn had said in  SrI rAmAyaNam yudhdha kANdam 18-28 “ArthO vA yadhi vA dhruptha:parEshAm SaraNAgatha:  I arI: prANAn parithyajya rakshithavya: kruthAthmanA II” (among the enemy warriors, one who has surrendered due to craving (due to feeling apologetic) or one who has surrendered due to patience (half-heartedly) should be protected by a person with well disciplined mind, even if he has to give up his life) has become false!

mAlAr thamakku nondhu uraiththu enmAlAr – one who is great; the opinion here is that when we were together with emperumAn he said that he is our servitor, he said a few words in anguish and showed his happiness, but now there is no point in saying these things to him, who is such a great person.

avar thAm sArvu ariyar AnAl – when he was with us, he was obedient to us and showed that he was dependent on us, but now he is beyond approach for us. My desire to see him in person would have fructified on the day he had thought “we will do” [show himself to AzhwAr]; however, when he is not thinking of us now, there is no purpose in saying repeatedly in anguish, that “we are your servitors”.

This is the meaning of the first half of the pAsuram. In the second half of the pAsuram, AzhwAr mercifully describes how he tells his heart “if this is the case, we can leave him”.

emakku ini yAdhAnum AgidukAN nenjE – for me who had desired to embrace him with this physical form, once it is clear that it will not happen, there is no difference between attaining him and losing him. What is the point in getting food later when it was not available when one was hungry? This is similar to ANdAL saying in nAchchiyAr thirumozhi 13-9 “kommai mulaigaL idar thIra gOvindhaRku Or kuRREval immaippiRavi  seyyAdhE inippOychcheyyum thavandhAnen” (What is the purpose in carrying out service to gOvindha (emperumAn) later when I cannot carry it out for him in this birth?)

When asked, “Let him come when he wants to. Until then, can you not wait patiently?” AzhwAr says that it is possible for those who can sustain themselves in separation but not for him who cannot sustain himself in separation. Did not sIthAppirAtti tell that she cannot live if separated from emperumAn, as said in SrI rAmAyaNam ayOdhyA kANdam 27-8 “IrshyA rOshau bahishkruthya bhukthaSEsham iva udhakam I naya mAm vIra visrabhdha: pApam mayi na vidhyathE II ”  (Oh brave man! Getting rid of jealousy and anger, just as one gets rid of excess water after drinking what is required, take me, believing (my words); I do not have the sin (which is the reason for my  separation from you)). This SlOkam is explained in detail now, in the vyAkyAnam. This SlOkam has been recited by sIthAppirAtti in anger which came out of affection, after SrI rAma had told her “There are wild animals and demons in the forest; I cannot take a gentle person such as you to the forest”.

IrshyA rOshau bahishkruthya – (Leaving aside jealousy and anger) Do you need so much of jealousy and anger since I will get a name with people saying ‘when SrI rAma went to forest, sIthA also followed him’. Just as you would get a name since ‘rAma took the words of his father [emperor dhaSaratha] and went to the forest’ should I not get a name ‘sIthA went to the forest following her husband’? Will the greatness ‘he followed the instructions of elders’ be appropriate only for you? Will it not be suitable for me?

IrshyArOshau bahishkruthya bhukthaSEsham ivOdhakam – the opinion here is ‘you are a disciple of vaSishta. You are very knowledgeable. That being the case, just as excess water, after quenching thirst is got rid of, should you not get rid of your jealousy and anger?’

naya mAm – (take me with you) Once you get rid of jealousy and anger, you would strive for the benefits of others. Hence, please take me too along with you.

vIra – You may hesitate to take me if there is any shortcoming in your valour, having taken the responsibility for others’ wellbeing. Since you are great warrior, there is no possibility for this doubt.

visrabdha – (having faith in my words) You know yourself that you have the capability to protect me in the forest too. My words ‘take me along with you’ were not said for the sake of saying. These were said whole heartedly. Hence, keeping faith in my words, please take me.

sIthAppirAtti says further, thinking that perumAL (SrI rAma) may be of the opinion that ‘it would be better to live in the city [of ayOdhyA] without any hardship than living in forest, facing many the hardships’

pApam mayi na vidhyathE  – Since I will not live if separated from you, there is no possibility that I will suffer in separation from you. The opinion is that due to this fact, there will be no sin for her, as a result of that.

Now, we get back to the main pAsuram.

avar thiRaththE yAdhAnum sindhiththu iru – [AzhwAr’s heart is asking him] ”Could you think that both attaining emperumAn and losing him are the same? He is very much required for our existence” AzhwAr responds “It is not required to attain him for our existence. Since we are a part of his physical form, when he exists, we also will exist. Now, in order to spend time purposefully, keep thinking of something or the other about him”. The opinion here is that even if emperumAn says “you are not needed for me”, AzhwAr could sustain himself by thinking about this.

We will move on to the 10th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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