Monthly Archives: October 2018

thiruvAimozhi thiruvAimozhi 7th centum

thiruvAimozhi – 7.7.8 – kOL izhaith thAmaraiyum

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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 eighth pAsuram, parAnguSa nAyaki explains how the beauty of his face starting with his divine eyes along with all the previously explained limbs, is tormenting her.

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

Eighth pAsuram. “Thinking ‘We cannot leave everything to the forehead’, all the previously explained limbs are tormenting me together” says AzhwAr. When the enemies arrive, as one would gather all the scattered armies and push forward at the enemies, AzhwAr is explaining how all the limbs which individually tormented are now coming together to torment him.

pAsuram

kOL izhaith thAmaraiyum kodiyum pavaLamum villum
kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum
kOL izhaiyA udaiya kozhunjOdhi vattangol? kaNNan
kOL izhai vANmugamAyk kodiyEn uyir koLginRadhE

Listen

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

kOL – (its own) radiance
izhai – having as ornament (for itself)
thAmaraiyum – lotus flowers [divine eyes]
kodiyum – creeper [divine nose]
pavaLamum – coral [divine lips]
villum – bow [divine eye brows]
kOL – (its own) radiance
izhai – having as ornament (for itself)
thaN – cool
muththamum – pearl [divine teeth]
thaLirum – sprouts [divine ears]
kuLir – cool
vAn – beautiful
piRaiyum – crescent [divine forehead]

(these)
kOL – to have
izhaiyA – as ornament (for self)
udaiya – having
kozhum – complete
sOdhi vattangol – is it a jyOthirmaNdalam (a sphere of radiance)?
kaNNan – krishNa’s

(having the limbs which are explained through the examples, such as divine eyes, divine nose, divine lips, divine eyebrows, divine smile, divine ears and divine forehead)
kOL – radiance
izhai – to be the ornament
vAL – radiant
mugamAy – as the divine face
kodiyEn – me who is having cruel sin (of being tormented by his beauty), my
uyir – life
koLginRadhu – is stealing.

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

Is it a complete jyOthirmaNdalam with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which is itself an ornament, is stealing the life out of me, who is having cruel sin.

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

  • kOL izhaith thAmaraiyum – Though the species of all lotus is the same, there are different internal varieties such as poRkAl thAmarai, nURkAl thAmarai etc; here it is talking about nURkAl thAmarai (izhai – nUl – string/thread); alternatively, saying “lotus which is focussed on stealing”; another explanation – lotus which is having its beauty itself as an ornament; another explanation – lotus which is having its radiance as an ornament. Divine eyes.
  • kodiyum – divine nose.
  • pavaLamum – divine lips.
  • villum – divine eyebrows.
  • kOL izhaith thaN muththamum – The cool divine teeth which are having their radiance as an ornament. Alternative explanation – The cool divine teeth which appear like pearls strung on a thread.
  • thaLirum – divine ears.
  • kuLir vAn piRaiyum – divine forehead. The eyes, the one who said “I am the strong nose”, the one [lips] who spoke about the mouth, the eyebrows which bent saying “did the lips become great?”, the one remained at the forefront [teeth/smile], the ears which stood up on hearing the name, the forehead which thought itself as the leader of all, together tormented.
  • kOL izhaiyA … – Is it a jyOthirmaNdalam which is having many ornaments? Allegorical. Alternative explanation – Is it a jyOthirmaNdalam which is having its own beauty as an ornament?
  • kaNNan kOL izhai … – Having krishNa’s beauty itself as an ornament and having radiant face, as the reason.
  • kodiyEn uyir koLginRadhE – It is so tragic that I have performed sin to make me lose my life when I should get it [by seeing his beauty]. The radiant sphere of light which is decorated, is stealing the life out of me who is having the sin which makes me perish while I should be living.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 8 – arugum suvadum

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avathArikai

AzhwAr asks emperumAn in this pAsuram, the reason for being close enough as seen through heart while at the same time being far enough that he could not be hugged when he tried to see him with his eyes.

Let us go through the pAsuram and its meanings:

arugum suvadum therivuNarOm anbE
perugum migu idhu en pEsIr parugalAm
paNbudaiyIr pAraLandhIr pAviyEn kaN kANbariya
nuNbudaiyIr nummai numakku

Word by Word Meanings

parugaLAm paNbu uadiyIr – Oh emperumAn who has qualities which could be drunk (like a liquid)!
pAr aLandhIr – Oh one who measured the worlds!
pAviyEn – we, who have lot of cruel sins
kaN kANbu ariya – not being able to see through eyes
nuNbu udaiyIr – Oh one who has subtle form of quality !
nummai – you
arugum suvadum – approaching and the means (for approaching)
therivu uNarOm – we do not analyse and do not know
numakku – in your matter
anbu – affection (from us)
miga perugum – will grow hugely
idhu en – what is the reason for this
pEsIr – please tell (yourself)

vyAkyAnam

arugum suvadum therivuNarOm  – The opinion here is that “we are not able to come near you. We are not able to enjoy well your sweetness too. We do not have the fortune of being near you for twelve years in ayOdhyA, like sIthAppirAtti and know the means of enjoying your sweetness”. Alternatively, suvadu could be taken to refer to “the means” and hence the meaning would change to – we do not know getting near you and the means for achieving it.

anbE perugum miga idhu en pEsIr – however, affection in your matter kept growing in me. Please tell me the reason for this.

parugalAm paNbudaiyIr – Just as it is mentioned in thiruvAimozhi 2-3-1 “thEnum pAlum neyyum kannalum amudhumoththE ” (being equivalent to mixing honey, milk,  ghee , candy and nectar) since the resultant mix of liquid substances which are sweet by themselves, is very sweet, AzhwAr says that emperumAn’s qualities can be consumed like a sweet juice. AzhwAr tells emperumAn “When looking at your sweetness, you appeared to be like a fluid which could be consumed by the mouth”. paNbu refers to emperumAn’s quality being simple to be tasted.

pAraLandhIr – by measuring the earth, you made everyone experience the quality mentioned above. By referring to these two calls (paNbudaiyIr and pAraLandhIr) AzhwAr states the reason for affection growing in him so that his mind could experience emperumAn.

pAviyEm kaN kANbriya nuNbudaiyIr – you have such a subtle form that you cannot be seen with eyes by us, who have accumulated lot of sins. Since only his heart was able to see emperumAn’s form, AzhwAr says kaN kANbariya nuNbudaiyIr (emperumAn is so subtle that he cannot be seen by the eyes). Through this call, AzhwAr explains the reason for the first line arugum suvadum therivuNarOm.

nummai numakku – once nanjIyar (one of the preceptors in the lineage of our pUrvAchAryas) asked piLLai thirunaRaiyUr araiyar as to how the words nummai and numakku are connected. araiyar responded saying “nummai arugum suvadum therivuNarOm” (we do not now approaching you and the means for carrying out this) and “numakku anbE perugum miga; idhu en pEsIr” (lot of affection overflows for you; please explain how this happens).

We will take up the 9th 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 thiruvAimozhi 7th centum

thiruvAimozhi – 7.7.7 – kANmingaL annaiyargAL!

Published by:

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 seventh pAsuram, parAnguSa nAyaki explains how emperumAn‘s divine forehead is tormenting her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki explains how mighty-shouldered krishNa’s divine forehead is tormenting her.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. AzhwAr is mercifully explaining how the beauty of emperumAn‘s divine forehead is tormenting her thinking “can these limbs stand in front of him? are we not in forefront of all of these?”

pAsuram

kANmingaL annaiyargAL! enRu kAttum vagai aRiyEn
nAL mannu veN thingaLkol? nayandhArgatku nachchilaikol?
sEN mannu nAl thadandhOL perumAn than thirunudhalE
kOL manni Avi adum kodiyEn uyir kOL izhaiththE

Listen

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

(the way I am tormented)
annaiyargAL – Oh mothers!
kANmingaL – “(you) see”
enRu – saying
kAttum – to show
vagai – means
aRiyEn – I don’t know;
nAL – with the day (ending with ashtamI (eighth day after no moon and full moon))
mannu – fitting well
vEN – whitish (without any blemish due to being half in size)
thingaLkol – is it moon?
nayandhArgatku – for those who desired
nachchu – in the form of poison
ilaikol – is it not?
sEN – tallness
mannu – having
nAl – four types
thadam – branched out
thOL – with the shoulders
perumAn than – the great krishNa’s
thiru – attractive
nudhalE – divine forehead itself
kOL – pride
manni – assuming
kodiyEn – me who is pathetic (where his beauty itself starts harming me)
uyir – life
kOL – having
izhaiththu – determined
Avi – my soul
adum – tormenting

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

Oh mothers! I don’t know the means to show you saying “(you) see” [my suffering]; Is it the whitish moon which is fitting with the day? Is it not a form of poison for those who desired?  The attractive, divine forehead of krishNa who is having greatness of having four types of branched out, tall shoulders, assuming pride, being determined to have the life of me who is pathetic, is tormenting my soul.

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

  • kANmingaL … – The mothers said “You are saying that his forehead is tormenting you; we are not seeing it; can you explain us in a manner which will make us understand that”,
  • kANmingaL … – I don’t know the means through which I can say “You too see this”. Only if I can catch hold of him or if you also experience the uruveLippAdu (visualisation), can I show it to you?
  • annaiyargAL – Only if I can show it to men, I can show it to you who have become older.
  • nAL mannu veN thingaL kol – Is this pUrvAshtamI chandhra (moon, which is just reaching the eight day)? To be very young, to grow further and to be attractive.
  • nayandhArgatku nachchu ilaikol – Is this like poisonous herb for those desired for it? Alternative meaning – [nachchu illai is explained as not to be desired] Is this not to be desired by those who desired for it? AzhwAr who previously said thiruvAimozhi 3.4.5 “nachchu mA marundham” (the medicine which is desired), Instead of having to know that it is in a particular mountain and having to go and fetch from there with great effort [like hanuman had to bring the sanjIvini herb], it [emperumAn] is a remedy which will work by just smelling it,  mA marundham – medicine which does not have any specific diet along with it. It is not a medicine which will blame the consumer having failed to work; it is the best medicine from paramapadham, which has now become like a poisonous herb for her.
  • sEN … – The divine forehead of emperumAn who is having tall, well rounded shoulders like the branches of kalpa tharu (celestial tree) and who acquired me by those beautiful shoulders. She is also caught in the same aspect in which thiruvadi (hanuman) got caught as said in SrI rAmAyaNam kishkindhA kANdam 3.14  “AyathAScha suvruthAScha …“ (one who is having the shoulders which are long, well rounded and cannot be overcome by anyone).
  • kodiyEn uyir kOL izhaiththu – kOL manni Avi adum – It desired to destroy the beauty of my life and finished my soul.

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

iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 7 – yAmE aruvinaiyOm

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avathArikai

In the fifth pAsuram, AzhwAr mentioned about how emperumAn took him when he tried to move away from emperumAn. In the sixth pAsuram he expressed his desire to see emperumAn’s divine form by saying “karumAmuRi mEni kAttudhiyO”. As a means of fulfilling AzhwAr’s desire, emperumAn showed his divine form to AzhwAr’s heart. Not satisfied with this mAnasa sAkshAthkAram (seeing through the mind), AzhwAr expresses his sorrow in this pAsuram saying “I am not fortunate to see his divine form and being embraced by him. The difference between what I desired and what I got is similar to that between a mountain and a molehill. I did not get the experience which my heart obtained”.

Let us go through the pAsuram and its meanings:

yAmE aruvinaiyOm sEyOm en nenjinAr
thAmE aNukkarAych chArndhozhindhAr pUmEya
semmAdhai nin mArbil sErviththup pAridandha
ammA nin pAdhadhdharugu

Word by Word Meanings

pU mEya sem mAdhai – periya pirAttiyAr (SrI mahAlakshmi) who was born in a lotus flower and who has a reddish complexion
nin mArbil – on your divine chest
sEriviththu – making her unite (during the time of churning of milky ocean for nectar)
pAr idandha – digging out earth (during the time of deluge)
ammA – Oh my swAmy!
nin –  your, being the lord
pAdhaththu arugu – near the divine feet
en nenjinAr – my mind
thAmE – on his own (without my permission)
aNukkarAy – being a confidante (to emperumAn)
sArndhu ozhindhAr – attained
aruvinaiyOm – having cruel sins
yAmE – we
sEyOm – are at a far distance

vyAkyAnam

yAmE aruvinaiyOm sEyOm – I, having great sins such that I cannot see you and embrace you, am at a very far distance from you. Could emperumAn be attained by a samsAri (dweller in this materialistic realm) like me that easily?

en nenjinAr thAmE aNuakkarAych chArndhozhindhAr – My mind, without my permission, had reached at close proximity with emperumAn, on its own. Due to this, I too, though did not get what I desired, could get the benefit of enjoying [emperumAn] with my heart. Unlike me who decided to go away from emperumAn since I am not qualified to experience him, my heart, which went ahead of me towards emperumAn, fell head over heels and enjoyed him, thus carrying out the benefit for me, of seeing emperumAn through the mind. Since the heart carried out such benefit for him, AzhwAr is referring to his heart as “nenjinAr” (a respectable term).

Through the rest of the pAsuram, AzhwAr gives the reason for his leaving emperumAn and for his heart falling head over heels on emperumAn.

pU mEya sem mAdhai nin mArbil sErviththu – having periya pirAtti (SrI mahAlakshmi) who is residing on a lotus flower, who is of reddish complexion and who has great qualities, to unite with his chest during the time of churning the milky ocean for obtaining nectar. The meaning for this could also be construed as mentioned in thiruvAimozhi 6-10-10 “agalagillEn iRaiyum enRu” (not leaving emperumAn even for a moment), of having pirAtti always on the divine chest. The reason for mentioning that emperumAn is the consort of pirAtti is to justify his leaving emperumAn who is such a great entity and he, assuming of himself as a lowly entity. At the same time, his heart thinks “Should I lose out on emperumAn when pirAtti is always dwelling on his chest” and hence approaches emperumAn.

pAridandha – this refers to emperumAn’s taking the incarnation as a great boar during deluge and digging out the earth. The opinion here is that this activity is the reason for his leaving emperumAn thinking “Is it appropriate on my part to approach someone who has carried out a super human task?” and, at the same time, for his heart to approach him saying “When he is there to uplift lowly people, should I lose out on him?”

ammA – this would refer to his being the supreme entity as well to his being the ordained lord. Here too, the opinion is that this is the reason for AzhwAr leaving emperumAn since he is the supreme entity and for his heart to approach emperumAn as he is the ordained lord.

The lines should be rearranged to read ammA nin pAdhaththarugu – en nenjinAr thAmE aNukkarAych chArndhozhindhAr – yAmE aruvinaiyOm sEyOm.

We will take up the 8th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi thiruvAimozhi 7th centum

thiruvAimozhi – 7.7.6 – uyvidam Ezhaiyarkkum

Published by:

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 sixth pAsuram, parAnguSa nAyaki mercifully explains how emperumAn‘s divine makara kuNdalam (ear ring) and divine ears are tormenting her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki mercifully explains how the root of such avathArams, ananthaSAyi’s (emperumAn in milky ocean) divine makara kuNdalam (ear rings) are tormenting her.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. parAnguSa nAyaki is explaining how the beauty of his ear is tormenting her thinking “while we are in the ears, how did we allow these other limbs to go ahead?” They would usually shake their ears and speak!

pAsuram

uyvidam Ezhaiyarkkum asurarkkum arakkargatkum
evvidam? enRirangi makarandhazhaikkundhaLirkol?
paividap pAmbaNaiyAn thirukkuNdalak kAdhugaLE
kaividal onRum inRi aduginRana kANmingaLE

Listen

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

Ezhaiyarkkum – for helpless girls (who desired without discriminating between favourable and unfavourable aspects)
asurarkkum arakkargatkum – for asuras and rAkshasas (demoniac persons, who oppose emperumAn)
uyvidam – place of escape
evvidam – which?
enRu – asking
ilangi – having (great) radiance
makaram – in the form of fish
thazhaikkum – well grown
thaLirkol – like sprout
pai – having hoods (which are expanded due to being in contact with emperumAn‘s divine form)
vidam – having poison (which cannot be handled by enemies)
pAmbu aNaiyAn – one who is having thiruvanthAzhwAn (AdhiSEshan) as mattress
thiru – attractive
kuNdalam – having earrings
kAdhugaLE – ears
onRum – in any manner
kaividal inRi – without giving up
aduginRanan – tormenting
kANmingaL – you all see.

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

The divine ears having attractive earrings which are in the form of fish and are like well grown sprouts, of one who is having hooded, poisonous thiruvanthAzhwAn as his mattress, are tormenting me in all manner without giving up saying “which is the place of escape for helpless girls, asuras and rAkshasas?” – you all see. The enjoyable earrings are harmful for enemies due to their [ear rings] being unable to bear their [enemies] sight. She is saying “kANmingaL” (see for yourself), thinking they will also have that vision.

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

  • uyvidam … – Is this a radiant sprout, which is a fish shaped earring, asking “which is the place of escape and survival for asuras, rAkshasas and helpless girls?” asuras et al will perish as they cannot see the beauty and tolerate it; helpless girls will perish due to not attaining the same. A thamizh scholar explained this as “as the helpless girls are tormented, the earrings will develop attachment in asuras and rAkshasas, and will harm them in the end”; nanjIyar mercifully heard this and said “this explanation is nice; but, this does not match the context of this decad; here the focus is not to explain that earrings will harm asuras and rAkshasas; so, it is not required to be explained in this manner”.
  • paividam … – Having thiruvananthAzhwAn who is having the hoods which are expanded due to being in contact with him (emperumAn) and the poison which will kill the unfavourable ones, as his mattress; such emperumAn’s ears which are decorated with earrings in the form of fish. Just as the beauty of the divine ears have become harmful, his togetherness with AdhiSEshan too has become harmful [in separation]. I am suffering here even while anantha (AdhiSEshan) is present as purushakAram [a recommendatory role on behalf of jIvAthmAs]! The way the ears torment, makes previous anguish to be considered as pleasure. It appears that the previous limbs placed water-shelters to care for the self; as said in thiruvuriththam 35 “mAlai  … nalgiRRaiyellAm” [first evening time grabbed everything; subsequently the breeze harmed further to make one thing that the evening was better].
  • kai vidal onRum inRi – Without taking a break; would not leave once and harm later [will harm continuously].
  • aduginRana – my soul is perishing.
  • kANmingaLE – She is assuming that they too can see everything through uruveLippAdu (visualisation); because AzhwAr‘s nature [of considering everyone to be similar to self] is explained already in thiruvAimozhi 2.1 “vAyum thirai“.

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

iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 6 – neRi kAtti

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avathArikai

AzhwAr tried to go away from emperumAn thinking that he is not qualified to be with emperumAn even after emperumAn had created an interest in AzhwAr towards him. emperumAn had got him into his fold [as we had seen in the previous pAsuram] . AzhwAr now thinks that emperumAn has decided that AzhwAr could now take care of himself and says in frustration “If you think in your divine mind about me this way, I will surely perish”

Let us go through the pAsuram and its meanings:

neRi kAtti nIkkudhiyO ninpAl karumA
muRi mEni kAttudhiyO mEnAL aRiyOmai
en seyvAn eNNinAy kaNNanE IdhuraiyAy
en seydhAl enpadOm yAm

Word by Word Meanings

kaNNanE – Oh my swAmy (lord) who incarnated as krishNa!
neRi kAtti – showing (other) means
nin pAl nIkkudhiyO – will you remove (me) from you?
(nin pAl) karu mA muRi mEni – your blackish divine form which is like a tender mango leaf
kAttudhiyO – will you show?
mEl nAL – since time immemorial
aRiyOmai – I, who am ignorant
en seyvAN eNNinAy – what do you propose to do?
Idhu uraiyAy – tell us the words (mA Sucha:)
en seydhAl – whatever beneficial acts which you do
yAm en padOm – (if you leave the act of protecting us, to us) what troubles will we not create?

vyAkyAnam

neRi kAttu nIkkudhiyO – will you banish me from you by showing me other means in which I have to make the efforts (to attain you)? AzhwAr says that showing him, who is totally dependent on emperumAn, other means by which AzhwAr has to make efforts himself, which are contrary to his svarUpam (basic nature), is equivalent to banishing him. When krishNa instructed in SrI bhagavath gIthA 18.65 to arjuna “man manA bhava madhbhakthO ….” arjuna felt sad that emperumAn was showing him means in which he has to make efforts. That he felt sad is reflected in the very next [charama] SlOkam 18.66 when krishNa says mA Sucha: (do not grieve). Is it not clear that if a person is told “you take care of your needs” it means that it has been said with the intention of giving him up? Did not naLa tell his wife dhamayanthi “this is the way to vidharbha and this is the way to kOsala” and leave her later when they were sleeping, by cutting the cloth that they were wearing as said in “Esha panthA vidharbhANAm Esha yAthi hi kOsalAn”? In the same way, is it not to get rid of a person [AzhwAr] who has attained him [emperumAn] and who has given him [emperumAn]  the responsibility of protecting him, that emperumAn says “you have to look after what is good for you”?

ninpAl karu mA muRi mEni kAttudhiyO – Or else, will you show me, through your causeless mercy, your divine form which is blackish and which is like a tender mango leaf? The word ninpAl is added to both the previous verse and this verse to get the meaning. Did not upanishath too mention that emperumAn will show his divine form to those who are dear to him, as mentioned in kata upanishath 1-2-23?  “nAyamAthmA pravachanEna labhyO na mEdhayA na bahunA SruthEna I yamEvaisha vruNuthE thEna labhyA: thasyaisha AthmA vivruNuthE thanUm svAm  II” {(this paramAthmA) cannot be attained through hearing, committing to memory and meditating, without devotion.  Whoever is chosen by the paramAthmA only will attain him. This paramAthmA reveals his divine form to him}.

karumA muRi mEni – The word muRi refers to a tender leaf. mAmuRi – tender mango leaf. Thus, the softness of emperumAn’s divine form is spoken of by this word. Since the adjective karu (black) has been added, this refers to emperumAn’s divine form being darker than the tender mango leaf.  The commentator for this prabandham, SrI periyavAchchAn piLLai would say that karumAmuRi would refer to the glossy black pigment from which the superficial layer of dust has been removed. Thus, this refers to the glossy state of emperumAn’s divine form.

The next word mEnAL can be added to the preceding and succeeding words to get the meanings..

mEnAL karumA muRi mEni kAttudhiyO – Will you show your divine form which has been existing from time immemorial?

mEnAL aRiyOmai – I, who have been ignorant from time immemorial.

aRiyOmai en seyvAy eNNinAy – what are you proposing to do with us who have been caught up in the whirl of ignorance since time immemorial? Is it proper on a person who knows the correct path, to tell another person who has lost his way “You find the way yourself”? Or is it proper on his part to show the lost man, the correct path? AzhwAr’s situation is similar to the one expressed by SrI ALavandhAr in his sthOthra rathnam 49th SlOkam “avivEkaghanAntha dhingmukE bahudhA santhatha dhu:khavarshiNi I bhagavan bhavadhurdhinE padha: skalitham mAm avalOkayAchyutha II ” (Oh one who is full of knowledge, power and auspicious qualities! Oh one who does not let go of your followers! Shower your mercy on me who has lost the correct way and is caught in the dark times of samsAram (materialistic realm) which is having darkened directions due to the clouds called as indiscretion and which keeps pouring continuous troubles).

en seyvAy eNNinAy – did you try to push me into the path of devotion as said in SrI bhagavath gIthA 18-65 “man manA bhava madh bhaktha ….” or did you propose to show yourself as the means, as said in SrI bhagavath gIthA 18.66 “sarva dharmAn parithyajya mAmEkam SaraNam vraja I aham thvA sarva pApebhyO mOkshayishyAmi mA Sucha: II” (leave aside all the righteous paths (as means of attaining mOksham) with their traces and hold on only to me as the means; I will liberate you from all your sins. Do not grieve)?

kaNNanE Idhu uraiyAy – the responsibility of telling me “Do not worry” (which you said in the just quoted charama SlOkam) and giving me refuge, rests only with you.

emperumAn says with his divine mind “But I have given you deep knowledge and devotion such that  ignorance will be got rid of”……

en seydhAl en padOm yAm – AzhwAr responds to emperumAn “It is true that you created in me the ability to be free from malevolence towards you; you made me to be favourably disposed towards you;  you also gave me deep knowledge and devotion such that I can get rid of my ignorance. Apart from [providing me with] these, even if you carry out more benefits towards me and take me to paramapadham (SrIvaikuNtam), if you leave it to me to take care of myself, will I not get rid of the first mentioned quality of being without malevolence towards you and return to samsAram to become your enemy?”

We will move on to the 7th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 7th centum

thiruvAimozhi – 7.7.5 – enRu ninRE

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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 fifth pAsuram, parAnguSa nAyaki says “krishNa’s smile is greatly tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The gentle smile of krishNa who effortlessly lifted gOvardhana, is tormenting me; I am not seeing any place where I can escape and save myself”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. AzhwAr is mercifully explaining how his divine smile torments him saying “While I am present at the entrance of the face, how can these go first?”

pAsuram

enRu ninRE thigazhum seyyavIn sudar veN minnukkol?
anRi en Avi adum aNi muththangolO? aRiyEn
kunRam eduththa pirAn muRuval enadhAvi adum
onRum aRiginRilEn annaimIr! enakkuyvidamE

Listen

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

enRum – always
ninRE – remaining fixed
thigazhum – shining
seyya – reddish
In – gave birth
sudar – having radiance
veN – white
minnukkol – is it a lightning?
anRi – otherwise
en – my
Avi – life
adum – tormenting
aNi – set in a row
muththam kolO – are they like pearls?
aRiyEn – I am unable to determine;
kunRam – gOvardhana
eduththa – lifted and protected
pirAn – great benefactor’s
muRuval – smile (which occurred due to the joy of protecting)
enadhu – my
Avi – soul
adum – burning;
annaimIr – Oh mothers (who are advising even at this stage)!
enakku – for me
uyvidam – a place to escape
onRum – any
aRiginRilEn – I don’t know.

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

Is it a white lightning with radiance which gives birth to reddish shine which always remains fixed? Otherwise, are they like pearls set in a row, which are tormenting my life? I am unable to determine; the smile of the great benefactor who lifted gOvardhana and protected, is burning my soul; oh mothers! I don’t know any place for me to escape.

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

  • enRum … – Always shining, is this a white lightning which gives birth to reddish radiance? While the redness in the divine lips appear together with the whiteness in the row of his divine teeth, it appears that the redness in the divine lips was given birth by the white teeth. This is said as “achirAmSu:” (lightning – which appears and disappears). When said to harm others, the teeth are tightening up and coming at us.
  • anRi – Otherwise, is this the row of his pearl like divine teeth, which are aimed at finishing me?
  • aNi muththam kolO – It appears like an elephant which is decorated and has appeared.
  • aNi muththam – Beautiful teeth. Previously, it was explained in “veN minnukkol“, how the teeth tormented due to being together with the divine lips; here, its independent torment is highlighted.
  • kunRam eduththa … – The smile of emperumAn who lifted the mountain and protected the cowherd girls from the rain, has become harmful only to me. Did he not protect the cows? It is said in SrIvishNu purANam 5.11.13 “gOgOpijana sankulam | athIvArtham” (cows, cowherd boys and girls are all suffering, he started thinking immediately [for their protection]). He removed the sorrow caused by the rain, by lifting the mountain, and stood smiling to remove their anguish.

When asked “But, can you not find a place where it (smile) is not present?”, she responds,

  • onRum … – She is saying “I started searching ‘if there is any place where I can escape and be saved’; but I am not seeing any such place”; alternatively, she is saying “I can only see the previously explained beauty causing harm, but not finding any place to escape”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 5 – peRRa thAy

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avathArikai

AzhwAr tried to move away from emperumAn after thinking that he does not have the qualification to approach him. Just as it is mentioned in thaiththirIya upanishath Anandhavalli 6 “asannEva bhavathi I asath brahmEthi vEdehachEth I asthi brahmEthi chEdh vEdha I santhamEnam thathO vidhu: II” (when he (a sentient being) realises that brahmam (emperumAn) does not exist, he (the sentient entity) does not exist; when he realises that brahmam exists, for that reason alone, (good people) know that he (sentient entity) exists), AzhwAr was about to lose his svarUpam (basic nature) when he tried to move away from emperumAn. However, emperumAn showers his mercy on AzhwAr and gives him his svarUpam. In this pAsuram, AzhwAr expresses his gratitude to emperumAn.

Let us go through the pAsuram and its meanings:

peRRa thAy nIyE piRappiththa thandhai nI
maRRaiyAr AvArum nI pEsil eRREyO
mAya mA mAyavaLai mAya mulai vAy vaiththa
nIyammA kAttum neRi

 Word by Word Meanings

mAya – Oh one who has amazing activities!
ammA – Oh my Lord!
pEsil – if we have to speak (about the beneficial activities that you carry out)
peRRa thAy nIyE – you are the only one who carries out sweet activities for me, like a mother
piRappiththa thandhai nI – you are the only one who carries out beneficial activities like the father who created
maRRaiyAr AvArum nI – you are the other AchAryas (teachers) who do good by the AthmA (soul)
mA mAyavaLai mAya – ensuring that the huge demon pUthanA perishes
mulai vAy vaiththa – taking (her) bosom in your mouth
nI – you, the lord of all
kAttum neRi – the path that you showed (to remove my enemy)
eRREyO – how wonderful it is!

vyAkyAnam

peRRa thAy nIyE – only you are the mother who, even before the child is conceived, observes fast, [and as the child grows inside the womb] adjusts her intake of food and sleeping hours according to the needs of the foetus when carrying it for ten months in her womb, takes care of cleaning the child, after it is born and discharges waste fluids, and keeps doing only sweet things for the child always.

piRappiththa thandhai nI – you are the father who, just as it is mentioned in SAsthras (religious treatises) “mAthA bhasthrA pithu: puthra:” (mother is like a vessel holding the child for ten months, the son belongs to the father), has rights over the child in many ways, one who creates the child, doing what is beneficial for the child unlike the mother who does only sweet things for the child.

maRRaiyAvArum nI – just as it is mentioned in Apasthamba sUthra 1-1-6 “SarIramEva mAtha pithA janathaya: I sa hi vidhyAthas tham janayathi thach chrEshtam janma  II” (mother and father create only the physical form for the child; it is AchAryan alone who creates AthmA through knowledge; it is this AthmA which is the superior birth), the parents create only the physical body for the child. They do not carry out any beneficial activity for the AthmA. AzhwAr tells emperumAn that it is emperumAn who is his AchAryan, always thinking of doing beneficial acts for the AthmA. The term marraiyAr refers to great AchAryars (teachers) who are different from mother and father.

pEsil – is it not impossible to speak about the benefits that you carry out? If one attempts to speak about these to an extent . . .

eRReyO – All that one can say is “How amazing!”

mAya – Oh one who has amazing power! The opinion is that emperumAn can carry out what others cannot. AzhwAr is speaking about how emperumAn accepted him after he decided to leave emperumAn.

mAyavaLai mAya mulai vAy vaiththa – keeping his (emperumAn’s) mouth on the poisoned bosom of the huge demon pUthana to kill her when she came deceptively in order to kill him [during his incarnation as krishNa]. By the term mAyavaL AzhwAr shows how the demon pUthanA came deceptively, in the guise of krishNa’s mother, in an amazing way. The word mAya refers to her perishing in the process.

nIyammA kAttum neRi eRREyO – When one looks at the way you removed my hurdle when I decided to move away from you feeling unqualified to be with you, does it not look similar to the way you removed pUthanA! The usage of the word ammA emphasises that you [emperumAn] did this since you possess me.

We will move on to the 6th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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iyaRpA periya thiruvandhAdhi

periya thiruvandhAdhi – 4 – ennil migu pugazhAr

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avathArikai

emperumAn mercifully tells AzhwAr “You have not noticed an important aspect when you say ‘If I start praising emperumAn, it becomes a fault. If I stay away from praising him, it has a special distinction’. While looking at what you said superficially may appear correct, if one were to analyse deeply at what you said, it will be clear that one should follow the exact opposite of what you had said. If you stay away from praising me, others will think ‘only those who are greater than AzhwAr can attain matters related to emperumAn’ and will not come anywhere near me. If you praise me, others will think ‘everyone can hold on to the matter that AzhwAr has held on to’ and come to me. Hence, I will attain greatness only if you praise me”. Hearing this, AzhwAr becomes very pleased and starts praising emperumAn.

Let us go through the pAsuram and its meanings:

ennil migu pugazhAr yAvarE pinnaiyum maRRu
eNNil migu pugazhEn yAn allAl enna
karunjOdhik kaNNan kadal puraiyum seela
perunjOthikku ennenju AtpeRRu

Word by Word Meanings

enna – being mine
karum sOdhi kaNNan – krishNa with black complexion
kadal puraiyum seelam – having the inherent quality of ocean
perum sOdhikku – to you who are having great radiance
en nenju – my mind
AL peRRu – became a servitor
maRRu eNNil – if one were to analyse
migu pugazhEn yAn allAl – only I have great fame and none else
pinnaiyum – more than that
ennil – more than I
migu pugazhAr – having more fame
yAvarE – who else is there?

vyAkyAnam

ennil migu pugazhAr yAvarE – this could be construed to mean (1) who else is there who has more fame than I do? (2) Just as bhUthaththAzhwAr mercifully said in the 100th pAsuram of iraNdAm thiruvandhAdhi “enRanaLavanRAl yAnudaiya anbu” (my affection [for emperumAn] became much larger than I), my fame has grown bulky, much larger than my basic form which is atomic. Who else  has this much of fame?

AzhwAr further affirms the meaning brought out by both these meanings.

pinnaiyum maRReNNil migu pugazhEn yAn allAl – if one were to analyse, there is none who has fame which is not limited by the basic form. How is it that this AzhwAr, who praises himself to this extent in this pAsuram, said in thiruvAimozhi 4-7-1 “seelamillAch chiRiyanElum seyvinaiyO peridhAl” (even though I am lowly person without any knowledge, my sins are huge)? When he does not attain emperumAn, AzhwAr says that there is none who has sinned more than he. In the same way, when he attains emperumAn and he says that there is none who is his equal, there is no shortcoming in that.

AzhwAr now says the reason for this.

enna karunjOdhikkaNNan kadal puraiyum seelan perunjOdhikku ennenju AtpeRRu – praising kaNNan (krishNa) who has black complexion, who gave his divine form to me for me to enjoy completely as my right and thus showed his simplicity, who has the inherent quality of ocean and who is supremely radiant, being the sarvESvaran, added to his greatness. This verse should be read along with the previous part “ennil migu pugazhAr yAvarE ”. By referring to ennudaiya karunjOdhik kaNNan, emperumAn’s quality of simplicity by which he gives his divine form for AzhwAr to enjoy has been brought out. seelan refers to the quality of great person mingling with lowly person without any inhibition. Such a person is referred to in vEdhas (sacred texts) as paranjOdhi (supremely radiant), the sarvESvaran and AzhwAr refers to him here as perunjOdhi (great radiance). Alternatively, it can be construed that he is referring to emperumAn as perumjOdhi because of the deep affection that emperumAn has for AzhwAr as mentioned by AzhwAr himself in thiruvAimozhi 3-3-4 “Isan vAnavarkkenban enRal adhu thEsamO thiruvEngadaththAnukku nIsanEn niRaivonRumilEn enkaN pAsam vaiththa paranjudar sOdhikke” (Is it a great quality for thiruvEngadaththAn  (emperumAn) to be the controller of nithyasUris? He showed affection towards me, who is lowly and who has no great quality in him and he is supremely radiant).

We will move on to the 5th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi thiruvAimozhi 7th centum

thiruvAimozhi – 7.7.4 – innuyirkku

Published by:

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 fourth pAsuram, parAnguSa nAyaki says “His distinguished, divine eye brows are tormenting so much that it makes me think that previous torments are pleasures”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The divine eye brows of krishNa who is the real cupid and the cause for kAma (cupid) are tormenting my soul”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. AzhwAr is mercifully explaining how the divine brows are tormenting him asking “What! Have the divine lips become great now?”

pAsuram

innuyirkkEzhaiyar mEl vaLaiyum iNai neela viRkol?
manniya sIr madhanan karuppuch chilai kol? madhanan
than uyirth thAdhai kaNNa perumAn puruvam avaiyE
en uyir mElanavAy aduginRana enRu ninRE

Listen

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

in – good
uyirkku – life (to steal)
Ezhaiyar mEl – on girls (who are desirous)
vaLaiyum – (themselves) bend and torment
neelam – having dark complexion
iNai – pair
viRkol – are these bows

(otherwise)
manniya sIr – having qualities such as firmness, beauty etc
madhanan – cupid’s
karuppuch chilai kol – is this the sugarcane bow (which torments those who are in love)?
madhanan than – for that cupid
uyir – being the life giver
thAdhai – being the father
kaNNan – krishNa
perumAn – greater than all
puruvam avaiyE – divine eye brows (like the bow in his hand);
en – my
uyir mElanavAy – (being desirous) on my soul
enRum – always
ninRE – remaining firm
aduginRana – tormenting.

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

Are they two bows which are having dark complexion when themselves bend and torment the good life of girls? Is this the sugarcane bow of cupid who is having qualities such as firmness, beauty etc? They are the divine eye brows of krishNa who is life giver and the father for cupid, and is greater than all; they are always remaining firm in tormenting my soul.

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

  • in uyirkku – to take away my good soul.
  • Ezhaiyar mEl vaLaiyum – While there is none to bend and no reason to bend – it bent due to no reason and no one to bend. As it says “Ezhaiyar” (helpless), there is no reason to bend, as there is none set out to bend, there is no karthA (doer). Are these two bows which are bending (to hurt) helpless girls? As said in SrI rAmAyaNam kishkindhA kANdam 3.9 “SakrachApa nibEchApE gruhIthvA Sathru nASanE” (Holding on to bows similar to indhra’s bow which can destroy enemies). For indhra’s bow, there is no restriction that it should only torment helpless girls.
  • manniya sIr … – Is it the bow of cupid which only torments girls? That too, this must be the bow in his hand, before he lost his form at the hands of rudhra.
  • karuppuch chilai kol – Being unreal to the eyes and the harm is firmly placed in the heart. The bow in the hand of cupid who has royal heritage of having emperumAn as his father, will not do such harm. These must be the divine eye brows of krishNa who is the father of such cupid.
  • madhanan … – As ANdAL says in nAchchiyAr thirumozhi 14.6 “than kaich chArngam adhuvE pOl puruva vattam azhagiya” [wife knows better], these must be the divine eye brows of emperumAn which resemble his own SArnga bow. [Explaining the meaning of this pAsuram] “dharumam aRiyAk kuRumbanai” – Should he not be born as the son of a crowned king, to know dharmam? yAdhavas are not direct rulers. krishNa does not know mercy at all. SrI nandhagOpar begot a son who would roam around as he pleased [without any rules]. “than kai …” – when one saw the bow in the hand, he would say “what was in his face [eye brows] is now present in his hand!” Similarly on seeing the eye brows in the face, “what was in his hand is now present in his face!” Saying “adhuvE pOl” indicates the equivalence between the eye brows and the bow. His divine form is so beautiful that even if he does not know any dharmam, we have to hold on to him. “poruththamiliyai” – some objects, when the complexion is nice, will still be unusable; similarly, he [and his eye brows] have such beautiful form, he will not let us enjoy him. “kaNdIrE” – though he does not want to unite with us, can we give up, if we don’t want to unite with him? His dislike makes us follow him more.
  • puruvam avaiyE – The suffering inflicted by the eye brows is such that it makes us think that the previous torments are pleasures.
  • en uyir mElanavAy – While they are present in his face, their target is me. They remain as said in thiruvAimozhi 2.6.2 “engum pakkam nOkkaRiyA” (they don’t look at anything else).
  • aduginRana – they are killing us.
  • enRu ninRE – While some objects are harmful, they are temporary too. Unlike those, these (the eye brows) are constantly tormenting me. They have assumed permanence to torment me; that which is said as “nithyam nithyA kruthitharam” (that which is permanent and assumed permanence) is tormenting me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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