Daily Archives: January 24, 2019

thiruvAimozhi – 8.1.2 – kANumARaruLAy

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

Full series >> Eighth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “Did you mercifully wait to see me saying ‘when will I see you?’ in suffering? Alas! Instead of making me suffer like that, you should mercifully let me see you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr thinks about the enjoyability of emperumAn‘s forms in “vENduvENduruvam ninnuruvam” and requests emperumAn to show mercy upon him to stop his suffering.

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.


kANumARaruLAy enRenRE kalangik kaNNa nIr alamara vinaiyEn
pENumARellAm pENi nin peyarE pidhaRRumaRaruLenakkandhO!
kANumARaruLAy kAguththA! kaNNA! thoNdanEn kaRpagak kaniyE!
pENuvAramudhE! periya thadam punal sUzh perunilam eduththa pErALA!


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

kANumARu – to be able to see you
aruLAy – show your mercy
enRu enRu – saying this repeatedly
kalangi – (being unable to see him) becoming bewildered
kaNNa nIr – tears
alamara – as it spreads
vinaiyEn – me who is sinful to not see you

(even after you not supporting me while I desired for you)
pENum – engaging in (even after losing self and belongings of self, by surrendering many times, becoming bewildered etc)
ARu – methods
ellAm – all
pENi – engaged

(since, having not acquired)
nin – your
peyarE – divine names only
pidhaRRumARu – to recite incohesively and call out
enakku – (doing this) for me
aruL – mercy;
andhO – alas!

(even those who have very little desire for you are enjoying you always! But I am suffering like this! This being the case)
kAguththA – Being born as a descendant of kakthstha (raghu vamSam, and presented yourself to those who were in forest and city)
kaNNA – being born as krishNa (and made yourself easily approachable and enjoyable to the cowherd girls)

thoNdanEn – for me who is desirous
kaRpagam – you are generous (to manifest yourself to me)
kaniyE – being a ripened fruit (which is to be consumed immediately)
pENuvAr – for those who are desirous
amudhE – the eternally enjoyable nectar which helps one sustain the self
periya – boundless
thaN – cool
punal – water of the deluge
sUzh – drowned
perunilam – the huge earth
eduththa – dug out
pErALA – oh great personality!

(you need not jump into the water and rescue me)
kANumARu – to be seen and enjoyed (by me)
aruLAy – shower your mercy

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

Alas! You have shown your mercy upon me to recite your divine names incohesively and call out for you after repeatedly saying “show your mercy upon me to be able to see you”, having tears spread in my eyes and engaging in all methods which are to be engaged; oh great personality who dug out the huge earth which was drowned in the cool, boundless water of the deluge! You are generous;  you are a ripened fruit; you are the eternally enjoyable nectar which helps one sustain the self, for those who are desirous; you shower your mercy upon me to see you and enjoy you;

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

  • kANumARu aruLAyAzhwAr is not of the type to say “let me try on my own to attain him” when he asks emperumAn to appear infront of him and emperumAn does not do so. Like the chAthaka bird which sustains itself only with direct rain water, AzhwAr looks for emperumAn’s mercy only. Hence, he again says “kANumARu aruLAy“.
  • enRu enRE – These are his words always. Only if there is another refuge, he can take shelter of that.
  • kalangi – bewilderment only increases; SrI rAmAyaNam ayOdhyA kANdam 100.1 “jatilam chIravasanam prAnjalim pathitham bhuvi| dhadharSa rAmO dhurdharSam yugAnthE bhAskaram yathA ||” (Having matted hair, wearing tree-bark-robes, having joint palms, lying flat on the earth. SrI rAma unable to bear that vision that is like the radiant sun during dissolution).
  • kaNNa nIr alamara – Just as a filled lake will overflow, the internal torment comes overflowing as tears.
  • vinaiyEn – Until now, there has been no one who has desired for emperumAn but ended with tears! I am so sinful that I have desired to see him who wipes the tears of even those who have a little desire to see him, and ended up with tearful eyes.
  • pENumARu ellAm pENi – pENugai – desiring. First considered self to be unqualified to be with him and left him; then said that there is no use of self and belongings of self, when not desired by him; then with great sorrow, performed madal; surrendered in many ways; showed romantic anger and so on.
  • nin peyarE pidhaRRumARu aruL enakku – as you tried to shower your mercy upon me, I have ended up incohesively reciting your names; is this what your mercy is – to make me call out your divine names in sorrow of not attaining you? Are you remaining silent thinking “as I have made AzhwAr to call out for me instead of hankering for worldly pleasures”? Am I desiring to just be different from samsAris (worldly people)? Should I not have my goal attained?
  • vinaiyEn pENumARu ellAm pENi – pENudhal – desiring. Desiring in all manner. Are there many ways to desire? Yes; [two types of desires] desiring for apt aspect and desiring for aspect which we like. For AzhwAr, both apt aspect and desirable aspect are the same. In case of apt aspect, the desire will be in proper order, and in desirable aspect, the desire will be without any boundary. For the apt aspect, one needs to surrender unto emperumAn to get it; he did that too in thiruvAimozhi 5.7nORRa nOnbu“, thiruvAimozhi 5.8ArAvamudhu“, thiruvAimozhi 5.9mAnEnOkku“, thiruvAimozhi 5.10piRandhavARu” and thiruvAimozhi 6.10ulagamuNda peruvAyan“. For the desire in desirable aspect, one needs to do starting with sending a messenger and ending with performing madal (public display of dejection); he did that too starting with thiruvAimozhi 1.4anjiRaiya mada nArAy” up to thiruvAimozhi 5.3mAsaRu sOdhi“, thiruvAimozhi 6.1vaigal pUngazhivAy“, thiruvAimozhi 6.8ponnalagALIr“. AzhwAr is saying “in this manner, after pursuing all types of desires towards you, your mercy has only landed me into reciting your name incohesively”.
  • andhO – You have not tasted separation from yourself, and you have not seen those who are separated from you. nithyasUris never separate from you, and samsAris don’t realize that they are separated from you; hence I am the only one who is having such sorrow.
  • kANumARu aruLAy – Either you bring thiruvARanviLai near me or give me the strength to go there.

emperumAn asks “Why are you forcing me like this? Where did you see me show my mercy?”, AzhwAr says

  • kAguththA – SrI vishNu purANam 4.2.77 “kakuthstha vamSE vimukA:prayAnthi” (Are you not born in kakuthstha vamSam?) SrI rAmAyaNam AraNya kANdam 1.13 is explained here – rUpa samhananam – your physical beauty, lakshmIm – your collective beauty, saukumAryam – even favourable persons cannot stare at you [your body cannot tolerate that]. suvEshathAm – this ascetic appearance, dhadhruSUr vismithAkArA: – the internal senses of those who saw you, became astonished. Who are they? vanavAsina: – The forest-dwellers who survived by eating dry leaves saw this amazing form of yours, which was not even seen by the residents of ayOdhyA, the capital city.

emperumAn says “That was long back. Just because I did it back then, are you forcing me now?” AzhwAr says,

  • kaNNA – Not just for rishis (sages), but did you not manifest yourself even for cowherd girls and boys as said in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids).

Further, Why should you search outside?

  • thoNdanEn kaRpagak kaniyE – Oh one who fully gave yourself to me who was engaged in worldly matters and was only searching for them, by eliminating those desires from me!
  • pENuvAr amudhE – Oh one who is perfectly enjoyable for those who don’t push you aside when you come and help them!
  • periya … – Who prayed to you to make you rescue the universe from the deluge and protect it? Oh great personality who uplifted the great earth which was surrounded by the water during the deluge! Did you not protect the universe which neither desired you nor requested you to do so? Would you not protect as soon as you come to know about the danger?
  • pErALAemperumAn‘s desire to protect is much greater than that which is to be protected.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 73 – pUvaiyum kAyAvum

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In the previous pAsuram, AzhwAr established that only emperumAn is the apt entity to be attained. Having established this, he enjoys that emperumAn, who is the ordained lord, in this pAsuram.

Let us go through the pAsuram and its meanings:

pUvaiyum kAyAvum neelamum pUkkinRa
kAvi malarenRum kANdORum pAviyEn
mellAvi meymigavE pUrikkum avvavai
ellAm pirAn uruvE enRu

Word by Word Meanings

pUvaiyum – the flower of pUvai tree (bilberry)

kAyAvum – the purple coloured flower of kAyA (a kind of shrub)

neelamum – blue lily

pUkkinRa – just then blossoming

kAvi malar – blue lotus

enRum – at all times

kAN dhORum – whenever seen

avvavaiyellAm – all those flowers

pirAn uruvE enRu – thinking that they are all only the form of emperumAn (my lord)

pAviyEn – one who has the sins (of not being able to enjoy emperumAn directly), my

mel Avi – soft mind

mey – physical body

migavE pUrikkum – will greatly puff up [due to pride]


pUvaiyum kAyAvum neelamum pUkkinRa kAvi malar enRum kAN dhORum – Whenever I look at the dark coloured flowers of pUvaippU (bilberry flower), kAyAmbU (purple coloured flower), neelam pU (blue water-lily) and just then blossomed kAvippU (blue lotus), during all those times

pAviyEn mellAvi mey migavE pUrikkum avvavai ellAm pirAn uruvE enRu – my soft mind and my body will puff up with pride, thinking that all these flowers are [indicative of] emperumAn’s divine form only. The word pAviyEn would refer to AzhwAr thinking that he has lot of sins in him due to which he is unable to see directly the divine form of emperumAn. Alternatively in an ironical way, the word pAviyEn could mean one who is fortunate. The pAsuram would then mean that AzhwAr feels that he is fortunate that looking at the dark coloured flowers which are similes for emperumAn, his mind and body would puff up due to pride [as if they had seen emperumAn himself]. The word Avi refers to mind. Since the pAsuram says enRum kANdORum mellAvi pUrikkum it shows that his mind will lose consciousness out of being puffed up to a very high extent and that once consciousness is regained, it will again puff up and lose consciousness, thus repeating this process, indicating the softness of his mind. AzhwAr is amazed that not only his mind, which is the gateway for knowledge, gets puffed up but his body, which is without any knowledge, also puffs up.

We will take up the 74th 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