Monthly Archives: February 2019

thiruvAimozhi – 8.2.10 – ennudai nannudhal

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

Full series >> Eighth Centum >> Second 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, parAnguSa nAyaki‘s friends say “Can you behave like this? Why don’t you sustain yourself?” and she says “My heart left me and became captivated by emperumAn‘s beauty. Now, I can’t do anything”.

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

ennudai nannudhal nangaimIrgAL! yAn inich cheyvadhen? en nenju ennai
nin idaiyEn allEn enRu nIngi nEmiyum sangum irukaik koNdu
pannedunjUzh sudar gyAyiRRO? pAl madhi Endhi Or kOla nIla
nannedungunRam varuvadhoppAn nANmalarp pAdham adaindhadhuvE

Listen

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

en – obedient towards me
nenju – heart
nin – for you (who separated from emperumAn)
idaiyEn allEn – will not be your limb
enRu – saying
ennai – me (who is the abode of such limbs)
nIngi – leaving
nEmiyum – divine chakra
sangum – SrI pAnchajanya, conch
irukai – in two divine hands
koNdu – holding
pal – manifold
nedum – expansive
sUzh – surrounded
sudar – having radiance
gyAyiRROdu – with the sun
pAl – having milky white colour
madhi – moon
Endhi – holding on the peaks
Or – unique
kOlam – with attractive form
neelam – having blue colour
nal – being distinguished due to having minerals etc
nedu – tall
kunRam – mountain
varuvadhu – walking
oppAna – like

(one who appears in front of his devotees)
nAL – fresh
malar – lotus like
pAdham – divine feet
adaindhadhu – reached;
ennudai – being related to me

(still, not knowing my interest)
nal nudhal – by physical beauty and noble qualities
nangaimIrgAL – oh those who are complete!
yAn – I (interested in emperumAn, unlike all of you)
ini – after losing my heart and having become helpless

(for your orders)
en – what
seyvadhu – shall I do?

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

My heart which was obedient to me indicated that it will no longer be my limb and left me and reached the fresh lotus like divine feet of emperumAn who is holding divine chakra and conch in his two hands, and walking towards me like a unique, attractive, tall, bluish, distinguished mountain with special minerals, herbs etc, having expansive sun surrounded with manifold radiance and moon having milky white colour, on its peaks. Oh those who are related to me, who are complete in having physical beauty and noble qualities! What shall I do after losing my heart and having become helpless? Implies, only those who have heart can sustain.

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

  • ennudai nannudhal nangaimIrgAL – You are free from sorrows since you are complete in physical beauty and femininity, though you are related to me.
  • yAn – I am suffering, having lost everything.
  • inich cheyvadhen – This being the case, what can I do! Can I redeem my belongings or control him?

When asked “Don’t you at least need to sustain yourself in all manner?” she says “Do I not need my heart for that?”

  • en nenju – My heart which is obedient in all situations.
  • ennai – me who sustains with its help.
  • nin idaiyEn allEn enRu nIngi – Leaving me saying that it is not fitting with me. As said in SrI rAmAyaNam yudhdha kANdam 17.1 “ithyukthvA parusham” (saying harsh words in this manner), it left. It left me saying “sanyastham mayA” (I have given you up completely) so that I cannot redeem it highlighting our apt relationship. Just as I am treating you now, my heart treated me in the same manner and left far away from me.
  • nEmiyum … – It reached the ocean [of bhagavAn’s divine feet] so that I cannot follow it. emperumAn is holding the AzhwArs (Sanka and chakra) in his hands which are on their own so attractive that one would ward off evil eyes from them. He is walking around with those Sanka and chakra AzhwArs, like a boundless mountain with sun which is having manifold radiance which permeates everywhere and moon which has milk like radiance, having cool physical form in blue colour which contrasts such bright radiance and having many untold beauty.
  • nAL malarp pAdham adaindhadhuvE – It reached like a beetle reaching a fresh flower – what can I do now?

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

thiruvAimozhi – 8.2.9 – kAN koduppAn allan

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

Full series >> Eighth Centum >> Second 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‘s mothers say “If you are determined like this, will you not lose everything you have?” and she says “Already I have lost my femininity and shyness; what is there to lose anymore?”

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

kAN koduppAn allan Arkkum thannaik kaiseyappAladhOr mAyam thannAl
mAN kuRaL kOla vadivu kAtti maNNum viNNum niRaiya malarndha
sEN sudarth thOLgaL pala thazhaiththa dhEvapirARku en niRaivinOdu
nAN koduththEn ini en kodukkEn? ennudai naNNudhal nangaimIrgAL

Listen

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

Arkkum – even for the most knowledgeable ones

(by self effort)
thannai – him
kAN koduppAn allan – being the one who does not manifest himself to be seen by them

(for the sake of his devotees)
mAyam thannAl – by his deceit
kai sey – to create
appAladhu – beyond
Or – unique
kOlam – having beauty
mAN – alms seeking
kuRaL vadivu – assuming the vAmana (dwarf) form
kAtti – and manifesting it

(subsequently)
maNNum – earth
viNNum – higher worlds
niRaiya – to be filled
malarndha – blossomed
sEN – tall
sudar – radiant
pala – many
thOLgaL – shoulders
thazhaiththa – branched out
dhEva pirARku – to emperumAn who is the lord of brahmA, rudhra et al
ena – my
niRaivinOdu – complete femininity and
nAN – shyness
koduththEn – gave;
ennudai – being related to me
nal – radiant
nudhal – having forehead
nangaimIrgAL – oh faultless ones [mothers]!

(after losing my intrinsic nature and quality)
ini – now
en – what
kodukkEn – shall I give?

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

emperumAn does not manifest himself to be seen by even the most knowledgeable ones; but such emperumAn, by his deceit, assumed the unique, beautiful, alms seeking vAmana form which is beyond the capacity for anyone to create, and manifested it; he then blossomed to fill the earth and the higher worlds, branched out with many tall and radiant shoulders; , I gave my complete femininity and shyness to such emperumAn who is the lord of brahmA, rudhra et al; oh faultless ones who are related to me and having radiant forehead! What shall I give to him now?

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

  • kAN koduppAn allan Arkkum thannai – He is of such nature that he will not show himself to those who try to see him with their own efforts, even if they are most knowledgeable.
  • kai sey … – Showing his beautiful alms seeking dwarf form which is beyond creation. mAyam thannAl – kruthrima (deceit). Here the deceit is – arriving as a mendicant while he is the lord of spiritual and material realms, making himself as a seeker of alms while he is the lord of SrI mahAlakshmi and showing small feet, but measuring the world with large feet.
  • kai seyappAladhAna kOla vadivu – Having a form which is having beauty beyond creation. Implying natural beauty. Alternatively, implying that it is like a beautiful art which acquired life.
  • mAN kuRaL vadivu – Being a prideless alms seeker with a beautiful vAmana form.
  • kOla vadivu – The form which was assumed by emperumAn to minimize his greatness, is in itself so great that one would seek to ward off evil eyes.
  • kAtti – Manifesting the natural alms seeking dwarf form to mahAbali to deceive him.
  • maNNum viNNum niRaiya malarndha – Grew out to fill all the worlds immediately after receiving the water in his hands.
  • sEN sudarth thOLgaL pala thazhaiththa – Having well grown, many shoulders which resemble well-branched kalpatharu (wish fulfilling celestial tree).
  • dhEva pirARku – One who became the benefactor for dhEvas (celestial entities) by redeeming the kingdom which was lost by indhra.
  • en niRaivinOdu nAN koduththEn – I lost two kingdoms [femininity and shyness]. indhra regained his kingdom. mahAbali manifested his generosity. But I lost my obedience and shyness which are my great wealth.
  • ini en kodukkEn – What more can I give now?
  • ennudai nannudhal nangaimIrgAL – Since you don’t realise my suffering, you can remain beautiful, with complete femininity and can also advice me. Previously in the fourth pAsuram she said “ini en kodukkEn?“; what is the difference between her statement here and there? There, she lost herself to emperumAn’s presence on periya thiruvadi and his holding the divine chakra in his hand, became attached to mAyakkUththan emperumAn and went to unite with him, but did not get that and hence felt lost there; here she is saying that she lost herself to SrI vAmana’s beauty and simplicity and lost everything like mahAbali.

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

thiruvAimozhi – 8.2.8 – idai illai

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

Full series >> Eighth Centum >> Second 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 highlights her detachment towards her playmates such as parrot, mynah etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, as emperumAn will not be easily approachable for anyone other than those who are fully detached, parAnguSa nAyaki after previously highlighting her detachment towards her relatives, is now speaking about her detachment towards her toys such as parrot, mynah etc.

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

idai illai yAn vaLarththa kiLigAL! pUvaigAL! kuyilgAL! mayilgAL!
udaiya nam mAmaiyum sangum nenjum onRum ozhiya ottAdhu koNdAn
adaiyum vaigundhamum pARkadalum anjana veRpum avai naNiya
kadaiyarAp pAsangaL vitta pinnai anRi avan avai KAN kodAnE

Listen

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

yAn – I
vaLarththa – raised
kiLigAL – oh parrots!
pUvaigaLgAL – Oh mynahs!
kuyilgAL – Oh cuckoos!
mayilgAL – Oh peacocks!

(for you, near me)
idai – space/posture
illai – not there;
nammudaiya – our
mAmaiyum – complexion
sangum – bangles
nenjam – heart
onRum – a
ozhiya – to remain
ottAdhu – to not fit
koNdAn – one who captured
adaiyum – being present in the unreachable
vaigundhamum – paramapadham
pARkadalum – thiruppARkadal (milk ocean)
anjana veRpum – thirumalai (thiruvEngadam)
avai – those desirable, apt abodes
naNiya – there is no shortcoming in reaching and enjoying;
pAsangaL – worldly attachments (in other aspects)
kadaiyaRa – with the trace
vitta – leaving
pinnnai – after
anRi – otherwise
avan – the apt lord
avai – those enjoyable abodes
kAN kodAn – will not show us.

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

Oh parrots who were raised by me! Oh mynahs! Oh cuckoos! Oh peacocks! There is no space for you near me! emperumAn who captured our complexion, bangles and heart to not fit with us and remain here, is present in the unreachable paramapadham, thiruppARkadal and thirumalai; there is no shortcoming in reaching and enjoying him in those desirable, apt abodes; if we don’t leave the worldly attachments without a trace, he, the apt lord, won’t show us those enjoyable abodes.

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

  • idai illai – You have no space with me.
  • yAn vaLarththa kiLigAL – Showing your familiarity with me, you are trying to get close to me.
  • pUvaigaL … – These birds etc which were desirable for her previously, will become part of his playmates as well; yet, she became detached from all of them as well.
  • udaiya … – She is highlighting the reason for her detachment towards everything else; he captured everything from us without leaving a trace, both external aspects such as complexion, bangles and internal aspects such as heart.
  • adaiyum vaigundhamum – paramapadham which is the abode he reaches. She is saying “having captured everything from me, he is reaching the abode which is unreachable for us and is celebrating his victory there”.
  • pARkadalum – thiruppARkadal (kshIrAbdhi, the milk ocean) which is [relatively] closer to such paramapadham.
  • anjana veRpum – thirumalai is also said to be comparable to paramapadham.
  • avai naNiya – I have attained the desirable abodes.

When asked “What stops you from enjoying it?” She responds “He is very possessive; when one has attachment towards other aspects as well, he will not grant his enjoyment”.

  • kadai … – Unless one’s worldly attachments are completely given up without the trace, he will not manifest the enjoyable abodes. Previously she gave up prApaka AbhAsangaL (false means) by saying “vaNangum ARu aRiyEn“; he she is giving up prApya AbhAsangaL (false goals).

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

thirunedunthANdakam – 11 – Part 3 and Conclusion

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

Full Series

<< Previous pAsuram

<< Part 2

                                                     krupAmAthra prasannAcharyAr

mattuvikki, etc – She having such hair of head that would attract and trouble Him, Oh now it is she who is suffering instead of Him. Only in righteous war (Her beauty getting felt in His heart) would He suffer; she got caught in deceitful war (His beauty reaching her heart), says the mother; (Since it was natural union (gAndharva type wedding) He made His beauty reach her heart without letting her beauty get into His heart).

mattu vikki – mattu – honey. It talks about how with great eagerness the beautiful bees got into drinking honey (from the flowers in her hair), and they got hiccup due to great desire for it; it talks about how even after drinking up to the neck its desire for it did not reduce and since there was not enough time for honey to be digested they got hiccup; it talks about how they are having hiccup due to the great taste of that honey; it talks about how the bees are neither able to drink what is in mouth nor spit it out because of its great taste, and so they are keeping it under its tongue; for humans both food and water help sustain life so if they get hiccup due to food they could relieve from it by drinking water; but since bees are named “madhuvratham” as their only food is honey, if they get hiccup due to honey, it can be rectified only with honey or by avoiding honey;

Since it says ‘pathim viSvasya’ (He is the lord for all the worlds), a danger that fell upon a devoted wife can only be rectified by the lord and not by other worldly interests.

maNi vaNdu – (Beautiful bee) Like those who have consumed medicine that protects the body, the bee is being without gray hair, wrinkles, or ageing. It reminds us about Him who is described as ‘arumbinai alarai [periya thirumozhi – 7.10.1]’ (bud, blossoming flower (how emperumAn is described as always being young)). As said in ‘thUviyam puLLudaith theiva vaNdu [thiruvAimozhi – 9.9.4]’ (the divine bee that is having the beautiful garuda bird) the bee that is emperumAn suffers upon seeing her hair in the head – this bee is suffering due to drinking excessive honey from her hair reminds about that;

muralum – As it was excessively happy to drink the honey up to its neck, it is not able to stay in one place and since it cannot call with its mouth, it is buzzing;

mada mAnai – She who was submissive to me is now not submissive. Or it means, by mada (madappam) representing quality of a female, she having such natural quality of women. Even if there is excessive sadness due to separation, she would control that unbeknownst to anyone, and not show any change but make Him change – such a girl is now asking openly, ‘Where is emperumAn’s thiruvarangam?’.

idhu seydhAr thammai – Since it is not possible to describe with words the trouble she is undergoing, she is showing by her arm pointing to her situation as ‘this’, like showing an ocean.

idhu seydhAr – Earlier if I set her hair plait, she would come back without any change to it; now who has made her hairdo to look without any shape or form?, she asks. Or, who is it that made the bees go empty stomach by drying the flowers in her hair?

thammai – She is establishing His greatness based on seeing the state of her misery; Oh can there be someone having such greatness of putting her into this misery?

thammai – Oh what a greatness this is! What kind of great honey from the hair of noble women (SrI, bhUmi, neeLA) He has drunk and grown so!

thammai – Oh one who is the big lover who has made her a great role model in being a lover?

thammai – If it is undesirable for her to see her daughter in this position, she would have used normal words like ‘he’ when asking who has done this to her. Since the mother likes this result even though it is hard on her daughter, she uses a more respectful word ‘thammai’.

meyyE kattuvichchi sol – Tell the truth (oh diviner!). While the diviner (kattuvichchi) is well known to be truthful, why say – tell the truth? She says to the diviner – you do not think that it is better to avoid mentioning the person directly since it was a natural union (gAndharva type marriage); it is liked by me; so say it as is. When giving treatment one should know about the disease as is, isn’t it?

sol ennach chonnAL – (I asked her to say and she said) – The words which have to be asked after serving (an AchAryan) for a long time, I prompted her to say and she said. Like the greatness of emperumAnAr and of gIthOpanishadhAchAryan, is the greatness of this diviner! udaiyavar (out of his kindness) would say the meanings to whoever gave their ears with wish to learn (sevi thAzhththArkkellAm vArththai sollip pOndhAr udaiyavar); gIthOpanishadhAchAryan created interest in him (arjuna) (through the 18 chapters) and told him the meaning (charma SlOkam).

sonnAL – Like (the pleasantness of) breeze and dew drops, is there a need for any meaning to what she said? Just her saying words were great that they suffice.

sonnAL – Like how it was needed for me to hear, she told like it was needed for her to say. For an AchAryan there is a need for someone (disciple) to hear his words that come out due to overflowing experience after enjoying about emperumAn; disciple shall sustain his life by listening; AchAryan shall sustain his life by saying; the disciple hearing is the reason for his revival; for AchAryan, saying is the reason for his experience.

nangAy – (mother addressing a woman who came to inquire) – You are having the completeness of not considering other gods and wordly matters, so I am able to tell you the words that she (diviner) told me. Like how I was needed for her (diviner), you are needed for me, says mother. What is it that she (diviner) said?

kadal vaNNar idhu seydhAr – She (daughter) askedemperumAn thiruvarangam engE’ (where is SrIrangam of emperumAn?). She (diviner) is giving reply referring to periya perumAL (kadal vaNNar (one like the ocean)). Here it (the word vANNam) is not about the nature of the sea; it is about the colour. She did not get involved in His nature (svarUpam), not His qualities; just upon seeing His beauty in front of her eyes, she fell for it. It seems He saw her once and embraced her; she got caught in that beauty; if one is involved in His nature, they would have to be involved in His qualities also which are inseparable from His nature; for those involved in His divine form that highlights both His true nature and His qualities, there is no need to go somewhere else. It is His divine form that creates interest; it is His divine form that is suitable for seeking shelter; what is enjoyable is also His divine form.

idhu seydhAr – ‘theerA nOi seydhAn [siriya thirumadal – 52](He created incurable disease (of love)).

idhu – (this) – Like how one can identify easily that it was due to drowning in water when seeing a fainted person, her love disease is clear from looking at her. This is ‘dheiva nannOy [thiruviruththam – 53]’ (disease (of love) due to emperumAn). Since this disease occurred due to love towards emperumAn, this is a distinguished great disease. What the learned people yearn as the ultimate benefit (purushArtham), she got this disease of love by the grace of emperumAn without any effort from her side. As said in ‘janmAnthara sahasrEshu [laghu – vishNu smruthi]’, etc., (For those who have gotten rid of their sins by doing gyAna and bhakthi yOga in thousand earlier births, love towards krishNan is born), the devotion reached by those after trying other means for thousands of years, she has got that love by the grace of emperumAn without expecting any effort from her. (Doesn’t a prapannan also need bhakthi?) Whereas bhakthi is the ultimate reach for those who use other means like karma and gyAna yOgams, for a prapannan bhakthi is the first step of the attainments.

kadal vaNNan idhu seydhAr – He showed His form and stole her form. (If it is one for the other, why be sad?) He showed His form that is like ‘Urdhvam mAsAnna jeevishyE [Sri rAmAyaNam – sundhara kANdam – 38-65]’ (I would not live after one month (if He does not come and save me before that)), and stole her form which is like ‘na jeevEyam kshaNamapi [Sri rAmAyaNam – sundhara kANdam – 66-10]’ (I will not live even for a moment when separated from her (said rAmA)). (Her form is greater than His).

kAppAr ArE – Is it even possible to remove this love disease given by Him using your medicinal roots and magic words? (asks mother). (It is He who is the medicine and manthram (words)). The disease due to involving in worldly matters could be rectified by showing emperumAn related matters; the love disease due to emperumAn is congruent to the true nature of AthmA, so it would be incurable till there is AthmA (for ever).

kadal vaNNar idhu seydhAr kAppAr ArE – (Considering this whole phrase as that of the diviner instead) (kadal – ocean) Do we have another option than to leave it for the ocean, what the ocean has taken in?

kAppAr ArE (another meaning for kAppu – prevent; ArE – who can) Is it possible for her (parakAla nAyaki) to prevent from taken in? Is it possible for you (mother)? Is it possible for anybody else? (No). If the fence itself destroys the paddy field, it is the fence that would have to save the field; is it possible for the field to save itself?

(In siriya thirumadal too periyavAchchAn piLLai shows this meaning for ‘kArAr kadal vaNNan pin pOna nenjamum vArAdhE ennai marandhadhu thAn’ (my mind that went behind the One having the colour of ocean has forgotten me and not returned (from the sea)).

By this, the inner meaning shown are the following – (1) emperumAn got AzhvAr without expecting anything on AzhvAr’s side; (2) Due to that, great devotion (parama bhakthi) was born in AzhvAr; (3) because of that, AzhvAr lost interest in other matters; (4) One would get true knowledge based on AchAryan’s teachings (‘through diviner’).

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 – 8.2.7 – mAl ari kEsavan

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

Full series >> Eighth Centum >> Second 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’s relatives condemn her saying “It is difficult to see him, you should give up this thought” and she says “Even if it takes forever, I who am captivated in his beauty etc, will not give up seeing him; if you pose hurdles for that, I will sever my relationship with all of you”.

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

mAl ari kEsavan nAraNan sImAdhavan gOvindhan vaigundhan enRenRu
Olamida ennaip paNNi vittittu onRum uruvum suvadum kAttAn
Ela malark kuzhal annaimIrgAL! ennudaith thOzhiyargAL! en seygEn?
kalam pala senRum kANbadhANai ungaLOdu engaL idaiyillaiyE

Listen

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

mAl – one who is affectionate towards his devotees

(due to that affection)
ari – having the nature of taking their sins away

(to be the eternally enjoyable companion for those whose sins were eliminated)
kEsavan – having beautiful locks
nAraNan – having natural relationship (which is the foundation for the previously explained qualities)
sImAdhavan – the lord of SrI mahAlakshmi (who nurtures such qualities)

(to have his qualities such as Sriya:pathithva (being the lord of SrI mahAlakshmi)m nArAyaNathva (being eternally related to everyone) shine, incarnating as)
gOvindhan – being obedient towards his devotees
vaigundhan – one who has the perfect abode to grant (to those who surrendered unto him seeing his obedience)
enRu enRu – repeatedly saying these aspects

(not having the desire fulfilled)
Olam ida – to call out in great sorrow

(to have this as the routine)
ennai – me
paNNi – doing
vittu – pushing aside
ittu – leaving
onRum – in any way
uruvum – his form
suvadum – any trace of reaching him
kAttAn – not showing;

(setting out to reject me)
Elam – having invigorating fragrance like cardamom
malar – having flower
kuzhal – having locks
annaimIrgAL – oh mothers!

(in this manner)
ennudai – my distinguished
thOzhiyargAL – oh friends!

(even if he does not show his face after engaging me in him)
en seygEn – he said “what can I do?”

(even if you say “leave it for now”)
pala kAlum – forever
senRum – even if it goes on
ANai – vow
kANbadhu – I will see him;
ungaLOdu – with you (who are trying to weaken my determination)
engaL – for me
idai – any relationship
illai – not there.

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

emperumAn has made me repeatedly say “emperumAn who is affectionate towards his devotees, is having the nature of taking their sins away, is having beautiful locks, is having natural relationship, is the lord of SrI mahAlakshmi, is obedient towards his devotees and has the perfect abode to grant [to his devotees]” and call him out in great sorrow; he pushed me aside and left me, without showing his form in any way and any trace of reaching him. Oh mothers having locks with flower which is having invigorating fragrance like cardamom! Oh my distinguished friends! He said “what can I do?” Even if it goes on forever, I will vow to see him; there is no relationship for me with 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

  • mAl – One who is an embodiment of affection towards his devotes. His affection of favouring AzhwAr to arrive up to this stage of calling out to him, starting from thiruviruththam 1 “poyn ninRa gyAnam“.
  • ari –  One who is capable of eliminating the enemies.
  • kEsavan – He has such beautiful locks that even if one enjoyed him forever, one will not feel contented.
  • nAraNan – One who has motherly care towards his devotees.
  • sImAdhavan – Being the lord of SrI mahAlakshmi which is the  cause for such motherly care towards his devotees.
  • gOvindhan – Due to his togetherness with her, he is subservient towards his devotees.
  • vaigundhan – One who has the supremacy for all of these aforementioned qualities.
  • enRu enRu – forever.
  • Olam ida – Calling out loudly to get his attention.
  • ennaip paNNi – As said in SrI rAmAyaNam ayOdhyA kANdam 40.5 “srushtasthvam vanavAsAya” (the purpose of your birth is to send you (lakshmaNa) to the forest [along with SrI rAma]), making this to be my routine.
  • vittu – separating me from him.
  • ittu – discarding me like an insentient object.
  • onRum uruvum suvadum kAttAn – He is neither showing his form nor the hint for his location; showing his form as said in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids); when SrI bharathAzhwAn went to see SrI rAma, he identified the hermitage of SrI rAma from a distance, by the smoke coming of the fire sacrifice etc. He is neither showing his form nor his location as seen in these examples.
  • Ela malark kuzhal annaimIrgAL – When will I see you as you were [favourable towards me] before?
  • Ela malar – Flower which has fragrance similar to that of cardamom.
  • ennudaith thOzhiyargAL – Your duty is not to give me advice and withdraw me from him but to speak what is pleasing to me.
  • en seygEn – What will I do now since I don’t see any hint?

They say “you can ask us” and she says

  • kAlam pal senRum kANbadhu – Even if this goes on forever, I will not come back without seeing him.

They say “That is impossible” and she says

  • ANai – One who is going to give up will not vow. She is vowing on him.

Still they continued to advice her and hence she says

  • ungaLOdu … – I have no relationship with all of you and hence you need not advice 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

thirunedunthANdakam – 11 – Part 2

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

Full Series

<< Previous pAsuram

<< Part 1

thirumangai AzhvAr as parakAla nAyaki

vyAkyAnam

pattudukkum – She started to wear a saree. (How could she do that while being unconscious?) Similar to many actions that are going to be described, this is also one of many contradicting actions of someone who has fainted due to separation. When He is with her, more than the beauty of individual parts of her body, and more than the overall beauty of her, He enjoys the beauty of her dressing saying ‘Oh! Is it possible to have such beauty in clothing!’. Seeing that He is well attracted so, she thinks that if we dress with silk saree then He will come and see her, and so uses wearing of it as sAdhana anushtAnam (a means to get Him). She started to wear the saree; she thought that if she wore it He will come thinking ‘We should not miss this’, and so started wearing the saree.

udukkum – (this word is in present tense because) she keeps wearing and removing the saree till He comes. (Is it appropriate for one to decorate one’s own body, whereas He should have dressed her with that?) It is befitting the true nature of oneself to decorate for the lover. When the lord is longing for it, wearing it by one’s own effort is preferred.

ayarththu – She was happy thinking that if she wore it then He will come. She fainted (due to disappointment of separation) when He did not come even after that. She decorated herself for Him to come; since she did not see Him coming even after that, her effort fell into the trap of svArtham (doing for own pleasure); since it is a damage to svarUpam (true nature of subservience), she fainted. Fainting due to separation is not same as (is at lower level) than fainting due to damage to svarUpam.

IrangumAs said in ‘pralApasththA sammOha:’ (after getting tears, would get fainted), whereas it is seen in general that the fainting comes after sadness, it is said in reverse order here – such is the greatness of the matter from whom the separation is, and the greatness of the depth of her sadness due to separation is. Sadness is – tears that come based on sadness due to the urge to get and hug Him. Since there would be less sadness when fainted, this state of longing brings more sadness.

Or, (the phrase also means – )

pattudukkum – Implies that she has crossed the stage of a very small girl who was not shy to move around without clothes, and now that she has grown to the next stage of being shy to do so, she wears the clothes.

pattu – The word ‘pattu’ implies just an ordinary cloth too. Or, as aforementioned it could imply silk cloth too as said in ‘poththip puliyugirp pattu’.

udukkum – (This is in present tense because as she is a small girl,) the cloth keeps slipping down, so she keeps pulling it up and wearing it. (As she is of age where cloth does not stay put in her hip, can she be expert in love towards emperumAn? Is there another example of that?) The other mother (of parAnkusa nAyaki (nammAzhvAr)) also said the same thing about that girl as ‘mulaiyO muzhu muRRum pOndhila, moipUnkuzhalkuRiya kalaiyO araiyillai – ivaL paramE [ thiruviruththam – 60](.. cloth does not stay in her waist .. (to show that she is a small girl)).

ayarththu – Even at this (adolescent) age, she is a fine example of love towards emperumAn that she would faint due to separation.

irangum – During this state of longing (compared to the stage of fainting when there is no sadness felt so it is comfortable) she got the conscious knowledge and so there is sadness due to thinking about Him. Since there is no conscious knowledge in the state of unconsciousness, there would not be sadness.

pAvai pENAL – Seeing her current state, and thinking ‘What could be a way to keep her alive?’, as she had seen earlier (before she got involved in bhagavath vishayam) that she used to play with the wooden woman doll all the time without food or sleep, she brought that doll and showed it. It was like a poison to her eyes (so she ignored it). She who would not be without those dolls is now (due to love towards Him) is rejecting the dolls. Her love is such that she has rejected the connections to her play things that matched her age. By this, AzhvAr shows the meaning that for those who are immersed in the matter of emperumAn, other matters would be poisonous to the eyes even upon just seeing them. Like how love towards Him happens due to His grace, disinterest in other matters also happens by His grace.

pani nedum kaN, etc. – Sleep also has left her completely.

pani nedum kaN neer thathumba – Oh! One who was having tears of joy (when with Him), is now having tears of sorrow! Like a well grown paddy field getting floods, the eyes that are enjoyable to Him are suffering like this!(says mother)

pani nedum kaN – As said in ‘AhlAdhaSeethanEthrambu: [SrI vishNu thathvam]’ (Having cool drops of tears due to joy), during the time of union the happy tears would be cold.

nedum kaN – Cannot measure the limit of beauty of these eyes, so ‘nedum’. The beauty of her eyes is such that one would immerse in it more than other parts of her body. As said in ‘EkaikaguNAvadheepsayA sadhA sthithA: [sthOthra rathnam – 19]’ (Due to wishing to know the boundary of each of your divine qualities, the ever-present words of vEdhas have not crossed the beginning stage to the next parts), like how it is not possible to know the boundary of even one of the auspicious qualities of emperumAn, for sarvESvaran who is present everywhere, who knows everything, and who is able to do anything, it is not being possible to know the boundary of beauty of her eyes. Since He is vibhu (present everywhere) His true nature cannot be measured; she by her enjoyability cannot be measured;

Or, nedum kaN Her eyes can control into a corner the emperumAn who owns both the worlds. Beauty of eyes relate to the greatness of gyAnam (true knowledge).

neer thathumba – because (eyes are) brimming with tears of separation.

paLLi koLLAL – She does not sleep. During the time of union she would not sleep due to joyful tears; during the time of separation she would not sleep due to sorrowful tears. During union He won’t let sleep. During separation, its sadness won’t let her sleep. Instead of using the colloquial word for ‘sleep’ to describe the state of one born from her stomach, why is the mother using more respectful word for it? (why say ‘paLLi koLLAL’ instead of ‘uRangAL’?) – Even if one is born from her stomach if she becomes wife of a king, the mother would call her using more respectful words like ‘AzhvAr, nAchchiyAr’. This way of addressing by thirumangai AzhvAr is the reason for the decree and following by pUrvAchAryas (preceptors) as the meaning of SAsthram that one shall address someone who is having relationship with emperumAn, be it even a son or a disciple, with more respectful words that reflect their greatness. Considering her tenderness, she is worrying ‘Oh she is not sleeping!’.

ettuNaipodhu en kudangAl irukkakillAL – Seeing her not sleeping, based on the habit of seeing her sleep in her lap, she gave her lap. Since it is like hugging a fire, she got up from the lap startled.

ettuNaippOdhu – For one who would not be without staying in her lap, it is now not fit.

en kudankAl – Oh who is it that has given her bad advice that she cannot stay put in my lap? – she says. How she has lost the relation with both the doll she protects and the mother who protects her. How she has lost the relation with both her beloved doll and worshipped mother.

irukka killAL – There is no need for her to sleep, let her just be awake while being in my lap – with this interest she tried to take her hugging and keep her in her lap; even that did not work.

killAL – she is not having strength to do that. (not able to do that). She is not able to sit even if she tries after seeing the despondence in my face. She is not thinking this as a complaint against her daughter but saying ‘she is not able to’. Even if she is liking to sit in the lap, she is in the state that it may be possible to sit in fire but not in lap.

By this – Loss of interest in worldly ones like doll and mother is not due to knowledge of considering them as lowly. It was being there naturally for her. Like how love towards emperumAn is present naturally, disinterest in other matters is also present naturally.

(Mother continues to say – ) Is that all that she does? She also does this – emperumAn thiruvarangam engE ennum – She is asking where is the temple of the one who made me be for Him only. She is asking – where is the temple of the one who cut the connection with other things whether it is doll or the lap of mother? Instead of asking where is the temple of such and such by using His name, why is she using the word ‘emperumAn’? Since it was natural way of union (gAndharva type wedding), they united based on femaleness and maleness only; only if there were others to remind them about each other would she know the name; how did she come to know that His place is kOyil (thiruvarangam)? During union, realizing that there would come a time of separation, He was saying ‘I won’t leave you; I won’t survive if I leave you’, for her to tolerate the separation He said ‘my place is kOyil (thiruvarangam)’, and thus mentioned His place. By that, she is saying ‘place is kOyil’.

emperumAn – One who gave Himself to me in writing, thereby got me to Him in writing.

thiruvarangam engE ennum – She would know that the kOyil (SrIrangam) is in the west side (from thiruvAli thirunagari) . Why is she asking where is it? If she is not able to see and not able to see any direction due to sadness of separation, then it is given that she would have to search for direction.

Continued in part 3.

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 – 8.2.6 – thollai anjOdhi

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

Full series >> Eighth Centum >> Second 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‘s say “he is not easily approachable as you say, but is unreachable” and she says “Whether he is difficult to attain or easy to attain, instead of calling out for emperumAn who inflicted this suffering upon us, can we be upset with those who are unrelated to us?”.

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

thollai anjOdhi ninaikkungAl en sol aLavanRimaiyOr thamakkum
ellai ilAdhana kUzhppuch cheyyum aththiRam niRka emmAmai koNdAn
alli malarth thaN thuzhAyum thArAn ArkkidugO inip pUsal? solleer
valli vaLa vayal sUzh kudandhai mA malark kaN vaLarginRa mAlE

Listen

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

ninaikkungAl – if we try to analyse
thollai – distinguished
am – unlimited
sOdhi – his radiance
en – my
sol aLavu – within my speech
anRu -not;
imaiyOr thamakkum – for (greatly knowledgeable) brahmA et al

(to be indeterminate)
ellai ilAdhana – endless
kUzhppu – doubt
seyyum – cause
a – that
thiRam – greatness
niRka – be;
valli – flower bearing creeper
vaLam – beautiful
vayal – fields
sUzh – surrounded
kudandhai – in thirukkudandhai
mA – great
malar – lotus like
kaN – divine eyes
vaLarginRa – mercifully resting
mAl – having great affection towards devotees
em – my
mAmai – complexion
koNdAn – captured
alli – flower garland’s
malar – blossom
thaN thuzhAyum – thuLasi garland too
thArAn – not giving;
ini – now (after being tormented by him)

(instead of he who tormented)
Arkku – for whom
pUsalidugO – will call out;

(What is the benefit of calling out for unrelated ones instead of calling out for emperumAn who captured us revealing our relationship?)
solleer – Please tell!

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

If we try to analyse his unlimited, distinguished radiance, it is not within my speech; his greatness causes endless doubt in brahmA et al; emperumAn who is mercifully resting in thirukkudandhai which is surrounded by flower bearing creepers and beautiful fields, who is having great affection towards his devotees, captured my complexion; he is not giving his thuLasi garland which resembles a blossomed flower garland; now, oh friends! Please tell! For whom will I call out?

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

  • thollai am sOdhi ninaikkungAl – If we try to analyse, [we will understand that] he has a distinguished form which is not seen in any other species.
  • en sol aLavu anRu –  His greatness is not limited to my speech.

Is it because of my being a helpless girl that it is difficult to speak about his greatness?

  • imaiyOr … – Even for brahmA et al who are most knowledgeable, his greatness will cause unlimited doubts. SrI vishNu purANam 1.9.55 “yannAyam bhagavAn brahmA jAnAthi paramam padhamI thannathA: sma jagadhdhAma thava sarvagadhAchyutha II” (Oh all pervading achyutha! We bow down to that supreme dwelling place of yours which even bhagavAn brahmA does not know and which is the sustaining entity for the universe), mahAbhAratham mOksha parvam “na sa Sakyas thvayA dhrashtum mayAnyair vApi saththama I sarvEshAm sAkshibhUthO’sau na  grAhya kEnachith kvachith II” (Oh child, rudhra! That emperumAn is not capable of being seen by you, me or anyone else. Even though he sees everyone, he cannot be seen by anyone at any time); alternatively, imaiyOr implies nithyasUris; while they wait to worship him with the necessary paraphernalia as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands),  he went seeking butter “Ittiya veNNey thoduvuNNap pOndhu“.
  • aththiRam niRka em mAmai koNdAn – While he was having such greatness, he manifested his beauty etc and captured my complexion [i.e. I became pale in his separation]. Did he, who cannot sustain without uniting with me, not accept my complexion, due to not seeing his greatness?
  • alli malarth thaN thuzhAyum thArAn – After capturing my complexion, should he at least not give something which has had direct contact with him [thuLasi garland] and uplift me? He is not doing that either. At least if he did that, I can remain satisfied thinking “I offered my complexion to get his garland”.
  • ArkkidugO inip pUsal solleer – Instead of calling out at the gates of the one who tormented else. whose gates should we go to and call out? Please tell me!
  • valli … – sarvESvaran who is mercifully resting in thirukkudandhai which is surrounded by gardens filled with flower bearing creepers and fertile fields.
  • mA malark kaN vaLarginRa mAl – I am not seeing the apt lord’s blossomed lotus like flower, blossoming towards me. Implying, his eyes have not given their special glance towards her. Implying that emperumAn is present to hear our cries.

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

thiruvAimozhi – 8.2.5 – Azhi valavanai

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

Full series >> Eighth Centum >> Second 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‘s friends say “You are trying to reach the inconceivable, unreachable emperumAn and feeling anguished” and she says “Irrespective of how distinguished and inconceivable he is, is this norm of approaching him and to be accepted by him, established by me? Isn’t it ancient norm?”

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

Azhi valavanai Adharippum Angavan nammil varavum ellAm
thOzhiyargAL! nammudaiyamE thAn? solluvadhO ingariyadhu thAn
Uzhi thORUzhi oruvanAga nanguNarvArkkum uNaralAgA
sUzhaludaiya sudarkoLAdhith thollaiyanjOdhi ninaikkungAlE

Listen

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

ninaikkungAl – while seeing (with analysis)

(truth)
nangu – well
uNarvArkkum – those who can understand truly
Uzhi thORUzhi – forever
oruvanAga – as someone with a particular nature
uNaralAgA – not to perceive and know
sUzhal – mischievous activities (which capture his devotees)
udaiya – having
sudar – radiance (of not being affected by the transformation in chith (sentient beings) and achith (insentient objects), being the material cause without impacting the true nature, and being the efficient cause)
koL – having
Adhi – being the cause
thollai – eternally distinguished
am – divine
sOdhi – having radiant form
Azhi valavanai – sarvESvara who has thiruvAzhi (divine chakra) in his hand
Adharippum – surrendering with intent
Angu – in that state of surrender
avan – he (who has supremacy and simplicity)
nammil – towards us (who are surrendered unto him)
varavum – arrival (and fulfilling our desires)
ellAm – these
nammudaiyamE thAn – happening according to our abilities?
thOzhiyargAL – Oh friends (who know the value of this like I do)!

(while he manifests sauSeelya (simplicity), saulabhya (easy approachability) etc towards everyone)
solluvadhO – speaking about the difficulty to attain him which is his another aspect
ingu – here
ariyadhu thAn – is it difficult?

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

sarvESvara is having mischievous activities to be not perceived and known by those who can well understand him truly even if seen forever; he is having radiance; he is being the cause; he is having eternally distinguished form; he is having divine chakra in his hand; are these such as surrendering with intent unto him and his arrival towards us happening according to our abilities? Oh friends! Is it difficult to speak about the difficulty to attain him which is his another aspect, here?

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

  • Azhi valavanai Adharippum – Surrendering unto emperumAn who has the divine chakra in his right hand.
  • Angu – at that time.
  • avan – One who has both supremacy and simplicity.
  • nammil varavum ellAm – These acts such as arriving where we are and accepting us.
  • thOzhiyargAL – Have you also not immersed in these aspects like I have done?
  • nammudaiyamE thAn – Is it as per our ability? Is this norm of surrendering unto him and his fulfilling the desires [of those who surrendered], a new one established after creating us?
  • solluvadhO ingu ariyadhu thAn – While the actual meaning may be different, it is difficult to speak as you understand it! Should you speak whatever you like since there is no one to stop you?

When the friends ask “Is he not difficult to attain?” she says “don’t you like to hear from me about that?”

  • Uzhi … – Even when tried to understand by the group of most intelligent persons forever, he will not be understandable. Highlighting that, emperumAn is with such quality.
  • sUzhal udaiya – One who has the tactics to capture those who surrender unto him.
  • sudarkoL – Having countless auspicious qualities starting with thEjas (radiance).
  • Adhi – the one who is the cause of the whole world.
  • thollai am sOdhi – Having natural, perfectly radiant, totally distinguished, divine form which is different from other forms.
  • ninaikkungAl – If we set out to analyse his greatness. If the distinguished emperumAn becomes easy to approach, can I pursue him or give him up?

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

thirunedunthANdakam – 11 – Part 1

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

Full Series

<< previous – 10 – pon AnAy

Introduction

In the previous pAsuram he said with sadness ‘mudhal AnAyE’. With that fear, he reached the state of a female; that too she (as parakAla nAyaki) is unconscious and so not in a position to call on here own (mood); she is talking through someone else, as the prabandham proceeds further from here.

That is – as she (as pirAtti) united using the natural method (gAndharva type of wedding) [a type of wedding in which the man and his lady love get married without the consent of elders] and then got separated; due to that sadness – it kept happening that she would go into alternating states of consciousness and unconsciousness, and that too in incorrect ways (instead of feeling sad and fainting, she would faint and feel sad (ayarththu irangum)); her groups of relatives were not able to figure out that such and such could be done for this, or not done for this; not knowing the reason behind this disease, those with expertise in medicine and magic entered the scene and started their attempts to cure this disease; at that point, a diviner (kattuvichchi) who is devoted to emperumAn said ‘You are not understanding the reason for her disease; she got this disease due to emperumAn; it can be removed only by Him’.

AzhvAr divines about his state through this pAsuram as the words of the mother saying about the actions of her daughter and about the words of the diviner that she heard, to those who came to inquire.

If one objects – ‘But AzhvAr reaching the state of pirAtti is not fit’ – actually – it would fit very well; since for the pirAttis (divine consorts of emperumAn) and for AzhvAr there is a proper match of ananyArha SEshathvam (not belonging to anyone else but only to emperumAn), and since as said in ‘namakkum pUvin misai nangaikkum [thiruvAimozhi – 4.5.8]’, the enjoyment of Him are same for them, and since as said in ‘muhUrthamapi jeevAvO jalAn mathsyAvivOdhDhRuthou [SrI rAmAyaNam – ayOdhyA kANdam – 53-31](like how a fish separated from water would live only for a short time (till the time there is some supporting water in its body), seethA and I too would live only for a short time (till the time it takes to realize that Your mind is thinking of separation)), like what iLaiya perumAL (lakshmaNan) said about seethAp pirAtti while including himself (being a male) about their inability to survive His separation, it is matching for this AzhvAr also; so there is no problem in AzhvAr reaching the state of a female;

If asking – even then, is it possible for the perception of being a female to be born for AzhvAr (who is a male)? As said ‘svAmithva Athmathva SEshithva pumsvAdhyA: svAminO guNA:| svEbHyO dhAsathva dhEhathva SEshathva sthreethva dhAyina:’ (Lordship, being AthmA, getting benefits, being a male are emperumAn’s characteristics; these give to jIvAthmas, respectively, the characteristics of subservience, being the body (with emperumAn as AthmA), and being of help/giving to others, and being a female), since the maleness of emperumAn is of the nature of giving femaleness to others, it is acceptable to get the mindset that ‘I am a female’. Getting to the mindset of femaleness is not based on him having characteristics of a female body; it is based on love that female would get toward male.

If asking – where have we seen those of same gender getting the mindset of opposite gender? As said in ‘pAnchAlyA: padhmapathrAkShyA: snAyanthyA: jagHanam gHanam| yA: sthriyO dRushtavathyasthA: pumbhAvam manasA yayu:’ (When dhraupadhi, one with eyes like petals of lotus, was taking bath, the other women on seeing the big and beautiful backside of hers thought in their minds that they should become men), due to the greatness of her beauty, the passion that arises for men when seeing such women arose for these of same gender. Likewise, it is acceptable for passion to arise for AzhvAr also in the matter of purushOththaman (emperumAn) that which arises for women. It is the special quality in someone that brings the mindset of opposite gender in others. So he is getting into the state of a pirAtti (female consort).

Furthermore, what is the thought behind saying that AzhvAr fornicated with emperumAn based on natural ways (gAndharva type of marriage)? What it implies is – only based on the relationship that sarvESvaran is having towards the sentient, He takes them under His wings without any attempts from their side (nirhEthuka vishayeekAram). If asking How? – (thamizh texts explain fornication based on wedding in natural way (gAndharva wedding) in this way) – when a girl goes outside to a grove and is plucking flowers, her lover, in the name of going hunting, comes there, and her friends are also separated from her due to other activities, and now, only due to the reason of Him being a male and Her being a female, even though there is no one to remind them or join them, they fornicate; this is the natural way of fornication. Femininity is – the state being there fully for a male. Masculinity of the other party is – being the lord that befits the true nature of others (as servitors), and being the protector in all ways; so, this natural way is talking about His taking us without expecting any action from us.

But, when emperumAn is taking us up, (if saying nirhEthukam), why is there a need for some AchAryas who remind Him, and why is there is a need for ones like pirAtti who help in joining/recommending us? AchAryan reminding at that time is to highlight the relationship of ‘owner – property’ between emperumAn and jIvAthmAs. In jIvAthmAs, AchAryan removes the thought of considering body as AthmA, and the thought ‘I am independent’ which arises due to the connection of AthmA with body. pirAtti unites them to Him by making Him forgive their mistakes by reminding Him about His relationship with them and about the qualities like vAthsalayam in Him that arise based on such relationship.

Furthermore, what is the thought behind the words of this pAsuram that says there are people with medicine and magic that are trying to cure her disease without realizing her state, and there is a diviner (kattuvichchi) who tries to stop their activities? Disease that comes due to interest in worldly matters may be curable by other means (like medicine, magic); in case of disease due to interest in Him, it is He, who is the reason behind the disease, who has to come and cure it. (Since) the togetherness with Him will be there till the time there is AthmA (forever), and since this love is as per the true nature of them, it cannot be cured (if separated, or, by other means).

AzhvAr is speaking as Himself first (in first 10 pAsurams), and then is speaking as a mother in the next 10 pAsurams). How does this fit? When a river is flowing, when its water level increases, in addition to staying within its shores it would fill branching canals as well, all the while being full by itself and merge into the sea. Likewise, due to his overflowing love, when the words of mother also happens without any deficit, it would be fitting that his own words also happen in parallel without any deficit.Furthermore, when parakAla nAyaki (female name of thirumangai AzhvAr when he is in that state), is in fainted state, as said in ‘bHruSam bHavathi dhu:kHitha: [SrI rAmAyaNam – ayOdhyA kAndam – 2-40]’ (if seeing His people’s suffering, SrI rAman becomes sad (more than them)), when her mother is supposed to be even more sad, does it fit that she is saying the words with clarity in these pAsurams? When chakravarththy thirumagan was having sadness upon separation of (seethAp) pirAtti, iLaiyaperumAL’s sadness would have been double due to sadness of perumAL and due to the tiredness of performing services in the forest, iLaiya perumAL tolerated that based on understanding that it is time to do so, and spoke clearly to perumAL and consoled Him; likewise, it is appropriate for the mother here to speak clearly considering the survival of her daughter; while the one to be protected is sad, the protector though having equal sadness would need to do the hard task of tolerating it and speaking clearly.

How is the mother’s speech the reason for the daughter’s survival? Since kattuvichchi’s words are about emperumAn (which the mother tells others), and since her activities are based on detachment, and since the mother also talks about Him as ‘Oh this girl is suffering the suffering that He is supposed to undergo by seeing this girl’s beauty’, it is proper that these words will help the girl survive. Also, since this kattuvichchi is unlike the kattuvichchi in ‘theerppArai yAm ini [thiruvAimozhi – 4.6]’, but is like the kattuvichchi of siriya thirumadal who is devoted only to emperumAn, parakAla nAyaki thinks ‘even if my disease is not cured, it would be enough to get the touch of such kattuvichchi’, and so since the talk is about such kattuvichi, it would help in parakAla nAyaki’s survival.

Furthermore, the first ten pAsurams are his own words as AzhvAr; second ten pAsurams are mother’s words; third ten pAsurams are the words of pirAtti (AzhvAr as parakAla nAyaki). As said in ‘machchiththA: madhgathaprANA: bOdHayantha: parasparam [SrI bhagavath gIthA – 10.9]’ ((1) (they are having life) with their mind directed towards me, (2) having the life that is about me, and (3) and discuss among each other (about whatever characteristics they each enjoyed in me), these three phrases are the meanings for three Tens respectively (this is established by preceptors (pUrvAchAryas)).

machchiththA: is madhEkachiththA: (they have directed their mind Only toward me); without mixing of interest in other things, being there only for Him (ananyArha:), not having anything else as enjoyable (ananyabhOgya🙂 AzhvAr speaks as himself about emperumAn only, so the first ten is based on gyAnam (clear knowledge about facts). Second ten – due to the gyAnam came vairAgyam (no interest in other matters, staunchness in Him), through which it talks about the greatness of love of parakAla nAyaki towards emperumAn; Third ten – since the love is ebbing this way, it talks about spending time with other devotees while living here until the time of reaching Him.

madhgathaprANA: (them having their survival based on me)is the meaning shown by second ten pAsurams, since it is not being her words but she has fainted, and it is based on the words from the mouth of the mother.

bOdhayantha: parasparam – Third ten pAsurams are set as the discussion between parakala nAyaki and her female friend (thOzhi) about their experience towards emperumAn.

In this second ten pAsurams, first pAsuram, the mother is explaining to those who came inquiring, about the daughter’s lack of interest in other matters, and about the words of kattuvichchi (diviner). This pAsuram is having one phrase here telling the inquirers, and another phrase there expressing her wonder. ‘Oh what a deep lover she is towards emperumAn that she becomes so sad when separated from Him!’ is the internally running happiness in the mother.

If (the mother is) so happy in her heart, why does she not convey that to those who came inquiring? Since it is the natural union (gAndharva type wedding), she is unable to talk about that to them. She can say it only if the wedding happened through the recommendation of others; we can celebrate one’s relationship with emperumAn only if it happened through AchAryan’s advice.

(Isn’t the perturbation/fainting (parakAla nAyaki’s state) to be avoided?) – The perturbation, when he was one among the samsAris (people interested in worldly matters), was due to ignorance; after getting the true knowledge (through emperumAn’s thiruvashtAksharam), that got cleared; the perturbation that is present now is due to true knowledge, and it cannot be cleared till the time there is AthmA – is the meaning highlighted in this pAsuram.

pattudukkum ayarththirangum pAvai pENAL
pani nedunkaN neer thathumbap paLLi koLLAL
ettuNaipOdhu en kudankAL irukkakillAL
  emperumAn thiruvarangam engE? ennum
mattuvikki maNi vaNdu muralum kUndhal
  mada mAnai idhu seydhAr thammai, meyyE
kattuvichchi sol ennach chonnAL nangAy
  kadal vaNNar idhu seydhAr kAppAr ArE?                       11

Word by word meaning

pattu udukkum – She wears herself the silk saree;
ayarththu irangum – faints and feels sad;
pAvai pENAL – does not like (to play with) her wooden human toy (marappAchhi);
pani nedu kaN neer thathumba – with tears brimming in her long cool eyes,
paLLi koLLAL – she does not sleep;
en kudankAL irukka killAL – she is not able to stay put in my lap
eL thuNaip pOdhu – even for a second;
ennum – she asks –
enge – where is
thiru arangamthe divine place SrIrangam
emperumAn – of emperumAn;
kUndhal – she having hair
maNi vaNdu – with beautiful bees
muralum – buzzing
mattu vikki – with drunk honey choking them,
mada mAnai – this girl child who is like a beautiful deer,
kattuvhichchi ! – “Oh the (female) diviner!
idhu seydhAr thammai – who brought her to this state?
meyyE sol enna – Tell me the truth.”, as I asked her this,
kadal vaNNar idhu seydhAr (enRu) sonnAL – ‘The one having the color like that of the sea, perumAL, has created this state” – she said.
nangAy – Oh dear women (friends)! (If He, the protector has done this),
kAppAr ArE – who else is there who could remove this danger?

vyAkyAnam

Started in part 2.

==========

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 – 8.2.4 – kUdach chenREn

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

Full series >> Eighth Centum >> Second 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‘s friends say “While you are bold, you will lose everything” and as she could not have her desire to unite with him fulfilled, she says “What is there to lose? I have lost everything already”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Desiring to reach emperumAn who has the completeness in weapons for the elimination of hurdles of his devotees, I have lost everything; now what can I give him!”

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

kUdach chenREn ini en kodukkEn? kOl vaLai nenjath thodakkam ellAm
pAdaRRozhiya izhandhu vaigal pal vaLaiyAr mun parisazhindhEn
mAdak kodi madhiL then kuLandhai vaN kudapAl ninRa mAyak kUththan
Adal paRavai uyarththa vel pOr Azhi valavanai AdhariththE

Listen

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

mAdam – mansions
kodi – having flags
madhiL – having fort
then – beautiful
kuLandhai – in thirukkuLandhai
vaN – beautiful
kudapAl – in the western side
ninRa – standing
mAyak kUththan – having amazing activities
Adal – having beautiful movements (due to joy)
paRavai – periya thiruvadi (garudAzhwAr)
uyarththa – being atop

(in eliminating the enemies of the devotees)
vel – being victorious
pOr – having battles
Azhi – thiruvAzhi (sudharSana chakra)
valavanai – having in his right hand
Adhariththu – with desire
kUda – to unite

(I)
kOl – beautiful
vaLai – bangles
nenjam – heart
thodakkam ellAm – etc
pAdu – in me
aRRu – without being subservient
ozhiya – to leave
izhandhu – lost
pal – many
vaLaiyAr – girls having bangles
mun – in front of
vaigal – for long time
parisu – my nature
azhindhEn – lost
ini – now
en – what
kodukkEn – shall I give?

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

emperumAn who is having amazing activities is standing in the beautiful thirukkuLandhai in the beautiful western side having mansions and forts with flags; he is atop periya thruvadi who is having beautiful movements; in his right hand, he is having the divine chakra which has been victorious in battles; with the desire to unite with him, I lost my ancient nature in front of the girls with bangles as my beautiful bangles, heart left me without being subservient; what shall I give now? Azhi valavan is also said as Azhi vallavan (one who is an expert in using the chakra); nenjath thodakkam is also recited as nenjath thuLakkam indicating the loss of relationship with the heart.

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

  • kUdach chenREnparAnguSa nAyaki is saying “I have given up my body here and reached him in paramapadham and only he exists now” or saying “I have reached there desiring for union with him”.
  • ini en kodukkEn – After losing everything already, what is there to lose now?
  • kOl vaLai … – Beautiful bangles, heart etc left me without a trace and  I have lost them all; Just as his wealth, her belongings are also quite vast.
  • vaigal pal vaLaiyAr mun parisazhindhEn – In front of those who have not lost the separable ornaments, I lost my inseparable ornament which is my shyness.
  • mAdak kodi madhiL then kuLandhai – In the beautiful thirukkuLandhai which has mansions and forts with flags.
  • vaN kudapAl ninRa – Standing in the beautiful western side. It appears that standing in the western side also is a reason for his supremacy [arumpadham – Just as riding garuda, having divine chakra are indications of his supremacy, being in thirukkuLandhai itself is another indication of his supremacy].
  • mAyak kUththan – One who has amazing activities.
  • Adal paRavai uyarththa – Being seated on periya thiruvadi who is dancing joyfully due to being the vehicle of sarvESvara.
  • vel pOr Azhi valavanai – Desiring for sarvESvaran who is having in his right hand, the divine sudharSana chakra which wins every battle it enters.

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