Monthly Archives: March 2019

thiruvAimozhi – 8.5.6 – koNdal vaNNA!

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

Full series >> Eighth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “As I think about your beauty etc and call out saying ‘I want to see you’, you should mercifully come and appear somewhere for my upliftment”.

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

koNdal vaNNA! kudak kUththA! vinaiyEn kaNNA! kaNNA! en
aNda vANA! enRu ennai ALak kUppittazhaiththakkAl
viN than mEl thA maN mEl thAn viri nIrk kadal thAn maRRuth thAn
thoNdanEn un kazhal kANa oru nAL vandhu thOnRAyE

Listen

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

koNdal – like a cloud (which removes fatigue)
vaNNA – oh one who is having form!

(not just the beauty)
kudak kUththA – Oh one who dances with pots (which is heart-captivating)!
vinaiyEn – for me who is having the sin (to be unable to see and enjoy that)
kaNNA – Oh one who is the vision!
kaNNA – Oh one who descended as krishNa (to manifest your obedience towards the devotees)!
en – to be my attainable goal
aNda vANA – Oh one who remains as the controller of paramapadham!
enRu – in this manner (saying repeatedly)
ennai – me
ALa – to enslave
kUppittu – calling out (due to my great sorrow/urge)
azhaiththakkAl – When I call

(like a dark cloud)
viN than mEl thAn – being in paramapadham
maN mEl thAn – or being in this world (as incarnations and archA vigrahams)
viri nIr kadal thAn – or being in kshIrArNavam (as vishNu, who is the source of the incarnations)
maRRuth thAn – or being in my heart (as antharyAmi)
thoNdanEn – me who is greatly desirous
un – your
kazhal – divine feet
kANa – to see
oru nAL – one day
vandhu – come
thOnRAy – and be present

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

When I call out for you to enslave me in this manner saying “Oh one who is having cloud like form! Oh one who dances with pots! Oh one who is the vision for me who is having sin! Oh one who descended as krishNa to be my attainable goal! Oh one who remains as the controller of paramapadham!” one day you come and be present for me who greatly desirous to see your divine feet being in paramapadham or being in this world or being in kshIrArNavam or being in my 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

  • koNdal vaNNA – Oh one who has a form which will remove the fatigue of those who see you!
  • kudak kUththA – Oh one who has heart-captivating activities!
  • vinaiyEn kaNNA kaNNA – Oh krishNa who is my vision!
  • vinaiyEn – I have committed sin to lose my vision.
  • en aNda vANA enRu – Oh one who became the lord of the universe to accept me! AzhwAr says “Just as his being with auspicious qualities is for the sake of his devotees, his having wealth of these spiritual and material realms is for me”.
  • ennai ALa –  Am I calling you for any worldly benefits? Am I not calling you for engage me in eternal service?
  • kUppittu azhaiththakkAl – Are you delaying your arrival thinking I can wait to attain you in due course of time? Are you thinking “let me go in due course of time” and remaining there even after hearing my sorrowful cry?
  • viN than mEl thAn – You can appear in the sky where the water-filled cloud is moving around.
  • viN than mEl thAn – You can appear in front of me manifesting your presence as in paramapadham.
  • maN mEl thAn – You can appear by incarnating [in this world].
  • viri nIr kadal thAn – You can appear in front of me manifesting your merciful reclining posture in kshIrAbdhi.
  • maRRuth thAn – You can appear in front of me as you appeared from within the pillar (as narasimha) or as you appeared for the elephant, gajEndhrAzhwAn.
  • thoNdanEn – I who am desirous in serving your divine feet.
  • un kazhal kANa – To see your divine feet which sustain me.
  • oru nAL vandhu thOnRAyE – Am I insisting that you do this many days? To sustain me, you should mercifully appear one day.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.5.5 – solla mAttEn

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

Full series >> Eighth Centum >> Fifth 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, AzhwAr says “Your beauty remains in my heart constantly reminding me [about it] and tormenting me; you should tell me a way to forget it”.

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

solla mAttEn adiyEn un thuLangu sOdhith thiruppAdham
ellaiyil sIr iLa nAyiRu iraNdu pOl ennuLLavA!
allal ennum iruL sErdhaRku upAyam ennE? Azhi sUzh
mallai gyAlamuzhudhuNda mAnIrk koNdal vaNNanE!

Listen

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

Azhi – by ocean
sUzh – surrounded
malllal – big
gyAlam – universe
muzhudhu – fully
uNda – placing in stomach (so that it is not consumed by the deluge)
mA – filled
nIr – having water
koNdal – like a dark cloud
vaNNanE – oh one who is having the form!
adiyEn – I who am enslaved (by your help when needed)

(for your shining in my heart)
solla mAttEn – I cannot express in words;
un – your
thuLangu – shining
sOdhi – having radiance
thiruppAdham – divine feet
ellai il – boundless
sIr – having beauty
iLa nAyiRu – youthful suns (which are seen early in the morning)
iraNdu pOl – like two of them
en – my
uLLa A – remained inside me;

shining in this manner (and not to suffer due to not attaining and enjoying the same),
allal – as sorrow
ennum – to be said
iruL – darkness (of forgetfulness)
sErdhaRku – to attain
upAyam – means
ennE – what? (you should tell)

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

Oh one who is form like a dark cloud filled with water, who fully placed the big universe surrounded by ocean, in your stomach! I who am enslaved by you cannot express in words [the reason why you are shining in me]; your divine feet having shining radiance remained in me like two youthful suns having boundless beauty; what means is there to attain the darkness to be said as sorrow? While the divine feet are shining, since AzhwAr does not get to enjoy them physically, he prefers forgetting them. Since, the previous pAsurams and the subsequent pAsurams in this decad reveal his sorrow, this pAsuram should also be seen in this context only.

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

  • solla mAttEn – I cannot express in words the manner in which you remain in my heart and torment me.
  • adiyEn – Due to our relationship [you being the master and I being the servitor] I cannot avoid you.
  • un thuLangu … – What is that [I cannot avoid]? Your divine feet with shining radiance.
  • ellai … – They are tormenting me by remaining in my heart like two youthful suns with boundless beauty. Here they are said to be youthful suns, since they can be seen without straining the eyes, and they are in the starting stage of their tormenting.
  • iLa nAyiRu – As they torment me, their youthfulness keep increasing.
  • (en uLLavA solla mAttEn – I cannot express in words, how they do it)
  • allal … – bhattar would mercifully explain “When you hide yourself and make it difficult for me to see you, worldly people will ignorantly say ‘he is inferior’; how can I get such ignorance?”, since AzhwAr would want to forget emperumAn and survive. ammAL would explain it as “While the divine feet are shining in my heart, is there any means to acquire ignorance which leads to sorrow?” If there is such option, I can also be engaged in worldly matters like the worldly people.
  • Azhi … – Oh great benefactor who placed the great universe surrounded by the ocean, in your stomach and protected it from the deluge! AzhwAr is saying “emperumAn is having a form which resembles a cloud which absorbed a huge singular ocean”.

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 – 12 – Part 1

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

Full Series

<< previous – 11 – pattudukkum

Introduction

Due to kattuvichchi (diviner) saying the divine name ‘kadal vaNNar’, and due to mother repeating that, and saying that phrase to those who came to inquire, and mother saying again ‘emperumAn thiruvarangam engE’ that was said by the daughter before fainting, she got a little bit of consciousness compared to earlier state of previous pAsuram; but as her lover did not show up even then, it became the cause for sadness, and she started calling Him without break; (in this pAsuram) mother is saying this to those who came to inquire, and feels sad. ‘This is the state of her suffering; (since she is calling many of His names due to separation instead of remaining calm, this is the state of damage to the true nature (svarUpam) of her; this is the state of her not listening to my words; reason for all these is my bad-karma’ saying so to them she is sad. Mother is saying so to them only to avoid censure by people; internally for her this immersed state of her daughter is not undesirable (similar to previous pAsuram).

nenjurugik kaNpanippa niRkum sOrum
nedidhuyirkkum uNdaRiyAL uRakkam pENAL
nanjaravil thuyil amarndha nambee ennum
vambArpUm vayalAli maindhA ennum
anjiRaiya putkodiyE Adum pAdum
aNiryarangam AdudhumO thOzhee ennum
ensiRagin keezh adangAp peNNaip peRREn
irunilaththOr pazhi padaiththEn EpAvame! 12

Word by word meaning

kaNpanippa niRkum – She stands with tears overflowing

nenju – with mind

urugi melting like water;

sOrum – she faints;

nedidhu uyirkkum – she sighs;

uNdu aRiyAL – she does not know about eating;

uRakkam pENAL – she does not like to sleep;

nanju aravil thuyil amarndha nambee ennum – she says ‘Oh nambee! who is doing yOga nidhrA lying down on thiru ananthAzhvAr who spits poison’;

vambu Ar pU vayal Ali maindhA ennum – she says – Oh the youthful one who is present in thiruvAli that is surrounded by fields having flowers full of fragrance;

am siRaiya puL kodiyE Adum – she is dancing like garudan who is having beautiful wings  (beautiful because it serves to transport emperumAn) who is like the flag;

pAdum – and sings;

thOzhee aNi arangam AdudhumO ennum – Oh friend! Would (we) get to bathe and dance in thiruvarangam?, says she.

peNNaip peRREn – I who have got such a girl child

en siRagin keezh adangA – who does not stay under my control

Or pazhi padaiththEn – have earned unparalleled sin

iru nilaththu – in this huge land;

E pAvamE! – Oh how sad!

vyAkyAnam

nenju … thOzhee! – The details of ways in which she is experiencing sadness that was said as ‘irangum’ in the previous pAsuram.

nenjurugi – The limbless mind has melted like water; like a candle near the fire, her mind melted like a substance, due to separation; if (mind) won’t melt for the general fire of the world, would it stay put without melting for the fire that is separation? If it won’t melt due to separation then it cannot be an outlet for the higher knowledge from AthmA;

kaN panippa – and as it could not be contained inside, it came out through the eyes as an outpouring; the mind that is inside the body melted and is coming out through eyes that is outside of the body;

niRkum sOrum – due to that dual act (melting of mind, and watering of eyes) these other two acts happen (standing and fainting). (mind) would stay motionless since it is not able to distinguish what can be done or not done; as the mind that can make this distinction has melted and she is not engaging in any action; it is said too as ‘SathrughnO(S)nantharasThitha: [Sri rAmAyaNam – ayOdhyA kANdam – 87-5]’ (In SrungibErapuram, guhan showed the location where SrI rAma had slept; bharathan fell down fainting upon seeing that; Sathrugnan who was standing motionless near him saw bharathan’s state of losing his mind became too sad and wailed loudly); while his lord bharathan has fainted it is not appropriate to say that his servant Sathrugnan was able to bear it and stood without moving; he could not move because his mind lost the ways to understand what needs to be done and not done, upon seeing the condition of his master; he is not able to stop the cry of bharathan; he is not able to bring SrI rAma who could stop his crying either; so he stood motionless, is the meaning;

sOrum – Only if she gets something to hold on to, would she be able to stand; since it is not there she fainted; even if she is unable to distinguish what could be done and not done, if mind is proper one could engage in some action; since mind is lost, she fainted;

nedidhuyirkkum – She sighed due to the force of sadness inside her; like the fire that started in the hollow (hole) of a tree, not stopping after melting the mind inside of her, it came out as a big sigh; It is said as ‘dhahantheemiva niSvasai: vRukshAn pallavaDhAriNa: [Sri rAmAyaNam – sundhara kANdam – 17.29]’ (seethA with the air of her breath burning the trees having sprouts (in aSOka vana)); thiruvadi (hanuman) burned the place with fire of this world; she burned the tree of the aSOka vana with the fire that is sadness due to separation;

uNdaRiyAL uRakkam pENAL – (she does not know sleeping, does not eat) – state of how her effort/duty as a mother has worked; in my upbringing this is how she is; as a mother, she would prefer her daughter eats and sleeps;

uNdaRiyAL – Instead of saying she is not eating, she says she forgot that there is something called eating; when together with emperumAn, it is like ‘uNNA nAL pasiyAvadhu onRillai [periyAzhvAr thirumozhi 5.1.6]’ (There is no hunger when not eating food (but when not involving in services to you, that is actually my being without food)), and ‘uNNum sORu parugu neer thinnum veRRilaiyum ellAm kaNNan [thiruvAimozhi 6.7.1]’ (Rice for sustenance,  Water nourishment, betel leaves for pleasure, all objects (which give sustenance, nourishment and enjoyment) are krishNa, the son of vasudhEva as said in SrI bhagavath gIthA 7.19vAsudhEva sarvam” (Everything is krishNa)), — being so, so there is no eating; when separated from Him, becomes thin due to fasting, so no eating.

uRakkam pENAL – She is not respecting sleep. “You started wearing that cloth only by thinking that it is the one that He liked, as said in ‘pattudukkum [1]’, isn’t it? Likewise this body of yours is also the one that He liked, isn’t it? If He shows up and sees that this body he loves has lost its luster for enjoyment then He would be sad; to avoid that, matching your softness, try even if it is difficult, and sleep, dear” – I said to her, but she ignored that also. pENAL – implies mother telling her to sleep even by trying hard. As said in ‘anAdhimAyayA suptha: [mAndUkya kArikA – 2-21] (due to eternal connection with prakruthi (material world) a jeevAthmA sleeps (does not get true knowledge), and when he wakes up (due to His grace), then he reaches the unparalleled paramAthmA where there is no birth, sleep, or dream), like how one does not know being awake (knowledgeable) before knowing emperumAn, one would not know sleep after knowing Him.

nanju, etc Well she is not getting her benefit (emperumAn), and I am not getting my benefit (Her eating and sleeping), but should she not at least be concerned about her nature of being a girl who should stay calm instead of calling Him and thus destroying her true nature? – asks the mother. Even while her heart is getting destroyed due to separation from her loved One, she should control that within herself, and be such that those who see her would think ‘she is keeping her control’, and make Him lose His heart to her – isn’t that the identity of a girl? Instead of doing so, she started calling Him out with her mouth. (In the previous pAsuram), when she asked ‘emperumAn thiruvarangam engE [1]’, I thought that she was just talking aimlessly out of sadness; now instead of that she is calling Him (as ‘nambee’) continuously by mouth. Earlier she said as ‘thiruvarangam [1]’, His town; diviner said about periya perumAL, by saying ‘kadal vaNNar’; now my daughter is saying about His bed (nanjaravil thuyil amarndha nambee’ (O nambee who is lying down in the bed of poisonous snake)); from this it can be understood that the first time she was in bed with Him was in periya kOyil.

nanjaravil thuyil amarndha nambee ennum – Instead of He losing His state by seeing her,  she is being in this state, and is talking highlighting His greatness; nanjaravu – the bed that is not approachable to the enemies; aravu – the bed which is naturally having qualities of a good bed; softness, coolness, fragrant – the qualities that should be present in a bed are present naturally for a snake; as said in ‘prakrushta vigyAna balaika DhAmani [sthOthra rathnam – 39]’ (emperumAn present in the divine body of thiruvananthAzhvAn (Adhi SEshan), with his sentience, strength, having middle part glowing due to the scales..), as required by His lying positions he caves down or springs up, such is the bed we have got; thuyil amarndha – due to the ways of that bed, one would not think about getting up from it even if one were to throw arrows at Him from a bow; such is the comfort of that bed; (because it is poisonous), got to sleep without worrying (about enemies); (since it is soft), able to sleep with enjoyment; amarndha – able to sleep well settled and comfortably in that bed.

nambee ennum – After lying down on thiruvananthAzhvAn, it looks complete due to beauty, like a gem pressed well in gold; one has to remove the cast of evil eye looking at this beauty of sleeping posture, as said in ‘sa mayA boDhithaS SrImAn suKhasuptha: paranthapa [SrI rAmAyaNam – sundhara kANdam – 38-23,24]’ (after that He who was sleeping comfortably (and so) beautifully, who (even while sleeping) troubles the enemies, was woken up by me who was troubled by kAkAsuran (said seethA pirAtti to hanuman as one of the identifying information to be conveyed to SrI rAman));

Or,

nanju etc., – It can also mean that she called His name by mouth, to show her feigned dislike;

nanjaravu – I thought that it spits poison to prevent enemies from coming near Him; but in reality, it appears just as a front, but the nature of His bed is actually preventing those who cannot survive without Him, from going near Him! Why complain about His bed instead of complaining about Him? Reason for complaining about Him is the ever-present connection and due to being able to enjoy Him; since there is ever-present connection and enjoyableness with His devotees also, so here it is acceptable to be angry toward the bed also. The ways of being devoted only to Him  includes the ways of being devoted to His devotees too. In the ways of His being enjoyable, it includes the ways of His devotees being enjoyable; so it is apt to complain about Adhi SEshan, His bed; thuyil amarndha – He who is sleeping well set in His bed; the bed that is meant for two people is being comfortable and well set for just One! While for me my mother’s lap (bed) is not comfortable (en kudankAl irukka killAL), His bed is being comfortable for Him! Here is my salute to your love which is said as parama praNayi (He is called so because He is the best in showing His love to His lovers). nambee ennum – (nambee – complete in all respects) while here it is just empty and have lost everything, there it is all complete in all aspects;

Continued in part 2

– – – – – – – – – –

Translation by raghurAm SrInivAsa 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 – 8.5.4 – thU nIr mugil

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

Full series >> Eighth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the th pAsuram, AzhwAr presents to emperumAn saying “I am unable to completely express how your beauty enters in my heart, fills it and torments me”.

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

thU nIr mugil pOl thOnRum nin sudar koL vadivum kanivAyum
thEnIr kamalak kaNgaLum vandhen sindhai niRaindhavA!
mAnIr veLLi malai than mEl vaN kAr neela mugil pOlath
thUnIrk kadaluL thuyilvAnE! endhAy! solla mAttEnE

Listen

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

mA – vast
nIr – in the ocean (which is present)
veLLi malai than mEl – on a silver mountain
vaN – magnanimous
kAr – during rainy season
neela mugil pOl – like a dark cloud
thU – white
nIr – having fluid
kadal uL – in kshIrArNava (milk ocean)

(On the risen, divine, serpent mattress)
thuyilvAn – one who mercifully rests
endhAy – oh my lord!
thU – pure
nIr – filled with water
mugil pOl – like a cloud
thOnRum – shining
nin – your
sudar – radiance
koL – having
vadivum – form
kani – like a ripen fruit
vAyum – divine lips
thEn nIr – having honey
kamalam – like a lotus

(invigorating)
kaNgaLum – divine eyes
vandhu – coming (here)
en – my
sindhai – heart
niRaindhavA – the manner in which they filled
solla mAttEn – I cannot express (in words).

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

Oh my lord who is mercifully resting in kshIrArNava having whitish fluid, like a magnanimous dark cloud during the rainy season on a silver mountain in the vast ocean! I cannot express the manner in which your divine form which is having the shining radiance of cloud filled with pure water, your ripen fruit like divine lips, your divine eyes like a lotus having honey, are all coming and filling my heart. thEnIrk kamalam also implies lotus having the [sweet] nature of honey. With the example of veLLi malai (silver mountain), the serpent mattress can be inferred. Or it can also be considered as the risen milk ocean as said in the best, easily approachable, silver mountain.

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

  • thU nIr mugil pOl thOnRum – emperumAn appears like a rain cloud which will remove the fatigue as soon as it was seen.
  • nin sudar koL vadivum – Since emperumAn’s divine form is made of pure goodness having perfect radiance, a cloud which is made of worldly matter cannot be cited as example. He is said in thiruvAimozhi 1.7.4oN sudark kaRRaiyE” (a radiant beam of rays).
  • kani vAyum – His mouth appears like a well ripen fruit which will tempt one to consume it immediately upon seeing it.
  • thE nIrk kamalak kaNgaLum – Eyes which resemble lotus which has honey as its water. With this, the freshness is thought about. Also said as the eyes which are having the nature of honey. That is, his eyes are available to be drunk by our eyes.
  • vandhu en sindhai niRaindhavA – AzhwAr is saying “I cannot express how emperumAn entered and filled my heart”. Worldly matters can be enjoyed but will be forgotten; matters relating to emperumAn will remain etched in the heart.
  • mA nIr veLLi malai than mEl – In the vast water body, on a silver mountain.
  • vaN kAr neela mugil pOla – Like a magnanimous, darkish, loaded cloud floating [on that mountain]. Or like a magananimous, rainy season cloud floating [on that mountain].
  • thU nIrk kadal pOl thuyilvAnE – Oh one who is mercifully resting on thiruvananthAzhwAn (AdhiSEsha) in the pure water! As veLLi malai (silver mountain) is highlighted in the example, it can be inferred in the actual object as well.
  • endhAy – The apt relationship which makes us not leave him even if he does not have any of the distinguished aspects explained previously.
  • endhAy – vandhu en sindhai niRandhavA – solla mAttEn – His shining form in my heart is causing sorrow and I cannot express it. In separation, thinking about his qualities will lead to sorrow only. His reclining on the pure ocean indicates that emperumAn arrived and reclined there ahead of time, for those [dhEvas] who don’t even have the desire to see him.

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 – 8.5.3 – mudi sEr senni ammA!

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

Full series >> Eighth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “You should come and appear in front of me like an invigorating, distinguished, pure rain cloud, to eliminate my sorrow”.

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

mudi sEr senni ammA! nin moy pUndhAmath thaN thuzhAy
kadi sEr kaNNip perumAnE! enRenREngi azhudhakkAl
padi sEr magarak kuzhaigaLum pavaLa vAyum nAl thOLum
thudi sEr idaiyum amaindhadhu Or thU nIr mugil pOl thOnRAyE

Listen

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

mudi – with the divine crown (which reveals his supremacy due to his being the lord of paramapadham (spiritual realm) and samsAram (material realm))
sEr – well fitting
senni – having head
ammA – being the lord
nin – your distinguished
moy – dense
pU – attractive
dhAmam – radiant
thaN – cool
thuzhAy – thiruththuzhAy (thuLasi)
kadi sEr – very fragrant
kaNNi – wearing garland
perumAnE – Oh greatest of all!
enRenRu – saying so
Engi – sob
azhudhakkAl – while crying
padi – for the form
sEr – matching
magarak kuzhaigaLum – divine ear rings
pavaLam – coral like
vAyum – divine lips
nAl – four
thOLum – divine shoulders
thudi sEr – like a damaru/udukkai (hour-glass shaped drum, where the middle portion is thin)
idaiyum – having waist
amaindhadhu – present
thU – pure
nIr – being complete in simplicity
Or – being an unseen
mugil pOl – like a cloud (to manifest your benefactorship)
thOnRAy – you should appear.

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

As I am sobbing and crying, saying “Oh emperumAn who is greatest of all, being the lord with the divine crown which is well fitting your head, who is wearing distinguished, dense, attractive, radiant, cool, very fragrant thiruththuzhAy garland!” you should appear like a pure, unseen cloud with the form that has matching divine ear rings, coral like divine lips, four divine shoulders, waist which resembles a damaru/udukkai.

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

  • mudi sEr senni ammA – Oh sarvESvara who is having divine head which is with a divine crown which reveals your supremacy over everyone else!
  • nin moy pUm dhAmath thaN thuzhAy – Oh sarvESvara who is wearing an invigorating thuLasi garland, which is densely strung together, which is heart-captivating, radiant, and will have its fragrance increase as days pass!
  • enRu enRu – Are you remaining inactive thinking that I will recite this once and leave it?
  • Engi azhudhakkAl – As I sob and cry. As you hear my helplessness in my cry, should you not come and immediately present yourself?
  • padi sEr magarak kuzhaigaLum – Fitting as part of the divine form, or fitting well on the divine form; also explained as naturally fitting, and fitting on the divine form. It is said in mudhal thiruvandhAdhi 85 “padi kaNdaRidhiyE” (Have you not seen and enjoyed his divine form?) [this explains that padi refers to form].
  • pavaLa vAyum – The divine lips which manifests the relationship/attachment.
  • nAl thOLum – The four shoulders which resemble well-branched kalpa tharu (celestial wish-fulfilling tree), which are available to embrace us.
  • thudi … – His form appears like a cloud which is having damaru like waist. Since these attributes are not present in a cloud, this is called abhUthOpamA (a non-existing simile).
  • thU nIr mugil – Cloud which has absorbed pure water. You should present yourself so that all your internal coolness and compassion are visible in your form itself.

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 – 8.5.2 – kANa vArAy

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

Full series >> Eighth Centum >> Fifth 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 “You should mercifully appear with your beautiful hair, to remove my faitgue”.

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

kANa vArAy enRenRu kaNNum vAyum thuvarndhu adiyEn
nANi nannAttalamandhAl irangi oru nAL nI andhO!
kANa vArAy karu nAyiRudhikkum karu mA mANikka
nAL nal malai pOl sudaRchOdhi mudi sEr senni ammAnE!

Listen

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

karu – dark
nAyiRu – sun
udhikkum – has appeared and started
mA – great
karu mANikkam – being a blue gem
nAL – fresh
nal – attractive
malai pOl – like a mountain
sudar – having rays (which spreads)
sOdhi – having radiance
mudi – with hair
sEr – being together
senni – having head
ammAnE – oh swAmi!
kANa – “(your beauty) to be seen by me
vArAy – you should come”
enRu enRu – looking out and calling in this manner repeatedly
kaNNum – eyes (which are looking out)
vAyum – the mouth (which calls out)
thuvarndhu – drying up
nANi – feeling ashamed (thinking how will his desire be fulfilled)
nal – having their wish fulfilled
nAdu – in the place
adiyEn – me who have SEshathvam (servitude) as the identity
alamandhAl – if I become anguished (in this manner)
oru nAL – one day
irangi – showing your mercy
nI – you (who is so beautiful to be even separated for a moment)
kANa – to give me the result of seeing you
vArAy – not coming.
andhO – alas!

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

Oh swAmi who is having divine head along with radiant hair having rays like a great blue-gem like fresh, attractive mountain having a dark sun appearing and starting from it! After looking out and calling out repeatedly saying “you should come to be seen by me”, my eyes and mouth dried up, and feeling ashamed in this place where everyone is having their wish fulfilled, even if I who have SEshathvam as my identity, become anguished,  you are not coming one day and showing your mercy to give me the result of seeing you. Alas!

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

  • kANa vArAy enRu enRuAzhwAr is not of the nature to remain peaceful if emperumAn does not appear after calling out once saying “kANa vArAy“; he will repeatedly say “kANa vArAy, kANa vArAy“.
  • kANNum vAyum thuvarndhu – Since AzhwAr does not know, how emperumAn will come, he looks at every direction and gets his eyes to dry up. He has even crossed the stage as said in thiruvAimozhi 7.2.1kaNNa nIr kaigaLAl iRaikkum” (removing the tears with her hands). His mouth too dried up by calling out repeatedly.
  • adiyEn nANi – I who have the relationship with emperumAn to feel ashamed for emperumAn’s defects considering them to be our own, felt ashamed. Feeling ashamed thinking what will the townspeople say about him [for not coming]; alternate explanation – instead of calling out to seek other benefits, AzhwAr called out to see emperumAn, which is the proper attitude; for such state of AzhwAr, emperumAn’s act was good [i.e. viparItha lakshaNA (sarcasm) – he acted improperly by not showing himself] – AzhwAr thought about that and felt ashamed.
  • nal nAdu – Three meanings.
    • viparItha lakshaNA (sarcasm) – the abode which is filled with endless sorrow.
    • the abode where one lives joyfully due to worldly enjoyment
    • piLLAn explains “this is the abode where one can attain emperumAn and enjoy; if not why would they [AzhwArs and other devotees] called for him.
  • alamandhAl – If I anguish.
  • irangi – Even if you don’t have interest, should you not show your mercy seeing other’s suffering? Don’t you even have the compassion which the rishis [like vAlmeeki] had?
  • oru nAL – Am I asking you to come many days?
  • nI – You who are having distinguished nature to be constantly seen.
  • andhO – You neither understand your greatness nor my suffering!
  • kANa vArAy – Am I calling you seeking other benefits?
  • karu nAyiRu udhikkum – Of the dark sun.
  • karu mANikka nAL nal malai pOl – The mountain where such sun dawns from. Like a mountain made of bluish expensive gem.
  • nAL nal malai – Like a “nAtpU” (fresh flower), fresh, attractive mountain. Should be recited as “karu mANikkam – nan malai mEl – karu nAyiRu udhikkum – pozhudhu – pOl – mudi sEr senni ammAn“. nAL – pozhudhu (time).
  • sudar sOdhi mudi – Very radiant hair. As per the example “karu nAyiRu udhikkum“, mudi here means hair [generally, mudi means crown].
  • sEr senni – The divine form on which the hair rests, appears like a mountain of gem.
  • ammAnE – Oh sarvESvara! When a samsAri [bound soul] becomes a mukthAthmA [liberated soul], to remove his sorrow, emperumAn manifests his own divine hair to him [mukthAthmA]. It is said “kESava: klESa nASana:” (kESava, is the one who destroys the sorrows).

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 – 8.5.1 – mAyak kUththA

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

Full series >> Eighth Centum >> Fifth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “You should appear like a lotus flower filled pond, to remove my fatigue”.

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

mAyak kUththA! vAmanA! vinaiyEn kaNNA! kaN kai kAl
thUya seyya malargaLAch chOdhich chevvAy mugizhadhA
sAyal sAmath thirumEni tha pAsadaiyA thAmarai nIL
vAsath thadam pOl varuvAnE! oru nAL kANa vArAyE!

Listen

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

mAyam – amazing activities that reveal your simplicity
kUththA – having heart-capturing activities
vAmanA – having vAmana (dwarf) form (which is enjoyable as if the huge mEru mountain is shrunk into a small seed)
vinaiyEn – for me who is having sin (of not being to enjoy you as I desire)
kaNNA – being krishNa (who was born in a nearby place, yet remaining far from reach)
kaN – divine eyes (which acknowledge those who desire to enjoy him)
kai – divine hand (which gives refuge)
kAl – divine feet (which are approachable through surrender)
thUya – pure
seyya – reddish
malargaL A – as (blossomed) flowers
sOdhi – shining due to gentle smile
sem – reddish
vAy – divine lips
mugizhadhu A – as a bud
sAyal – having radiance
sAmam – blackish
thirumEni – divine form
thaN – cool
pAsadai A – with dense greenish leaves

(as said in “uthbulla  pankaja thatAkamiva“)
thAmarai – having (blossomed) lotus flowers
nIL – huge
vAsam – with abundant fragrance
thadam pOl – like a pond (which walks)
varuvAnE – oh one who is coming!
oru nAL – one day
kANa – to be seen
vArAy – mercifully come.

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

emperumAn is having amazing activities which reveal his simplicity and is having heart-capturing activities in a vAmana form; for me who is having sin, he is being krishNa, who is having divine eyes, divine hand, divine feet, reddish divine lips which are shining due to his gentle smile, as pure reddish flowers; his blackish, divine form which is radiant as a bud; oh one who is coming like an abundantly fragrant pond with huge lotus flowers and is with dense greenish leaves! Mercifully come to be seen one day [by me].

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • mAyak kUththA – Oh one who is having amazing aspects and heart-capturing activities! To fulfil indhra’s wish, oh one who are having heart-capturing activities like taking birth one day, growing up the same day and going to beg for alms on the same day, going to the sacrificial arena of mahAbali and calling him like a child “mAvali“! His walk appears to AzhwAr like an expert dancer’s dance.
  • vAmanA – One who begged and who grants whatever one asks him is the one who is making me who is having “seeing him” as the goal, to beg for that and still not granting me my wish.
  • vinaiyEn kaNNA – AzhwAr thinks as emperumAn incarnated as vAmana for indhra, he incarnated as krishNa for AzhwAr. Unlike other incarnations, krishNAvathAram is closer in proximity by time; hence he is saying “kaNNA”. Alternatively, it can be said that AzhwAr is saying “kaNNA” since this incarnation is by emperumAn who is common to all, and krishNa allows himself to be claimed as “mine” by those who desire for him. Here AzhwAr is saying “vinaiyEn” (sinner), since he appeared just a little after krishNa’s ascending to paramapadham similar to someone trying to put something in his mouth which hits the teeth and falls down.
  • kaN kai kAl thUya seyya malargaLA – The eyes which establish first relationship with those who approach him, the hand which embraces those who become defeated by his glance, the divine feet at which one will fall after being won over by the embrace, and while being there enjoying those lotus like divine feet and looking up, the divine form which has a contrasting complexion of dark greenish colour.
  • sOdhich chevvAy mugizhadhA – The divine lips which are radiant, which appear like budding. Since bhagavAn is explained in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham]), due to his grave nature, his smile will expand and he will not show any further signs; that is why it is explained as budding.
  • sAyal sAmath thirumEn thaN pAsadaiyA – Being radiant, dark divine form which appears like cool greenish leaves; As said in varAha purANam “purusha: puNdarIkAksha:” (the supreme lord is lotus eyed) and in thiruvAimozhi 9.7.3 “akkamalaththu ilai pOlum” (like the petals of lotus flower).
  • thAmarai nIL vAsath thadam pOl varuvAnE – Like a pond which has blossomed lotus flowers everywhere, being expansive like an ocean filled with a single pond, and it appears like such a huge pond filled with fragrance is walking, when he walks as his fragrance comes and hits us. He is said as “sarvagandha:” (root of all fragrances).
  • varuvAnE – Oh one who has the nature of coming! AzhwAr is highlighting how emperumAn came to him before, with gratitude.
  • oru nAL – Like those who say “oru kAl nAkku nanaikka” (let me wet my tongue once).
  • kANa – When he becomes, this is the benefit for AzhwAr – that is to see him. This constant seeing is the activity even in paramapadham. To get that benefit here.
  • vArAyEAzhwAr is of the nature that he will see only when emperumAn voluntarily comes; as said in muNdaka upanishath 3.2.3 “thasyaisha AthmA vivruNuthE thanUmsvAm” (bhagavAn shows his true form to those who are dear to him), he considers approaching bhagavAn and seeing him with his own effort is against the true nature of the self.

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 – 8.5 – mAyakkUththA

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

Full series >> Eighth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fifth decad, previously AzhwAr became blissful after having confidentially enjoyed emperumAn‘s divine physical beauty etc starting with thiruvAimozhi 8.4.7thiruchcheyya kamalak kaNNum” (divine reddish lotus like eyes), as if seeing physically, as emperumAn mercifully stood in thiruchchengunRUr; while he desired to enjoy emperumAn externally with that same beauty, he did not get to do that and hence became anguished, and highlighted the following aspects:

  1. his enjoyable, overwhelming beauty
  2. his beautiful hair, which eliminates ones sorrow
  3. his distinguished magnanimity
  4. his merciful resting on the ocean to help his devotees
  5. his being a companion during dangers
  6. his attractive nature
  7. his union with everyone
  8. his partiality towards his devotees
  9. his accepting all kinds of service from a single devotee
  10. his being easily approachable by his devotees yet being difficult to know

AzhwAr meditated upon these aspects, being unable to enjoy such emperumAn as he desired, being greatly anguished, explains his sorrow. Implies that ISvara manifested such desire in AzhwAr towards him, to eliminate the hurdles which are present to enjoy him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous two decads, AzhwAr became anguished thinking bhagavAn is going to be harmed and finished by others [subsequently he became pacified]; here, AzhwAr is trying to finish bhagavAn by his anguished, loud cry. In the previous decad, AzhwAr realised that there are devotees who care for bhagavAn, relieved of his fear and enjoyed his beauty; that beauty, became well settled in his heart as said in thiruvAimozhi 8.4.8thigazha en sindhaiyuL irundhAn“, desired to enjoy him externally and having not acquired such experience, he became greatly anguished thinking “my previous sorrows where nothing; considering the current state, those previous sorrows are only a small portion of the current sorrow”, suffering as if surrounded by forest fire, having senses which are even more anguished than himself, cried out loudly saying “your should appear with your divine limbs to eliminate all my fatigue, you should come with your divine crown, you should come like a cloud, you should come with a beautiful form, and you should come with the great radiance of a rising sun during dawn”. As emperumAn did not appear in front of AzhwAr, he completes the decad with great anguish thinking that it is better to perish than living like this.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 8.4.11 – thEnai nan pAlai

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

Full series >> Eighth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr explains the creation etc which are the key principle of sAmAnAdhikaraNyam (emperumAn being the subtratum of all), which is explained in this decad and highlights the results for those who learn this prabandham.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end, AzhwAr says “for those who practice this decad, this decad itself will take them to paramapaham first and will eliminate this great drama of samsAra (material realm)”.

pAsuram

thEnai nan pAlaik kannalai amudhaith thirundhulaguNda ammAnai
vAnai nAnmuganai malarndha thaN koppUzh malar misai padaiththa mAyOnai
kOnai vaN kurugUr vaN satakOpan sonna AyiraththuL ippaththum
vAnin mIdhERRi aruL seydhu mudikkum piRavi mA mAyak kUththinaiyE

Listen

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

thEnai – being honey (which has a combination of all tastes)
nan – naturally tasty
pAlai – being milk
kannalai – sugarcane (which is sweet in every bit)
amudhai – being nectar (amrutham which brings one’s life back from death)

(being relishable in all manner in this way)
thirundhu ulagu – distinguished great world
uNda – protected by consuming (so that it does not get destroyed in deluge)
ammAnai – being the lord
vAnam – resident of higher world
nAnmuganai – brahmA
malarndha – blossomed
thaN – fresh
koppUzh malar misai – in the lotus flower in the divine navel
padaiththa – created
mAyOnai – amazing emperumAn
kOnai – (due to that) being the natural lord
vaN – having unsurpassed wealth
kurugUr – being the leader of thirukkurugUr (AzhwArthirunagari)
vaN – greatly magnanimous
satakOpan – AzhwAr
sonna – mercifully spoke
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
vAnin mIdhu – on paramapadham
ERRi – will help those practice it to reach
aruL – acceptance by bhagavAn (of kainkarya sAmrAjyam (engaging in constant service))
seydhu – facilitate
piRavi – in the form of this bondage in material realm
mA mAyak kUththinai – amazing drama
mudikkum – will finish

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

emperumAn is like honey, naturally tasty milk, sugarcane and nectar; being the lord, he protected the distinguished great world by consuming it; such amazing emperumAn created brahmA in the blossomed, fresh lotus flower in his divine navel and is hence the natural lord; the greatly magnanimous AzhwAr of thirukkurugUr which is having unsurpassed wealth mercifully spoke about such emperumAn in this decad among the thousand pAsurams; this decad will will help those practice it to reach paramapadham and facilitate acceptance by bhagavAn and will finish this amazing drama in the form of this bondage in material realm.

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

  • thEnai … – The reasons for AzhwAr‘s fear are highlighted; emperumAn‘s relishable nature is that which causes fear in AzhwAr. emperumAn who is relishable for me in all manner. He is said as “sarvarasa:” (root of all taste).
  • thirundhulaguNda … – The reasons for the removal of fear are explained. The great lord who consumed the organised world to be not destroyed in deluge by placing it in his stomach and protecting it.
  • vAnam … – The amazing lord who created brahmA who is in the sky [higher world] in the lotus flower in his divine navel, which has freshness which is necessary for creation.
  • kOnai – The natural lord. It is clear that the oneness of emperumAn with brahmA et al which was highlighted previously are not in direct entity itself, but in a cause-effect relationship [bhagavAn being the cause and everyone else being effect]. Being the companion when needed during dangerous times, being capable of re-creating those which were annihilated and being the apt lord.
  • vaN kurugUr … – When a country become leaderless, the prince [who was previously prisoned for some reason] will be crowned first and then his shackles will be cut off; similarly, this decad will first grant paramapadham and then eliminate this great drama of samsAra.

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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