Monthly Archives: May 2019

thiruvAimozhi – 8.10.1 – nedumARkadimai

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

Full series >> Eighth Centum >> Tenth 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 “Even more than ruling over the amazing three worlds, serving bhAgavathas is most enjoyable for 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

First pAsuram. AzhwAr says “It is not even worthy to say that worldly wealth which is considered as the goal by worldly people cannot be compared to the goal I have pursued”.

pAsuram

nedumARkadimai seyvEn pOl avanaik karudha vanjiththu
thadhumARRa thIkkadhigaL muRRundhavirndha sadhir ninaindhAl
kodu mA vinaiyEn avan adiyAr adiyE kUdum idhuvallAl
vidumARenbadhen? andhO! viyan mUvulagu peRinumE

Listen

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

nedu – unlimited
mARku – for sarvESvara (who has great love for his devotees)
adimai seyvEnpOl – as to serve
avanai – him
karudha – as I thought
thadumARRam – wavering
aRRa – remaining in me, to eliminate
thIkkadhigaL – the evil ways (which are in the form of avidhyA, causing sorrow)
muRRum – all
vanjiththu – deceiving me (without my knowledge)
thavirndha – left me (as said in “kAnO orungiRRum kaNdila mAl“);

(now)
sadhir – apt
ninaindhAl – if we see
avan – for him (who has motherly affection towards devotees)
adiyAr – bhAgavathas, who are his servitors
adiyE – divine feet only
kUdum idhu allAl – other than attaining
viyan – vast
mU ulagu – wealth of three worlds
peRinum – even if attained
kodu – to highlight the difference between aiswaryam (wealth) and thadhIya SEshathvam (being subservient to devotees)
mA vinaiyEn – I who am having great sin

(that subservience towards devotees)
vidum – leaving
ARu – as ways
enbadhu – saying
en – why?
andhO – alas!

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

As I thought to serve the unlimited sarvESvara, he remained in me to eliminate the wavering in me and ensured that the evil ways left me through deception; if we see what is apt, other than attaining the divine feet of bhAgavathas who are his servitors, why is attaining the vast wealth of three worlds said as ways for me who is having great sin (to highlight the difference between aiswaryam (wealth) and thadhIya SEshathvam (being subservient to devotees)), to leave the divine feet of such bhAgavathas?

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

  • nedumARku – For nedumAl. mAl means the great. By saying nedu, the greatness is emphasised; implies “very great person”. AzhwAr is seeking the ultimate state of his lordship, since he is focussed on the ultimate state of servitude. Alternative explanation – mAl indicates love, and nedu the greatness of that. His love is such that he does not just place [me] at him but leads [me] up to his devotees; amalanAdhipirAn “adiyArkkennai Atpaduththa vimalan” (the pure lord who made me serve his devotees).
  • adimai seyvEn pOl avanaik karudha – As I considered him like those who serve him. It is only mithra bhAva (superficial friendship) and when deeply analysed, being a liar.
  • thadumARRu aRRa thIkkadhigaL muRRum thavirndha – Since I have not performed any virtuous activities which will hinder my ignorance, all of such ignorance etc were eliminated. How were those eliminated? By deception. Just as naLa who said to dhamayanthi in the day time “we will live together forever”, ate together in the night from the same plate, slept together under lit lamp, but left her without her knowledge. Can also be said as “adimai sEvEn pOl avanai – vanjiththu – karudha” (To deceive him as if I am serving his devotees).
  • muRRum thavirndha – Only when I eliminate my ignorance etc, they will go gradually. When he does, it will be as said in chAndhOgya upanishath 5.25 “Evam hAsya sarvE pApmAna: pradhUyanthE” (For one with such true knowledge in vEdhAntham, all his sins will be destroyed like dust thrown in to fire) and in SrI bhagavath gIthA 18.66sarva pApEbhyO mOkshayishyAmi” (I will free you from all sorrows).
  • sadhir ninaindhAl – As we think about how all our evil effects were removed on surrendering at his divine feet, should we not pursue the ultimate state of purushArtham (i.e. being surrendered to bhAgavathas)? Should we not be surrendered to bhAgavathas if we see what is apt?
  • kodumA vinaiyEnAzhwAr is speaking with great bliss just as someone who becomes immersed in hearing a song, exclaims “pAviyEn” (Oh I am a sinner!). Alternative explanation – AzhwAr is saying that he did not get to serve the ultimate state (bhAgavathas) in the initial stage itself.
  • avan adiyAr adiyE kUdum idhu allAl – If he shows great love towards those who are surrendered to his divine feet, should we also not desire for those who are desired by him? If he is greatly attached to his devotees should we also not pursue what is pleasing to him? By the avadhAraNa (exclusivity – “E” in adiyE), it is explained that AzhwAr does not consider himself to be equivalent to those who are surrendered to emperumAn‘s divine feet; as emperumAn is the ultimate state of lordship, AzhwAr stands at the ultimate state of servitude.
  • adiyE kUdum – AzhwAr is not desiring to enjoy along with the bhAgavathas, but is of the nature to hold on to their divine feet.
  • vidum ARu enbadhu en – Can I deal with this aspect (serving bhAgavathas) as I pursue or give up worldly aspects? [One should pursue this with utmost sincerity]
  • andhOAzhwAr is saying “alas!” feeling “I am trying to compare aiSwaryam which is way below the goal I pursued [bhAgavatha SEshathvam]”
  • viyan mU ulagu peRinum – Even if the forests and hills in the three worlds were cleared and the three worlds were made to be enjoyable, and placed at my full disposal, how can I think about leaving bhAgavatha SEshathvam! AzhwAr is saying “This aiSwaryam is not comparable to the goal I have pursued”, since it is desired by worldly people, even though it is totally incomparable to bhAgavatha SEshathvam.

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 – 8.10 – nedumARkadimai

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

Full series >> Eighth Centum

<< Previous decad

Audio

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

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 tenth decad,  previously AzhwAr explained the perfect enjoyability of servitute towards bhagavAn and revealed the servitude towards bhAgavathas in “thoNdar thoNdar thoNdar thoNdan satakOpan” which came up as a result of overwhelming servitude towards bhagavAn and highlighted the following aspects relating to ISvara:

  1. his great love which is the root for relationship with such bhAgavathas which is the cause for such enjoyability
  2. his having magnanimous forms
  3. his union with everyone
  4. his help during danger
  5. his amazing nature
  6. his elimination of the enemies of the devotees
  7. his being the cause of everything
  8. his reclining in the ocean
  9. his having weapons in full for elimination of enemies of the devotees
  10. his having enjoyable forms

Meditating upon these, AzhwAr highlights that ultimate servitude towards bhAgavathas who are dear to such bhagavAn is most enjoyable and highlights that other benefits such as worldly pleasures, self enjoyment and attaining bhagavAn are no match; AzhwAr completes the decad by highlighting emperumAn’s elimination of hurdles without a trace in emphasising such servitude to bhAgavathas as the ultimate result.

In thiruvAimozhi 3.7payilum sudaroLi“, which was focussed on thadhIya SEshathvam (servitude towards bhAgavathas), AzhwAr highlighted that bhAgavathas too have qualities of SEshithva (being the lord), SaraNyathva (being the refuge) and prApyathva (being the goal), due to their relationship with bhagavAn; this was highlighted by AzhwAr in that decad by explaining about SEshithva in the first four pAsurams, SaraNyathva in the next three pAsurams and prApyathvam in thiruvAimozhi 3.7.8em thozhu kulam thAngaL” (they are our worshippable clan); AzhwAr elaborates the same here.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous two decads, AthmA’s ananyArha SEshathvam (exclusive servitude), that is “AthmA neither exists for self nor for others [but only for emperumAn]” was explained. The meaning of praNavam’s middle portion and nama: were explained. The ultimate stage of ananyArha SEshathvam is to be situated in thadhIya SEshathvam. Would servitude towards bhagavAn be not sustained, only when one becomes fully dependent on bhAgavathas to let them even trade the individual?” One should remain as said in periyAzhwAr thirumozhi 4.4.10 “endhammai viRkavum peRuvargaLE” (they can even sell me). When ammuNi AzhwAn returned from pOsaLa rAjyam, parASara bhattar mercifully saw him and said “We heard that you greatly served the SrIvaishNavas there; to match your nature hear the meanings of nedumARkadimai decad from me” and mercifully explained the same to him.

AzhwAr says – When one knows “I am subservient to ISvara” one may get bewildered and fall again; but having realised up to servitude towards his devotees, one will not fall. It is said in “thadhbhakthi nigna manasAm kraya vikrayArha:” (One should be full subservient to devotees of bhagavAn even to be traded by them); some consider aiSvaryam (worldly pleasures) as purushArtham (goal); some consider AthmAlAbham (self enjoyment) as purushArtham; some consider bhagavath SEshathvam (servitude to bhagavAn) as purushArtham; some consider being ISvara himself who is said to be “Anandhamaya:” (filled with bliss) as purushArtham. These goals, both individually and collectively are no match to bhAgavatha SEshathvam (servitude towards bhAgavathas) which I have pursued here as the goal; they cannot be even compared to my goal here, and hence for me and for those who are related to me, this bhAgavath SEshathvam should occur forever.

What is the difference between this decad and payilum sudaroLi decad? There, it was said that bhAgavathas are the lords; here it is said that bhAgavathas are enjoyable. Only for SrI SathrugnAzhwAn who is praised in SrI rAmAyaNam ayOdhyA kANdam 1.1 “gachchathA mAthulakulam bharathEna” (one who is going along with bharatha to his maternal uncle’s place as a sword will be take along by the owner) and for this AzhwAr, there is attachment towards this principle. There it is said that SrI SathrugnAzhwAn will not look at SrI rAma considering him to be enjoyable as said in “nithyaSathrugna:” (eternal enemy).

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

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 – 8.9.11 – nErpatta niRai

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

Full series >> Eighth Centum >> Ninth 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 says “Those who learnt this decad will get to perform bhagavath kainkaryam which is the perfect goal for this AthmA”.

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

nErpatta niRai mUvulagukkum nAyagan than adimai
nErpatta thoNdar thoNdar thoNdar thoNdan satakOpan sol
nErpatta thamizh mAlai AyiraththuL ivai paththum
nErpattAravar nErpattAr nedumARkadimai seyyavE

Listen

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

niRai – fully complete
mU ulagukkum – for three types of chEthanas (sentient beings) and achEthanas (insentient entities)
nErpatta – apt
nAyagan than – lord, sarvESvara’s
adimai – for kainkaryam
nErpatta – apt
thoNdar – great devotees, their
thoNdar thoNdar – related in any manner
thoNdan – servitor
satakOpan – AzhwAr‘s
sol nErpatta – having good words
thamizh – in dhrAvida (thamizh) language
mAlai – made as a garland
AyiraththuL – among the thousand pAsurams
ivai paththum – this decad
nErpattAravar – those who practiced and attained
nedumARku – for sarvESvara who is greatly attached to his devotees
adimai seyya – to serve
nErpattAr – will get

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

AzhwAr is a servitor of those who are related in any manner to the apt, great devotees engaged in service of sarvESvaran, the apt lord of the three types of chEthanas (sentient beings) and achEthanas (insentient entities) which are fully complete; those who practiced and attained this decad among the thousand pAsurams which having the garland of words of AzhwAr, in thamizh language, will get to serve sarvESvara who is greatly attached to his devotees.

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

  • nErpatta niRai mU ulagukkum nAyagan than adimai – The apt lord for the three worlds which have no shortcoming. SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) – even if the three worlds are taken together, that which is to be protected will be small and his desire to protect them will be great. With this, the nature of the lord is explained as said in “anurUpassavainAtha:” (that SrI rAma is the apt leader).
  • adimai nErpatta thoNdar thoNdar thoNdar thoNdan satakOpanAzhwAr is talking about his own nature. Just as emperumAn is the ultimate entity for lordship, AzhwAr is the ultimate entity for servitude.
  • sol nErpatta thamizh mAlai – Matching such emperumAn, this thamizh garland of thousand pAsurams. Among those thousand pAsurams, those who are well versed in this decad.
  • nedumARku adimai seyya nErpattAr – This means “those who recite these pAsurams, will get to engage in AzhwAr‘s activities [of singing emperumAn]”. nErpadugai – to be spoken about; implies, they are spoken about. Thus, with this pAsuram, AzhwAr explained the true nature of sarvESvara, the true nature of self, the greatness of this prabandham which reveals about these aspects, the greatness of the result which is attained by those who recite this decad are explained.

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 – 8.9.10 – anRi maRROr upAyam

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

Full series >> Eighth Centum >> Ninth 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 friend says “Is his greatness limited to our speech? It is most amazing” and highlights the signs of her union with him to convince them.

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

anRi mARROr upAyam en? ivaL andhaN thuzhAy kamazhdhal
kunRa mA maNi mAda mALigaik kOlak kuzhAngaL malgi
thendhisaith thiladham purai kuttanAttuth thiruppuliyUr
ninRa mAyap pirAn thiruvaruLAm ivaL nErpattadhE

Listen

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

kunRam – like a hill
mA – best
maNi – filled with precious gems
mAdam – mansions’
mALigai – palaces’
kOlam – attractive
kuzhAngaL – rows
malgi – densely present
then thisai – for the southern direction
thiladham purai – decoration like a thilak (a beautiful symbol on the forehead)
kuttanAttuth thiruppuliyUr – in kuttanAttuth thiruppuliyUr
ninRa – standing
mAyap pirAn – amazing lord’s
thiruvaruLAm – divine mercy only
ivaL – she
nErpattadhu – attained;
anRi – other than (that)
ivaL – she
am – beautiful
thaN – cool
thuzhAy – thiruththuzhAy (divine thuLasi)
kamazhdhal – to have that fragrance on her
maRRu – any
Or – a
upAyam – means
en – what?

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

parAnguSa nAyaki attained the divine mercy of the amazing lord who is standing in kuttanAttuth thiruppuliyUr which is a decoration like thilak for the southern direction, which has densely located, beautiful rows of hill like mansions which are filled with best precious gems and palaces. What other means are there for her who is having the fragrance of beautiful, cool thiruththuzhAy?

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

  • anRi maRRu Or upAyam en ivaL am thaN thuzhAy kamazhdhal – Can there be any other reason for this beautiful, cool thiruththuzhAy’s fragrance on her? Would anyone have the fragrance of the sandalwood paste, without embracing the prince? Is my body or your body having this fragrance of thiruththuzhAy? Inner, true meaning – this “andhaN thuzhAy kamazhdhal” implies their acknowledgement of the union of parAnguSa nAyaki and thiruppuliyUr emperumAn.
  • kunRam … – Having attractive, abundant collection of mansions which are as tall as hills, being built with precious gems, and palaces. The amazing lord who is standing in kuttanAttuth thiruppuliyUr which looks like a thilak for the southern direction. He is with great qualities to be said as “she is not a match for him”. You are thinking that he is not a good match for her; but the residents of this town think that she is not a good match for him.
  • thiruvaruLAm ivaL nErpattadhE – She attained her by his divine mercy. When asked “Is his divine mercy the only sign for their union? Is there any other sign?” parAnguSa nAyaki‘s friend says “anRi maRROr upAyamen ivaL andhaN thuzhAy kamazhdhal“.

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 – 8.9.9 – paravAL ivaL

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

Full series >> Eighth Centum >> Ninth 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 friend says “She is always singing about emperumAn as the one who is having knowledge about all principles of vEdham starting with sAma vEdham”.

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

When asked “Is good conduct sufficient? Will one know about the conduct without studying the literature explaining such conduct? Isn’t the nature of the descendants of this clan as said in SrI rAmAyaNam bAla kANdam 13.21 ‘nishtitham sarva SAsthrEshu sarva vEdhEshu nishtitham‘ (janaka who has deeply analysed all literature and vEdhams)? So, he should have true knowledge in vEdhAntham matching the good conduct” parAnguSa nAyaki‘s friend says “There is no shortcoming in that as well”.

pAsuram

paravAL ivaL ninRirAp pagal pani nIr niRak kaNNa pirAn
viravAr isai maRai vEdhiyar oli vElaiyininRolippak
karavAr thadandhoRum thAmaraik kayam thIvigai ninRalarum
puravAr kazhanigaL sUzh thiruppuliyUrp pugazhanRi maRRE

Listen

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

pani – cool
nIr niRam – having complexion of water
kaNNan – krishNa
pirAn – the great benefactor’s
viravu – spread
Ar – filled
isai – having tune
maRai – by vEdhams starting with sAma vEdham
vEdhiyar – vaidhakas
oli – tumultuous chants
vElaiyil – like ocean
ninRu – stand
olippa – as they are recited
karavu – crocodiles
Ar – filled
thadam thoRum – in every pond
thAmarai – lotus flower’s
kayam – area
thIvigai – like lamps which are lit
ninRu – remain
alarum – blossoming
puravAr – well organised
kazhanigaL – fields
sUzh – surrounded
thiruppuliyUrp pugazh anRi – other than the glories of thiruppUliyUr
maRRu – anything else
ivaL – she
ninRu – remaining firm
irAp pagal – night and day
paravAL – will not sing.

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

The tumultuous chants of vaidhikas of vEdhams starting with the musical sAma vEdham in a well spread, filled manner which is [speaking the glories] of krishNa, the benefactor, who is having the complexion of cool water, appear to the sound of ocean. The blossomed lotus flowers on the many ponds which are filled with crocodiles, appear like lamps which are lit, in thiruppuliyUr which is surrounded with well organised fields. parAnguSa nAyaki is not singing anything other than the glories of such thiruppuliyUr, remaining firm through night and day. tholkAppiyam “thadamum kayavum naLiyum perumai” (greatness is indicated by the words thadam, kayavu, naLi). thadam can be considered as banks. In this sense, it could be “lotus filled ponds with crocodiles on the banks”.

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

  • paravAL ivaL ninRu irAp pagal – She is speaking in an incohesive manner; she is speaking through night and day. Should we search for any other pramANam (proof) for this? Her words are pramANam themselves.
  • pani nIr niRak kaNNa pirAn – krishNa who has cool form and qualities [heart].
  • viravAr isai maRai – viravi – spreading everywhere. Arndhu – abundance. Well spread, abundant vEdham which is having tune. Alternative explanation – considering it to be “viraivAr“, virai – enjoyable, vAr – abundance, isai maRai – sAma vEdham [which is very enjoyable].
  • vEdhiyar oli – The chants of vEdham and the sounds of those who are discussing vEdhAntham.
  • vElaiyil ninRu olippa – Being louder than the sound of the ocean.
  • karavAr thadam thoRum – In ponds which are filled with crocodiles.
  • thAmaraik kayam – kayam implies group and greatness.
  • thIvigai – Lamp. The group of blossomed lotus flowers appear like collection of lamps which are well lit.
  • puravAr kazhanigaL sUzh – Fields where there is lots of arguments. parASara bhattar mercifully explains “While the brAhmaNas are arguing and fighting with each other while discussing vEdham, AzhwAr is glorifying the town”.
  • thiruppuliyUr pugazh anRi maRRu paravAr ivaL ninRu irAp pagal – She is constantly talking incohesively about the vEdham chants of the residents of the town, the loud arguments on vEdhAntham by the residents of the town and the enjoyable nature of the town.

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 – 8.9.8 – madavaral annaimIrgatku

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

Full series >> Eighth Centum >> Ninth 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‘s friend says “due to thiruppuliyUr emperumAn‘s wonderful conduct, she is attracted towards him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

When said “Just being with great love is not sufficient. Our family is situated in good conduct as said in ‘karmaNaiva hi samsidhdhim AsthithA janakAdhaya:‘ (Have janaka et al not attained the result of self-realisation through karma yOga only?) So thiruppuliyUr emperumAn should also have good conduct”, parAnguSa nAyaki‘s friend says “Have you not heard about the conduct of the residents of thiruppuliyUr?”

pAsuram

madavaral annaimIrgatku en sollich chollugEn? mallaich chelva
vadamozhi maRai vANar vELviyuNey azhal vAn pugai pOy
thida visumbil amarar nAttai maRaikkum thaN thiruppuliyUr
padavaravaNaiyAn than nAmam allAl paravAL ivaLE

Listen

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

annaimIrgatku – for you, mothers
en – what words
solli – by telling
solluvEn – will explain?

(useful in the worship)
mallai – huge
selvam – having wealth
vadamozhi – samskrutham language (which is uttered during the worship)
maRaivANar – experts in vEdham (which reveals the methods of worship), their
vELviyuL – in rituals such as yAgam (fire sacrifice) etc (which are forms of worship)
ney – the offerings made in the form of ghee etc
azhal – fire’s
vAn – huge
pugai – smoke
pOy – rising
thidam – firm
visumbil – in the sky
amarar – dhEvas’
nAttai – abode
maRaikkum – covering (like surrounding it with a screen)
thaN – invigorating
thiruppuliyUr – in thiruppuliyUr

(as said in “uthsIdhEyur imE lokA na kuryAm karma chEdh aham“, as he is engaged in karma for the benefit of the world, depending on the activities of the residents of the town)
padam – having hoods (which are expanded due to coming in contact with him)
aravu aNaiyAn than – one who is resting on the mattress, thiruvananthAzhwAn (AdhiSEsha), to be worshipped by such rituals
nAmam – divine name
allAl – other than
ivaL madavaral – this obedient girl
paravAL – will not speak.

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

With what words will I explain to you, mothers? In the invigorating thiruppuliyUr, emperumAn is resting on the hooded thiruvananthAzhwAn, the mattress, to be worshipped by rituals such as yAgam (fire sacrifice) etc by the very wealthy experts in samskrutham language and vEdham, where the offerings made in the form of ghee etc by them in the fire gives rise to huge smoke which reaches the abode of dhEvas, in sky and covers it. This obedient girl will not speak about any name other than the divine name of such thiruppuliyUr emperumAn.

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

  • madavaral – Her obedience; how she was obedient towards me; also implies, she will not give up on whatever she holds on to.
  • annaimIrgatku – For you, who introduced me to her first.
  • en sollich chollugEn – Shall I say that she is following my advice? Shall I say that she is obedient towards me?
  • mallai … – brAhmaNas who are having infinite wealth, who are experts in samskrutha [purANas etc] and vEdham, engage in yAgam where they offer ghee, which give rise to smoke which goes up.
  • thida visumbil amarar nAttai maRaikkum – It will cover the dhEvalOkam (abode of dhEvas) which is in the firmly remaining sky. It will cover the vaimAnikas (pilots of the planes) in svargam (heaven) and will stop the apsaras (damsels) from seeing their faces. It can also be considered to be putting up a curtain for their enjoyment in privacy.
  • thaN thiruppuliyUr – His nature is as said in SrI bhagavath gIthA 3.24uthsIdhEyur imE lokA na kuryAm karma chEdh aham | sankarasya cha karthA syAm upahanyAm imA: prajA: ||” (If I did not perform the actions, the residents of this world (who follow my discipline) will be ruined; I would be the one who caused mixture (impurity in the families of dedicated followers); thus, I would be the cause for the downfall (in the future too) of these people).
  • pada aravu … – She does not repeatedly utter any name other than the divine name of thiruppuliyUr emperumAn who is resting on thiruvanthAzhwAn whose hoods are expanded due to being in contact with emperumAn. While I am with her, she speaks about the beauty of his mattress, which she enjoyed during her union with him.
  • ivaL – She who does not know to interact with anyone other than 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

thiruvAimozhi – 8.9.7 – mellilaich chelva

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

Full series >> Eighth Centum >> Ninth 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 friend says “Even the plants of thiruppuliyUr are affectionate towards each other and sustain themselves by union, due to his love and she became drowned in 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

mellilaich chelva vaN kodip pulga vIngiLandhAL kamugin
mallilai madal vAzhai In kani sUzhndhu maNangamazhndhu
pullilaith thenginUdu kAl ulavundhaN thiruppuliyUr
mallalanjelvak kaNNan thAL adaindhAL immadavaralE

Listen

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

mel – tender
ilai – rich leaves
selvam – having wealth of beauty
vaN – having generosity (by supporting those which needs support)
kodi – betel creeper
pulga – as it embraces
vIngu – being well-grown (due to the union)
iLam – very soft
thAL – having the bottom portion
kamugin – being close to the areca tree

(like those who serve this couple of betel creeper and areca tree)
mal – dense
ilai – leaf
madal – having flower petal (which appear to be a tool for service)
vAzhai – plantain trees
In – charming, infinitely enjoyable
kani – ripened fruits
sUzhndhu – due to being in contact with
maNam kamazhndhu – greatly fragrant

(being closely located in this manner)
pul – dense
ilai – having leaf
thengin – (tall) coconut trees
Udu – in between
kAl – southerly wind (which travels as per its desire)
ulavum – to roam around
thaN – invigorating
thiruppuliyUr – in thiruppuliyUr
mallalam selvam – having great wealth of love
kaNNan – krishNa
thAL – divine feet
im madavaral – this young-hearted parAnguSa nAyaki
adaindhAL – reached and enjoyed

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

In invigorating thiruppuliyUr, as the betel creeper which has rich, tender leaves and wealth of beauty and generosity, embraces the well-grown areca tree which has very soft bottom portion, [which appear to be served by] the plantain tree which is having dense leaves and flower petal, with charming, infinitely enjoyable, ripened fruits, being in contact with the greatly fragrant coconut trees with dense leaves, and southerly wind roams around between these trees; this young-hearted parAnguSa nAyaki reached and enjoyed the divine feet of krishNa who is having great wealth of love, in such thiruppuliyUr.

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

  • mellilai … – There is generous creeper which is having tender leaves; it appears that this creeper will fully present itself to its bharthA (husband), the areca tree.
  • vIngu iLam thAL kamugin – As the creeper embraces the tree, it keeps growing and having its bottom portion loosening. As said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka). As said in SrIvishNu purANam 5.13.54 “dhadhau bAhulathAm skandhE gOpI madhu nighAthina:” (A cowherd girl placed her creeper like hand on the shoulders of krishNa who is the killer of madhu, the demon).
  • kamugin mallilai madal vAzhai – Adjacent to the areca tree, there exists a plantain tree which has huge leaves and flower petals. The plantain tree will provide shade for the betel creeper and areca tree, protecting them from sun.
  • In kani sUzhndhu –  Many bunches of banana fruit will be present around the tree.
  • maNam kamazhndhu – The wind, without realising the result, with the desire to grasp the fragrance, entered inside, picked up the fragrance, got stuck in the dense presence of plantain trees, subsequently entered in the garden of coconut trees where there is some gap between trees, and roamed around.
  • pul ilai – [three explanations] 1) leaves which are close to each other; coconut trees which have leaves that are embraced to each other; 2) the coconut trees which have their leaves touching the plantain trees; 3) the leaves which became straightened out due to the dense nature of the garden.
  • mallalam selvak kaNNankrishNa who has wealth of infinite beauty.
  • thAL adaindhAL – She reached his divine feet being captivated by his loving quality.
  • im madavaral – She who was obedient towards me previously, is now saying she cannot be rescued by anyone.

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 – 8.9.6 – thiruvaruL mUzhgi

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

Full series >> Eighth Centum >> Ninth 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, when asked “could her recently acquired beauty be due to her amazing activities and her age?” parAnguSa nAyaki‘s friend says “Being captivated by emperumAn‘s magnanimity and united with him, is visibly seen in her form [that is the reason for her recently acquired beauty]”.

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

thiruvaruL mUzhgi vaigalum sezhunIr niRak kaNNa pirAn
thiruvaruLgaLum sErndhamaikku adiayALam thirundha uLa
thiruvaruL aruLAl avan senRu sEr thaN thiruppuliyUr
thiruvaruL kamugoN pazhaththadhu melliyal sevvidhazhE

Listen

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

sezhu nIr – of the ocean (with abundant water)
niRam – having the complexion
kaNNa pirAn – the great benefactor krishNa (who is easily approachable by his devotees)
thiruvaruL – (infinite) magnanimity
vaigalum – repeatedly
mUzhgi – immersed
thiruvaruLgaLum – his greatly magnanimous acts (during the union)
sErndhamaikku – what she got
thirundha – insuppressible
adaiyALam – signs
uLa – are present;

(among them)
thiruvaruL – (his causeless) divine mercy
aruLAl – to bestow
avan – he
senRu – went
sEr – reached
thaN – invigorating
thiruppuliyUr – in thiruppuliyUr
thiruvaruL – as a target for his merciful glance
kamugu – areca tree’s
oN – well rounded, reddish
pazhaththadhu – like a fruit
mel – slender
iyal – having nature
sem – reddish
idhazh – her leaf like lips.

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

Being immersed repeatedly in magnanimity of krishNa, the great benefactor  who is having the complexion of ocean, and the greatly magnanimous acts she received from him are seen through the insuppressible signs on her form; her slender, reddish lips resemble the well rounded, reddish fruit of the areca tree which is the target of his merciful glance in the invigorating thiruppuliyUr where he went and reached to bestow his divine mercy.

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

  • vaigalum thiruvaruL mUzhgi – Immersed in his mercy for a long time, repeatedly. We only know what we see now. Would he know, since how long has he been voluntarily pursuing her and interacting with her?
  • sezhu nIr niRak kaNNa pirAn – He captivated her by manifesting his saundharyam (beauty) and saulabhyam (easy approachability).
  • thiruvaruLgaLum sErndhamaikku – For all of his mercy to have reached her.
  • adaiyALam thirundha uLa – His pursuit upon her is visibly seen through the signs on her form.

When asked “How did you know this?” parAnguSa nAyaki‘s friend says,

  • thiruvaruL aruLAl – To bestow his quality of [magnanimously] blessing others without checking the qualities [being good or bad] of others; to bestow his divine mercy. Al is present for sound, and has no specific meaning here.
  • avan senRu … – While he has the paramapadham which is hailed in mudhal thiruvandhAdhi 51kalangAp perunagaram” (paramapadham, the great town, which has no bewilderment) as his audience, he came here and presented himself. There are some areca trees which are said to be “thiruvaruL kamugu“. That is, instead of growing with water, they grow by the merciful glance of periya pirAttiyAr and sarvESvaran; the tender-natured parAnguSa nAyaki‘s lips resemble the fruit of such areca trees. Her situation is known from her mouth which is quite beautiful.

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 – 8.9.5 – punai izhaigaL

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

Full series >> Eighth Centum >> Ninth 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, when asked “Are we not talking about emperumAn‘s qualities such as beauty etc? Shall we not consider that she is also speaking in this manner?” parAnguSa nAyaki‘s friend says “For those who have seen her form, it is understandable that she became immersed in his qualities such as opulence and united with him”.

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

punai izhaigaL aNivum Adai udaiyum pudhukkaNippum
ninaiyum nIrmai adhanRu ivatkidhu ninRu ninaikkap pukkAl
sunaiyinuL thadandhAmarai malarum thaN thiruppuliyUr
munaivan mUvulagALi appan thiruvaruL mUzhginaLE

Listen

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

punai – (previously) worn
izhaigaL – ornaments
aNivum – having worn (now with added beauty)
Adai udaiyum – the beauty of her clothes
pudhukkaNippum – freshness (acquired in her form)
ninRu – staying (as long as we exist)
ninaikkap pukkAl – even if we try to enjoy
ivatku – for her
idhu – this greatness
ninaiyum – to think (as per wordly order)
nIrmai adhu anRu – not of the nature;

(hence)
sunaiyinuL – inside the ponds
thadam – huge
thAmarai – lotus flowers
malarum – blossomed
thaN – invigorating
thiruppuliyUr – to thiruppuliyUr
munaivan – being the primary leader
mU ulagu – for the universe
ALi – being the lord
appan – benefactor’s
thiruvaruL – divine, unlimited favour
mUzhginaL – she immersed

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

Even if we stay and try to enjoy her greatness in the way she is wearing the previously worn ornaments [with added beauty now], the beauty of her clothes, her freshness, it is beyond our thoughts; she is immersed in the divine, unlimited favour of the primary leader of the invigorating thiruppuliyUr which has huge blossomed lotus flowers in ponds, the lord of the universe and the benefactor.

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

  • punai izhagaL aNivum – Do you think the ornaments appear to be given by us to her? [They appear to be disturbed due to embrace by emperumAn]
  • Adai udaiyum – Are these clothes worn according to emperumAn’s desire? [Yes]
  • pudhukkaNippum – Look at her freshness which resembles freshly watered field!
  • ninaiyum nIrmai adhanRu ivatku idhu ninRu ninaikkap pukkAl – Not just starting to think and leaving it subsequently, even if analysed forever, one cannot understand the beauties which she has acquired. Even if one can comprehend the greatness of emperumAn which is incomprehensible as declared by vEdha purusha in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned), her state cannot be comprehended.

When asked “What did you comprehend from all of these?” parAnguSa nAyaki‘s friend says

  • appan thiruvaruL mUzhginaL sunaiyinuL thadam thAmarai malarum – Each flower will blossom to appear that it is spreading all over the pond. She is saying that the residents of this town will not accommodate others. There is no other go for her.
  • thiruppuliyUr munaivan – The main leader of this town.
  • mU ulagu ALi – The controller of all worlds. One need not seek for anyone else for wealth.
  • appan – She is saying “appan” [benefactor] due to being satisfied of having acquired all the necessary wealth [from him].
  • thiruvaruL mUzhginaLE – How can we retrieve something which is drowned in the ocean? Is it possible for you to redeem her who has drowned in the ocean of emperumAn‘s mercy.

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 – 8.9.4 – Ur vaLam

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

Full series >> Eighth Centum >> Ninth 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 friend says “She is immersed in thiruppuliyUr emperumAn‘s qualities”.

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

Fourth pAsuram. When asked “Is it sufficient to have masculinity? Does he have the quality of helping in desperate times?” parAnguSa nAyaki‘s friend says “Does he have any shortcoming in that aspect?” [No] She is talking about “punal tharu puNarchchi” (a woman falling in love with a man who saved her from drowning in water).

pAsuram

Ur vaLangiLar sOlaiyum karumbum perunjennelum sUzhndhu
Er vaLangiLar thaNpaNaik kutta nAttuth thiruppuliyUr
sIr vaLangiLar mU ulaguNdumizh dhEvapirAn
pEr vaLangiLarndhanRip pEchchilaL inRip punai izhaiyE

Listen

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

Ur – for the town
vaLam – being the wealth
kiLar – tall
sOlaiyum – garden
karumbum – sugarcane (which is comparable to the garden)
peru – tall (bigger than the sugarcane)
sennelum – red paddy crops
sUzhndhu – surrouded
Er – plough’s
vaLam – beauty
kiLar – increasing
thaN – cool
paNai – having water bodies
kuttanAttuth thiruppuliyUr – in kuttanAttuth thiruppuliyUr
sIr – qualities (which help him in protecting others)
vaLam – abundance
kiLar – to be seen
mU ulagu – three worlds
uNdu – consumed
umizh – spat out
dhEvapirAn – one who is enjoyable by nithyasUris, his
pEr – divine names’
vaLam – abundance
punai – decorated
ivvizhai – she, who is having these ornaments
inRu – now
kiLarndhu anRi – without enthusiasm
pEchchilaL – not speaking

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

emperumAn, who is enjoyable by nithyasUris, who consumed and spat out the three worlds remains in kuttanAttuth thiruppuliyUr which has cool water bodies with increasing beauty of the plough, which is surrounded by tall garden which reveals the wealth of the town, sugarcane and tall red paddy crops, to let others see his qualities. parAnguSa nAyaki who is wearing ornaments of abundance of divine names of such emperumAn, is now not speaking without enthusiasm [i.e., speaking with enthusiasm]. “Er vaLam kiLar” indicates “revealing the beautifully abundant [water bodies]” as well; “Ur vaLam kiLar sOlai” indicates “the garden which reveals the town’s wealth” as well.

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

  • Ur vaLam kiLar sOlaiyum – The garden which reveals the wealth of the town; alternative explanation – the garden which reveals the greatness which are claimed for the towns.
  • karumbum perum sennelum sUzhndhu – Surrounded with fertile field which is filled with sugarcanes, and the red paddy crops which give shade to those sugarcanes.
  • Er vaLam kiLar – Having the beauty acquired from the plough; alternative explanation – the collection of ploughs. Implies – the active farming in the town.
  • thaN paNai – marudha nilam (cropland and areas around cropland) or beautiful water bodies. By saying cropland, fertile fields are highlighted.
  • sIr vaLam kiLar mU ulagu uNdu umizh – The leader of the blemishless nithyasUris, who revealed the goodness of his qualities through his acts, by placing the three worlds in his stomach and subsequently spitting them out.
  • pEr vaLam – The beauty of his divine names; alternative explanation – the collection of his divine names.
  • kiLarndhu anRip pEchchilaL – She is very enthusiastically uttering the divine names which reveal his qualities and activities, as an agitated ocean will throw up the tides. Is she uttering the divine names as we do? [No. Her bhAvam (mood) is totally different than ours]
  • inRu – This enthusiasm and goodness was not seen yesterday.
  • ip punai izhaiyE – Every time she utters the divine name, it looks like she becomes decorated with one more ornament.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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