Monthly Archives: July 2019

thiruvAimozhi – 9.5.10 – ezha naNNi

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

Full series >> Ninth 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 tenth pAsuram, parAnguSa nAyaki assuming that the group of cranes is discussing within itself to finish her off, says to the cranes “I am already dead; what is the benefit of your gathering together?”

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

ezha naNNi nAmum nam vAna nAdanOdonRinOm
pazhana nannAraik kuzhAngaLgAL payinRennini
izhai nalla Akkaiyum paiyavavE puyakkaRRadhu
thazhai nalla inbam thalaippeydhu engum thazhaikkavE

Listen

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

(as per his thoughts)
nAmum – we are also
ezha naNNi – setting out to leave
nam vAna nAdanOdu – with emperumAn who is in paramapadham which is the apt destination for us
onRinOm – have become like-minded;
pazhanam – in water-bodies
nal – being attractive
nAraik kuzhAngaLgAL – Oh groups of cranes (which have gathered)!
ini payinRu en – what is the benefit of analysing me, while gathering together?
izhai nalla – attractive like an ornament (for him)
Akkaiyum – body
paiyavE – in proper sequence
puyakkaRRadhu – trying to leave;

(now, being unable to see my sorrow)
engum – all places
thazhai – vastly
nalla inbam – good joy
thalaippeydhu – having attained
thazhaikka – let them be enriched.

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

Having become like-minded with emperumAn who is in paramapadham which is the apt destination for us, we are also setting out to leave; oh groups of attractive cranes in water-bodies! What is the benefit of analysing me, while gathering together? My body which is attractive like an ornament [for emperumAn], is trying to leave in proper sequence. Let all places, attaining vast, good joy, become enriched.

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

  • ezha naNNi – Setting out to leave.
  • nAmum nam vAna nAdanOdu onRinOm – Just like containing an ocean in a small space, he presented himself, flattened me and left. We too thought “We have become one in heart with the leader of nithyasUris. As he planned along with nithyasUris to finish us off, we accepted. Instead of his deciding to finish us and we deciding to live, as he tries to twist the arm in clockwise direction and we twist in anti-clockwise, we too decided perish. Since nithyasUris are eternally related to him, they too have the same thoughts as he.
  • pazhana nal nAraik kuzhAngaLgAL – Oh groups of cranes who live in water-bodies and have the ability to complete the tasks which you take up!
  • payinRu en ini – What is the use of your gathering now? Wouldn’t your manthram be of value only when I differ from his thoughts? She is thinking that just as the mudhaligaL (vAnara elders) gathered together and analysed the means to unite perumAL (Sri rAma) and pirAtti (sIthA), these cranes are gathering together and analysing the means to separate her from emperumAn. Due to her impressions from rAmAvathAram, she is thinking “the task of thiryak (animals/birds) is to unite with him those who are desired by him and to separate from him those who are rejected by him”. Due to mentioning “vAna nAdan – nAraik kuzhAngaLgAL” (paramapadhanAthan (spiritual realm) and cranes (material realm), she is wondering “Are both realms required to finish off a helpless girl?”
  • izhai nalla Akkaiyum – Implies a) body which looks beautiful due to being decorated with ornaments, or b) distinguished body which appears like a body decorated with ornaments.
  • paiyavE puyakkaRRadhu – Saying a) lost its strength progressively or b) started leaving in proper sequence. puyaththal – leaving, puyakka – attractive.
  • thazhai nalla … – She says “ISvara’s wealth should become abundant”. ALavandhAr explains this as – She is saying like those who try to kill themselves will say ‘long live this world’. emperumAnAr explains this as – She is saying “The world should not go through my suffering”. bhattar explains this as – She is saying “While I am getting finished, the world will survive without suffering for my sorrow”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumadal – thaniyan

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

Full Series

avathArikai (Introduction)

piLLai thirunaRaiyUr araiyar, who had composed this thaniyan, reflects the same opinion in his thaniyan which thirumangai AzhwAr had mentioned in the prabandham. The thaniyan says that if emperumAn, who is praised by everyone, who is complete in all respect and who harvests devotion in the leelA vibhUthi (materialistic realm), does not show his mercy on the greatness of AzhwAr who is cultivating the crop of parabhakthi, paragyAnam and paramabhakthi (three states of devotion in which the person has growing desire to be with emperumAn, envisions emperumAn and cannot sustain himself if emperumAn leaves him, respectively), AzhwAr will manifest his great affection for emperumAn. This debilitating affection which AzhwAr has for emperumAn is incidentally the manifestation that emperumAn is the means for attaining him.

The vyAkyAnam (commentary) for the thaniyan has been mercifully written by piLLailOkam jIyar.

Let us go through the thaniyan and its meanings:

ponnulagail vAnavarum pUmagaLum pORRiseyyum
nannudhaleer nambi naRaiyUrar mannulagil
en nilaimai kaNdum irangArEyAmAgil
mannu madalUrvan vandhu

Word by Word Meanings

nal nudhaleer – Oh those who have a beautiful forehead!
pon ulagil – in paramapadham (SrIvaikuNtam)
vAnavarum – nithyasUris
pUmagaLum – periya pirAttiyAr (SrI mahAlakshmi)
pORRi seyum – singing thiruppallANdu (wishing emperumAn well)
nambi naRaiyUrar – thirunaRaiyUr nambi (in archA form (deity) in the divine abode of thirunaRaiyUr) who is complete in all aspects
mannu ulagil – in the permanent bhUlOkam (earth)
en nilaimai kaNdum – even after seeing my condition
irangArE AmAgil – if he does not shower mercy
vandhu – reaching his place
mannum madal Urvan – I will surely ride madal (riding a horse made of palm leaves, dragged by children, announcing to the world how her beloved has not responded to her outpourings of love).

vyAkyAnam

en nilaimai – the words should be rearranged as nannudhalIr! naRaiyUrar nambi en nilaimai kaNdum irangArEyAmAgil mannu madalUrvan vandhu.

nal nudhaleer – Oh those who have a beautiful forehead! This is calling out to other AzhwArs who are resplendent with devotion towards emperumAn, just as calling out with the words vAN mugaththIr (those who have a resplendent face!)

ponnulagil vAnavarum – Just as it is mentioned in muNdaka upanishath 2-2-10 “hiraNmayE parE lOke ” (in the upper world which is golden hued), this refers to nithyasUris who inhabit the golden hued world of SrIvaikuNtam.

pUmagaLum – periya pirAttiyAr (SrI mahAlakshmi) who resides on a lotus flower; SrIdhEvi who is the epitome of all fragrances in flowers.

pORRi seyum – singing praises on the well being of emperumAn. Just as it is mentioned in periya thirumozhi 2-3-7 “bharadhanum thambi saththurukkananum ilakkumanOdu mythiliyum iravu nan pagalum thudhi seyya ninRa rAvaNAndhagandhanai ” (SrI rAma, the conqueror of rAvaNa, continuously praised during day and night by brothers bharatha, Sathrugna, lakshmaNa and wife sIthA), naRaiyUr nambi is praised by periya pirAtti and nithyasUris. If the text is pUmaganum, this will mean – being praised by brahmA and by dhEvas such as indhra et al who dwell in svarga (heaven). Isn’t it for being praised that emperumAn had created brahmA!

nambi naRaiyUrar – the nambi (complete in all aspects) who dwells in naRaiyUr;  one who has the divine name of thirunaRaiyUr nambi; one who is complete with qualities such as simplicity, easy approachability etc after reaching thirunaRaiyUr.

en nilaimai kaNdum – even after seeing the greatness of AzhwAr, who cultivated devotion in him, and who reaped the grains of paramabhakthi etc and became complete. Just as AzhwAr himself had mentioned in thirunedundhANdagam 20 “pErALan pErOdhum peNNai maNmEl perundhavaththaL enRallAl pEsalAmE” (This girl has been reciting the divine names of emperumAn. Can we say anything other than saying that she is fortunate, staying on this earth?) he has such greatness. The word en nilaimai refers to his greatness. Alternatively, it could be construed as AzhwAr’s condition which is pitiable.

mannulagil ennilaimai kaNdum – even after seeing my pitiable condition on this everlasting earth.

mannulagil – if this world were to get destroyed soon, my troubles also would have ended. But it is not like that. This world appears to last forever.

en nilaimai kaNdum – her position is similar to that which has been mentioned in periya thirumozhi 5-5-6 “thAdhAdu vanamAlai thArAnO enRenRE thaLarndhAL” (she became enervated after repeatedly asking whether he (emperumAn) will not give her the divine garland which has pollens).

irangArEyAmAgil – even in this condition if he says as in thiruvAimozhi 2-4-5vaNdu thivaLum thaNNandhuzhAy kodIr” (you are not giving me the cool, beautiful thuLasi garland around which beetles are humming) or as mentioned in thiruvAimozhi 2-4-3irakkamezhIr” (you are not taking pity on her condition) . . . .

mannu madalUrvan vandhu – as long as he [emperumAn] exists, my madal also will certainly exist.

 madalUrvan – I will destroy all his [emperumAn’s] qualities which are celebrated everywhere, with my madal.

This prabandham ends with AzhwAr’s threat that he will engage with madal to manifest his deep affection such that emperumAn will accept him. Will this attempt be classified as AzhwAr taking efforts on his own, to attain emperumAn?  No, it will not. All these will only be classified as AzhwAr’s anguish at not attaining emperumAn, knowing the greatness of emperumAn and knowing also that only emperumAn is the means for attaining him. Only those attempts of emperumAn in attaining AzhwAr could be classified as those which belong to taking efforts.

We will take up the avathArikai (introduction) for periya thirumadal vyAkyAnam (commentary for the divine hymn periya thirumadal) next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.5.9 – paNbudai vaNdodu

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

Full series >> Ninth 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 ninth pAsuram, parAnguSa nAyaki says to some singing honey-drunken beetles and dragonflies “Your sounds are causing sorrow; don’t sing”.

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

paNbudai vaNdodu thumbigAL! paN mizhaRREnmin
puNpurai vEl kodu kuththAl okkum num in kural
thaN peru nIrth thadandhAmarai malarndhAl okkum
kaN perungaNNan nam AviyuNdezha naNNinAn

Listen

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

paNbudai – having the good quality tunes
vaNdodu thumbigAL – dragonflies which are with the beetles!
num in kural – your sweet voice
puN purai – in a wound
vEl kodu – with a spear
kuththAl okkum – feels like piercing;

(you)
paN mizhaRREnmin – don’t sing sweet tunes!
thaN – cool
peru – filled
nIr – having water
thadam – pond
thAmarai malarndhAl okkum – like a lotus blossoming
perum kaN – having greatness of eyes
kaNNan – krishNa
nam – our
Avi – prANa
uNdu – stealing
ezha naNNinAn – planning to leave.

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

Oh dragonflies which are with the beetles, having good quality tunes! Your sweet voice feels like a spear piercing in a wound; don’t sing sweet tunes! krishNa who is having the great eyes which look like a blossoming lotus in cool, water filled pond, is planning to steal our prANa and leave. When paNbudai is recited as paNburai, it implies “having natural sound”.

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

  • paNbudai vaNdodu thumbigAL – Oh dragonflies which are with beetles having good quality [simplicity]!
  • paN mizhaRREnmin – Don’t hum abundant tunes! When it is recited as “paNburai“, it indicates paNbAna urai (humming noble sounds); it could also mean, humming tunes.
  • puN purai vEl kodu kuththAl okkum num in kural – I am already hurt with the sounds of other birds etc; your humming feels like piercing a spear into that wound.
  • thaN peru nIr … – krishNa who has eyes which look greater than a blossoming lotus in a cool, water filled pond.
  • nam … – He showed his beauty to finish me off and left 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

periya thirumadal

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

thirunaRaiyUr nambi with nAchchiyAr

parakAla nAyaki (thirumangai AzhwAr in feminine mood)

There are two thirumadal prabandhams (sacred hymns relating to the love that the nAyaki (lady) has towards the nAyaka (the man loved by the lady)) composed mercifully by thirumangai AzhwAr – siRiya thirumadal which deals with matters relating to krishNa and periya thirumadal, which deals with matters relating to thirunaRaiyUr nambi (emperumAn who resides as archA mUrthy (deity form) in thirunaRaiyur (a dhivyadhEsam or divine abode, near kumbakONam). The term madalUrdhal refers to the courage exhibited by the nAyaki (or nayAka), who, after finding that the nAyaka (or nAyaki) is not responding to her (or his) love, abuses him (her) for the all the world to see, so that the people of the world would help her (him) in uniting with him (her). thirumangai AzhwAr, who attains the emotional build-up of a woman, manifests such courage in these two madals. This is one of the ways in which a lady displays her emotions when her love becomes irrepressible and she forgets her basic nature. Our pUrvAchAryas (preceptors) would say that this (composing madal) along with fasting and mangaLASAsanam (praising emperumAn) should be considered as great behaviour since it is born out of ignorance caused by excessive devotion towards emperumAn which is complimented by knowledge about him. thirukkuRaL (a composition in thamizh) says “kadalanna kAmaththarAyinum mAdhar madalUrAr maRRaiyAr mEl” (women will not engage with madal even if they have love which is as deep as the ocean, towards their beloved) and “kadalanna kAmam uzhandhum madalERAp peNNiR perundhakkadhil” (there is nothing greater than a lady who does not engage in madal on her beloved even if her love is as deep as the ocean). But thirumangai AzhwAr, not subscribing to this view, says in this periya thirumadal that he subscribes to the view of the culture of the northerners (north of vindhya mountain)  in which it is accepted that irrespective of a person being man or woman, if the love becomes irrepressible, one can engage in madal. It should be appreciated that when desire for a person breaks out of the banks, like the river kAvEri in spate, it will shatter all the boundaries of stated rules and regulations.

In siRiya thirumadal, this AzhwAr had attempted to engage with madal on emperumAn krishNa. Since krishNa lived in a different age and he himself was lacking in a sense of honour [he didn’t mind being tied to a mortar by his mother for stealing butter, he put up with all the abuses which the herds-women hurled at him when he indulged in such mischief etc], it did not fructify. Hence, he attempts to compose a madal on the archAvathArap perumAL (emperumAn in deity form) at thirunaRaiyUr, who was very much present during his time, as a symbol of simplicity. Just as nammAzhwAr said in thiruvAimozhi 5-3-9madal Urdhum” (I will engage with madal), this AzhwAr too frightens emperumAn that he is going to engage with madal in order to make emperumAn to come to him. But in essence, he only frightened emperumAn but did not engage with madal and hence it could be said that there was no harm to the AzhwAr’s basic nature of total dependence on emperumAn.

periyavAchchAn piLLai

The vyAkyAnam for this pAsuram has been composed by periyavAchchAn piLLai as well as by azhagiya maNavALap perumAL nAyanAr. We will follow the vyAkyAnam of periyavAchchAn piLLai and add significant features mercifully given by azhagiya maNavALap perumAL nAyanAr wherever required.

Note: This Introduction is based on puththUr u vE krishNaswAmy iyengAr’s introduction to periya thirumadal vyAkyAnam.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

 

thiruvAimozhi – 9.5.8 – uyirkkadhu kAlan

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

Full series >> Ninth 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 eighth pAsuram, parAnguSa nAyaki says to some cuckoos “Even after my prayers to stop, you recite his divine names further and torment me; this is the result I get for raising you” and becomes upset.

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

uyirkkadhu kAlan enRu ummai yAn irandhERku nIr
kuyiRpaidhalgAL! kaNNan nAmamE kuzhaRik konRIr
thayirp pazhanjORRodu pAl adisilundhandhu sol
payiRRiya nal vaLamUttinIr paNbudaiyIrE!

Listen

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

nAn – I

(in this situation)
adhu – that [his names]
uyirkku – for my prANa
kAlan enRu – saying that it is death personified
ummai – towards you
irandhERku – for me who prayed
kuyil paidhalgAL – young cuckoos!
nIr – you

(due to your childishness)
kaNNan nAmamE – the divine names of obedient krishNa
kuzhaRi – speaking incoherently
konRIr – finished me!

(matching your childishness)
thayirp pazham sORRodu – giving old rice with curd for breakfast
pAl adisilum – rice with milk for lunch
thandhu – gave (you)
sol – words (that represent his divine names)
payiRRiya – taught

(as a return of favour for that)
nal vaLam – good wealth
UttinIr – let me enjoy!
paNbu – good quality
udaiyIr – you are having!

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

Oh young cuckoos to whom I prayed saying that his names are death personified for my prANa! You have finished me by incoherently speaking the divine names of obedient krishNa! You have let me enjoy this good wealth for giving you old rice with curd for breakfast and rice with milk for lunch and teaching these words! You are having such good quality! [sarcasm]

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

  • uyirkku adhu – She is saying it “that”, since she cannot spell it out as it does not stop at hurting her externally.
  • kAlan enRu – Feeling that they don’t stop with tormenting but will finish her.
  • ummai – You who pray to serve me.
  • nAn – Me who is the irrefutable mother.
  • irandhERku – Did I order you? For me who surrendered unto you due to my unbearable situation.
  • nIr – You who are controlled by me. You became the murderers of those who surrendered unto you.
  • kuyil paidhalgAL – Your childishness ended up taking away my life! Though you are not matured, should you not know your mother?

When they asked “What did we do?” She says,

  • kaNNan nAmamE kuzhaRik konRIr – You finished me by incoherently saying krishNa’s divine names which have no remedy. Could you not have spoken at least once, SrI rAma’s qualities which are said to be “mruthasanjIvanam” (medicine which will bring back life in a dead person)?
  • thayir … – I gave curd and old rice, milk and freshly cooked rice at the proper times and taught you the divine names and you have returned the favour nicely for that!
  • nal vaLam UttinIr – You made me enjoy this good wealth! I cared for you all along; and you have come here and tormented me. Did these cuckoos ended up having annadhOsham (poisoned food)?
  • paNbudaiyIrE – While there is apt relationship and odedience, you are having great humility! [sarcasm] You are being merciless towards your protector!

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 – 9.5.7 – kUttuNdu nIngiya

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

Full series >> Ninth 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 seventh pAsuram, parAnguSa nAyaki sees the gathering of clouds which have the same complexion as he has and being unable to bear it, says “don’t show your form to me and finish me off”.

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

kUttuNdu nIngiya kOlath thAmaraik kaN sevvAy
vAttamil en karumANikkam kaNNan mAyanpOl
kOttiya villodu minnu mEgak kuzhAngaLgAL
kAttEnmin nummuru ennuyirkku adhu kAlanE

Listen

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

kUttuNdu – united with me to make us look like a single entity
nIngiya – in the state of separation
kOlam – attractive
thAmarai – lotus like
kaN – eyes
sem – reddish
vAy – having lips
vAttamil en karu mANikkam – having blue carbuncle like form which is in my memory always

(for me)
kaNNan – (obedient) krishNa
mAyanpOl – who is like an amazing personality
kOttiya – bent
villodu – with rainbow/lightning
minnum – shining
mEgak kuzhAngaLgAL – oh groups of clouds!
en – my
uyirkku – for prANa
adhu kAlan – that is like death;
num uru – your form
kAttEnmin – don’t show.

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

Oh shining groups of clouds which have bent rainbows/lightning which resemble krishNa who is like an amazing personality who is having attractive lotus like eyes, reddish lips and is with a blue carbuncle like form which is in my memory always, who separated from me after uniting with me to make us look like a single entity! Your form looks like death for my prANa; don’t show it.

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

  • kUttuNdu … – After uniting to be said as a single entity, and separated, this is how his limbs are shining; alternative explanation – this is the shine he acquired after uniting with her.
  • kOlath thAmaraik kaN sevvAy – One who has beautiful lotus like divine eyes and reddish lips.
  • vAttam … – The freshness [in him] which was there during the union, will not disappear even in separation; it only doubled after flattening me.
  • en karu mANikkam – Having the complexion of a blue carbuncle which cannot be forgotten even after getting separated from it. While he remains as said in SrI rAmAyaNam sundhara kANdam 36.42 “naivadhamSAn na maSakAn” (He will not drive away the flies and mosquitoes), she is saying this word just for his momentary delay!
  • kaNNan mAyan pOl – Like the amazing krishNa; while uniting, he was obedient in massaging the hands and feet.
  • kOttiya vil – Oh groups of clouds which are shining with rainbow/lightning! Just  as kausthuba jewel adds lustre to his divine form, the rainbow/lightning is adding luster to the groups of clouds.
  • kAttEnmin num uru – Don’t show your form which resembles death! There is no difference between emperumAn who tries to abandon me with such form and you!

When asked “How is that?” She says,

  • en uyirkku adhu kAlanE – It is like death for my prANa which is consumed by separation and has become weak. After saying “kuzhAngaLgAL kAttEnmin num uru” (in first person), she is saying “adhu” (in third person), since she has turned her face away not desiring to see them.

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 – 9.5.6 – nangeNNi

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

Full series >> Ninth 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, parAnguSa nAyaki stops her pet parrot which tells the divine names without understanding her state saying “I raised you to please me by reciting the divine names, when I am in stable condition. Don’t tell the divine names, when I am in this unmanageable state!”

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

nangeNNi nAn vaLarththa siRu kiLip paidhalE
in kural nI mizhaRREl en uyirk kAguththan
nin seyya vAyokkum vAyan kaNNan kai kAlinan
nin pasum sAma niRaththan kUttuNdu nInginAn

Listen

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

en Ar uyir – being my prANa (life) who cannot be sustained in separation
kAguththan – chakravarthith thirumagan (SrI rAma, son of the emperor) who is said as “maRRilEn thanjamAgavE” (cannot sustain without your refuge)
nin – your
seyya – reddish
vAy – mouth
okkum vAyan – having matching mouth
kaNNan – having matching eyes
kai kAlinan – having matching hands and feet
nin – your
pasum sAmam – fresh black colour like
niRaththan – having dark complexion
kUttuNdu – united (with me)
nInginAn – separated;
nangu – having goodness (of helping me during dangers)
eNNi – thinking
nAn vaLarththa – I raised
siRu – having small form
paidhal – young
kiLiyE – oh parrot!
in – attracting me with the sweetness
kural – voice
nI – you (who are tormenting me by reminding me of his form)
mizhaRREl – don’t make beautiful sounds with deep meanings!

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

chakravarthith thirumagan (SrI rAma, son of the emperor) who is said as “maRRilEn thanjamAgavE“, who is my prANa, who cannot be sustained in separation, who is having fresh black colour like dark complexion, and having reddish mouth, eyes hands and feet, matching yours, united with me and separated; oh young parrot with a small form whom I raised to have the goodness of helping me during dangers! Don’t make beautiful sounds with deep meanings, with your attractive sweet voice!

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

  • nangeNNi – Did I not raise you to recite the divine names when I can handle them and refrain while I cannot handle them?
  • nAn vaLarththa – I raised you as a mother, who raises a single child, would care so much for that child; it seems that if I show love towards something, it will move away from me! Even he is obedient to me like the parrot [only to leave me].
  • siRu kiLip paidhalE – siRumai – age. paidhal – not having the right growth for that age as well. It is due to your childish nature that you are tormenting me.
  • in kural – It is like saying “kUriya vEl” (sharp spear).
  • nI mizhaRREl – Don’t finish me off with your soft words with deep meanings! Is there any one who tries to kill one’s own mother?
  • en Ar uyirk kAguththan – He united with me so intimately that I am unable to sustain myself in separation. He remains thinking as said in thiruvAimozhi 3.6.8thayarathaRku magan thannai anRi maRRilEn” (I won’t exist for any one other than the son of dhaSaratha).
  • nin seyya vAy okkum vAyan – He has a mouth similar to that of yours. We can highlight a simile to his limbs but cannot fully comprehend the greatness of his limbs.
  • kaNNan kai kAlinan – One who has reddish eyes, hands and divine feet.
  • nin pasum sAma niRaththan – He has your cool blackish complexion.
  • pasum sAmam – Instead of being very dark (hard on the eyes), it is cool black complexion. Why is he having so many enemies for me in his divine form [every limb is tormenting her]?
  • kUttuNdu nInginAn – He united with me, and separated knowing my nature quite well; aren’t your ways/acts enjoyable only when he is with me? Wouldn’t only rAvaNa et al torment those who are separated? Would the favourable ones torment too?

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 – 9.5.5 – andharam ninRu

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

Full series >> Ninth 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, parAnguSa nAyaki tells her own mynAs which torment her “He is looking for a good means to finish me off; it is not apt for you to do the same”.

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

andharam ninRuzhalginRa yAnudaip pUvaigAL !
nundhiRaththEdhum idai illai kuzhaREnminO
indhira gyAlangaL kAtti ivvEzhulagum koNda
nandhirumArvan nam Avi uNNa nangeNNinAn

Listen

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

(while there is nothing to torment)
andharam ninRu – standing in between
uzhalginRa – being agitated needlessly
yAnudaip pUvaigAL – Oh mynAs whom I considered to be mine!
num thiRaththu – in your matters

(to torment me)
Edhum idai illai – there is no reason;
kuzhaREnmin – don’t make incoherent sounds!
indhira gyAlangaL kAtti – showing his clairvoyant qualities, form and activities to make us think them to be true
i Ezh ulagum – these seven worlds
koNda – having it (as his own for them to exist without claim of ownership by others and self)
nam thirumArvan – captivated us by showing his love towards pirAtti who is on his divine chest
nam – our
Avi – prANa (life)
uNNa – to consume
nangu eNNinAn – planned clearly.

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

Oh mynAs whom I considered to be mine, who are standing in between and needlessly being agitated! There is no reason for you to torment me; don’t make incoherent sounds! emperumAn who is showing his clairvoyant qualities, form and activities to make us think them to be true, is having these seven worlds, has captivated us by showing his love towards pirAtti who is on his divine chest and as planned clearly, to consume our life.

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

  • andharam ninRu uzhalginRa – While you have nothing to torment here, you are feeling agitated needlessly here.
  • yAnudaip pUvaigAL – Oh my mynAs! Can you, who are my belonging, do what is done by common persons? It appears that whenever I claim something as mine, that is sufficient to be tormented [by that]! Even he remained mine and tormented me!
  • num thiRaththu Edhum idai illai – on your side, there is no reason to torment me; also implies her saying “there is nothing left in me for your enthusiasm”.
  • kuzhaREnmin – Don’t finish me off with your incoherent sounds! Only if he remains relaxed in his efforts, you should be trying hard in this manner! Did he leave any opportunity for you!
  • indhira gyAlangaL kAtti – Showing his beautiful form which cannot be ignored by anyone, his qualities (simplicity) and activities. Since these are ever changing, she is saying “poygaL” (illusion). indhiragyAlam and poy (false) are synonyms.
  • Ezh ulagum koNda – While setting out to take away others’ belongings, he will completely take them away without leaving anything for them.
  • nam thirumArvan – Showing me the fame he acquired by his love. He did not engage with pirAtti due to his love; it is only to attract others by showing that relationship. Also explained as her saying – just as he told a few lies to [re]claim the earth, he pretended to engage with me and separate from me, as a means to finish me off.
  • nam Avi uNNa nangu eNNinAn – He looked out for a good means to finish us off. You have nothing to do here. Are you thinking that there is some shortcoming in the acts of emperumAn who is sarvaSakthi (omnipotent) and trying to help him! Also said as – she is feeling distressed and saying “he gave a deadly glance to finish me off”.

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 – 9.5.4 – kUkkural kEttum

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

Full series >> Ninth 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 fourth pAsuram, parAnguSa nAyaki says to hens “Don’t torment me by making loud noise”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says to [pea]hens “Don’t torment me by making loud noise”. krishNa, who has amazing activities, is not appearing yet.

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

kUkkural kEttum nangaNNan mAyan veLippadAn
mERkiLai koLLEnmin nIrum sEvalum kOzhiigAL!
vAkkum manamum karumamum namakkAngadhE
Akkaiyum Aviyum andharam ninRuzhalumE

Listen

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

kOzhigAL – Oh peahens!
kUkkural – Your calling out for each other
kEttum – while it is audible even in his abode
nam – obedient (to be considered by everyone as “our own”)
mAyan – one who engages those who approach him, with his amazing qualities and acts
kaNNan – krishNa
veLippadAn – he is not coming;
num – your
sEvalum nIrum – your spouse and yourself together
mEl – further
kiLai koLLenmin – don’t call out as a group!
namakku – for us
vAkkum manamum karumamum – speech, mind and body
AngadhE – reached him;
Akkaiyum – body
Aviyum – life
andharam ninRu – in between
uzhalumE – being tormented.

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

Oh peahens! Though your calling out for each other is audible even in his abode, the obedient krishNa who engages those who approach him, with his amazing qualities and acts, is not coming; your spouse and yourself together don’t call out as a group, further! Our speech, mind and body have reached him; the body and the life are being tormented in between. kOzhi – peahen; kiLaiththal – making sound.

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

  • kUkkural kEttum – Even after hearing the way you make your sound. She is thinking that there is not a single place where this sound cannot reach.
  • nam kaNNan – His obedience is as popular as vatayaksha prasidhdhi [a ghost is present in this banyan tree – imaginary].
  • mAyan – amazing personality; pretending to be truthful during union.
  • veLippadAn – He is not arriving, thinking that “she won’t survive [in my absence]”; he is said as in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids)! rishi (sage) said “AvirabhUth” (appeared) and she is saying “veLippadAn” (not appearing).
  • mEl kiLai koLLEnmin – High pitch. Don’t make high pitched sound which matches your species and your romantic situation. As she was being engaged, it increased its pitch.
  • nIrum sEvalum – When the peahen started, the peacock continued it and completed it.
  • kOzhigAL – Should you come as a clan to defeat a woman? kOzhi – mayil – peahen.

parAnguSa nAyaki considers the birds to be saying “Are we going to be bothered about your statement ‘do not torment me’? Would we stop without taking away all of your faculties? We need to complete the task we have taken up” and says “for that, you have to go there”.

  • vAkkum manamum karumamum namakku AngadhE – All my faculties (mind, speech and body) are with him now, She is saying this thinking “these birds will go there and make sound, which will make it unsustainable for him, and he will arrive”.

When asked “if they are there, how can you speak and act in this manner?” She says

  • Akkaiyum Aviyum andharam ninRu uzhalumE – Due to the previous sorrows, my body and life are suffering in between [neither here, nor there]. Like a horn which was held and released, we only have the impressions. There is something which is needed here to be tormented [by you], but the faculties which can be tormented are not here.

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 – 9.5.3 – avan kaiyadhE

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

Full series >> Ninth 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, parAnguSa nAyaki is again praying to the female curlews saying “don’t torment me who is already suffering greatly”.

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

avan kaiyadhE enadhAruyir anRil pEdaigAL!
evan solli nIr kudaindhAdudhir pudai sUzhavE
thavam seydhillA vinaiyAttiyEn uyir inguNdO?
evan solli niRRum? num Engu kUkkural kEttumE

Listen

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

anRil pEdaigAL – Oh female curlews!
avan kaiyadhE – in the hands of gOvindha, who is having simplicity
enadhu Ar uyir – my prANa (life);
nIr – you
evan solli – speaking in many distinct ways
kudaindhu – uniting as if you are inside each other
pudai sUzhavE – in my proximity
Adudhir – moving around!
thavam – unlike him who is having the fortune of being undisturbed in separation
seydhillA – instead of having
vinaiyAttiyEn – me who is having the sin of suffering on seeing similes, my
uyir – life

(as, it has gone to him)
ingu uNdO – is it here?
num – your
Engu – weakened by the union
kUkkural – on hearing the sounds
evan – what
solli niRRum – shall I say?

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

Oh female curlews! My life is in the hands of gOvindha, who is having simplicity; you are speaking in many distinct ways, uniting as if you are inside each other and moving around in my proximity! Unlike him who is having the fortune of being undisturbed in separation, I am having the sin of suffering on seeing similes to him; is my life present here? What shall I say on hearing your sounds which are weakened by the union?

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

  • avan kaiyadhE enadhu Aruyir – My life is in his hands. For a couple, isn’t it natural to have their lives in each other? Can you not understand this?
  • anRil pEdaigAL – Should you who understand the joy of union, not understand the pain of separation?
  • evan solli – Saying something. It appears that her mouth will burn if she repeats the words of the female curlews.
  • nIr kudaindhu – Immersing in each other.
  • Adudhir – You are interacting and enjoying.
  • pudai sUzhavE – You are moving around in my surroundings. Just as those who try to capture a kingdom will surround the fort. Can I escape this by closing my ears or eyes! She feels that this is similar to perumAL (SrI rAma) and his army surrounding lankA to destroy it.  Oh I am a sinner! There is nothing available in me for your enthusiasm.
  • thavam seydhillA – I am not fortunate since I don’t have my life here to favour you. piLLAn would explain “I am not fortunate like him to be undisturbed in separation”.
  • uyir ingu uNdO – She is saying “is it here!” and showing her heart, just as someone will show the light to a murderer.
  • evan solli niRRum – What can I say to sustain myself?
  • num … – While surviving in separation, after hearing the sounds of all of you who are immersed in union, will I able to survive that sound! Would your sound, not finish off those who hear it! Are you calling out, after closing your ears? [Are you not hearing your own voice?] SrI rAmAyaNam kishkindhA kANdam 80.10 “nisvanam chakravAgAnAm niSamya sahachAriNAm | puNdarIka viSAlAkshI katham EshA bhavishyathi ||” (perumAL said – How will sIthAp pirAtti, the one with a huge lotus like eyes, feel after hearing the sweet sounds of female chakravAka birds with their spouses?)

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