Monthly Archives: July 2019

thiruvAimozhi – 9.5.2 – iththanai vENduvadhu

Published by:

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 second pAsuram, parAnguSa nAyaki prays to some female curlews saying “Don’t torment me with love-fights, being with your spouses”.

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

iththanai vENduvadhanRandhO! anRil pEdaigAL!
eththanai nIrum num SEvalum karaindhEngudhir
viththagan gOvindhan meyyan allan oruvarkkum
aththanaiyAm ini ennuyir avan kaiyadhE

Listen

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

anRil pEdaigAL – Oh female curlews (who cannot live in separation from your spouses)
nIrum – you (who interact according to the desires of your spouses)
num sEvalum – your spouses (which interact according to your desires)
eththanai – in how many ways
karaindhu – melting inside due to the enjoyment in union
Engudhir – making sounds?
iththanai – this over-action
vENduvadhu anRu – not required;
andhO – alas!

(one who brought you in front of me to torment me)
viththagan – one who has amazing acts
gOvindhan – krishNa who attracts the world by manifesting his simplicity in protecting cows
oruvarkkum – for any one (irrespective of townspeople or noble ones)
meyyan allan – will not interact truthfully;

(hence, since your acts follow his thoughts)
ini en uyir – now, my life
avan kaiyadhE – depends on him.

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

Oh female curlews! In how many ways, your spouses and you are melting inside due to the enjoyment in union and making sounds? This over-reaction is not required; alas! krishNa who attracts the world by manifesting his simplicity in protecting cows and who has amazing acts, will not interact with any one truthfully. Now, my life depends on him.

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

  • iththanai vENduvadhu anRu –  You should not be so enthusiastic to finish me off. While she [AzhwAr in the mood of parAnguSa nAyaki] was saying “Should you be so enthusiastic!” to the cuckoos, she was tormented by the sound of curlews; she was in a state to repeat the same words to the curlews too. When [sugrIva]  mahArAjar and vAli were fighting, perumAL (SrI rAma) shot the shining arrow; similarly, when she was arguing with the cuckoos saying “don’t make noise” and they were making loud noise and so on, the curlews came in between them and started making noise as if pouring fire through the ears; she understood their intent and said “are the cuckoos not enough! are you needed too!” They continued to make noise even while she was telling them to stop.
  • andhO – She is saying “Your attitude is similar to someone filling with arrows, the mouth of the one who surrenders saying ‘SaraNam’! Alas!”
  • anRil pEdaigAL – I am not seeing any difference between the female cuckoos and you.  I am not seeing any difference between your spouses and you as well. When it comes to tormenting me, you are worse than sajAthIya (your own kind – female cuckoos) and vijAthIya (others – males of your species).

They ask “What did we do?” parAnguSa nAyaki says,

  • eththanai – very much
  • nIrum num sEvalum – You who act according to the thoughts of your spouses and your spouses which act according to your thoughts. As said in SrI rAmAyaNam bAla kANdam 77.2 “antharjAtham abhivyaktham” (As perumAL is in the heart of sIthAp pirAtti, she knows her thoughts clearly), the male curlews which act according to the desire of the female curlews.
  • karaindhu Engudhir – One cannot hurt oneself to torment others! They are interacting with each other and manifesting how weakened they are due to their love for each other. Is this the time for your union? Even if you unite, should you express your inner emotions?
  • viththagan … – They ask “If he is delaying a little bit, should you say that he is tormenting you through us?” She responds “Listen to me about his qualities!”
  • viththagan – Amazing personality. Now, he is so amazing to be known by the favourable ones.
  • gOvindhan – rakshaka (protector) of all. With this, [it is said that] he pretends to be the protector of all but really hurts [the favourable ones].  He can neither be surrendered to considering him to be the protector nor be ignored considering him to be the offender.
  • meyyan allan oruvarkkum – Even you, who thought of him to be “very loving, protector of all” and engaged in his cause, will end up with disappointing results. You are thinking him to be SrI rAma who said in SrI rAmAyaNam ayOdhyA kANdam 18.30 “rAmO dhvirnAbhibhshathE” (SrI rAma is not double-tongued , i.e. does not change his stand), SrI rAmAyaNam yudhdha kANdam 8.3 ‘nathyajEyam‘ (I will not abandon even if he has faults) and SrI rAmAyaNam yudhdha kANdam 18.33 “Ethath vratham mama” (This is my vow); but the acts of krishNa are such as changing day into night, taking up arms after vowing not to do so etc. The curlews said “His truth in rAmAvathAram and his lies in krishNAvathAram are the refuge for his devotees; what if he is truthful or a liar? We will accept him joyfully whichever way he is” and were focussed on their acts.
  • aththanaiyum ini … – She is saying “Now, they should not be like this! Due to their focus, I am ending up with his thoughts only!” As my life is in his hands, why should I hold on to your feet for my protection?

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 – 9.5.1 – innuyirch chEvalum

Published by:

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

Full series >> Ninth Centum >> Fifth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says to some female cuckoos “should you be so enthusiastic in finishing 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

innuyirch chEvalum nIrum kUvik koNdu ingeththanai
ennuyir nOva mizhaRREnmin kuyiRpEdaigAL
ennuyirk kaNNa pirAnai nIr varak kUvugileer
ennuyir kUvik koduppArkkum iththanai vENdumO?

Listen

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

kuyil pEdaigAL – Oh female cuckoos!
in uyir – that which is enjoyable and which sustains you, like prANa (life) being outside
sEvalum – male cuckoo
in uyir nIrum – you who are a female like me and who is the dear life for that male cuckoo
kUvik koNdu – calling out (to unite with each other)
ingu – in front of me
eththanai – greatly
en uyir – my prANa (life)
nOva – to hurt
mizhaRREnmin – don’t make incoherent sounds!
en – for me
uyir – who sustains me
kaNNan – krishNa
pirAnai – benefactor
nIr – you
varak kUvugileer – not inviting!

(by your calling)
en uyir – my prANa
kUvi – steal
koduppArkkum – to those who give it to him
iththanai – so many activities
vENdumO – are they required?

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

Oh female cuckoos! Don’t make incoherent sounds in front of me greatly hurting my prANa, by calling out the male cuckoo which is like prANa [for you] being outside, which is enjoyable and which sustains you. You are a female like me and you are the dear life for that male cuckoo! You are not inviting krishNa who sustains me and is the benefactor for me! Are so many activities required for those who steal my prANa and give it to him?

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

  • in uyirch chEvalum – The male cuckoo which is as dear as the good life itself. It is moving around in front of the female cuckoo as if it is the embodiment of prANa. Unlike the male (emperumAn) who separated from parAnguSa nAyaki and torments her, this male cuckoo sustains the female cuckoo! There is a male who is enjoyable and who sustains!
  • nIrum – You who are like the dear life of the male cuckoo.
  • kUvik koNdu – On top of showing your togetherness and tormenting me [who is separated from emperumAn], should you also torment me with your talks? Having special names for each other for the sake of your union.
  • ingu eththanai – Is there any scope for so many activities? Here I am in separation. What is there to enthuse you? As said in SrI rAmAyaNam kishkindhA kANdam “adhikam SObathE” (This beautiful pampA river is increasing my love), it is tormenting me; alternatively,
  • eththanai en uyir nOva mizhaRRElmin – Don’t carry out your sweet talks to increase my sorrow in separation, when I am already weak. By saying “uyir nOva” (tormenting my life), she indicates that her body is already gone. Your sound resembles the arrows of SrI rAma which can pierce the life. By saying “en uyir“, she is differentiating it from emperumAn who would enjoy the sweet talks of the cuckoos. mizhaRRugai – nirambA mensol – sweet talks which are left incomplete during union.
  • nOva mizhaRREl min – Should you not remain quiet if you know that when she hears these talks, she will be finished? Should one not retract, if the action [speech] leads to hurting women?
  • kuyil pEdaigAL – Should you also do what is done by those belonging to the other species [male]? Even while thinking to achieve a task with the help of male cuckoo, one has to bow at the feet of the female cuckoo and get the desired task accomplished.
  • en uyirk kaNNa pirAnai – She assumes the birds asking her “Why are you talking about us as if we are murderers?” she says “You are not inviting krishNa who sustains me”; that which sustains is different for each entity; grass sutains [some] animals, food sustains humans, nectar sustains dhEvas and krishNa sustains parAnguSa nAyaki; did she not say in thiruvAimozhi 6.7.1ellAm kaNNan” (everything is krishNa for me).
  • kaNNa pirAnai – One who places himself for the sake of others.
  • nIr – Should you, who understand the taste in union, not understand the pain in separation?
  • varak kUvugileer – If you go in front of him and make noise, would he not understand my pain and arrive? You are not doing that. You are engaging in actions which torment me but not the actions which will unite me with him. She thinks that the birds which can finish her off can also rejuvenate her by uniting her with him. She is thinking that their mouths are the only hope for her survival.
  • en uyirk kUvik koduppArkkum iththanai vENdumO – When you are not ready to unite us, your aim is to finish off me only; should you be so enthusiastic for that? As your aim is to take away my life which is already gone, and hand it over to him, should you be so enthusiastic for that? Do you need to do all of these such as being together, having union, calling each other lovingly, making sweet talks etc? Isn’t enlivening those who are down, more difficult to achieve[should you not do that, to bring me to life]? Is there anything great in finishing them [in this case, 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 – innuyir

Published by:

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

Full series >> Ninth Centum

Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fifth decad, previously, AzhwAr saw and enjoyed emperumAn in his mind and due to that, acquired the desire for external experience and highlighted the following aspects of sarvESvaran who is to be enjoyed:

  1. his ASritha saulabhyam (easy approachability for his devotees)
  2. his sauSeelyam (simplicity)
  3. his attractive nature due to such qualities
  4. his having amazing qualities
  5. his act of making everyone ananyArha (not existing for anyone else)
  6. his enjoyable, beautiful limbs
  7. his beautiful form which will cause heart-break
  8. his names which lead to exhaustion
  9. his enjoyable lotus-eyed nature
  10. his presence in the apt abode

Meditating upon these,  on top of the suffering of not being able to unite with such emperumAn as per his desire, all the worldly entities which are present remind AzhwAr about emperumAn’s qualities, forms etc. He became weakened and sustained himself by meditating upon emperumAn’s qualities due to lack of any other refuge. This is mercifully explained by AzhwAr through the words of a divine consort [parAnguSa nAyaki] who was separated from the lord; due to her sorrow in separation, she desired thinking “let me see worldly entities such as birds etc and spend the time”; when she observed those birds being united with their mates and enjoying, she was reminded with her own union with emperumAn, his form and speech; being immersed in the similes, due to lack of any other option, she remembers his qualities and sustains herself.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr who became joyful saying in thiruvAimozhi 9.4.9thoNdarkkamudhuNNach chol mAlaigaL sonnEn” (I composed these garlands of words for the pleasure of the devotees), is now falling at the feet of animals/birds to save his own life. As he acquired full understanding about bhagavAn as said in thiruvAimozhi 9.4.8dhEvargatkellAm karuvAgiya kaNNanaik kaNdu koNdEnE” (I have seen krishNa who is the origin of all dhEvas), he desired to have external union with bhagavAn. ISvara thought “I should increase his desire further and then only appear in front of him” and did not fulfil his desire immediately. Due to not having his desire fulfilled immediately, AzhwAr became weak. He thought “let me divert the attention towards worldly entities and sustain myself” and “let me look at the entities which are similes to him and sustain myself”. He started looking at the worldly entities. Instead of pacifying him, they reminded him about emperumAn and caused more hurt. While seeing any entity, since those entities cannot exist without emperumAn, those entities reflect him only.

AzhwAr is speaking through the words of someone else about how he is hurt on seeing the worldly entities which remind him about emperumAn and torment him. A pirAtti (divine consort) who united with emperumAn and subsequently separated, due to her distress, thought “let me look at his similes and sustain myself” and went to the garden due to that distress. There, the cuckoo, peacock etc remind her about emperumAn’s speech and form, and torment her;  she thinks “they have no enmity towards me to torment me; there should be a reason for their acts in tormenting me; it looks like emperumAn is trying to finish me; knowing that our separation is the means for that, and since separation does not happen without union, he first united with me and then separated from me; after separating, I did not perish; in this distressed state, he thought ‘let me show her my similes and finish her’ and sent them here”. She tells them [animals/birds] “if this is your thought, do you need to have such anxiety?” and sustains with grief thinking “only if I see myself [my sins], I will suffer in this manner; if I see him [his qualities], I need not suffer” and completes the decad.

[In arumpadham it is highlighted that, AzhwAr thiruvarangap perumAL araiyar would say “as this decad emphasises that for a mumumkshu, worldly pleasures will cause pain, this decad is greatly cherished by emperumAnAr“.]

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.4.11 – ARA madha yAnai

Published by:

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “This decad will cause pain in the hearts of nithyasUris, due to its enjoyability”.

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

ARA madha yAnai adarththavan thannai
sERAr vayal then kurugUrch chatakOpan
nURE sonna Or AyiraththuL ippaththum
ERE tharum vAnavar tham innuyurkkE

Listen

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

ARA – uncontrollable forever
madham – intoxicated
yAnai – the elephant named kuvalayApIdam
adarththavan thannai – on krishNa who annihilated
sERu – mud
Ar – abundance
vayal – having fields
then – beautiful
kurugUr – controller of AzhwArthirunagari
satakOpan – AzhwAr
nURE – in hundreds
sonna Or AyiraththuL ippaththum – this decad among the thousand pAsurams
vAnavar tham – for the nithyasUris
in – dear
uyirkku – reaching the heart
ERE tharum – will climb.

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

This decad which is one among the thousand pAsurams which are composed in [collections of] hundreds by AzhwAr, who is the controller of AzhwArthirunagari which is having fields with abundant mud, on krishNa who annihilated the elephant, kuvalayApIdam which was uncontrollably intoxicated, will reach the dear heart of nithyasUris and climb there. Also explained as, this decad will grant sarvESvaran who is the lord of the dear heart of nithyasUris.

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

  • ARA madha yAnai adarththavan thannai … – One who annihilated kuvalayApIdam which was uncontrollably intoxicated forever. One who eliminated my hurdles just as he annihilated it.
  • sEr Ar vayal – That kuvalayApIdam was working in the fields here [making it to remain muddy]!
  • nURE sonna Or Ayiram … – Just as gifts are given in separate packages, AzhwAr sang these pAsurams in hundreds. Just as we see kANdam, parvam etc in mahAbhAratham, SrI rAmAyaNam etc, AzhwAr composed this prabandham in hundreds to facilitate easy memorising/understanding for the readers. This decad will cause pain in the hearts of nithyasUris [This is to say that their hearts will be captured by this decad – as being captured is painful in worldly aspects, similar narration is done by AzhwAr]; alternative explanation – this will bestow the lord of nithyasUris.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thirunedunthANdakam – 12 – Part 2

Published by:

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

Full Series

<< previous – 12 – part 1 -nenjurugi

bharathan getting pAdhukA of SrI rAma

vambAr pUm etc. This is talking about the place (vayal Ali) where the marriage ceremony took place, so that she could join Him in the bed that is AdhiSEsha.

vambAr pUm vayal – Field having flowers full of fragrance; like how His youth is ever-present, the field is also having flowers always like in spring season. Like the young age as said in ‘arumbinai alarai [periya thirumozhi – 7.10.1] (emperumAn who is of the age which is like a bud getting ready to blossom into a flower), this field is also ever like in spring season.

Or, Oh while the place I am in is not having water, flowers, or fragrance and is an empty dry floor, the place He is in, is having buds and sprouts! Since He is staying refreshed, that place is also prospering! Since my place would prosper if I am happy, it is dry now because I am suffering.

maindhA ennum – If He is trying to reject me now why did He show His young beauty and made me His? Earlier when I was interested in worldly matters, you showed your enjoyability and removed my interest in other matters and made me unable to survive without You, which made me say as in ‘vAdinEn [periya thirumozhi – 1.1.1]’ – was that done only to abandon me now?

anjiRaiya putkodiyE Adum pAdum – He is saying that garudAzhvAn (periya thiruvadi) brought emperumAn to her for accepting her, like sage viSvAmithra who brought SrI rAmA for marriage to seethA. She is imitating the move of the flag that is periya thiruvadi who is having beautiful wings. (Why imitate periya thiruvadi instead of emperumAn) – help of periya thiruvadi is such that instead of her gaining happiness only after Him coming closer to her, periya thiruvadi with emperumAn is visible from afar, so she can gain happiness sooner. She was thinking that periya thiruvadi would appear afar and give solace; since she did not see him coming, she started moving like him. Like how a thirsty person would ask for water by signalling with his hand, she started showing by the moves about her wish for seeing him coming.

putkodiyE Adum – (The presence of E (only) in this phrase) shows she is imitating the flag itself instead of periya thiruvadi with emperumAn on his back.

pAdum – Due to the strength born out of imitating him, she became able to open her mouth and speak, and she started calling Him showing her sadness; a song is such that – it is the sound of sorrow that is listened to with tearful eyes; in the same way she too sang loudly with sorrow, that others would hear it with overflowing tears as said in ‘marangaLum irangum vagai [thiruvAimozhi – 6.5.9]’ (such that even the trees would feel for it) – so this phrase uses the word pAdum. Like the taste of pleasantness, the taste of sorrow also would make others be involved in it, isn’t it?

aNi arangam, etc. – As her friend heard her sorrow-filled voice, she considered it and thought – ‘since her mother would advice her good while keeping some distance, she would not be a comforter; since I would speak to her at a closer level I may be able to talk to her and comfort her’, and so as said in ‘Ekam dhu:kam suKhancha nau’ [SrI rAmAyaNam – kishkindhA kaNdam – 5.17]’ (Since you are a very close friend of mine, and so since you have taken a place in my heart, we share our joy and sorrow (said sugreevan when establishing friendship with SrI rAma with fire as witness), since this friend shares the joy and sorrow with her, she with dry hair, lean body, and suffering face such that her sorrow is clearly visible from her form, came and stood in front of her. She sees her face says ‘Oh friend! Would we able to go and experience periya perumAL by going to thiruvarangam periya kOyil?’.

AdudhumO – As said in ‘Esha brahma pravishtoOsmi greeshmE SIthamiva hradham [mahAbhAratham – SAnthi parvam – 171.50] ((told by a saint named ‘mangi’) Like bathing in a cool pond during summer, I immerse in brahmam. I become serene due to that; and I enjoy bliss), since sarvESvaran is referred as a pond/tank, since it [pond and brahmam] calms down one who is having sorrow, and since it helps those who are suffering due to separation, she is asking ‘AdudhumO’ (shall we bathe?)

aNi arangam AdudhumO – Since AzhvArs are capable of saying ‘thollai vEnkatam Attavum sUzhkinRilar [thiruviruththam – 81] to imply the mountain as pond, it is no surprise that they would refer to (kAvEri) river as a pond/tank. It is only for those who are not after anyone other than emperumAn, and who do not enjoy anything other than emperumAn, would this place be of relief from sorrows when they enter it.

thOzhee ennum – Seeing the sorrowful face of her friend, she would say ‘Oh when would we see our face grow rich by going to kOyil (SrIrangam) and bathe in the pond that is emperumAn?’.

If asked ‘She being your daughter born from you, can’t you command and correct her when she performs acts against her proper nature?’ –

en siRagin keezh adangAp peNNaip peRREn – She is out of my control. During the stage of surrendering He Himself rushed to get to you surrendering to Him; so in the stage of enjoying Him too, isn’t it appropriate for you as a female to wait from Him to come to you so that you can enjoy Him?’ – even after I told her this as what I know, she has ignored my advice.

en siRagu – on my side; that is, inclined to my views; since she is now under His side, she has abandoned my views; she has not considered her true nature of being subservient; also she is neither following my advice not is she obedient towards me;

peRREn – (Her mother is) saying these as her own mistake as a mother, instead of making it her daughter’s mistake.

iru nilaththu Or pazhi padaiththEn – This is the use of giving birth to her! I got the huge blame that blankets the whole earth that is fifty crore [miles] wide; would think that instead of waiting for emperumAn to come to them, doing any act from their side to get Him would bring bad name to their clan – such is the greatness of this clan.

Or pazhi – blame with no parallel.

E pAvam – (The mother says) – it is not due to the daughter; nor due to Him; the reason for this blame is my sins only. As bharathAzhvAn said ‘na manTharAyA na cha mAthurasyA: dhOshO na rAjya: na cha rAGhavasya | vana pravESE raGhu-nandhanasya mathpApamEvAthra nimiththamAsIth [these words are not included in available publications of SrI rAmAyaNam] (Reason for SrI rAma going to the forest is not that of manthara, not of my mother kaikEyi, not of my father king, and not of SrI rAma; it is only due to my sins);

(Now the meaning of above SlOka is provided in detail):

na manTharAyA: (bharatha) thought that the reason for sad state of SrI rAma going to forest etc., is due to manTharA that is kUni; upon reflection, he decided that it was not her mistake, but it is of his mother kaikEyi who listened to her words;

na cha mAthurasyA: not his mother’s mistake also; it is that of chakravarthy’s (daSaratha’s) mistake who listened to her words.

dhOshO na rAjyA: – the king does not have any fault; it is only that of the Him who listened to the king and left for the forest even though having rights for the crown;

na cha rAGhavasya: what mistake can be of His? Whereas if He crowned then my honour was to be to serve Him, and my loss of that honour is due to my sins only; and so bharatha concluded that it is all due to his own sins.

vana pravESE raGhu-nandhanasya – The reason for the dear son of dhaSaratha, SrI rAma, who came for this clan to grow with glory, to have gone to the forest is due to my sins only, and there is no other reason – is how bharatha established it.

Likewise, this mother also says ‘it is my sins only that is the reason for this blame’.

(The above SlOkam is explained further more):

It is not required for kaikEyi to listen to kUni’s words; it is not required for chakravarthy to listen to kaikEyi; it is not required for perumAL to listen to chakravarthy;

reason for kaikEyi not needing to listen to kUni’s words is that she is a servant; reason for chakravarthy not needing to listen to her words is – is it required for husband to listen to the words that came due to her affection toward her son? Is it not required for perumAL (born to be an obedient son) to listen to the words of chakravarthy? – Since his words are due to his holding on to the apparently important righteousness of his promise to her earlier should not be violated, and is based on subservience to his love towards her, is it required for Him to listen to his words?

SrI rAma knows how much I (bharatha) would be happy when being with Him, and how much I would suffer if I am separated from Him, and also He knows that it is His right to become the king, so what stopped Him from tying up His father into a corner and ruling the kingdom? If He had ignored the words of the king and ruled the kingdom He could have protected me from dying due to separation; so the reason for all this is my sins only – is what bharathAzhvAn concluded.

– – – – – – – – – –

Translation by raghurAm SrInivAsa dhAsan.

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.4.10 – adiyAn ivan

Published by:

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “I am grateful having attained emperumAn“.

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

adiyAn ivan enRu enakkAraruL seyyum
nediyAnai niRai pugazh anjiRaip puLLin
kodiyAnaik kunRAmal ulagamaLandha
adiyAnai adaindhu adiyEn uyndhavARE!

Listen

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

ivan adiyAn – he (AzhwAr) is my natural servitor
enRu – having this in thiruvuLLam (divine heart)
enakku Ar – complete for me
aruL – mercy
seyyum – while showering
nediyAnai – being great and feeling as though he has done nothing and having eagerness to do more
niRai – matching this protection
pugazh – having great qualities starting with Seela (simplicity), saulabhya (easy approachability), gyAna (knowledge), Sakthi (ability) etc
am – distinguished
siRai – having wings
puLLin – periya thiruvadi (garudAzhwAr)
kodiyAnai – having as flag to manifest his great protection
kunRAmal – to eliminate the shortcoming of being claimed by others
ulagam – world
aLandha – measured and accepted
adiyAnai – one who has the divine feet which reveal the eternal relationship
adaindhu – reached
adiyEn – I who have the nature of servitude, which is displayed
uyndha ARE – got uplifted!

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

emperumAn is having in his thiruvuLLam (divine heart) “he (AzhwAr) is my natural servitor”, while showering his complete mercy, remained great and felt as though he has done nothing and was having eagerness to do more; he is  having great qualities starting with Seela (simplicity), saulabhya (easy approachability), gyAna (knowledge), Sakthi (ability) etc matching this protection; he is having periya thiruvadi who is having distinguished wings as his flag to manifest his great protection; he measured and accepted the world to eliminate the shortcoming of being claimed by others, with his divine feet which reveal the eternal relationship; I who have the nature of servitude, which is displayed, reached such divine feet and got uplifted!

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

  • adiyAn ivan enRu – To say “my subsequent generosity towards you is apt”, he favoured me highlighting that I am his servitor.
  • enakku Ar aruL seyyum nediyAnai – sarvESvara who favoured to his ability instead of my capacity [to accept]. It is said in thiruvAimozhi 10.6.1 “aruL peRuvAr adiyAr” (devotees who receive his mercy). Children only get to claim their share [of mercy]; but servitors will have theirs in everything. [An incident is highlighted to explain that bhagavAn will greatly bless his devotees] piLLai agaLanga brahma rAyar desired to pacify parASara bhattar [piLLai agaLanga brahma rAyar is a disciple of kUraththAzhwAn, but committed an offense towards bhattar, which led bhattar to go to thirukkOshtiyUr and stay there for some time, being distressed]; he sent a very dear devotee of namperumAL named “iru kai madhavAraNam” (a weaver) thinking that bhattar’s heart will be joyed at seeing him; as iru kai madhavAraNam arrived there and had a conversation with bhattar, bhattar became blissful; those who were there said “appears that your divine heart is cherishing his vaishNavathvam” and bhattar said “Should we even say it? Are these devotees not garbhadhAsas (devotees from the time of conceiving)?” and mercifully continued to recite this pAsuram.
  • Ar aruL seyyum – Instead of showering his mercy to my accepting capacity, he did to his ability.

When asked “What is his greatness?” AzhwAr says,

  • nediyAnai – He can only be said as “sarvESvaran” [cannot be explained further].
  • niRai … – Do I have to explain this today? Is it not visible from the flag he has hoisted? periya thiruvadi has great qualities such saurya (valour), vIrya (strength) etc and has a beautiful form due to constant enjoyment of bhagavAn; one who has such periya thiruvadi as his flag. One who accepted me just as he accepted periya thiruvadi.

When asked “What is the goodness in you for being accepted by bhagavAn?” AzhwAr says,

  • kunRAmal ulagam aLandha adiyAnai – Just as he mercifully measured the world [and touched everyone with his divine feet] without checking the qualities of anyone, he did it without any reason. One who has the divine feet which measured every inch of the vast earth. He allowed me to enjoy his greatness and simplicity.
  • adaindhu adiyEn uyndha ARE – How did I become uplifted just due to my SEshathvam (servitude)? Is there so much benefit for the SEshathva gyAnam (knowledge about one’s servitude towards bhagavAn)?

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 – 9.4.9 – kaNdu koNdu

Published by:

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr becomes pleased saying “I got to enjoy emperumAn and got to sing thiruvAimozhi to be enjoyed by SrIvaishNavas”.

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

kaNdu koNdu en kaNNiNai Arak kaLiththu
paNdai vinai Ayina paRROdaRuththu
thoNdarkkamudhuNNach chol mAlaigaL sonnEn
aNdaththamarar perumAn adiyEnE

Listen

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

en kaNgaL – my eyes (which are with gyAnam (knowledge) and prEmam (love))
iNai – pair
Ara – to be fully satisfied
kaNdu koNdu kaLiththu – saw and felt joyful

(due to this svarUpa gyAnam (knowledge about the true nature))
paNdai – ancient
vinai Ayina – all hurdles such as ahankAra, mamakAra etc
paRROdu – with the trace
aRuththu – eliminated
aNdaththu – in paramapadham
amarar perumAn – the apt lord who is the leader of nithyasUris
adiyEn – I (who am an eternal servitor)
thoNdarkku – for his servitors
amudhu uNNa – to joyfully experience
sol mAlaigaL – the vAchika kainkaryam (service in the form of speech),  in the form of a garland of words
sonnEn – I did.

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

I saw and felt joyful to have my pair of eyes to be fully satisfied; all my ancient hurdles such as ahankAra, mamakAra etc with the trace, were eliminated; I did vAchika kainkarayam in the form of a garland of words for the joyful experience of the servitors of the apt lord who is the leader of nithyasUris in paramapadham. In this pAsuram, the following aspects are explained:

  • the svarUpa gyAnam (knowledge about the true self) which is revealed in first word of thirumanthram [Om]
  • the elimination of hurdles which is highlighted in the middle word [nama:]
  • bhagavAn being the recipient of kainkaryam [nArAyaNa] and the way kainkaryam is performed [Aya], both of which are explained in the final word, and
  • the essence of thirumanthram which is servitude towards emperumAn‘s 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

  • kaNdu koNdu – Saw [emperumAn] to have all my suffering, which was said in thiruvAimozhi 9.4.2nAn azhaippan” (I call out), eliminated.
  • en kaN iNai Ara – To have the suffering of my eyes, which was said in thiruvAimozhi 9.4.1karudhum en kaNNE” (My eyes desire), removed
  • kaN iNai Ara – kaNdu koNdu – Like a hungry person would say “vayiRAra uNdu” (eating to the full satisfaction of the stomach).
  • kaLiththu – Bringing joy in the heart which was agitated.
  • paNdai vinai Ayina paRROdu aRuththu – Eliminating, along with the trace, the previously accumulated karma which was the hurdle for this joy.
  • thoNdarkku amudhu uNNach chol mAlaigaL sonnEn – Not just enjoying myself, but also became a benefactor for vaishNavas, similar to those who would say “I ate, my limbs lived and became capable to feed my relatives as well”.
  • sol mAlaigaL sonnEn – I got the benefit of serving your devotees. Looking at the result which is attained, this could not have been achieved by my own efforts.
  • aNdaththu amarar perumAn adiyEnE – I was accepted by sarvESvaran.

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 – 9.4.8 – uruvAgiya

Published by:

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr becomes pleased saying “I have seen emperumAn“.

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

uruvAgiya ARu samayangatkellAm
poruvAgi ninRAn avan ellAp porutkum
aruvAgiya Adhiyaith thEvargatkellAm
karuvAgiya kaNNanaik kaNdu koNdEnE

Listen

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

uru Agiya – present based on superficial appearance
ARu samayangatku ellAm – for six bhAhya mathams (philosophies which reject vEdham) namely chArvAka, baudhdha, kshapaNa, vaiSEshika, sAnkhya and pASupatha
poru Agi – as said in thiruvezhukURRirukkaiaRuvagaich chamayamum aRivaru nilaiyinai” (you were such that the 6 philosophies which reject vEdham, could not know about you), being the enemy
ninRAnavan – being unshakable
ellAp porutgatkum – for all entities
aru Agiya – being the antharAthmA (in-dwelling soul which is invisible)
Adhiyai – being the primordial lord
dhEvargatku ellAm – including dhEvas such as brahmA et al
karu Agiya – being the origin
kaNNanai – one who incarnated as krishNa to protect the devotees
kaNdu koNdEn – saw and enjoyed.

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

As said in thiruvezhukURRirukkaiaRuvagaich chamayamum aRivaru nilaiyinai“, being the enemy, emperumAn remains unshakable and the enemy for six bhAhya mathams (philosophies which reject vEdham) namely chArvAka, baudhdha, kshapaNa, vaiSEshika, sAnkhya and pASupatha which are present in a superficial manner; he is the antharAthmA for all entities, the primordial lord and the origin for everyone including dhEvas such as brahmA et al; I saw and enjoyed such emperumAn who incarnated as krishNa to protect the 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

  • uru Agiya ARu samayangatku ellAm – By all of the bhAhya mathams which superficially appear to be the same, but order certain aspects, restrain certain other aspects and having some people who explain the remedy for the performance of such restrained aspects and those who listen to that.
  • poru Agi ninRanavan – poru – hurdle. emperumAn remained unaffected, not to be nullified by these mathams.
  • ellAp porutkum aru Agiya Adhiyai – Being the antharAthmA for all entities and being the controller, he is the primordial lord.
  • dhEvargatku ellAm karu Agiya – One who is the origin for dhEvas such as brahmA et al.
  • kaNNanai – Being the effect of one of his effects [bhagavAn is the cause, all entities are born from him; he took birth as the son of vasudhEva (who is one of his own creations)]
  • kaNdu koNdEnE – Though AzhwAr‘s times are subsequent to krishNAvathAram, he is saying “I have seen”; for those whose mind and vision are filled with love, emperumAn can be seen always; for SiSupAla et al, even during krishNavathAram, they could not see emperumAn [as he is]. AzhwAr is saying “I have seen emperumAn who is beyond the comprehension of bhAhya mathams, the antharAthmA of all, the controller of all, the origin for brahmA et al and easily approachable for the devotees”.

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 – 9.4.7 – ugandhE unnai

Published by:

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr is praising emperumAn, being pleased with his merciful act of eliminating AzhwAr’s distress just as he mercifully eliminated SrI prahlAdhAzhwAn’s distress.

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

ugandhE unnai uLlum en uLLaththu agampAl
agandhAn amarndhE idangoNda amalA!
migundhAnavan mArvagalam iru kURA
nagandhAy narasingam adhAya uruvE

Listen

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

agam thAn – in the heart
amarndhu – fitting well
idam koNda – remained there considering it as your abode (and that is the goal)
amalA – being luminous

(to highlight the destruction of strong pride)
migum – very strong boons, strength and arms
dhAnavan – hiraNya, the asura, his
mArvu – in the chest
agalam – the vast space
iru kURA – to become two parts
nagam – nail
thAy – made to jump
narasingam adhAya – narasimha
uruvE – oh one who has the form!
en uLLaththu – in my heart
agampAl – inside
unnai ugandhE – being pleased with you
uLLum – enjoyed.

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

You remained luminous in my heart fitting well and considering it as your abode.  Oh one who has the form of narasimha who made your nail to jump in the vast space of the chest of hiraNya, the asura who has very strong boons and arms, and tore it to become two parts! My heart being pleased with you, enjoyed you inside.

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

  • ugandhE unnai uLLum – Instead of the joy which will end in sorrow of separation, my heart will enjoy you with singular focus.
  • en uLLaththu – My heart which is said as in thiruvAimozhi 9.4.2 “eNNE koNda sindhaiyadhAy” (desiring in many ways).
  • agam pAl agam thAn – Inside the heart. As said in thiruvAimozhi 2.4.7uLLuL Avi” (the soul which is inside the heart), the dried soul to become wet again.
  • amarndhE – Showing great desire as if it is his goal.
  • idam koNda – He fully pervaded in all the space available.
  • amalA – Not only seeking for any goal other than the presence in AzhwAr‘s heart, but also not being present for any particular reason. “eNNE koNda sindhaiyadhAy” is not considered as means.
  • migum dhAnavan – The dhAnava who is unfavourable without any limit. Not only he negated the existence of emperumAn, he also hurt emperumAn’s life line [SrI prahlAdhAzhwAn]; it is said in SrI bhagavath gIthA 7.18 “… gyAnIthvAthmaiva mE matham” (All [four] of them are generous, but the gyAni is the one who sustains (me) – this is my principle) .
  • mArvu agalam iru kURA nagandhAy – Oh one who has the nail which can tear apart the vast-chested hiraNya into two pieces! nagaththAy is written as nagandhAy.
  • narasingam adhAya uruvE – You are having the form which is described as in SrIvishNu purANam 1.2.1 “sadhaikarUpa rUpAya” (one who is having unchanging divine auspicious form), in this manner! You are having two forms [lion and human]! With this, it is explained that since emperumAn will arrive immediately on the vow of his devotees, just as he appeared from within a pillar, he pervaded everywhere in my (AzhwAr‘s) heart, and similar to watering the dry lands, you fully allowed me to enjoy you.

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 – 9.4.6 – karuththE! unnai

Published by:

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

Full series >> Ninth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr mercifully explains how his heart is joyfully enjoying emperumAn who mercifully entered his heart while he was desiring to see emperumAn.

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

karuththE! unnaik kANak karudhi en nenjaththu
iruththAga iruththinEn dhEvargatkellAm
viruththA! viLangum sudarch chOdhi uyaraththu
oruththA! unnai uLLum en uLLam ugandhE

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

karuththE – Oh strength of my heart who gives me strength and does not let me become weak!
unnaik kANa – to see you and enjoy you
karudhi – desired
en nenjaththu – in my heart
iruththAga – to not get up (and leave)
iruththinEn – placed;
dhEvargatku ellAm – for all nithyasUris
viruththA – being the eldest leader
viLangum – radiant
sudar – having lustre
sOdhi – luminous
uyaraththu – in paramapadham, which is the supreme abode (as said in “viSvatha: prushtEshu saravatha: prushtEshu“)
oruththA – oh one who is present as the distinguished lord!
en – my
uLLam – heart
unnai – you (who is the ultimate goal)
ugandhu – with great love
uLLum – enjoyed internally.

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

Oh strength of my heart who gives me strength and does not let me become weak! I desired to see you and enjoy you and placed you in my heart to not let you get up and leave. Oh one who is the eldest leader of all nithyasUris, who is the luminous entity having radiant lustre and who is present as the distinguished lord in paramapadham which is the supreme abode! My heart enjoyed you internally with great love.

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

  • karuththE unnaik kANak karudhi – You manifested yourself as I desired to see you, who are my strength; AzhwAr is saying that to attain emperumAn, taste [for him] is the only requirement. Previously AzhwAr said “kaNNE unnaik kANak karudhi“; here, he is saying “karuththE unnaik kANak karudhi“. AzhwAr is desiring to physically see the entity [emperumAn] who needs to be explained through arthApaththi (inference from circumstances) due to anupapaththi (lack of conclusive proof) [since there should be someone with amazing knowledge to create this universe. prabhAkara – philosopher who propagated arthApaththi] or who needs to be explained as beyond our senses through anumAnam (inference) [establishing through arguments that bhagavAn is beyond our senses]. For AzhwAr, emperumAn is the eyes [knowledge] and intellect [strength].
  • en nenjaththu iruththAga iruththinEn – I placed the steady lord in my unsteady heart just as he is present in paramapadham. If emperumAn who was worried thinking “I have not got AzhwAr‘s acceptance to stay in his heart”, gets AzhwAr’s acceptance, he will not leave even if he were pushed out. perumAL (SrI rAma) said in SrI rAmAyaNam AraNya kANdam 94.15 “yathIha Saratha: anEkAs thvayA sArdham anindhithE” (Oh faultless sIthA! If I live with you and lakshmaNa here for many years, I won’t have any sorrow) and SrI rAmAyaNam AraNya kANdam 15.19 “iha vathsyAmi saumithrE sArdhamEthEna pakshiNA …” (Oh lakshmaNa! This abode is very pious; pure; has animals and birds; I will live with jatAyu here) – [perumAL said] we thought we will live under the care of our father; to fulfil the desire of our middle mother (kaikEyi), we could not do that; now, let us at least try to live under the care of jatAyu [who is like our father].
  • iruththAga – Alternative explanation – I only pretend to be friendly towards emperumAn as said in SrI rAmAyaNam yudhdha kANdam 18.3 “mithra bhAvEna” (even if you (rAvaNa) approach me as a friend).
  • dhEvargatku ellAm viruththA – Oh one who is superior to even those who are considered as the most superior! In thamizh literature, the hero and heroine are referred to as “kizhavanum kizhaththiyum” (viruththA – vrudhdha – elder). AzhwArs too have said as in thiruchchandha viruththam 55 “malark kizhaththi” (SrI mahAlakshmi who resides in the flower).
  • viLangum sOdhi – As said in “atha yadhatha:parO dhivO jyOthir dhIpyathE” (bhagavAn is shining radiantly in paramapadham which is atop the prakruthi maNdalam (material relam)), oh distinguished one who is residing in the radiant paramapadham which is always shining! prakAri (bhagavAn) is only one, but prakAram (forms/bodies) are many.
  • unnai … – My agitated heart joyfully enjoyed you who arrived quickly. The purpose for adjectives such as “dhEvargatkellAm viruththA“, “viLangum sudarchchOdhi uyaraththoruththA” is to explain that my heart became pleased after you let it enjoy you just as the leader of the superior ones in paramapadham you let them enjoy you.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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