Monthly Archives: August 2019

periya thirumadal – 14 – innadhOr thanmaiyarAy

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

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innadhOr thanmaiyarAy Ingudalam vittezhundhu           14
thonneRikkaN senRAr enappadum sol allAl
innadhOr kAlaththu inaiyAr idhu peRRAr                            15
ennavum kEttaRivadhillai uLadhennil

Word by word meaning

innadhOr thanmaiyar Ay – thus, having such nature
Ingu udalam vittezhundhu – leaving the physical body in this world and rising up
thol neRikkaN senRAr enappadum sol allAl – other than saying that he reached an ancient place
innadhu Or kAlaththu idhu peRRAr – on a specific day, a particular person reached mOksham (SrIvaikuNtam)
ennavum kEttaRivadhillai – has not been heard, as told by someone

vyAkyAnam

innadhOr thanmaiyarAy – being constantly amidst difficulties, acquiring that (sorrowful state) as his nature, even if he gets heavenly bliss as a result of his penance, can he relish it?

Ingudalam vittezhundhu – in this world, wherein one can enjoy whatever one thinks of, he leaves behind his body, which he considers as a favourable entity having lived with it for such a long time, and rises up.

thonneRikkan senRAr enappadum sol allAl – other than hearing that he had reached the ancient mOksham (SrIvaikuNtam)

innadhOr kAlaththu – at a specific point of time

inaiyAr idhu peRRAr ennavum kEttaRivadhillai – we have not heard from someone, through his (her) own words that he (she) has attained this benefit. While we have heard of proof that someone has reached mOksham  through vEdhas, we have not heard it in person, as proof. We have heard that “Sukar has attained mukthi (reached mOksham)” or “vAmadhEva has attained mukthi” but we have not heard anyone say “I have reached mOksham and enjoyed the mukthas (those who have been liberated from samsAram and who have attained SrIvaikuNtam) there”. While rushis have said that Sukar and vAmadhEva have attained mukthi , can we not hear this from Sukar or vAmadhEva? This is not possible since there is none who has said “I had gone to SrIvaikuNtam; this is how it is there”.

In the next article, we will discuss the next part of this prabandham.

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 – 9.7.5 – theLi visumbu

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

Full series >> Ninth Centum >> Seventh 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 says to the clouds “If you ask me ‘would he acknowledge us if we speak to him on your behalf?’ I would say ’emperumAn who showed me the love he shows towards paramapadham, will acknowledge; hence you put forth my request to him’ “

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

theLi visumbu kadidhOdith thIviLaiththu minnilagum
oLimugilgAL! thirumUzhikkaLaththuRaiyum oNsudarkkuth
theLi visumbu thirunAdAth thIvinaiyEn manaththuRaiyum
thuLivArgatkuzhalArkku en thUdhuraiththal seppuminE

Listen

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

theLi visumbu – in the pure sky
kadidhu Odi – quickly running (as if walking quickly on the ground, showing urge for my sake)
thI vaLaiththu – like a ring of fire carried around
min ilagum oLi mugilgAL – Oh clouds which are having increased beauty due to the presence of lightning which is shining!
thirumUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum oNsudarkku – due to the eternal presence there, one who is having distinguished radiance of qualities such as sauSeelyam, saulabhyam etc
theLi visumbu – pure divine sky
thirunAdA – as one who is having perfect wealth
thIvinaiyEn manaththu – in my heart; I who am having the sin of being pained after union [due to the separation]
uRaiyum – residing in a concealed manner
thuLi – sprouted
vAr – and flowing
kaL – having honey
kuzhalArkku – for the one who is manifesting his beautiful hair
en thUdhuraiththal – the message saying “You, being kESava, are to eliminate my klESa (sorrow)”
seppumin – please convey!

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

Oh clouds which are having increased beauty due to the presence of lightning which is shining and which are quickly running in the pure sky like a ring of fire carried around! emperumAn is having distinguished radiance of qualities such as sauSeelyam, saulabhyam etc due to the eternal presence in thirumUzhikkaLam; he is having the perfect wealth which is the pure divine sky; I am having the sin of being pained after union and he is residing in my heart in a concealed manner; please convey the message to such emperumAn who is manifesting his beautiful hair having honey which is sprouted and flowing, saying “You, being kESava, are to eliminate my klESa (sorrow)”

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

  • theLi visumbu kadidhu Odi – In the sky which is pure and supportless, moving quickly as if walking quickly on the ground. She considers their urge to be for her sake.
  • thI vaLaiththu min ilagum – Lightning is shining like a ball of fire. The clouds are with lightning just as someone who is dark will carry a lamp along to reveal the presence.
  • oLi mugilgAL – Oh clouds which are having beautiful form due to the contrasting colours!
  • thirumUzhikkaLaththu uRaiyum oNsudarkku – One who has increased radiance due to his eternal residing in thirumUzhikkaLam. Your form resembles his form.
  • theLi visumbu … – He is showing the love he has for parampadham, towards my heart and resides there.
  • thI vinaiyEn – I have committed sin which makes me unable to see him though he is shining in my heart. For this, siRRAL koNdAn explains “Just as one would discuss about the rate of the garment, while the cotton is still in the plant, while he has paramapadham as his royal assembly, ignoring it, to remain in front of me, he is shining in my heart”. But this does not fit with the overall theme of this decad; it is just a statement based on a momentary experience.
  • thuLi vAr kaL kuzhalArkku – For the one who has hari in which hair is overflowing; when an expert wears flowers, we can see the overflowing honey instead of the flower itself.
  • en thUdhu uraiththal seppuminE – Please go an inform the message of me who is having withered flowers in my head, to him. Inform him my state of having to send messenger while he had lovingly said that he will come himself.

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 – 9.7.4 – thirumEni adikaLukku

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

Full series >> Ninth Centum >> Seventh 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 some clouds “Will he punish you if you inform my words to him?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

thirumEni adigaLukkuth thIvinaiyEn vidu thUdhAy
thirumUzhikkaLam ennum sezhu nagarvAy aNi mugilgAL!
thirumEni avatkaruLIr enRakkAl ummaith than
thirumEni oLi agaRRith theLivisumbu kadiyumE

Listen

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

aNi – having an attractive form
mugilgAL – Oh clouds!
thirumUzhikkaLam ennum – thirumUzhikkaLam which is popularly known as said in thirunedundhANdagam 10pinnAnAr vaNangum sOdhi”
sezhu nagarvAy – residing in distinguished abode
thirumEni adigaLukku – one whose form reveals his lordship over everyone as said in “rUpamEva asya EthanmahimAnam vyAchashtE
thIvinaiyEn – I who am having cruel sin (to have a relationship with him, yet being unable to enjoy him)
vidu – sending
thUdhAy – going as messenger
‘avatku – for her
thirumEni – your perfectly enjoyable divine form
aruLIr – mercifully grant her’
enRakkAl – when you make a statement
ummai – all of you (who spoke for my sake)
than thirumEni oLi – radiance of his divine form (which he previously gave)
agaRRi – eliminating it
theLi visumbu kadiyumE – will he reject your stay in the distinguished sky [paramapadham]?

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

Oh clouds which are having attractive form! emperumAn whose form reveals his lordship over everyone as said in “rUpamEva asya EthanmahimAnam vyAchashtE“, is residing in thirumUzhikkaLam which is popularly known as said in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi”. When you go to him since I, who am having cruel sin, am sending you as my messenger and when you make a statement “mercifully grant her your perfectly enjoyable divine form”, will he eliminate the radiance of his divine form which he previously gave to you and reject your stay in the distinguished sky? She is saying “for emperumAn who bestows this favour to those who request it for themselves, eliminating sArUpyam (having similar form as bhagavAn) and vishNupadhASrayathvam (residing in paramapadham) for requesting on my behalf, does not fit”.

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

  • thirumEni adigaLukku – One who is manifesting his lordship in his physical beauty itself, other than the same which is seen in his svarUpa (nature), rUpa (form), guNa (qualities) and vibhUthi (wealth); also said as one who won over the whole universe with his physical beauty. His form is attractive even for unfavourable ones as said in mahAbhAratham sabhA parvam “… avaSA prathipEdhirE” (On seeing krishNa, they offered respects etc without realising it).
  • thIvinaiyEn vidu thUdhAy – Engaging as my messenger, where I am so sinful to have lost emperumAn‘s form which is available for everyone, and to fall at your feet.
  • thirumUzhikkaLam ennum – The abode which is popularly known to be the place where emperumAn is standing to protect the suffering ones.
  • sezhu nagar – Greatness [of thirumUzhikkaLam] over paramapadham. Three meanings explained – a) Oh beautiful clouds present in the distinguished abode! b) Inform the lord who is in the distinguished abode c) Go to the distinguished abode and inform.
  • thirumEni avatkaruLIr – You tell him “Can you not present your divine form which is existing for the sake of others, to those who desire for it?” You tell him that his divine form belongs to those who desired for it as said in jithanthE sthOthram “bhakthAnAm” (for the devotees); for a kAmini (lady in love with a man), there is more desire for her man’s form than his true nature etc.
  • aruLIr – After losing your love for me, have you lost your krupai (mercy) also?
  • enRakkAl – As said in SrI rAmAyaNam sundhara kANdam 39.10 “vAchA dharmam avApnuhi”  (become righteous through your speech), don’t you just need to speak a word?
  • ummai – All of you who are my benefactors.
  • than thirumEni oLi agaRRith theLivisumbu kadiyumE – Would he eliminate the radiance in your form and drive you away from the pure sky? Instead of giving you that which you don’t have, would he take away what you already have and punish you? Would he not give full equivalence as said in muNdaka upanishath 3.1.3 “paramam sAmyam upaithi” (he attains supreme equivalence) instead of minimal equivalence and presence in supreme sky (SrIvaikuNtam) other than the [material] sky? How can you be relaxed while your words will lead to same result for both you and 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 – 13 – thunnum ilaik kurumbai

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

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thunnum ilaikkurumbaith thunjiyum venjudarOn                                     13
mannum azhal nugarndhum vaN thadaththin utkidandhaum

Word by word meaning

thunnum ilaikkurumbaith thunjiyum – lying inside hermitages which are close to each other
venjudarOn – sun who has cruel rays
mannum azhal nugarndhum – eating (the sun’s) hot rays which are established firmly
vaN thadaththin utkidandhum – immersing in the bountiful ponds

vyAkyAnam

thunnimilaik kurambaith thunjiyum – sleeping inside hermitages which are worn with closely knitted leaves. kurambai – house; ilakkurambai – hermitage (thatched house made of palm tree leaves or coconut tree leaves). When lying inside these thatched houses, the dust falling from the house will enter the eyes and create great distress; yet sleeping with such distress inside these hermitages. The word thunjudhal refers to both sleep and death. Since the sleep that he has inside these hermitages gives the pain which death gives, AzhwAr is using such a word here.

venjudarOn mannum azhal nugarndhum – eating the hot rays of sun who emits such cruel rays. mannum azhal – firm heat. Here, it refers to the fact that the hot rays of the sun enter his body and establish themselves firmly inside. This implies that the hot rays are not only the nourishing food for him, but also the sustaining water. He nurtures his body by eating wind and hot rays, not even taking water

vaN thadaththin utkidandhum – he is unfortunate not to enjoy the magnanimity of the pond. vaN thadam – magnanimous pond. The pond will beckon those who wish to enjoy it by telling them “please come”. Instead of entering the pond in the summer season, with womenfolk who he would desire, and engaging in water sports, he is immersing himself in the winter like a water bird, inside the pond, carrying out penance, having his body covered with moss.

In the next article, we will discuss the next part of this prabandham.

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

periya thirumadal – 12a – ennum ivaiyE

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

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ennum ivaiyE nugarndhudalam thAm varundhi

Word by word meaning

ivaiyE nugarndhu – eating these two
udalam varundhi – tormenting the physical body

vyAkyAnam

ennum ivaiyE nugarndhu udalam thAm varundhi – doesn’t one observe penance by eating the dried leaves and fruits which are without any juice? Since he is using the word ivaiyE, with the long syllable E at the end, it is clear that when one penance is completed and the next is begun, during the interregnum  too, normal food is not taken. This implies that the physical body should be continuously tormented.

nugarndhu – while eating (the dried fruits and leaves), enjoying them. Since there is desire in the end benefit, one should have deep affection for the means too. As a corollary, while eating the dried leaves and juiceless fruits, he relishes them as if he were eating very tasty food items.

udalam thAm varundhi – after having seen the desired entity (archchai deity), tormenting the physical form which is to be enjoyed here.

thAm varundhi – in this world, due to one’s karma (past deeds), one could go to lowly places and torment the physical body. Alternatively, yama et al could take this body to their worlds and torment it. AzhwAr says here that this person is tormenting the body himself and that it is not the torment created by someone else.

In the next article, we will discuss the next part of this prabandham.

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 – 9.7.3 – thakkilamE? kELIrgaL

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

Full series >> Ninth Centum >> Seventh 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 tells some cranes and herons “Ask him if we are not qualified to see his beauty?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

thakkilamE? kELIrgaL thadam punalvAy irai thErum
kokkinangAL kuruginangAL kuLir mUzhik kaLaththuRaiyum
sekkamalaththalarpOlum kaN kai kAl senganivAy
akkamalaththilaipOlum thirumEni adigaLukkE

Listen

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

thada – vast
punalvAy – in the pond
iraithErum – seeking your prey

(as per their interest, being in individual groups)
kokku inangAL kurugu inangAL – Oh groups of cranes and herons!
kuLir – invigorating
mUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing
sem – reddish
kamalaththu – lotus’
alarpOlum – like a blossomed flower
kaN – eyes (which make one say “jithanthE“)
kai – hands (which embrace as prayed by “apyEsha prushtE mama hasthapadhmam karishyathi“)
kAl – divine feet (which are surrendered unto as said in “charaNadhvandhvam vrajAmi“)
sem kani vAy – divine lips (which pacify by saying “mASucha:”) which are like reddish fruit
akkamalaththu – contrasting [the complexion of] such lotus flower
ilai pOlum – dark like a dense leaf
thirumEni – having divine form
adiugaLukku – the one who became my lord by showing such beautiful form
thakkilamE – are we not qualified (to enjoy that beauty)
kELIrgaL – you ask.

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

Oh groups of cranes and herons who are seeking your prey in the vast pond! You ask emperumAn who is eternally residing in the invigorating thirumUzhikkaLam having eyes, hands, divine feet and divine lips which are like reddish blossomed lotus flower, and a contrasting divine dark form like a dense leaf, and who became my lord by showing such beautiful form, if we are not qualified to enjoy that beauty.

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

  • thakkilamE kELIrgaL – You ask him so that we can fully make up our mind in our decision. You ask him and find out from him so that if he is inclined to accept us, we will look after ourselves with anguish and if he is inclined to reject us, we will decide to finish ourselves.
  • thadam punalvAy irai thErum – Your situation is such that you are searching for prey in the water in the pond which is having abundance of water. Unlike me who is as said in SrI rAmAyaNam sundhara kANdam 15.18 “thathO manlinasamvIthAm rAkshasIbhis samAvruthAm |  upavAsakruSAm dhInAm ni:SvasanthIm puna: puna: ||” (Thereafter, (hanuman saw) sIthA pirAtti who is wearing ragged clothes, surrounded well by rAkshasis, looking lean due to abstaining from eating, fearful and frequently breathing heavily), you are well-built to push the prey down your throat!
  • kokku inangAL kurugu inangAL – kurugu – a type of stork. Just as it is mentioned in SrI rAmAyaNam sundhara kANdam 30.3 “yAm kapINAm sahasrANi” (sIthAp pirAtti who is searched by thousands of monkeys), she is sending everything she sees, as messengers. emperumAn is not of the nature that one can remain satisfied after sending some messengers thinking that one’s desire will be fulfilled.
  • kuLir mUzhikkaLaththuRaiyum – For me who is suffering in separation, reaching this cool town is difficult!
  • sekkamalam … – The fragrant pond inside [the town] which is the root cause for the coolness there; emperumAn who is having divine limbs such as eyes which resemble blossomed red lotus; his eyes which establish the first relationship; the eyes which embrace those who are won over by that glance; the divine feet one falls at, after being won over by the embrace; the smile which will pacify those who fall at the divine feet.
  • akkamalaththu ilaipOlum thirumEni – the form which uplifts them. The divine form is having a complexion which is contrasting to the complexion of the limbs. Here she is saying “akkamalam” (that lotus) to signify that it is a distinguished red lotus and not a regular white lotus.
  • adigaLukku – One who enslaved me by showing the beauty of the individual limbs and the wholesome beauty of the divine form. You ask him “Is the one who became pale after being won over by your physical beauty, not qualified to be there [with you]?” When he is purushOththama (best among men), she should be nArINAmuththamA (best among women).

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 – 9.7.2 – numarOdum piriyAdhE

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

Full series >> Ninth Centum >> Seventh 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 calls some herons and tells them “Go and ask emperumAn in thirumUzhikkaLam ‘Have I lost the opportunity to enjoy thirumUzhikkaLam emperumAn’s presence along with his devotees?’ ”

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

numarOdum piriyAdhE nIrum num sEvalumAy
amarkAdhal kuruginangAL! aNimUzhikkaLaththuRaiyum
emarAlum pazhippuNdu ingu en? thammAl izhippuNdu
thamarOdanguRaivArkkuth thakkilamE? kELIrE!

Listen

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

numarOdum – with those who are related to you and who follow your heart
piriyAdhE – without separating
nIrum – you (who are obedient towards your spouses)
num sEvalum – your spouses who are obedient towards you
amar kAdhal – having love to live together
kurugu inangAL – Oh groups of herons!
aNi – attractive
mUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing
thammAl – by him
izhippuNdu – being abandoned after momentary union

(due to that)
emarAlum – by those who are related to me
pazhippuNdu – being insulted
ingen – what is the use of the presence here!
thamarOdu – with the distinguished associates
angu – there
uRaivArkku – for him who is eternally residing
thakkilamE – would we not be acceptable?
kELIrE – You ask him.

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

Oh groups of herons who are having love to live together with your spouses who are obedient towards you, without separating, with those who are related to you and who follow your heart! What is the use of my presence here after being abandoned after momentary union by emperumAn who is eternally residing in thirumUzhikkaLam, and after being insulted by those who are related to me! Ask him “Would we not be acceptable for him who is eternally residing there?”

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

  • numarOdum piriyAdhEparAnguSa nAyaki thinks about prApya vasthu (bhagavAn, who is the goal) as “thamarOdanguRaivAr” (one who resides there with his devotees); these herons are also happily living in that manner. Should those who are fully satisfied not help those who are not satisfied! It is apt for one who ate to satisfy the hunger of the hungry person.
  • nIrum num sEvalumAy – You and your spouse who interact according to the desires of each other. Should you who understand the pleasure of union not understand the sorrow of the separated one!
  • amar kAdhal kurugu inangAL – Love which is well placed in each other. In desire, isn’t there the desire which does not lead to separation! To begin with, you have complete desire, without any separation, and you are also interacting with mutual understanding! Though she started calling them “kuruginangAL“, due to lack of strength she could not even complete her sentence and became sorrowful thinking about her state.
  • emarAlum pazhippuNdu – aNimUzhikkaLaththu uRaiyum thammAlum pazhippuNdu – Due to the momentary union, the relatives abandoned her; due to the same union, he too abandoned her. He should have accepted me due to having been abandoned by my relatives; he should have accepted me since he descended here to present his audience to those who have missed him previously; both of these have become the reasons for his abandoning of me!
  • ingu en – What is the purpose of my presence here? Have I attained him or do I have my relatives? Should he not keep me in his protection after those who are here have abandoned me? Would these samsAris (materialistic people) not abandon one, the day one starts entering into bhagavath vishayam (spiritual matters)?

Leaving such sorrow at that, again, due to her sorrow, she starts telling them (herons),

  • thamarOdu angu uRaivArkku – Ask him “Would we not be acceptable for emperumAn who is residing there with his devotees?” Ask him “Would those who remain as said in thiruvAimozhi 2.3.10adiyAr kuzhAngaL udan kUduvadhu enRukolO‘ (when will I unite with the groups of devotees in paramapadham?) be not acceptable for this beautiful presence of emperumAn along with his devotees?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 12 – thonneRiyai vENduvAr

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

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thonneRiyai vENduvAr vIzhkaniyum Uzhilaiyum                             12

Word by word meaning

Or thol neRiyai – that paramapadham (or archirAdhi mArga, the way to reach paramapadham) is distinguished and is existing for a very long time
vENduvAr – those who desire to attain
vIzhkaniyum Uzh ilai ennum – fruits which had ripened and had fallen on their own as well as leaves which dried up

vyAkyAnam

Or thonneRiyai vENduvAr – those who wish to get rid of samsAram (life in materialistic world) and desire the matchless joy of mOksham. Or – unique. Or thol neRiyai vENduvAr – those who desire the unique, anciently spoken of mOksham. The word neRi refers to the path as well the place that the path leads to. It will not be a mistake to consider it as referring to the path itself. If that place is desired, wouldn’t the path which takes one to the place, also be desired? vENduvAr – could there be those who desire such mOksham, considering it too as an object! When there is a fruit on hand, will anyone look up at a fruit which has to be plucked with a tool? AzhwAr is thus expressing his displeasure for that benefit (mOksham).

Next, he describes the means adopted by those who desire for attaining that benefit, mOksham.

vIzh kaniyum – the fruit which has dropped on its own. Since the fruit has fallen on its own, it is not a healthy fruit (in other words, fruit without any juice).

UzhilaiyumUzh refers to withering as well as to being ancient. This refers to a leaf which has fallen even when it was tender and has become dried up fully, as well as to an old leaf, which has withered after it has become old. The opinion in this is that here too, it is not healthy (it is a fully dried leaf, without any nourishment).

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.7.1 – engAnal agangazhivAy

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

Full series >> Ninth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki tells some cranes how emperumAn won over her by manifesting his beauty and activities and tells them “Please inform him my current state and on return, please place your divine feet on my head”.

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

engAnal agangazhivAy irai thErndhinginidhamarum
sengAla mada nArAy! thirumUzhikkaLaththuraiyum
kongAr pUndhuzhAy mudi engudakkUththarkken thUdhAy
nungAlgaL en thalai mEl kezhumIrO numarOdE

Listen

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

em kAnal agam kazhivAy – residing in the salt pan inside the garden on the seashore, to be considered as ours, to be engaged in your service
irai thErndhu – with liking towards the food here, highlighting your great relationship
ingu – in my presence
inidhu – with romantic love
amarum – residing
sem – being reddish as if a decoration for my head
kAl – having feet
madam – having humility to be ordered to fulfil our desire
nArAy – Oh cranes!
thirumUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing there as ASritha sulabha (easily approachable for devotees)
kongu Ar – with abundance of honey
pU – attractive
thuzhAy mudi – wearing divine crown which is decorated with thiruththuzhAy (thuLasi)
em kudak kUththarkku – one who is greatly enjoyable for us due to his heart-captivating activity of kudak kUththu (dancing with pots)
en thUdhAy – going as my messenger

(due to that great favour)
numarOdE – with your wife and children (who are related to you, as said in “guruvadh guruvargaScha dhrastavya:“)
num kAlgaL – your divine feet which walked for my sake
en thalai mEl – on my head, which is the top most limb, which is the apt target for them
kezhumIr – should unite.

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

Oh cranes who are residing in the salt pan inside the garden on the seashore, to be considered as ours, to be engaged in your service, with liking towards the food here, highlighting your great relationship, with romantic love , having reddish feet as if a decoration for my head and having humility to be ordered to fulfil our desire! emperumAn who is greatly enjoyable for us due to his heart-captivating activity of kudak kUththu (dancing with pots), is eternally residing in thirumUzhikkaLam as ASritha sulabha and is wearing divine crown which is decorated with attractive thiruththuzhAy with abundance of honey; after going to such emperumAn as my messenger, your divine feet which walked for my sake, along with your wife and children should unite on my head, which is the top most limb, which is the apt target for them. Though AchArya is the only upakAraka (benefactor), the gratitude for such favour should stretch up to his descendants. “nArAy” which is in singular, indicates the whole clan.

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

  • em kAnal – While it is apt to enjoy together with the upakAraka (AchArya, the benefactor), here parAnguSa nAyaki is saying “em” (mine) to indicate the gratitude for the favour, of being unable sustain oneself without claiming ownership and handing it over [to the one who did the favour]. mamakAra (ownership) which occurs for the sake of helping others is desirable. It is the gratitude which made her say like this even though all her belongings are his from the day she surrendered to him. This is the reason for Athma samarpaNam (offering oneself to bhagavAn) too. kAnal – garden on the seashore or land near the sea.
  • agam kazhivAy – In the salt pan which is located inside. They are so close that they don’t need permission to enter the private quarters. They are residing there as said in mahAbhAratham udhyOga parvam “kathithAni rahasyAni” (secret matters were told).
  • irai thErndhu – Searching for food; as said in the same SlOkam “gruhE bhuktham aSangitham” (they took food without shyness); she is highlighting how they helped her previously, to make them help again.
  • ingu – Unlike emperumAn who stayed away from me to make me give up my own nature and send messenger to you, you are in my close proximity.
  • inidhu amarum – Living with us in a pleasing manner; also said as, living with distinguished pleasures.
  • sem kAla – having reddish feet; the divine feet which I am planning to keep on my head resemble those which I was keeping in my lap (previously, emperumAn‘s divine feet).
  • mada nArAy – Oh obedient cranes!
  • thirumUzhikkaLaththu uRaiyum – Has more greatness than paramapadham in thirumUzhikkaLam due to being located in close proximity for those who come to you as messengers.
  • kongu Ar pUm thuzhAy mudi en kudakkUththarkku – One who presented his decoration and heart-captivating activities for me. “em” is common for both his beauty and activities. “em” is Athmani bahuvachanam (calling oneself with resepect, what is said as “royal we”).
  • en thUdhAy – Engaging as the messenger for me who is won over by his decoration and activities, who will survive on attaining him and will perish on not attaining him.
  • num kAlgaL en thalai mEl – The feet of yours, who are the benefactor on the head of mine, who will survive with your help; like those who wash the hair and wait for flowers to decorate the same. Their feet were seeking her head; and her head was waiting for their feet; both were existing for each other.
  • kezhumIrO – Here it need not be done as a strict rule; as soon as I am made his, I will become yours too. Why don’t you unite your feet with my head?
  • numarOdE – As said in SrI rAmAyaNam bAla kANdam 1.99 “saputhra pauthra: sagaNa:” (along with children, grand children and other relatives), with all relatives. It is said in Apathsthamba dharma “AchAryavath AchArya puthrE vruththi:” (one should treat AchArya’s son as the AchArya himself).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 11 – mannum aRam porul

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

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mannum aRam poruL inbam vIdu enRu ulagil
nanneRi mEmbattana nAnganRE nAnginum                        11
pinnaiyadhu pinnaip peyar tharum enbadhOr

Word by word meaning

mannum aRam poruL inbam vIdu enRu – being firmly established as righteousness, wealth, love and mOksham (attaining paramapadham or SIvaikuNtam)
ulagil nal neRi mEmbattana nAngu anRE – these are the four ultimate benefits as said in this world as being attained through correct means.
nAnginum – among these four benefits
pinnai peyar tharum enbadhu – after this physical body is gone [after death], it will get another body (as mentioned in SAsthras)

vyAkyAnam

ammaRaidhAn – those vEdhas

mannum aRam poruL inbam vIdu enRu ulagil nanneRi mEmbattana nAnganRE – in the world, the four ultimate benefits of aRam (righteousness), poruL (wealth), kAmam (love) and vIdu (mOksham) are the ones which are realised through proper means. Initially it says mannum aRam (firmly established righteousness). aRam by itself means righteousness. Why qualify it with the word mannum aRam? Righteousness is effected by poruL (wealth) and righteousness is the path for attaining kAmam and vIdu (love and mOksham). Hence it is firmly established through these two forms. poruL is the benefit which is also referred to as arththam. inbam is the benefit which is cherished by AzhwAr [here it is the love towards sarvESvaran and not the lower variety of physical love, indulged in by samsAris]. vIdu is the fourth benefit which is spoken of by others.

nAnginum – among these four benefits

pinnaiyadhu pinnai – the benefit mentioned at the end (of the four) is referred to as pinnaiyadhu. pinnai – it will keep getting delayed, saying “later”. There is none who has attained this benefit with this physical form. Could one talk derisively of the supreme benefit which is mentioned as readily available by SAsthras (vEdhams, sacred texts)? Since AzhwAr has the desire to enjoy it with his present physical form, he is mentioning this way. Could one term an experience which he gets after giving up this physical form, going to a very faraway place and enjoying it at some distant point of time as something worthy? No. Even that experience has only been heard from vEdhas and vaidhikas (followers of vEdhas). There is none who has recounted it after seeing or experiencing it.

peyar tharum enbadhu – giving up this physical form, acquiring another and enjoying . This is similar to one person carrying out penance and another person enjoying the benefit of that penance. Alternatively, we can group the verse as pinnaip peyar tharum and the meaning will be as said before.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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