Monthly Archives: August 2019

periya thirumadal – 26 – mannu malarvAy

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

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mannu malarvAy maNivaNdu pinthodara
inniLam pUndhenRal pugundhu Ingu iLa mulai mEl                       33
nannaRum sandhanachchERu uLpularththath thAngarum sIr
minnidai mEl kaivaiththu irundhu EndhiLamulai mEl                        34

Word by word meaning

kaRpagaththin mannu malar vAy maNivaNdu pinthodara – being followed by beetles which had settled on the flowers of kalpaka vruksha (celestial, wish-fulfilling tree)
in iLa pU thenRal – the most enjoyable southerly wind
Ingu pugundhu – wafting inside wherever these people are going
iLa mulai mEl – on top of the young bosom
nal naRu sandhana sERu uL pularththa – drying up a fragrant sandal wood paste
thAnga aru sIr min idai mEl kai vaiththu irundhu – keeping the hand on the (subtle) difficult-to-bear waist which is like a beautiful lightning
Endhu iLa mulai mEl – on top of the well-risen bosom

vyAkyAnam

kaRpagaththin mannum malarvAy maNivaNdu pinthodara – the beetles have given in writing that they have been enslaved by the honey dripping from the flowers of kaRpaga tree and are residing permanently inside these flowers. Such beetles, forgetting even that, are totally won over by the sweet fragrance of the southerly winds and are following the wind, humming continuously, just like court poets follow their king wherever he goes, singing paeans on him.

inniLam thenRal Ingu pugundhu – being sweet to touch and being soft, the gentle southerly wind, carrying fragrance of flowers, enters the place where they are present

iLa mulai lEl nannaRum sandhanachchEru uL pularththa – the bosom of celestial ladies are such that they will even bewilder sages who have given up attachment to lust and make them fall head over heels. The wind, spoken of in the earlier line, would gently fan the sandalwood paste smeared on such bosom and dry it.

thAngarum sIr min idai mEl kaivaiththu – the celestial damsel , whose beautiful, lightning-like waist is so slender that it would find it difficult to bear the bosom on top, allows this person (who has reached svargam) to keep his hand on the waist and enjoy her completely.

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

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.8.5 – maNALan

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

Full series >> Ninth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr says “When will I see thirunAvAy to eliminate the craving of my eyes and be satisfied?”

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

maNALan malar mangaikkum maN madandhaikkum
kaNNALan ulagaththuyir dhEvargatkellAm
viNNALan virumbi uRaiyum thirunAvAy
kaNNArak kaLikkinRadhingenRukol kaNdE

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

malar mangaikkum – for lakshmi who is seated on lotus flower
maN madandhaikkum – for SrI bhUmip pirAtti
maNALan – being the enjoyer
ulagaththu – in the world
uyir dhEvargatku ellAm – for all creatures, dhEvas et al
kaNNALan – being the controller
viN ALan – one who accepts the service of the residents of paramapadham which is known as parama vyOma (supreme sky)
virumbi  – (in these two worlds) desirously
uRaiyum – residing
thirunAvAy – thirunAvAy
kaN – eyes
Ara – to become complete
kaNdu – see
ingu – here
kaLikkinRadhu – to become perfectly blissful
enRukol – when?

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

When will my eyes see emperumAn who is the enjoyer of lakshmi who is seated on lotus flower and SrI bhUmip pirAtti, who is the controller of all creatures, dhEvas et al in the [material] world, who accepts the service of the residents of paramapadham which is known as parama vyOma and who is residing desirously in thirunAvAy, to become complete and to become perfectly blissful here?

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

  • maNALan … – One who is dear to periya pirAttiyAr (SrI mahAlakshmi) and SrI bhUmip pirAttiyAr. Should I lose even after the presence of the one who performs purushakAram (SrI mahAlakshmi, who recommends us to him) and the one (SrI bhUmi dhEvi) who teaches compassion to him?
  • kaNNALan … – One who is the controller of humans, celestial beings et al in this world. It is because of his connection with his divine consorts that he is protecting everyone.
  • viNNALan – This is how his private quarter is; one who controls the nithyasUris by remaining in the dhivya paryankam (divine throne/cot) in paramapadham along with his divine consorts.
  • virumbi uRaiyum thirunAvAy – The lord of both worlds (spiritual and material realm) is residing in thirunAvAy as if it is a rare commodity to get. Other than the place he desires, there is no other apt destination.
  • kaN Ara – The eyes which acquired fatigue due to the craving in seeing him. Ara – to become full/complete.
  • kaLikkinRadhu ingu enRu kol – Apart from becoming blissful in paramapadham as said in thaiththirIya upanishath “aham annam aham annam aham annam” (I am the food enjoyed by bhagavAn – repetition implies emphasis), when will I become blissful here itself?
  • kaNdE – Due to firm belief in seeing bhagavAn, AzhwAr is saying “when will I become blissful seeing you?” instead of just saying “when will I become blissful?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 3 (Names 21 to 30)

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

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21. nArasimhavapu: (नारसिंहवपुः)

bhagavAn also clears all obstacles to steadfast devotion unto him with his man-lion form. He is the one who took the divine and magnificent form of half-man and half-lion (nArasimha नरसिंह) out of his own free will in order to ward off fear from the mind of bhagavAn’s devotee (prahlAdha) and to grant his wishes.

Etymology: The one who sports the form of man and lion out of his own free will in order to ward off fears for his dear devotees is called ‘nArasimhavapu:’.

नरवत् सिंहवत् रूपं यॊ बिभर्ति अभयप्रदम् |
यथाकामं तु भक्तानां नारसिंहवपुश्च सः ||

22. SrImAn (श्रीमान्) (also repeated in 180 and 222)

Even though bhagavAn sports such a horrendous form of half man and half lion, which are mutually dissonant, unseen or unheard of before, yet he is ‘SrImAn’ (full of wealth) [the wealth referred to in this context is the beauty in his divine form]. He is still with the most charming and divine body, with both saundharyam (beauty of individual limbs) and lAvaNyam (collective beauty of the whole body). In this incarnation of nArasimha, we see the fine arrangement of a divine body pure in nature, which when seen otherwise as either just a man or just a lion would have caused aversion in the minds of people. Just by sporting such a divine form, he saved the worlds from all evils. As it is said in the vishNu dharmam, “Having taken the form of man-lion with terrific fangs, with which he would ward off all fears from the minds of the gods, he saved the worlds…”

Etymology: Even though sporting a body with mutually opposing form and nature, he is ‘SrImAn’ since he is the most charming of all.

विरुद्धाकारवत्त्वॆsपि श्रीमान् सर्वमनॊहरः |

23. kESava: (कॆशवः) (also repeated in 654)

Furthermore, the featuring of the marked grandeur and beauty with such divine forms by bhagavAn is illustrated with this divine name ‘kESava:’. He sports the most auspicious, smooth, charming, long and curly hair locks. The praise of his hair locks results in this name ‘kESava’ (kESa + va:) as per the rule of grammar ‘कॆशात् वॊ अन्यतरस्याम्’.

Etymology: Since he sports the most charming long and curly hair, he is called
‘kESava’.

प्रशस्त-नील-कॆशत्वात् कॆशवः परिकीर्तितः |

24. purushOththama: (पुरुषॊत्तमः)

Since he features an identity distinct to himself, different from other entities, he is called ‘purushOththama:’ – the best among souls. He is the supreme among all the sentient entities.

The word ‘purusha’ in this context refers to the sentient entity, and distinguishes bhagavAn from the insentient ‘prakruthi’ or nature – both manifest and non-manifest. The comparative degree ‘uth’ refers to the nature of being greater. This degree in fact refers to the liberated souls, which are better than the souls bound in this samsAra. Even greater are the souls who are ever liberated and are never born in this samsAra from time immemorial. Such ever-liberated souls like anantha, garuda, vishvaksEna et al are present in SrIvaikuNtam forever and have never touched the samsAra. They are referred with an even higher degree ‘uth-thAra’. But bhagavAn is distinct from even such ever liberated souls and is superior to them. He is totally against abhorrent qualities and faults, and is by nature all-pervading, all-bearing, and the master of all entities. Thus he is naturally the best among all the other entities, and is called ‘purusha-uththama’.

This very superlative state of bhagavAn is celebrated by the scriptures as the highest
secret, as illustrated below:

“There are two kinds of purushas (entities) in this world. One class is called ‘kshara’, and refers to the perishable prakruthi or nature, and the other ‘akshara’ – referring to the imperishable individual souls. There is a third entity –purushOththama – who is also called ‘paramAthmA’.

  • “He bears this entire creation, while also being the indweller of all such entities.”
  • “All of these entities such as land, water, fire, air, space, mind, intellect and egotism are referred to as my lower nature, which are insentient. There is another superior nature of mine, which is called ‘parA prakruthi’, which is different from all these, and with which the whole of this creation is borne.”
  • “The one who knows me as the one who is never born out of karma, and the one who has no beginning…”
  • “I salute that entity which is steadfast and free from transformations, and pure in nature…”
  • “He is superior to even the supreme entities, and is in fact the absolute supreme lord”, et al.

All these quotes and more show the absolute supremacy of bhagavAn over the other lower entities called nature and individual souls.

Even in this case, the absolute distinction between the enjoyer (individual soul), object of enjoyment (nature) and the controller of both (bhagavAn) is very clear and pronounced. Thus, the adhvaitha school of thought that says ‘The supreme lord himself is bound in this material creation due to his ignorance’ stands refuted. If the transformations of such supreme brahman are declared in the vEdhas and his being bound in this samsAra propounded, then the scriptural statements that show the distinction between brahman and the liberated souls, creation (obtaining name and form) of nature and individual souls by the supreme brahman,  and their destruction (reaching the original state of primordial nature and souls without faculties) would all be contradictory.

Etymology: The one who is distinct from all sentient entities such as bounded, liberated and ever liberated souls is called ‘purushOththama:’.

बद्धादि पुरुषॆभ्यॊ यॊ हि उत्कृष्टः पुरुषॊत्तमः |

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सर्वश्शर्वश्शिवस्स्थाणुर्भूतादिर्निधिरव्ययः ।
सम्भवॊ भावनॊ भर्ता प्रभवः प्रभुरीश्वरः ॥ ४ ॥
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25. sarva: (सर्वः)

Although bhagavAn does not expect any external support for anything at any point of time, yet he takes care of all the entities in this creation without contempt. He knows and conducts all entities in their respective forms and positions, just as a soul considers the body as its own and conducts it. Thus, he is called ‘sarva:’ – the one who pervades all entities as their soul and knows them. The word ‘sarathi’ सरति (moves) is suffixed with the adjunct ‘van’ वन् as per the grammar rules. Thus, in this context, the name means ‘the one who moves with his His limbs’ (सरति अवयवान्). Also, in this context, the word ‘sarathi’ or ‘movement’ is interpreted as ‘knowing’ by
intellect.

The mahAbhAratha itself says thus in this regard: “he is the creator and destroyer of all sentient and insentient entities. He is the knower of all such entities at all times, and thus he is called by the divine name ‘sarva’”.

Verily this scope of pervasiveness itself is called by an alias ‘sarva-sAmAnAdhikaraNya-nibandhanam’ (सर्वसामानाधिकरण्यनिबन्धनम्) – the rule of all-congruence (congruence of all entities having ‘bhagavAn’ as their soul).

The scriptures start explaining this by saying ‘by whom all of these are strung together…’ and proceeds to say thus in the vEdhas: “he is verily all of this (He is the soul of all these entities)”.

The bhagavath-gIthA also says “You pervade all of these entities. Thus you are verily the embodiment of everything”.

Etymology: The one who pervades in all of the sentient and insentient bodies is called as ‘sarva:’.

चराचर-शरीरॆषु व्याप्तिमान् सर्व ईरितः |

26. Sarva: (शर्वः)

bhagavAn is called ‘Sarva:’ – the slayer, since he wards off all inauspiciousness from the entities which are his body. The root ‘Sru’ (शृ) is taken to mean slaying (शृ हिंसायाम्). The same grammatical rule as in the previous name applies here as well, resulting in the ‘va:’ adjunct.

Etymology: The one who removes all sadness from this world which is verily his
body is called ‘Sarva:’.

स्वशरीर-जगत्-दुःखं शर्वः स स्थात् शृणाति यः |

27. Siva: (शिवः) (also repeated in 607)

Since he bestows all auspiciousness among his devotees, he is called ‘Siva:’ – the giver of auspiciousness. The root ‘SIng’ (शीङ्) is generally used in the meaning of ‘auspiciousness’. Just as in other words such as ‘sarva’, ‘nigruSva’ et al, this also has a ‘van’ adjunct, resulting in the name ‘Siva:’.

The scriptures say thus in this regard:

  • “He is eternal, auspicious, and non-faltering”
  • “The one who grants all auspiciousness just by thinking about him”
  • “bhagavAn vishNu is the most auspicious”
  • “SrI hari is verily the abode of all auspiciousness”
  • “He is the most auspicious of all entities”, et al.

Etymology: He is called ‘Siva:’ because he bestows auspiciousness upon his
devotees.

शुभावहत्वात् भक्तानां शिव इत्यभिदीयतॆ |

28. sthANu: (स्थाणुः) (also repeated in 428)

The rule ‘स्थॊ-णुः’ results in the suffix ‘Nu’ being added to the root ‘stha’, giving the name ‘sthANu’ – the firm one. In this context, the name is interpreted to mean ‘the one who graces and blesses his devotees firmly’.

The touch of bhagavAn is not just a slayer of all sins akin to the various expiatory rights. Nor is it just a granter of limited fruits akin to the various oblations – such as kArIri, chithrA, darSapUrNa, et al, or even the demigods. It simply does not stop at granting the desired fruit alone to the devotee. It is not restricted by any strong obstacle. It never falters. It does not step back either. Instead, irrespective of how strong the obstacles are, the touch of bhagavAn simply wards off all such inauspiciousness and grants all the desired fruits in abundance to the devotee. Even after this, it does not stop, and continues granting all auspiciousness continuously.

This is shown in the scriptures thus:

  • “The one who grants the wishes of many…”
  • “The one who grants the desires of such souls who have known the supreme brahman who is ceaseless…”
  • “If bhagavAn is pleased, what cannot be attained?”
  • “vishNu is only the giver of all fruits”
  • “Just as a man can collect as much gems as he wants when he climbs a mountain of
    gems, so also a true seeker can gain as much as he desires from krishNa”.
  • “vishNu bestows upon his devotees all their material desires in this world, the
    nether world namely heaven, honors from the residents of heavens, and finally even
    the state of salvation itself”
  • “That which is not easily available, that which is difficult to attain, that which is incomprehensible to even the human mind – even that state of salvation or ‘mOksha’ is given by madhusUdhana himself unto his devotees, even without their seeking for it”, et al.

Etymology: Even after slaying all inauspiciousness and bestowing all auspiciousness
upon his His devotees, the one who never rests himself is called as ‘sthANu’.

संशमय्य अशिवं सर्वं विश्राण्यापि शिवं बहुः |
स्वयं न विश्राम्यति यः सः स्थाणुः परिकीर्तितः ||

29. bhUthAdhi: (भूतादिः)

Also, since he is the most desirable object for all the creatures born in this creation, and since all the creatures attain him at the end, he is called ‘bhUthAdhi:’. Per the grammatical rule ‘उपसर्गॆ घॊः किः’, the ‘ki’ adjunct has been suffixed to the letter ‘dhA’ in the verb ‘upAdhIyathE’ उपादीयतॆ (granted), resulting in this name. The same rule is also applicable in other names such as ‘sarvAdhi:’ सर्वादिः (100), ‘nidhi:’ निधिः (30), et al.

The scriptures elaborate on this further in statements such as these:

  • “What shall we do with the offspring when bhagavAn is not present?”
  • “Since he is our ruler, we shall get all our desires fulfilled by him and enjoy the
    bounty”, et al.

Etymology: Since bhagavAn is the most desirable as the end goal of attainment for all creatures – with a beautiful form, and since all such creatures indeed attain him at the end, he is called ‘bhUthAdhi:’.

भूतैर्यः प्राणिभिर्नित्यं स्पृहणीयतमत्वतः |
उपादानात् हि भूतादिः उच्यतॆ सुन्दराकृतिः ||

30. nidhiravyaya: (निधिरव्ययः)

Furthermore, he is the nidhi:-avyaya: – the unlimited wealth. He is the true unlimited wealth, since he is ever available for use, just as some protected wealth safeguarded for some exigency. This is shown in the scriptural statement “him, who is hidden within like a golden treasure-trove” (chAndhOgya upanishath).

Although utilized continuously in all possible ways by all the creatures for their very
subsistence, he does not diminish even by a smidgen. Thus, he is described as
‘avyaya:’ – that which does not diminish.

Here, the name ‘avyaya:’ is not independent. Rather, it is just an adjective to the
name ‘nidhi:’. Otherwise, there would be an occurrence of repetition of that name
(avyaya:).

Etymology: The one who is ever available like a treasure-trove in exigencies is called
‘nidhi:’. Although being enjoyed by the creatures endlessly, he does not diminish a
least bit. Since such ‘nidhi’ is non-diminishing, this adjective ‘avyaya:’ is used to
describe him. Thus, ‘nidhi:-avyaya:’ is said to be a single name to that supreme one.

यः-सदा-आपद्धनमिव-निधॆयत्वात्-निधिः-स्मृतः |
सदा-उपभुज्यमानॊsपि-कलयाsपि-अनुपक्षयात् ||
अव्ययः-स्यात्-निधॆः-ऎतत्-विशॆषणम्-उदाहृतम् |
अतॊ-अव्ययॊ-निधिः-इति-हि-ऎक-नाम-प्रकीर्तितम् ||

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumadal – 25 – pannu vichiththirimA

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

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pannu  vichiththiramAp  pAppaduththa paLLi mEl                           30
thunniya  sAlEgam  sUzhkadhavam thAL  thiRappa
annam  uzhakka  nerindhukka vANeelach                                        31
chinna  naRundhAdhu  sUdi Or mandhAram
thunnu  naRumalarAl  thOL kottik  kaRpagaththin                            32

Word by word meaning

vichiththiramA pAppaduththa – being spread out expansively
pannu paLLimEl – on the mattress which is to be extolled
thunniya sAlEgam sUzh kadhavam thAL thiRappa – with the doors of the closely fabricated windows opening out
annam uzhakka nerindhu ukka vAL neelam naRu chinna thAdhu sUdi – wearing the grains of fragrant, minute pollens from the blue water lily which had been crushed by the stamping of swans
Or mandhAram thunnu naRumalarAl thOL kotti – decorating the shoulders with fragrant flowers which are from the distinguished mandhAram tree (a celestial flower bearing tree)

vyAkyAnam

pannu vichiththiramAp pAppaduththa paLLi mEl – on the expansive mattress  which  has been spread out, with different colours, to be extolled upon.

thunniya sAlEgam – window with closely drilled holes in it. The holes have been drilled such that they would allow just sufficient volume of air to pass through, ensuring that it does not become a huge flow of air.

sUzh kadhavam – the doors for the windows, which are surrounding them.

thAL thiRappa – they will open out of their own, when the air desires to flow in.

The pAsuram now describes the southerly wind which is entering the window as if it were a mahApurush (a great person).

annam uzhakka nerindhu ukka – swans enter water bodies where blue Indian lilies are blossoming. They go so swiftly through the flowers that the honey (in the flowers), the pollen dust and pollen grains get ground to a fine paste, just like mud is agitated, and they form a fine powder.

vAL neelach chinna naRundhAdhu sUdi – just as kings don themselves with garlands, wearing such powdered pollens of white lily flowers as a garland

Or mandhAram thunnu naRu malarAl thOL kotti – wearing the tightly strung, unique mandhAra flower as a garland, just like kings would wear, on the shoulders.

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 – 9.8.4 – nALEl aRiyEn

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

Full series >> Ninth Centum >> Eighth 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, AzhwAr is becoming restless saying “For you who are present along with nappinnaip pirAtti in thirunAvAy which has divine gardens which are suitable to accept all service, when will I who am accepted by you to perform true service, engage in service of your divine feet”.

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

nALEl aRiyEn enakkuLLana nAnum
mILA adimaip paNi seyyap pugundhEn
nILAr malarch chOlaigaL sUzh thirunAvAy
vALEy thadangaN madappinnai maNALA!

Listen

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

nIL – tall
Ar – full
malar – having flower
sOlaigaL – gardens
sUzh – surrounded
thirunAvAy – in thirunAvAy
vAL Ey – having huge radiance like sword
thadam kaN – having expansive eyes
madappinnai – for nappinnaip pirAtti who is complete in all qualities
maNALA – Oh perfect enjoyer!

(like nithyasUris)
nAnum – I am also
mILA adimaip paNi seyya – to perform eternal kainkaryam without any break
pugundhEn – engaged;

(for that)
enakku – for me
uLLana – ordained
nAL El – the day
aRiyEn – I don’t know (them).

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

Oh perfect enjoyer of nappinnaip pirAtti who is complete in all qualities, who is having expansive eyes with huge radiance like sword, residing in thirunAvAy surrounded with gardens having tall and full flowers! I am also engaged to perform eternal kainkaryam without any break; I don’t know the day which is ordained for me to perform such kainkaryam.

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

  • nALEl aRiyEn enakku uLLana – He is saying “I don’t know the day when I will get this opportunity”; or saying “I don’t know as to how long I need to wait for this”.

When asked “While the result is guaranteed, why the anxiety?” AzhwAr says,

  • nAnum mILA adimaip paNi seyyap pugundhEn – Did I not engage in the true service which is performed by nithyasUris?  Am I remaining relaxed as a person who would seek any benefit? Or am I remaining relaxed due to not knowing the taste of servitude?
  • nILAr malarch chOlaigaL – The abode where the gardens have tall, well blossomed flowers. The abode which has no shortage of flowers etc which are useful in service; alternative meaning – The abode where nappinnaip pirAtti and emperumAn can pluck the flowers and enjoy them fully.
  • vAL Ey thadam kaN – Radiant, expansive eyes; expansive eyes which are like sword in destroying others; one who has beautiful eyes which will make him fully exist for her.
  • madappinnai maNALA – Oh beloved consort of nappinnaip pirAtti who not only has phyiscal beauty but also internal qualities which will immerse you in her! Just as a son who went to a different town, while returning to the home town, as the home town gets closer, will think about the mother, AzhwAr too thinks about the pirAttis individually and together, as the prApya dhESam (the apt destination) gets closer.

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 – 9.8.3 – evaikol aNuga

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

Full series >> Ninth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr becomes anguished saying “I don’t know when I will enter the divine assembly of emperumAn in thiruvAy?”

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

evaikol aNugap peRu nAL enReppOdhum
kavaiyil manam inRik kaNNIrgaL kaluzhvan
navaiyil thirunAraNan sEr thirunAvAy
avaiyuL pugalAvadhu Or nAL aRiyEnE

Listen

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

aNugap peRu nAL – the day I reach
evaikol enRu – when
eppOdhum – all times
kavaiyil manam inRi – without having the heart to focus on anything else (with total focus)
kaNNIrgaL – tears
kaluzhvan – will shed;
navai il – without defect (of being difficult to attain, being conditional)
thirunAraNan – (being easy to attain, being unconditional relative as) nArAyaNa who is Sriya:pathi (lord of SrI mahAlakshmi)
sEr – residing
thirunAvAy – in thirunAvAy
avaiyuL – in his divine assembly
pugalAvadhu – to enter
Or nAL – one day
aRiyEnE – I don’t know.

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

Thinking at all times “when will I reach”, without having the heart to focus on anything else, I will shed tears; I don’t know the day I will enter the divine assembly of the defectless nArAyaNa, who is Sriya:pathi, in thirunAvAy.

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

  • evaikol … – Thinking “When will I reach there?”
  • eppOdhum – Am I saying this once and doing other things at other times?
  • kavaiyil manm inRi – Even in that, am I engaged in this and worldly matters simultaneously? Without having double-minded heart.
  • kaNNIrgaL kaluzhvan – I will shed a flood of tears.
  • navai il thirunAraNan – nArAyaNa who is SrImAn and who has no defects such as being difficult to attain etc. One who has arrived and is easily approachable in thirunAvAy along with pirAtti who is the cause for his easy approachability. While emperumAn is present in the great assembly in thirunAvAy, I don’t know, when I, who desired in thiruvAimozhi – 2.3.10adiyArgaL kuzhAngaLai udan kUduvadhu enRu kolO” (When will I be amidst the nithyasUris?), will reach in that divine assembly?

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 – 24 – mannum mazhai thavazhum

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

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mannu mazhai thavazhum vANilA nINmadhi thOy
minnin oLi sEr visumbUrum mALigai mEl                                             29
mannu maNi viLakkai mAtti mazhaikkaNNAr

Word by word meaning

iruvisumbil mannu mazhai thavazhum – in the expansive ethereal layer, with the region of clouds fitting well
vAn nilA nIL madhi thOy  – with the huge, beautiful moon fitting well
minnin oLi sEr – having the lustre of lightning
visusmbu Urum mALigai mEl – in the aerial vehicle which is roaming around in the sky
mazhai kaNNAr – women with cool eyes
mannu maNi viLakkai mAtti – hanging the lamps of rubies, which will never get put out

vyAkyAnam

Now onwards, until the verse innamum mAndhiyiruppar, the pAsuram talks of the lowly pleasures which he enjoys with the celestial women.

iru visumbil – in the expansive world of celestials

mannu mazhai thavazhum – the clouds will always settle on the mansion, without any distinction between summer and monsoon time. They are the rest houses built for the clouds to take rest when they roam around, laden with water, in order to precipitate as rain at various locations, as mentioned in thiruviruththam pAsuram 32 “uyiraLippAn mAgangaL ellAm thirindhu nannIrgaL sumandhu num AgangaL nOva …. ” (in order to nurture life, you are roaming in all the skies, taking in good water (in order to precipitate as rain on earth), hurting your bodies in the bargain . . . .)

vAn nilA nINmadhi thOy – it is the resting place for moon also, which is continuous in terms of sweetness, and having the shining moon light

minnin oLi sEr – having a radiance which will be blinding on the eyes

visumbUrum – the mansion will be located on  highlands such that it could be said that those places where the clouds and moon are resting could be termed as troughs. Thus it will have both crests and troughs.

mALigai mEl mannu maNi viLakkai mAtti – hanging rubies, after removing any surface defect on them, atop the mansion, to emit light like lamps, firmly.

mazhaik kaNNAr – those who have eyes which are like rain-bearing clouds, being dark and cool. The eyes are so cool that if they see a person once, that person will have his teeth clattering for the rest of his life.

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 – 23 – mannum maNiththalaththu

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

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mannu maNiththalaththu mANikka manjariyin                                          26
minnin oLi sEr paLingu viLimbu aduththa
mannum pavaLakkAl semponsey maNdabaththuL                                     27
anna nadaiya arambaiyar tham kai vaLarththa
innisai yAzh pAdal kEttu inbuRRu iruvisumbil                                              28

Word by word meaning

mannum maNi thalaththu – having a floor studded with distinguished gem stones
mANikka manjariyin – having flowery decorations made with ruby stones
minnin oLisEr paLingu viLimbu aduththa – having cornice (similar to thiNNai that we see in traditional houses) made with crystals which have radiance similar to lightning
mannum pavaLakkAl – having glittering pillars of red coral
semponsey maNdabaththuL – inside the hall made of reddish gold (pure gold)
annam nadaiya arambaiyar tham kaivaLarththa – being nurtured by caressing with their own hands, by celestial women who have a gait similar to that of a swan
in isai yAzh pAdal – the song from vINai (a stringed, traditional musical instrument) which has sweet notes
kEttu inbuRRu – hearing it and feeling joyful

vyAkyAnam

Now the pAsuram describes the hall in the court of celestials through the sequence vENdidaththu . . . . kEttu inbuRRu.

vENdidaththu – in the places which they desired

Starting from  mannu maNiththalaththu until semponsey, these are attributes for the court-hall.

mannu maNiththalaththu – it has a floor which is studded with gem stones which are distinguished.

mANikka manjariyin – the decorations are made up by stringing them with rubies instead of flowers.

minnoLi sEr – the hall is full of the effulgence emitted by these ruby decorations.

paLingu viLimbu aduththa – it has cornices which are made with crystal stones

mannum pavaLakkAl – since it is a hall in which great celestial danseuses such as rambA, mEnakA, thilOththamA, Urvasi et al relax by reclining on them, it has several pillars made of shiny red coral gems.

semponsey maNdabaththuL – inside the hall made of purest form of gold

anna nadai arambaiyar tham kaivaLarththa – the music which has been nurtured by the celestial ladies with their own hands, just as they nurture plants by watering them with their hands.

innisai – it is the music of the celestial world, far superior to the music that we hear on earth.

yAzh pAdal kEttu inbuRRu – enjoying that music emanating from the musical instrument yAzh (similar to modern day vINA).

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 – 9.8.2 – kodiyEr idai

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

Full series >> Ninth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “When will I enter thirunAvAy?”

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

kodiyEr idaik kOganagaththavaL kELvan
vadivEl thadangaN madappinnai maNALan
nediyAn uRai sOlaigaL sUzh thirunAvAy
adiyEn aNugap peRu nAL evaikolO?

Listen

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

kodi Er idai – having creeper like (slender) waist
kOganagaththavaL – for lakshmi who is perfectly enjoyable having been born in lotus flower
kELvan – being a match
vadi vEl – having radiance and sharpness of a well made spear
thadam kaN – having vast eyes
madam – and having humility
pinnai – for nappinnaip pirAtti
maNALan – being the enjoyer

(not just these)
nediyAn – one who is having endlessly great enjoyability
uRai – residing (abode)
sOlaigaL – with many different gardens
sUzh – surrounded
thirunAvAy – thirunAvAy
adiyEn – I (who cannot enjoy anything else)
aNugap peRum nAL – days of reaching
evaikolO – when?

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

emperumAn is the match for lakshmi who is perfectly enjoyable having been born in lotus flower and is having a creeper like (slender) waist; he is the enjoyer of nappinnaip pirAtti who is having vast eyes which have radiance and sharpness of a well made spear and is having humility; he is having endlessly great enjoyability and is residing in thirunAvAy which is surrounded with many different gardens; when are the days of my reaching such thirunAvAy? vadi also indicates a type of mango, where the eyes appear like cut mango or a spear.

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

  • kodi Er …emperumAn is the beloved consort of pirAtti who is having creeper like slender waist and who took birth from the buds of the lotus flower. AzhwAr is asking “should I lose him even while pirAtti who said in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed) is present with him?”
  • vadi vEl thadam kaN madap pinnai maNALan – nappinnaip pirAtti is having such a sharp spear like eyes where one glance will win over anyone and is having enjoyability beyond anyone’s enjoying ability; emperumAn appears to be born only to enjoy nappinnaip pirAtti’s freshness.
  • nediyAn – One who cannot be comprehended by such divine consorts and associates.
  • uRai … – thirunAvAy which is surrounded by vast gardens which give space to him and his wealth without any limitation.
  • adiyEn – When perumAL [SrI rAma] and [sIthAp] pirAtti set out to leave for the forest, iLaiya perumAL (lakshmaNa) also set out to perform all services as said in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all the ways), here AzhwAr set out to serve them here. Unlike in the case of iLaiya perumAL there is no shortage of those who can engage AzhwAr in service. There, it was only the divine daughter of SrI janakarAja [here both consorts are present],
  • aNugap peRu nAL evaikolO – When will I reach that abode [of thirunAvAy]?

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 – 9.8.1 – aRukkum vinai

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

Full series >> Ninth Centum >> Eighth 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 “Is there any means for me to reach thirunAvAy?”

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

aRukkum vinaiyAyina Agaththu avanai
niRuththum manaththonRiya sindhaiyinArkku
veRith thaN malarch chOlaigaL sUzh thirunAvAy
kuRukkum vagai uNdukolO? kodiyERkE

Listen

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

Agaththu – in (their) heart
avanai – sarvESvara (who is the eliminator of all hurdles and who is perfectly enjoyable)
niRuththum – to hold
manaththu – in heart
onRiya – singular
sindhaiyinArkku – those who have desire
vinaiyAyina – all hurdles for enjoyment such as avidhyA (ignorance), karma (activities), vAsanA (impression), ruchi (taste)
aRukkum – to eliminate
veRi – abundantly fragrant
thaN – invigorating
malar – filled with flowers
sOlaigaL sUzh – having gardens
thirunAvAy – thirunAvAy
kodiyERku – me having the cruelty (of not being able to enjoy as per desire)
kuRukkum vagai uNdukolO – is there any means to reach?

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

Is there any means for me, who is having cruelty, to reach thirunAvAy which is having gardens filled with abundantly fragrant, invigorating flowers and where sarvESvara is present to eliminate all hurdles for enjoyment such as avidhyA (ignorance), karma (activities), vAsanA (impression), ruchi (taste) of those who have singular desire to hold him in their hearts?

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

  • aRukkum vinaiyAyina – everything which falls under the category of vinai (sin) will be eradicated; hurdles in taste, hurdles in means, hurdles in attaining the goal and those hurdles which do not stop at the current body but will delay the attainment of goal due to the presence of remainder of such sins. Hence, hurdles occur in every stage. Just as the dirt in new garment is removed step by step, when one tries to eradicate the hurdles, it will be done step by step; when the sins are removed by bhagavAn’s mercy, they will be eradicated at once; it is as said in vishNu dharmam 78th SlOkam “mEru mantharamAthrOpi” (the sins which are as heavy as mEru mountain and manthara mountain placed on top of each other), chAndhOgya upanishath 5.24 “sarva pApmAna: pradhUyanthE” (All sins are destroyed) and SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sorrows). When one performs atonement for brahma hathyA (killing a brAhmaNa), he also needs to perform atonement  separately for gO hathyA (killing a cow) ; this is not required when getting the sins removed with the help of bhagavAn’s mercy [they will all go at the same time].

When asked “To whom, does he show mercy in this manner?” AzhwAr says,

  • Agaththu … – Those who have the singular desire to place him in their hearts, due to the firm believe in that.
  • veRi … – The abode is such that, it cannot be abandoned even if he increased our sins instead of eradicating them. thirunAvAy which is surrounded with fragrant, invigorating gardens which give the feel of eternal spring.
  • kuRukkum vagai uNdukolO – [Three meanings are explained] a) What is the means which will make me attain it? b) what is the means to reach it? c) kuRukkum – local language (something being in close proximity). [Third meaning is explained with an example] emperumAnAr was mercifully going towards thirunAvAy and mercifully asked those who were coming towards him “How far is thirunAvAy?” and they replied “kuRukkum” (it is in close proximity); hearing that emperumAnAr became blissful and mercifully said “AzhwAr is mercifully using the local language [since his mother is from thiruvaNparisAram which is a malayALa dhivyadhESam]!”
  • kodiyERku – For the cruel me. While this town remains reachable even for those who have a little bit of desire, I have committed sin to suffer in not reaching there even after having overwhelming desire.

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