Daily Archives: August 4, 2019

thiruvAimozhi – 9.6.2 – ninaidhoRum

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

Full series >> Ninth Centum >> Sixth 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 tells emperumAn in thirukkAtkarai “I cannot think about the interactions I had with you”.

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

நினை தொறும் சொல்லும் தொறும் நெஞ்சு இடிந்து உகும்
வினை கொள் சீர் பாடிலும் வேம் எனது ஆர் உயிர்
சுனை கொள் பூஞ்சோலைத் தென் காட்கரை என் அப்பா!
நினைகிலேன் நான் உனக்கு ஆட்செய்யும் நீர்மையே

ninai thoRum sollum dhoRum nenju idindhu ugum
vinai koL sIr pAdilum vEm enadhu Ar uyir
sunai koL pUnjOlaith then kAtkarai en appA!
ninaigilEn nAn unAkku Atcheyyum nIrmaiyE

Listen

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

sunai koL – having ponds
pUm sOlai – having flower gardens
then – attractive
kAtkarai – in thirukkAtkarai
en appA – oh one who is standing as my eternal relative!
vinai koL – revealing your activities relating to the great union
sIr – qualities such as Seela (simplicity), saulabhya (easy approachability) etc
ninai thoRum – thinking about it, every moment
nenju – the tool which is used for such thinking
idindhu – becoming broken

(such thinking happening due to affection, becoming the target of speech)
sollum thoRum – every moment, I speak
urugum – the heart will melt and become fluid;

(since that affection does not stop at a limit)
pAdilum – even if I tried to sustain myself by singing (as said in thiruvAimozhi 1.7.10pAdi iLaippilam” (I have no reason to take a break from glorifying his incomparable auspicious qualities))
enadhu Ar uyir – my AthmA (self) which is the abode of the senses
vEm – became burnt;

(hence)
nAn – I (who am like this)
unakku Atcheyyum – to perform service to you
nIrmai – form/aspect
ninaigilEn – unable to even think.

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

Oh one who is standing as my eternal relative in attractive thirukkAtkarai which is having ponds in flower gardens! My heart which is the tool for thinking about you, becomes broken and is melting and becoming fluid, every moment I think and speak about your qualities such as Seela, saulabhya etc which are revealed in your activities relating to the great union; even if I tried to sustain myself by singing, my AthmA which is the abode of the senses becomes burnt; I am unable to think about the form/aspect to perform service to you.

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

  • ninai thoRum – He will set out to meditate; but he will lose strength to continue meditating upon emperumAn, still he will not forget; again he will set out to meditate; will not be able to complete; how long did he think? How long did he stop?
  • sollum thoRum – It is obvious that what cannot be meditated, can also be not spoken about. [But how will AzhwAr speak about emperumAn] Unlike as said in “mana:pUrvOvAguththara:” (first in mind and then speech), but as said in thiruvAimozhi 3.8.2kuRaLAgiya vanjanE ennum eppOdhum en vAsagam” (I will always say “Oh mischievous one who assumed the form of a vAmana!”) AzhwAr’s mouth will always speak about emperumAn; due to this impression, he will speak without even thinking; and that will enter his heart through his ears, soak there and will melt his heart, since it is on emperumAn who has great qualities.
  • nenju idindhu ugum – The heart melts and becomes fluid. Just as a flood will erode the banks and consume them as well, the heart dissolved and became invisible.
  • vinai koL …emperumAn‘s auspicious qualities which will eliminate sins. The qualities which eliminate the sins of everyone, ended up destroying me only; alternatively, sIr – simplicity, vinai – activity, that is, emperumAn’s humble interactions which are a result of his simplicity. It is said in SrI rAmAyaNam kishkindhA kANdam 4.18 “lOkanAtha: purA bhUthvA sugrIvam nAtham ichchathi” (One who is the lord of the universe, is now desiring to have sugrIva as his leader).
  • pAdilum – Other than incoherently speaking, one will enthusiastically sing as well; even while doing that.
  • vEm enadhu Ar uyir – Not only my mind, it even burnt the soul which cannot be burnt. Just as snow which cools down everything will wither a lotus only, emperumAn‘s qualities which eliminate the sins of everyone, are harmful to me only.
  • vEm enadhu Ar uyir – When SrI bhagavth gIthA 2.24 said “adhAhyam” (cannot be burnt), it meant that the AthmA cannot be burnt by fire, but does not apply to bhagavAn’s qualities.
  • sunai … – The places which immersed AzhwAr [in emperumAn]. Oh one who is present as the eternal relative in thirukkAtkarai which is having ponds and attractive gardens!
  • ninaigilEn nAn unakku Atcheyyum nIrmaiyE – I am unable to think how I can serve you.
  • nAn – I who remained as said in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdu nAm” (I am desiring to perform continuous service).
  • unakku – To you who are the apt lord. AzhwAr is saying about the way emperumAn humbly interacted with him by saying “Atcheyyum nIrmai” due to his (AzhwAr’s) humility [as it was an intimate, confidential interaction]. While emperumAn humbly interacted with AzhwAr, AzhwAr is saying in this manner, to not lose this opportunity of expression as well. When embAr was asked “Why is AzhwAr saying that he does not know how to serve emperumAn, while it was emperumAn who humbly served AzhwAr?” embAr replies “will he lose this opportunity of expression also?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 1 – manniya palpoRi sEr

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

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manniya palpoRi sEr Ayira vAy vAL aravin
senni maNik kudumith theyvach chuddar naduvuL

Word by Word Meaning

manniya – may you live long!

pal poRi sEr Ayira vAy vAL aravin – thiruvananthAzhwAn (AdhiSEshan, the divine mattress for emperumAn), who has many dots (circular spots) on his body and thousands of mouths as well as radiance – his.

senni maNik kudumi – from the carbuncles which are present in the raised hoods of AdhiSEshan

dheyvam sudar naduvuL – among the rays which are extraordinary

vyAkyAnam

manniya – let auspiciousness prevail. Just as King janaka said in SrI rAmAyaNam bAla kANdam 73-28 on seeing perumAL and pirAtti [SrI rAma and sIthA] “bhadhram thE” (let auspicious things happen to you). just as nammAzhwAr mercifully wished mangaLASasanam (wishing well) at the beginning of thiruviruththam 2 “vAzhiyarO” (may you live long) and just as jatAyu maharaja sang pallANdu (wishing well) to SrI rAma after seeing him in separation, as said in SrI rAmAyaNam AraNya kANdam 67-15 “yAmOshadhimivAyushman anvEshasi mahAvanE” (May you live long! Whosoever you are searching for, just like looking for a rare medicine in a huge forest, that (sIthA) dhEvi and my life have both been usurped by rAvaNa), she (parakAla nAyaki, who is thirumangai AzhwAr in feminine form) sings pallANdu as soon as she decides to engage with madal. Since she knows well the power of her speech, she says that instead of being destroyed due to the curse of her speech, it is better to fall at her feet and survive.

palpoRi – having many spots. Just as ruby is embedded in gold, this talks about the beauty [of the spots] which make one to keep staring at them without taking the eyes off.

sEr – the way the spots are mingled on the divine body of AdhiSEshan is just like milk and sugar candy are mixed together intimately, unlike ripened mango and bitter gourd which can never mix well. Since there are a thousand spots, would they appear grotesque? No, they will appear homogeneous, just like narathvam and simhathvam (the reference here is to emperumAn who incarnated with the head of a lion and the body of a human).

Ayira vAy – thousand heads. Since AdhiSEshan has the constant touch of emperuman’s soft, smiling divine form, it appears as if he takes a thousand heads as an outlet for the overpowering flood of happiness.

vAL aravin – vAL refers to radiance. Due to the touch of emperumAn, AdhiSEshan’s radiance too gets displayed resplendently. Just as dhaSaratha chakravarthy said in SrI rAmAyaNam ayOdhyA kANdam 12-104 “aham punar dhEvakumArarUpam alankrutham tham suthamAvrajantham I nandhAmi paSyannapi dharSanEva bhavAmi dhrushtvaiva punaryuvEva  II” (as soon as I see rAma, my son, who is like a celestial prince and is well decorated, with my inner eyes, I feel overjoyed. If I see him in person, I feel like a youth, once again) and just as vasudhEva felt that he had become a young man once again after seeing krishNa, his son, as said in the SlOkam “mahOthsavamivAsAdhya puthrAnanavilOkanAth I yuvEva vasudhEvO’bhUth vihAyAbhyAgathAm jarAm II ” (since he got to see his son’s face, vasudhEva felt as if he had seen a great festival, getting rid of his old age and becoming a youth again), is there any surprise that AdhiSEshan felt the way as described above, on being touched by emperumAn!

senni maNikudumith theyvachchudar naduvuLsenni: head. Here, this term refers to AdhiSEshan’s hood. maNi – the carbuncle on the head. kudumi – lustre of the gem (carbuncle). dheyvam – divine; aprAkrutham (not composed of the three qualities of sathva (good), rajas (passion) and thamas (ignorance) which are seen in samsAram, the materialistic world). sudar naduvul – in the midst of this radiance.

In the earlier line also, there was mention of radiance (vAL). Here too, there is a mention of radiance. What is the difference between these two? The earlier one referred to the naturally occurring radiance of AdhiSEshan, common to the species of snakes while this radiance is occurring due to experiencing emperumAn. Unlike the radiance of materials which are found in this world, unlike the radiance of emperumAn himself, this is the radiance obtained by constantly enjoying emperumAn. This radiance is not seen in emperumAn too.

Amidst the extraordinary radiance of lustrous carbuncle which is located on thiruvananthAzhwAn’s (AdhiSEshan’s) head, just like rising out of the watery waves of river gangA  which is flowing fiercely in white colour, the one who is reclining….

We will take up the next two lines of the thirumadal in the next article.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.6.1 – urugumAl nenjam

Published by:

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

Full series >> Ninth Centum >> Sixth 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 “My heart breaks greatly every time I think about the amazing interaction of emperumAn in thirukkAtkarai”.

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

உருகுமால் நெஞ்சம் உயிரின் பரமன்றி
பெருகுமால் வேட்கையும் என் செய்கேன் தொண்டனேன்
தெருவு எல்லாம் காவி கமழ் திருக்காட்கரை
மருவிய மாயன் தன் மாயம் நினைதொறே?

urugumAl nenjam uyirin paramanRi
perugumAl vEtkaiyum en seygEn thoNdanEn
theru ellAm kAvi kamazh thirukkAtkarai
maruviya mAyan than mAyam ninaidhoRE?

Listen

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

theru ellAm – in every street
kAvi kamazh – having the fragrance of sengazhunIr (red lily)
thirukkAtkarai – in thirukkAtkarai
maruviya – residing firmly
mAyan than – amazing lord’s
mAyam – very amazing qualities such as saundharya (beauty), Seela (simplicity) etc
ninaidhoRum – every time I think about
nenjam – my heart (which is the first tool for enjoyment)
urugum – became fluid after breaking down;

(due to the greatly enjoyable experience)
uyirin param anRi – to be unbearable for the AthmA (self)
vEtkai – affection
perugum – is growing greatly;
thoNdanEn – I who am very desirous
en seygEn – what shall I do? (Shall I change the breaking of the heart, shall I control my affection, shall I avoid the qualities etc which are enjoyable or shall I avoid the desire towards him?)

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

Every time I think about the very amazing qualities such as saundharya, Seela etc of the amazing lord who is residing firmly in thirukkAtkarai which is having the fragrance of sengazhunIr in every street, my heart breaks down and becomes fluid; the affection has grown greatly to be unbearable for the AthmA; what shall I, who am very desirous, do? The “Al” sound (at the end of urugumAl and perugumAl) indicates the amazement.

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

  • urugumAl nenjam – The heart which is the first tool for enjoyment is breaking down. One needs the heart to enjoy and to become satisfied with such enjoyment. Just as a [supporting] boat capsizes on entry into the river for a person who sets out to swim, the heart which is the entry point for enjoyment, breaks down. The heart is required for AzhwAr to say as in thiruvAimozhi 1.1.1thozhudhezhu” (worship and rise) and in thiruvAimozhi 1.10.6nIyum nAnum innEr niRkil” (when both of us stand in this manner without rejecting his favour). He [emperumAn] does not understand that he should create the partner for union! He is not thinking that two persons are required for a union!
  • uyirin param anRip perugumAl vEtkaiyum – The affection grew so much that the AthmA could not bear it. Oh dear! The affection is not limited to the atomic size of this AthmA, but it keeps growing like a flood.
  • Al – Indicates the greatness of the anguish. AzhwAr is saying “nenjam urugumAl, vEtkaiyum perugumAl” to highlight the uncontrollable anguish.
  • en seygEn – Should I stop the heart from breaking? Should I stop the affection from growing? Or shall I avoid his qualities which are the cause for these?
  • thoNdanEn – Shall I eliminate my desire which is the cause for such breaking of the heart and increasing of affection? The desire is not letting me withdraw saying that he is beyond us, and his greatness is not letting me forget him and survive.
  • theru ellAm kAvi kamazh – AzhwAr is highlighting the reason for his heart break and increase in affection.
  • theru ellAm – Not limiting to main streets, the fragrance of red lily is present everywhere in smaller lanes as well as main streets. [Alternative explanation] Since the ponds are present in every part of the town, both inside and outside are equally very fragrant. The fragrance of red lily in the streets and “sarvagandha:” (root of all fragrance) is inside.
  • thirukkAtkarai maruviya – With this, the greatness over parathvam (his presence in paramapadhdma) and avathAram (incarnations) is explained. parathvam is too far away; [vibhava] avathAram is limited by time [but archAvathAram is eternal].
  • mAyan – One who can drive others crazy with his beauty, simplicity etc.
  • mAyam – His interaction while being together. He interacted with AzhwAr as a needy person will interact with a generous, rich person.
  • ninaidhoRE – While thinking about the town, while thinking about the beauty and while thinking about his simplicity of behaving as if he does not have an abode and beauty.
  • ninaidhoRum – How long did he think? How long he avoided thinking? emperumAn is capable of giving enjoyment to millions of contradictory entities; AzhwAr is capable of enjoying a single quality of emperumAn forever, immersing fully every moment in that quality as if it is fresh every time; he says in thiruvAimozhi 2.5.4appozhudhaikku appozhudhu en ArAvamudham” (every moment, emperumAn is like infinitely relishable nectar).

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