Daily Archives: August 8, 2019

thiruvAimozhi – 9.6.6 – engaNNan kaLvam

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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 sixth pAsuram, AzhwAr says “When I see krishNa who greatly torments me after coming to me as if accepting my service, I will consider his deceptive acts to be truthful acts”.

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

என் கண்ணன் கள்வம் எனக்குச் செம்மாய் நிற்கும்
அம் கண்ணன் உண்ட என் ஆர் உயிர்க் கோது இது
புன்கண்மை எய்தி புலம்பி இராப் பகல்
என் கண்ணன் என்று அவன் காட்கரை ஏத்துமே

en kaNNan kaLvam enakkuch chemmAy niRkum
am kaNNan uNda en Ar uyirk kOdhu idhu
punkaNmai eydhip pulambi irAp pagal
en kaNNan enRu avan kAtkarai EththumE

Listen

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

em kaNNan – krishNa who has great love towards me, his
kaLvam – deceptive acts (which are one way on the face and other way in the inside)
enakkuch chemmAy irukkum – look truthful to me;

(when asked “How?”)
angaNNan – being desirous, due to his love
uNda – due to consuming
kOdhu – faulty
en Ar uyir idhu – my soul

(considering emperumAn‘s acceptance of its essence as a favour, and not leaving him)
punkaNmai eydhi – attaining a miserable state
en kaNNan enRu – saying that he is obedient to me
irAp pagal pulambi – lamenting in night and day
avan kAtkarai – thirukkAtkarai where he is residing
Ehthum – praising.

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

The deceptive acts of krishNa who has great love towards me look truthful to me. My faulty soul considering his being lovingly desirous and consuming of it, attaining a miserable state, saying that he is obedient towards it, lamenting in night and day, is praising thirukkAtkarai where he is residing. punkaNmai is also explained as being very less intelligent.

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 kaNNan kaLvam enakkuch chemmAy niRkum – The deceptive acts of krishNa who appears to be obedient towards me, look truthful to me. If I get caught in his deception once, I will never retract. As he is in front of me, all his acts appear truthful to me. A thamizh scholar explained “enakkuch chemmAy irukkum” as “enakkuch chEmamAy irukkum” (will be my protection). Though it ends in previous pAsuram as “nam kaNNan kaLvangaL“, it starts here as “em kaNNan kaLvangaL“, since nAm and yAm are synonyms, and here the type of anthAdhi (andhAdhi) is known as “poruL isai andhAdhi” (where the meaning of the words are connected together). If it ended in previous pAsuram as “em kaNNan kaLvangaL“, that would be “iyal isai andhAdhi” (words are connected together directly).
  • angaNNan uNda – Enjoyed by the most desirous. Very desirous persons are known as “angaNNar“.
  • en Ar uyirk kOdhu idhu – My AthmA which is like chaff. He interacted with the soul to turn it into chaff.
  • punkaNmai – pEgaNippu (sorrow); saying that he had an evil glance. bhattar explains this as “surviving again”. nampiLLai mercifully explained – nanjIyar said “This does not match the word; how can we relate the word with the meaning which we heard [from bhattar]?” I replied “What has become chaff, needs to be enlivened again to feel the sorrow; this can be explained in that sense”. nanjIyar heard that and became very pleased.
  • em kaNNan enRu irAp pagal pulambi – Calling out in day and night saying “krishNa was obedient to me previously”, AzhwAr praised thirukkAtkarai which is the abode of emperumAn; as said in SrI rAmAyaNam sundhara kANdam 33.17 “rAghavasya nivESanE” (SrI rAma’s residence).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 4 and 5 – pannu thiraikkavari

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

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pannu thiraikkavari veesa nila mangai             4
thannai muna nAL aLavitta thAmarai pOl
manniya sEvadiyai vAniyangu thAragai mIn    5

Word by word meaning

maRi kadalum pannu thiraikkavari veesa – the king of ocean fanning with the chowry (fly-whisk) of agitating waves
nilamangai thannai munanAL aLavitta – measuring earth at an earlier time [as thrivikrama]
thAmarai pOl manniya sEvadiyai – towards the lotus-like divine feet

vyAkyAnam

maRi kadalum pannu thiraik kavari veesa – looking at the beauty of emperumAn who is reclining on ananthAzhwAn [AdhiSEshan], samudhra rAjan (king of oceans) is very happy and throws up the sand from ocean floor to its surface. This appears as if he is fanning emperumAn with a chowry (this is an implement used in temples for fanning emperumAn during processions either inside or outside the temple). To emperumAn it appears as if the huge waves are breaking up into smaller waves and these small waves gently massage his divine feet, thus inducing him to sleep. What is the reason for the ocean to fan him? We should rearrange the words of the verse as follows: manniya sEvadiyaip pannu thiraik kavari veesa – the ocean is fanning his divine feet. How are those divine feet?

nilamangai thannai muna nAL aLavitta thAmarai pOl – it is the earth, which has been praised in bhUsUktham as “bhUmir bhUmnA” (she is referred to as bhUmi because of her greatness), which cannot be measured. Didn’t emperumAn measure such inestimable earth with his divine, just then blossomed lotus-like feet! Lotus is taken as the simile here for emperumAn’s divine feet on account of its softness, coolness, complexion, fragrance, beauty etc.

muna nAL – once upon a time; even though emperumAn had measured the earth many yugas (ages) back, AzhwAr is saying nAL (day) due to his ecstasy on thinking about it.

aLavitta thAmarai pOl – it appears that it could be proved that his divine feet, because they had measured the earth earlier, had become sore and are reddish in colour.

manniya sEvadiyai – lotus was taken as a simile only because of a few qualities such as softness etc. After the lapse of a few hours lotus will lose all its qualities of softness, fragrance, complexion etc while the divine feet have their qualities lasting forever (manniya).

Now, the pAsuram discusses the way bhUmippirAtti (bhUdhEvi) massaged the divine feet.

We will see the next part of this prabandham, along with the meaning for the term vAniyangu thAragai mIn ennum in the next article.

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