Monthly Archives: August 2019

periya thirumadal – 22 – ponniyal kaRpagaththin

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ponniyal kaRpagaththin kAduduththa mAdellAm
manniya mandhAram pUththa madhuththivalai                                  24
innisai vaNdamarum sOlaivAy mAlai sEr
manniya mAmayil pOl kUndhal mazhaiththadangaN                          25
minnidaiyArOdum viLaiyAdi vENdidaththu

Word by word meaning

pon iyal kaRpagaththin kAdu uduththa – surrounded by a forest of golden hued kaRpaga trees (wish-fulfilling, celestial tree)
mAdu ellAm manniya mandhAram pUththa madhu thivalai – in the drops of honey secreting from the flowers of pArijAtha trees (another celestial tree, with fragrant flowers), which are seen on all sides
in isai vaNdu amarum sOlai vAy – in the orchards, inside which beetles are humming with sweet music
mAlai sEr manniya mAmayil pOl kUndhal – being decked with flowers and having tresses which look like the long feathers of peacocks, fitting well
mazhai thadam kaN – having expansive eyes which are cool and dark like rain bearing cloud
min idaiyarOdum – with celestial damsels who have their waists slender like lightning
vENdidaththu viLaiyAdi – playing joyfully in places which they desire

vyAkyAnam

ponniyal kaRpagam – being the apt, golden kaRpagam for the golden town (kaRpaga is a wish-fulfilling tree seen in celestial places). If the text is manniya kaRpagam it would mean well established (firmly rooted) kaRpaga trees.

kaRpagaththin kAduduththa – it is an attribute for the orchard. An orchard, surrounded by kaRpaga trees.

mAdellAm manniya mandhAram pUththa madhuththivalai – in the drops of honey which are falling from the mandhAra trees (pArijAtha tree unique to svargam) which are seen everywhere.

innisai vaNdamarum sOlai – it is an orchard where beetles are humming sweet songs. Since they are immersed in honey, the beetles are not visible; however their presence is detected by the music that they keep humming.

sOlaivAy – in the orchard.

Next, the pAsuram describes the tresses of the women in that place.

mAlai sEr – tress decorated with flowers.

manniya mAmayil poL kUndhal – they have tresses which resemble the huge feathers of peacocks, which are present naturally.

mAlai sEr . . . . kUndhal – this shows the decorations which they have done to their tresses.

mazhaiththdangaN – these women have eyes which are dark and cool, like rain bearing clouds and are expansive.

minnidaiyArOdum viLaiyAdi – playing with these women who have waists which are like lightning.

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 – 21 – minnaNaiya nuN marungul

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minnanaiya nuNmarungul melliyalAr veN muRuval                            22
munnam mugizhththa mugizh nilA vandharumba
annavar tham mAnOkkam uNdAngu aNimalar sEr                             23  

Word by word meaning

minnanaiya nuNmarungul melliyalAr – tender women having waist as subtle as lightning
munnam mugizhththa – revealed at the beginning itself
veN muRuval – (their) white teeth
mugizh niLa vandhu arumba – young moon, spreading
annanvar tham – women-folk like that
mAn nOkkam uNdu – enjoying their look which is like the look of a doe
Angu – at the same time
aNimalar sEr – with abundance of beautiful flowers

vyAkyAnam

min anaiya nuN marungul – those who have their waists which would make people who look at them to cry out “Take care! You might fall down”, being thinner than lightning.

mel iyalAr – they have tenderness as a natural attribute

munnam mugizhththa veN muRuval mugizh nilA vandhu arumba – their white smile, which is like a just rising moon spreading its radiance, would already indicate their opinion.

munnam mugizhththa – the opinion is that their smile is already giving out information which is going to be mentioned next, of the activity of plucking flowers from orchards.

annavar tham mAn nOkkam uNdu – enjoying the look of such persons whose eyes are like a doe’s

Next, the pAsuram talks about an orchard which forms instantly in front of the eyes due to the result of virtues (in svargam) and plucking of flowers and playing as mentioned in the earlier line through the reference to smile.

aNi malar sEr – the orchard is full of flowers which are decorative for that world

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 – aRukkumvinai

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Full series >> Ninth Centum

Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the eighth decad, AzhwAr desired to attain emperumAn through a gataka (messenger) in this manner, out of his great urge in attainment of the goal, saw emperumAn revealing his merciful presence in thirunAvAy as paripUrNan (one who is complete) and highlighted the following aspects of his:

  1. his presence in divine abodes to eliminate the hurdles in experiencing him
  2. his glorious enjoyability
  3. his distinguished relationship
  4. his being the target of eternal service
  5. his completeness in having divine consorts, associates, paraphernalia etc
  6. his obedience towards his devotees
  7. his completeness in being the lord, protector et al
  8. his bestowing the knowledge to enjoy him
  9. his incomprehensible lordship over all
  10. his being with a very pleasant form

Meditating upon these, AzhwAr contemplates in his mind in many ways thinking “There will be a day when I reach the merciful abode of such sarvESvaran”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

After thiruvadi (hanuman) went and worshipped sIthAp pirAtti and before he returned to perumAL, pirAtti had many desires; in this decad, AzhwAr talks about his desires similar to those of pirAtti, before his messenger reaches emperumAn and brings him. AzhwAr became distressed since he had informed emperumAn of his sorrow and yet emperumAn did not arrive immediately; due to sending messenger, meditating upon his qualities and clarity in mind, he firmly believed “He will certainly come and accept me and take me to thirunAvAy which is a well-settled abode”; but since he did not reach there immediately, he became anxious and desired in many ways thinking “Can I enter there? When will I enter there? Will I able to see him to the full satisfaction of my eyes and serve him after reaching there?”

For those who firmly believe in “ISvara is both upAya (means) and upEya (goal)”, when their taste in the goal reaches its peak, until they reach the goal, they will keep contemplating these desires. This contemplation of the desires cannot be avoided for him [AthmA], will be pleasant and will match his svarUpam (true nature). periya mudhaliyAr (ALavandhAr) would constantly recite this decad due to the urge in attaining the goal; hence this decad is known as “periya mudhaliyAr thiruvAimozhi“. Alternatively, there are some who say “AzhwAr thought that the messengers who were sent there did not return and hence he himself sets out to go to emperumAn‘s divine abode”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 9.7.11 – ozhivinRi

Published by:

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 end, AzhwAr says “This decad will eradicate the samsAra dhuritha (difficulties in bondage) which is the equivalent of separation from perumAL, for those who learn/practice it”.

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

ozhivinRith thirumUzhikkaLaththuRaiyum oNsudarai
ozhivillA aNi mazhalaik kiLi mozhiyAL alaRRiya sol
vazhuvillA vaN kurugUrch chatakOpan vAyndhuraiththa
azhivillA Ayiraththu ippaththum nOy aRukkumE

Listen

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

ozhivu inRi – to not separate (ever)
thirumUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – due to eternally residing
oN sudarai – one who is having distinguished radiance
ozhivillA – unable to sustain in separation
aNi – beautiful
mazhalai – gibberish [childish speech]
kiLi mozhiyAL – one whose speech matches a parrot’s
alaRRiya – spoke incoherently due to her sorrow
sol – pAsuram
vazhu illA – without any shortcoming (in that love)
vaN kurugUr – leader of the distinguished AzhwArthirunagari
satakOpan – nammAzhwAr
vAyndhu uraiththa – spoken after approaching and enjoying (emperumAn‘s qualities)
azhivu illA – not leaving the hearts of the enjoyers
Ayiraththu ippaththum – this decad among the thousand pAsurams
nOy – the disease of samsAra (which is the cause for separation from bhagavAn)
aRukkum – will eradicate.

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

nammAzhwAr, who is the leader of the distinguished AzhwArthirunagari, whose beautiful childish speech matches a parrot’s speech, incoherently spoke these pAsurams without any shortcoming, due to his [her] sorrow of being unable to sustain in separation from emperumAn who is eternally residing in thirumUzhikkaLam to not separate from there and is distinguishably radiant due to that. This decad among the thousand pAsurams which are spoken after approaching and enjoying emperumAn’s qualities, which are not leaving the hearts of the enjoyers, will eradicate the disease of samsAra.

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

  • ozhivinRith thirumUzhikkaLaththu uRaiyum – One who eternally resides in this town without ever contemplating to leave.
  • oN sudar – This is the radiance acquired due to his presence in this town as said in thirunedundhANdagam 10pinnAnAr vaNangum sOdhi thirumUzhikkaLam‘ (the radiant lord in thirumUzhikkaLam who is worshipped by those who are of later times); the radiance acquired due to the enjoyability in the town and his presence for the sake of those who are of later times.
  • ozhivillA – Just as emperumAn cannot sustain without this town , parAnguSa nAyaki cannot sustain without him; she is of the nature to say as said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA nachAhamapi rAghava” (Oh rAghava! I too will not sustain in separation from you just as sIthA would not).
  • aNi mazhalaik kiLi mozhiyAL – One who is having speech which is similar to that of a beautiful, young parrot.
  • alaRRiya sol – The words which were spoken incoherently due to her sorrow.
  • vazhu illA vaN kurugUrch chatakOpan – AzhwAr who is no less than pirAtti (SrI mahAlakshmi) herself in any aspect.
  • vAyndhu uraiththa – approached and spoke; implying that it was spoken with great emotions considering the intimate relationship.
  • azhivu illA Ayiraththu ippaththu – This decad which will stay forever in the hearts of those who heard it. For those who heard this decad, it will bring in the emotions every time, as if it is happening in the present.
  • nOy aRukkumE – It will eradicate the disease of separation from bhagavAn; one need not unite and separate, and then suffer by falling at the feet of animals/birds; one will enter the abode where there is no separation.

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 – 20 – manniya singAsanaththin

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manniya singAsanaththin mEl vANedungaN
kanniyarAlitta kavarippodhi avizhndhu Angu                              21
inniLam pUndhenRal iyanga marungirundha

 Word by word meaning

manniya singa Asanaththin mEl –  on top of the throne which is staying firmly (being seated)
vAL negungaN – having eyes which are sharp like a sword
kanniyarAl itta – fanned by celestial women
kavarippodhi avizhndhu – the bundle of chowry (fly-whisk) blossoming (nearby)
in iLa pU thenRal iyanga – sweet, gentle and fragrant southerly wind wafting in
marungu irundha – being nearby

vyAkyAnam

manniya singAsanaththin mEl – on top of the throne, which, because it allows one to sit on it a bit longer than it would on the earth, is termed as staying firmly.

vAL nedungaN – this speaks about the pleasures that one has with the celestial ladies.

vAL kaN – those who have eyes which will make the people facing them to fall down, by a mere glance, just as a sword would do.

nedungaN – even if one enjoys them forever, they will appear as if they have fresh beauty in their eyes.

kanniyarAl itta kavarip podhi avizhndhu – the chowry (fly whisk) which has been used by such ladies to fan, loosened out

Angu inniLam pUndhenRal iyanga – with a soft southerly breeze, carrying sweetness, gentleness and fragrance, wafting softly in that place

marungirundha – there are other celestial ladies who are at proximity to them. Just as one cannot oppose the flow of water, one cannot get close to such ladies who have an abundance of sweetness and can only enjoy them by the side.

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 – 9.7.10 – thagavanRu

Published by:

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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 tenth pAsuram, parAnguSa nAyaki tells some swans “Inform my state to emperumAn, before I die”.

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

thagavanRenRuraiyIrgaL thadam punal vAy irai thErndhu
miga inbam pada mEvum mennadaiya annangAL
miga mEni meliveydhi mEgalaiyum Idazhindhu en
aga mEni ozhiyAmE thirumUzhikkaLaththArkkE

Listen

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

thada – vast
pozhilvAy – in the garden
irai – food
thErndhu – acquired
miga – great
inbam – bliss
pada – to attain
mEvum – living together
mel nadaiya – having gentle gait
annangAL – Oh swans!
mEni – body
miga – greatly
melivu eydhi – weakened

(due to that)
mEgalaiyum – garment
Idazhindhu – losing its tightness

(further)
en agamEni – my inherent nature
ozhiyAmE – to not lose
thirumUzhikkaLaththArkku – for the one who is standing in thirumUzhikkaLam to bless his devotees
thagavu anRu enRu – this is not the effect of your mercy since the purpose of standing there is not attained
uraiyIrgaL – inform him – says parAnguSa nAyaki.

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

Oh swans who have acquired your food in the vast garden and are living together to attain great bliss and are having a gentle gait! My body greatly weakened and my garment lost its tightness; you go and inform the one, who is standing in thirumUzhikkaLam to bless his devotees, before I lose my inherent nature “this is not the effect of your mercy since the purpose of standing there is not attained”.

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

  • thagavu anRu enRu uraiyIrgaL – You tell him that he is not merciless to destroy his own existence. That is – he is being merciless. Since mercy is his identity and since she knows his secret, she is saying that he is merciless.
  • thadam punalvAy irai thErndhu – Searching for food in very flooded ponds. They are engaged in activities which only lead to union.
  • miga inbam pada mEvum – You are uniting to have overwhelming bliss. They are uniting so intimately to have both parties become lost.
  • men nadaiya annangAL – They were walking around in such a manner that we can observe their abundance of union in their steps.
  • miga mEni melivu eydhi – You have lost your intimate walks; you have seen my state; are you able to sustain yourself after seeing my state? My body’s weakness is in line with your abundant union.
  • mEgalaiyum Idazhindhu – Garment also loosened; when it hangs loosely, it needs support.
  • en aga mEni ozhiyAmE – Everything outside is gone; now, before the inner nature also goes; she is saying “before I die”.
  • thirumUzhikkaLaththArkku – One who is remaining here to protect those who cannot live without him.
  • thirumUzhikkaLaththArkku – thagavu anRu enRu uraiyIrgaL – Enough of pampering him and speaking with sugar-coated words; now, you inform him about his nature directly. When asked “If she did that previously”, when her venerable mother said as in thiruvAimozhi 2.4.5ena thavaLa vaNNar thagavugaL” (In what manner your qualities such as compassion etc exist?), she could not tolerate that and said as in thiruvAimozhi 2.4.6thagavudaiyavanE” (he is compassionate) and said “Oh! will he give up his mercy?”; she is speaking about that now.

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 – 19 – ponnagaram pukku

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ponnagaram pukku amarar pORRiseppap pongoLi sEr
konnavilum kOLarimAth thAn sumandha kOlam sEr               20

Word by word meaning

amarar pORRi seppa – to be praised by the celestial entities
pongu oLi sEr – having a radiance which keeps growing
kol navilum kOLarimAth thAn sumandhu kOlam sEr – being beautiful and supported by a strong lion which talks slanderously about the activity of killing

vyAkyAnam

amarar pORRi seppa – just as it is mentioned in thiruvAimozhi 10-9-8 “mudiyudai vAnavar muRai muRai edehir koLLa” (nithyasUris, who are crowned with the title of servitorship, welcome mukthAthmAs in the proper way), the celestial entities (in svargam) praise those who reach svargam by exclaiming “Such a great person is coming who, when he was on the earth, was engaged with accumulating wealth, and desirous of this purushArtham (ultimate benefit), he has carried out several penances, torturing his body and observing activities in line with that! ”

pongoLi sEr – unlike entities on earth which lose their lustre as days pass on, the entities in svargam have their radiance growing by the day, since it is the land of puNyapalam (result of carrying out virtues).

kol navilum kOLarimA – lions which (have been sculpted) appear to be strong and ready to pounce and kill those who are approaching

thAn sumandha – appearing as if they are live lions which are supporting, with affection in their hearts

kOlam sEr – being fit with several courtyards which have formed in a natural way

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 – 18 – annavar thAm

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annavar thAm kaNdIrgaL AyirakkaN vAnavar kOn                            19

Word by word meaning

Ayiram kaN vAnavarkOn pon nagaram pukku – reaching the beautiful land of indhra, who has a thousand eyes

vyAkyAnam

annavar thAm kaNdIrgaL – those who painstakingly composed that righteousness

AyirakkaN vAnavar kOn – the pleasures of such dhEvalOkam (land of celestials) are such that indhra, who is the leader of all those who go from here to that place, needs a thousand eyes to enjoy them .

ponnagaram pukku – being the greatest in that land of celestials, reaching that capital city amarAvathi which is such that one would think “Living in this is bissful”

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 – 9.7.9 – pUndhuzhAy mudiyArkku

Published by:

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 ninth pAsuram, parAnguSa nAyaki says to a heron which can complete the task it thinks  “You ask emperumAn ‘should you who are perfectly enjoyable not take her along while leaving?'”

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

pUndhuzhAy mudiyArkkup ponnAzhik kaiyArukku
Endhu nIr iLangurugE! thirumUzhikkaLaththArukku
Endhu pUN mulai payandhu enniNai malark kaN nIr thadhumba
thAm thammaik koNdagaldhal thagavanRenRuraiyirE

Listen

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

Endhu nIr – not being feared by water, sustaining the water
iLa – being youthful (which is required for ability to travel)
kurugE – Oh heron!
pU thuzhAy mudiyArkku – having attractive thiruththuzhAy (thuLasi) on his crown (to highlight his supremacy over everyone)
pon – attractive
Azhi – thiruvAzhi (divine chakra)
kaiyArkku – having in in his hand
thirumUzhikkaLaththArkku – one who is present nearby in thirumUzhikkaLam
pUN – ornament
Endhu – holding
mulai – bosom
payandhu – having paleness
en iNai malar kaN – my eyes which are like a pair of flowers (which blossom on seeing him)
nIr thadhumba – filled with sad tears (due to separation)
thAm – he (who is having subservience, enjoyability and simplicity)
thammaik koNdu – knowing him
agaldhal – moving away
thagavu anRu enRu – that it does not match his mercy
uraiyIrE – tell – she says in respectable way.

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

Oh youthful heron which does not fear water but sustains by that water! You tell  emperumAn who is present nearby in thirumUzhikkaLam having attractive thiruththuzhAy on his crown and divine chakra in his hand, that I am having paleness in my bosom which is holding ornament and my eyes which are like a pair of flowers are filled with sad tears and that moving away from me does not match his mercy after knowing himself.

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

  • pU thuzhAy mudiyArkku – This is the decorative garland on the crown.
  • pon Azhik kaiyArkku – This is the decorating ring (chakra) for the hand.
  • Endhu nIr iLam kurugE – Oh young heron who can walk on vast water, like walking on land! I am trying to attain the result of your ability to travel. Even if this water remains a hurdle for you, don’t hesitate.
  • thirumUzhikkaLaththArkku – Just as the garland and the ornament, his presence in the town is also adding to his beauty. Just as those [garland, ornament] are ornaments for his form, his simplicity is an ornament for his svarUpam (true nature). Beauty and qualities relate to particular entity.
  • Endhu pUN mulai payandhu – The bosom which is supposed to wear ornament is now wearing paleness. Ornaments are removed during union; but this paleness will not go unless there is union. This is the natural quality of a woman in separation; if this is not the case, a woman cannot be differentiated from a man.
  • en iNai malark kaN nIr thadhumba – My eyes which resemble a pair of flowers. My eyes which are focussed on his beauty are now the abode of sad tears. As she knows about her eyes from him, she is speaking like this; otherwise it is not apt to praise one’s own aspects.
  • thadhumba – My eyes which deserve to get joyful tears are now filled with sorrowful tears.
  • thAm – After saying pUndhuzhAy mudiyAr, ponnAzhik kaiyAr and thirumUzhikkaLaththAr, now she is saying thAm (him). By saying “pUndhuzhAy mudiyArkkup ponnAzhik kaiyArkku“, she highlighted his physical beauty; by saying “thiumUzhikkaLaththArkku“, she highlighted his qualities [such as easy approachability]; he who is having such beauty and qualities.
  • thammaik koNdu agaldhal – If he wants to go, should he not leave his form and go, thinking “those who separate from this form cannot live”? He knows about his own form having seen it in the mirror. He has seen his own form to help those who separate from him; as said in SrI rAmAyaNam ayOdhyA kANdam 59.26 “athO nu kim dhu:khatharam sOham ikshvAku nandhanam | imAm avasthAm Apanna nEha paSyAmi rAghavam ||” (Having attained this state, I am not seeing SrI rAma, the scion of ikshvAku dynasty; what is more sorrowful than this?) one’s sorrow will make one say everything. He is there for the sake of presenting himself, caressing me and protecting me by being close to me when I am in distress. There is no sorrow for me which is greater than being separated from him. dhaSaratha said “I am still not seeing perumAL (SrI rAma).

Alernatively,

  • thAm thammaik koNdu agaldhal – While he can take me along and leave, can he leave just by himself? If he desires to leave himself, should he leave behind what is owned by him [me] and take along what is owned by others [his forms]? His form remains as said in jithanthE sthOthram “bhakthAnAm” (for the  sake of devotees). AthmA remains as said in thiruvAimozhi 2.9.4 “thanakkEyAga enaik koLLum IdhE” (he should accept me for his own sake).
  • thagavu anRu enRu uraiyIrE – While he has love and tenderness, you inform him that this is an act of a merciless person. You inform him that he did what is done by one who does not fear killing a woman.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 9.7.8 – enakkonRu paNiyIrgaL

Published by:

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 eighth pAsuram, parAnguSa nAyaki says to some beetles and dragonflies “emperumAn is mercifully residing in a well-protected abode so that we need not fear for his beauty. Now, the only desire is to eliminate my suffering. Hence, inform him about my suffering”.

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

enakkonRu paNiyIrgaL irum pozhilvAy irai thErndhu
manakkinbam padamEvum vaNdinangAL thumbigAL
kanakkoL thiN madhiL pudai sUzh thirumUzhikkaLaththuRaiyum
punakkoL kAyAmEnip pUndhuzhAy mudiyArkkE

Listen

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

iru – vast
pozhilvAy – in the garden
irai thErndhu – seeking the enjoyable honey
manakkku – for the mind
inbam pada – to cause joy
mEvum – uniting and residing
vaNdu inangAL thumbigAL – Oh groups of beetles and dragonflies!
kanam koL – heavy
thiN – firm
madhiL – fort
pudai – surrounding
sUzh – surrounded
thirumUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – one who is eternally residing
punam koL – staying in its own habitat
kAyA mEni – having the complexion of kAyAm pU (a purple coloured flower)
pU thuzhAy mudiyArkku – one whose divine crown is decorated with attractive thiruththuzhAy (thuLasi)
enakku – for me
onRu – a word
paNiyIr – should tell.

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

Oh groups of beetles and dragonflies who are seeking the enjoyable honey in the vast garden and uniting and residing there to cause joy for the mind! You should tell a word for me to emperumAn who is eternally residing in thirumUzhikkaLam which is surrounded by heavy and firm fort, who is having the complexion of kAyAm pU which is staying in its own habitat, and whose divine crown is decorated with attractive thiruththuzhAy.

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

  • enakku onRu paNiyIrgaL – My position is such that if you don’t say a word on my behalf I will die.
  • irum pozhilvAy irai thErndhu – Entering the vast garden and searching for food.
  • manakku inbam pada mEvum – You are uniting to bring joy in the mind. They united nicely so that I don’t feel my sorrow in separation – they united in such an intimate manner that even while separated their bliss will not become extinct.
  • kanak koL … – For the one who is eternally residing in thirumUzhikkaLam which is surrounded by heavy and firm fort on all sides. When one thinks about his beauty, one will seek protection [for him] certainly.  A deep sorrow will affect one when not being united with him; another sorrow will affect one on thinking about the danger that will befall him; one such sorrow is eliminated first [since the town is well protected].
  • punak koL kAyA mEnip pU thuzhAy mudiyArkkEemperumAn‘s complexion resembles the complexion of kAyAm pU (purple coloured flower) in its natural habitat. for the one who is also beautifully decorated on top of that physical beauty. This is his physical beauty; this is his decoration. Please tell on behalf of me who enjoyed that physical beauty and decoration and separated from him.

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