Monthly Archives: August 2019

periya thirumadal – 17 – munna nAn sonna

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munna nAn sonna aRaththin vazhi muyanRa

Word by word meaning

munnam nAn sonna aRaththin vazhi muyanRa annavar thAm – those who carried out their activities in the path of righteousness that I had mentioned earlier.

vyAkyAnam

munnam nAn sonna aRaththin vahzi muyanRa annavar – At the very first instance when I had mentioned about the four purushArththams (end benefits) of aRam, poruL, vIdu and inbam (righteousness, wealth, mOksham and pleasure), when I had referred to the first purushArtham of aRam I had qualified it by saying mannum aRam (righteousness which is remaining firmly) considering that it is the readily available means as well as the means to be carried out for attaining SrIvaikuNtam. I had only compared it with the purushArtham of wealth that one could obtain in this world and said that it is well established. In reality, even that purushArtham is not firm. Not knowing this, some ignorant people might have thought that this is very firmly established. Not only is it infirm, but it will also create a fear of “When will I fall down?” SrIvishNu purANam 6-6-50 says “na kEvalam dhvijaSrEshta narakE dhu:kka pathdhathi: I svargE’pi pAtha bhIthasya kshayishNOr nAsthi nirvruthi: II” (Oh the head of brAhmaNas! Do not think that it is only in narakam that one undergoes a series of difficulties; for the person who is in svargam, since the count of his virtues is coming down, he will keep carrying the fear of ‘When will I be pushed down?’ and thus svargam is also not permanent). To emphasise this meaning, I will tell you this more lucidly. Listen to me.

munnam nAn sonna aRaththin vazhi muyanRa annavar – those who followed the dharma SAsthram (path of righteousness) and carried out their activities in that path. Since it is referred to as the path of righteousness, it reveals the severity of following activities such as jyOthishtOma yAgam etc (ritual of observing jyOthistOma, for reaching svargam). If one misses by a hair’s breadth, it will lead to death. If there is any mistake in pronouncing the manthras or if there is any shortcoming in observing the means, one would be later born as a brahmarakshas (a demon).

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 – 16 – annadhE pEsum

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annadhE pEsum aRivil siRumanaththukku Angu
annavaraik kaRpippOm yAmE adhu niRka                         18

Word by word meaning

annadhE pEsum – repeating the oft-repeated saying (that SAsthram indicates that there is mOksham)
aRivu il siRu manaththu avarai – those who do not have rationale and who have narrow minds
kaRpippOm yAmE – should we instruct them?
adhu niRka – let the discussion on mOksham remain as it is.

vyAkyAnam

annadhE pEsum – is there any benefit in the opponent when he keeps repeating, on being asked any question “Sukar attained mOksham; vAmadhEva attained mOksham

 aRivil . . . .  – those who speak like this are fools who do not have the ability to make any distinction between right and wrong; they lack in the sense of rationale. They have no knowledge and keep parroting what others say.

aRivil siRu manaththu – it is understood that they do not have knowledge at this point of time. If they have broad mindedness (keeping their mind open for receiving others’ points of view), they would at least develop knowledge in the future. But they have very narrow minds.

 Angu annavaraik kaRpippOm yAmE – Alas! It has become our duty to instruct and correct such people who are in a pitiable state. Instead of taking madal in the hand and roaming around (just like namperumAL) during thiruvadhyayanOthsavam (a celebration in the month of mArgazhi), bewildering those who have gathered on both sides of the street, it has fallen on us to instruct those ignorant people!

adhu niRka – let us not get engaged with that activity right now.

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 – 9.7.7 – sudar vaLaiyum

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 groups of herons “You ask emperumAn ‘is it sufficient to bask in the glory of uniting with some and separating from them?’ ”

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

sudar vaLaiyum kalaiyum koNdu aru vinaiyEn thOL thuRandha
padar pugazhAn thirumUzhikkaLaththuRaiyum pangayakkaN
sudar pavaLa vAyanaik kaNdu oru nAL Or thUy mARRam
padar pozhil vAyk kuruginangAL! enakkonRu paNiyIrE

Listen

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

padar – spread out
pozhilvAy – residing in the garden
kurugu inangAL – Oh groups of herons!
sudar – radiant
vaLaiyum – bangles
kalaiyum – garment
koNdu – taking
aruvinaiyEn – me who is having sins which are difficult to overcome, my
thOL thuRandha – one who very lovingly embraced my shoulders, and abandoned them subsequently

(that itself)
padar – spread in the world
pugazhAna – as greatness
thirumUzhikkaLaththu uRaiyum – eternally residing in thirumUzhikkaLam (to increase my sorrow by remaining in close proximity)
pangayak kaN – having lotus like divine eyes (which remain fresh during union and separation)
sudar – radiant
pavaLam – coral like
vAyanai – one who is having divine lips
kaNdu – see
enakku – for me (who is manifesting my sorrow in my body)
oru nAL – one day (unlike nithya agnihOthram which is to be done everyday)
Or – distinguished (due to being for protection of suffering ones)
thUy mARRam – best words due to the clarity
onRu – to remain crisp (without wavering)
paNiyIrE – you should tell.

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

Oh groups of herons residing in the spread out garden! emperumAn took the radiant bangles and garments from me who is having sins which are difficult to overcome and very lovingly embraced my shoulders, and abandoned them subsequently. He is eternally residing in thirumUzhikkaLam with such greatness which is spread in the world, having lotus like divine eyes and radiant coral like divine lips. You see him for me one day and tell him in distinguished, best words due to the clarity in them to remain crisp. She is requesting them humbly to highlight her reverence towards them.

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

  • sudar vaLaiyum kalaiyum … – He took what is useful for him and abandoned me; he took what sustains him and abandoned the other aspects; he took away what can be held in the hand and my waist garment.
  • aruvinaiyEn – I have committed sin to be abandoned by one who showed great love.
  • thOL thuRandha – He will show all such love towards my shoulders and will not go beyond them.
  • padar pugazhAn – Having this aspect of “there is none who can abandon in this manner those who cannot sustain without him” as his fame, he is remaining glorious with flag and pomp.
  • thirumUzhikkaLaththu uRaiyum – One who is remaining in thirumUzhikkaLam which is nearby and hence we cannot be relaxed thinking he is staying too far away.
  • pangayak kaN sudar pavaLa vAyanai – One who is having beautiful limbs which do not allow one to leave him alone, after having been abandoned by him; also implies – one whose limbs appear fresh having tormented me in this manner.
  • kaNdu – You have attained the result before me, having seen his glance and smile.
  • oru nAL – Just [informing him] one day is enough and no need for another day. She thinks it is an insult to inform him again [Surrender should be performed only once].
  • Or thUy mARRam – A distinguished, good word. This is the word to uplift a helpless lady who is perishing.
  • padar pozhil vAyk kurugu inangAL – Oh groups of herons who are residing in the vast garden! While I am fasting [without enjoyment], is it apt for you to remain alive and enjoy? If I die, who will protect this vast garden for you?
  • enakku – You have seen my form.
  • onRu paNiyIrE – No need to speak another word.
  • paNiyIrE – Even if one is born in janaka’s clan and even if the other entity is an animal, this is how gataka (messenger/AchArya) for bhagavAn should be addressed.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.7.6 – thUdhuraiththal

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 sixth pAsuram, parAnguSa nAyaki tells some beetles “While you inform my situation to emperumAn, you do it in the presence of pirAtti so that your words lead to the apt result”.

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

thUdhuraiththal seppumingaL thUmozhivAy vaNdinangAL!
pOdhiraiththu madhu nugarum pozhil mUzhikkaLaththuRaiyum
mAdharaith tham mArbagaththE vaiththArkku en vAy mARRam
thUdhuraiththal seppudhirEl sudar vaLaiyum kalaiyumE

Listen

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

thU mozhi vAy – having faultless speech
vaNdinangAL – Oh groups of beetles!
pOdhu iraiththu – celebrating due to the bliss while the flowers are blossoming
madhu nugarum – for you to drink the honey
pozhil – having garden
mUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – one who resides
mAdharai – lakshmi who is the best among women
tham mArbagaththE vaiththArkku – one who made her eternally reside in his enjoyable, divine chest saying “agalagillEn
en vAy mARRam – words of my speech
thUdhu uraiththal – message
seppudhirEl – if you set out to speak
sudar – radiant
vaLaiyum – bangles
kalaiyum – clothes
thUdhuraiththal – as the matter of my message
seppumingaL – please tell.

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

Oh groups of beetles having faultless speech! thirumUzhikkaLam is having garden for you to celebrate due to the bliss while the flowers are blossoming and drink the honey from them; emperumAn is a resident of such thirumUzhikkaLam  and made lakshmi, the best among women, to eternally reside in his enjoyable, divine chest saying “agalagillEn“; when you set out to speak the message which is made up of the words of my speech, please tell him about the radiant bangles and clothes as the matter of my message.

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

  • thUdhu uraiththal seppumingaL – You just need to inform my message to him; you need not bring him.
  • thU mozhi vAy vaNdinangAL – Oh beetles with sweet speech! Even if he disregards me, your voice is such that if he hears it, he will come. When perumAL (SrI rAma) and iLaiya perumAL (lakshmaNa) were coming with their bows, sugrIva mahArAja thought “Are they coming at the behest of vAli?” and became frightened and ran away to a distant place; but he returned and became friends with SrI rAma to be said as in SrI rAmAyaNam kishkindhA kaNdam 5.17 “Ekam dhu:kham sukanchanau” (we share joy and sorrow) irrespective of being different from each other, due to the sweet words of hanuman as said in SrI rAmAyaNam yudhdha kANdam 17.48 “atha samskAra sampanna:” (being well trained in SAsthram).
  • pOdhu iraiththu madhu nugarum pozhil – Saying that the garden where the beetles are drinking honey spilling it over on the flowers [pOdhu – flower]; another explanation – pOdhu – time. You need not bring him here; there is no one to protect the garden like dhadhimuka (who was protecting sugrIva’s garden); you can just drink honey along with those who are already drinking.
  • mAdharaith than mArbagaththE vaiththArkku – All you need to do is to just inform him. There is [pirAtti’s] purushakAram (recommendation) to listen to your words and to praise your words.
  • en vAy mARRam – When you set out to convey my message, speak about how my beautiful bangle and garment have become broken! If you are speaking about me, that itself is my radiant bangle and garment. As soon as he is informed, he will arrive.

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 – 15 – mannum kadum kadhirOn

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mannum kadungadhirOn maNdalaththin nannaduvuL                     16
annadhOr illiyinUdupOy vIdennum
thonneRikkaN senRAraich chollumingaL sollAdhE                            
17

Word by word meaning

uLadhu ennil – in the event that (the mOksha whose presence I deny completely) is present
mannum kadum kadhirOn maNdalaththin nal naduvuL – right at the central region of sun, whose rays are permanent and fierce
annadhu Or illiyin Udu pOy – through the path of that subtle hole, which cannot be described by words
vIdu ennum thol neRikkaN senRArai sollumingaL – show those who have gone to that location which you call as mOksham, and returned
sollAdhE – instead of showing such persons

vyAkyAnam

uLadhennilAzhwAr says that to start with, such a mOksha does not exist at all. To say that mOksham exists is an oxymoron, much similar to saying “Let him be drenched by fire”. Even if one were to say stubbornly that it exists, how is that mOksha? How to reach it? AzhwAr says . .

mannum kadum kadhirOn maNdalaththin nannduvuL – one has to traverse through the central region of sun whose rays are everlasting and are such extremely hot that one cannot approach them. Even when sun is hundreds of thousands of miles away from him, his rays are so hot that he is not able to bear it. And, it seems that he has to not just go abutting that sun, but go right through his central region.

annadhOr illiyinUdu pOy – when that muktha (soul liberated from samsAram and proceeding towards mOksham) goes through, he cannot walk on a broad pathway but go through a narrow path.

annadhOr illi – other than saying annadhu (it is like that), it cannot be described clearly as it is that fine a hole (extremely narrow).

vIdennum thonneRikkaN senRArai sollumingaL – it seems that this muktha will be greeted by everyone, with the greatness of having the regal connection with bhagavAn appearing on him, and will be treated like royalty. It also appears that he (bhagavAn) will wait till the samsAri’s (one who lives in samsAram, the materialistic realm) body falls and then will reveal his face, just as it is said in brahmA sUthram 4-2-16 “hArdhAdhanugrahItha:” (the muktha jIva (the liberated soul) travels, knowing the path to take, having been blessed by paramAthmA who is residing in his heart). It seems that sarvESvara (lord of all) will hand over the muktha to a set of celestial entities called AdhivAhars and that he himself would lead them, holding a lamp in his hand. Showing them the path [to mOksham]. Let me see if you could show one person who says “I have gone to mOksham which is being spoken of like this; I have seen this; I have enjoyed this” and has come back. At the least, if one who has gone there and returned, says this, that could be considered as proof. But there is no way that this could be done.

sollAdhE – Instead of praising this after revealing the proof (of the presence of mOksha) either through prathyaksha (explicit means) or anumAna (inductive logic)  . . . .

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 – 14 – innadhOr thanmaiyarAy

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

Word by word meaning

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

vyAkyAnam

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

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

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

innadhOr kAlaththu – at a specific point of time

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

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.7.5 – theLi visumbu

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

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

Listen

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 9.7.4 – thirumEni adikaLukku

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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 fourth pAsuram, parAnguSa nAyaki says to some clouds “Will he punish you if you inform my words to him?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

Listen

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 13 – thunnum ilaik kurumbai

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thunnum ilaikkurumbaith thunjiyum venjudarOn                                     13
mannum azhal nugarndhum vaN thadaththin utkidandhaum

Word by word meaning

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

vyAkyAnam

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 12a – ennum ivaiyE

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ennum ivaiyE nugarndhudalam thAm varundhi

Word by word meaning

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

vyAkyAnam

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

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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