Monthly Archives: August 2019

thiruvAimozhi – 9.6.10 – vArik koNdu

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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 tenth pAsuram, AzhwAr is mercifully explaining that emperumAn who united with AzhwAr has more desire than AzhwAr himself.

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

வாரிக் கொண்டு உன்னை விழுங்குவன் காணில் என்று
ஆர்வு உற்ற என்னை ஒழிய என்னில் முன்னம்
பாரித்துத் தான் என்னை முற்றப் பருகினான்
கார் ஒக்கும் காட்கரை அப்பன் கடியனே

vArik koNdu unnai vizhunguvan kANil enRu
Arvu uRRa ennai ozhiya ennil munnam
pAriththuth thAn ennai muRRap paruginAn
kAr okkum kAtkarai appan kadiyanE

Listen

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

unnaik kANil – if I see you
vArik koNdu – without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind
vizhunguvan enRu – vowing to swallow completely
ArvuRRa – desired
ennai ozhiya – more than me
ennil munnam – before me (from the time of my existence)
pAriththu – being eager
thAn – he (who is beyond limits)
ennai – me (who is insignificant)

(unlike me who is similar to a hungry person seeing food, he is like a thirsty person drinking water with great eagerness)
muRRa – fully
paruginAn – drank;
kAr okkum – like a dark cloud (which drinks ocean)
kAtkarai appan – the benefactor who is standing in thirukkAkarai
kadiyan – is very quick (in not allowing others to enjoy).

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

I desired and vowed to swallow you fully without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind, if I see you; being more eager than I, he fully drank me before me; the benefactor who is standing like a dark cloud in thirukkAkarai, is very quick.

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

  • vArik koNduAzhwAr thought “Let me fully consume emperumAn so that there is no remainder of him for others”. That is he was eager as per his prayer in thiruvAimozhi 3.3.1vazhuvilA adimai seyya vENdunAm” (We should serve continuously). He thought “I will not let anantha, vainadhEya et al serve him”; as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all ways).
  • unnai – You who is sarvaSEshi (lord of all).
  • vizhunguvan – For a SEshabhUtha (servitor), kainkaryam (service) is the sustainer.
  • kANil – If I see you.
  • enRu ArvuRRa – Desired in this manner, i.e. had desire.
  • ennai ozhiya – Instead of seeing my insignificance.
  • ennil munnam pAriththu – Having more eagerness than I, and desiring for me even before I desired for you. AzhwAr‘s eagerness [to consume emperumAn] was only after he was accepted by AchArya [in AzhwAr’s case, emperumAn himself is the AchArya]; since there is no hurdle for the relationship [between bhagavAn and AthmA], his eagerness is natural.
  • thAn ennai – He who is vibhu (omnipresent) and independent, [consumed] me who is aNu (atomic) and dependent.
  • muRRap paruginAn – He melted me by manifesting his qualities and activities, and drank me without any remainder; as said in SrI rAmAyaNam yudhdha kANdam 16.65 “vachasA sAnthvayithvainam lOchanAbhyAm pibanniva” (SrI rAma pacified vibhIshaNa by speaking and seeing as if swallowing vibhIshaNa through the eyes); implies that emperumAn interacted with AzhwAr consuming him fully. Previously AzhwAr explained how emperumAn ate him [8th pAsuram – muRRavum thAn uNdAn]; after eating, one will desire for water; so, AzhwAr explains how emperumAn drank him. This is emperumAn’s “uNNum sORu pargu nIr” (food that is eaten and water that is drunk).
  • kAr okkum kAtkarai appan – One who appeared in close proximity as a greatly magnanimous personality.
  • kadiyanE – He will be quick to enjoy. When both try to enjoy each other, he will not leave any opportunity for the other person.

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 – 7a – anna nadaiya aNangE

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anna nadaiya aNangE(y) adiyiNaiyai                         7

Word by word meaning

anna nadaiya – having a gait similar to that of a swan

aNangu thAn – bhUmippirAtti who is a divine lady

vyAkyAnam

anna nadaiya – having a gait resembling swan’s, if she walks four steps ahead of him, as a prelude to their union, he will become a slave only to her style of walking and will not think of anything else with his heart. The gait is such that the attention will be only on it, until time lasts (forever).

aNangE – Just like the old saying “gurumaNangum dheyvappeNNE” since the word refers to a celestial lady, it implies that she will have a behaviour which is aprAkrutham (different from normal; special, spiritual). Instead of referring to lowly states of pleasure derived from bosom and union, this refers to higher state of pleasure which is extraordinary. Alternatively, so far the pAsuram had spoken of her (bhUmippirAtti’s) characteristics which are sweet for emperumAn while now, the word aNangE refers to her divine characteristics which makes us, her children, to attain her. Just as vAlmIki had mercifully said in SrI rAmAyaNam bAlakANdam 77-30 “dhEvathAbhi samA” (sItha is identical to dhEvathAs (deities)) and in SrI rAmAyaNam sundhara kANdam 55-26 “thrayANAm bharathAdhInAm bhrAthrUNAm dhEvathA cha yA rAmasya cha manakAnthA: ” (one who was like a deity for his three younger brothers and who was sweet to rAma’s mind), with hanumAn saying that sIthAppirAtti was fit to be attained by all four of them, AzhwAr too mercifully states similar context here [being sweet to emperumAn and fit to be attained by us, her children].

In the next article, we will discuss the next part of this prabandham, along with the meaning for the term adiyiNaniyai.

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 – 9.6.9 – Aruyir pattadhu

Published by:

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 ninth pAsuram, when asked “Would he not indulge in this manner with whosoever he interacts with?” AzhwAr says “Did nithyarsUris who are fully immersed in his qualities go through what I went through?”

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

ஆர் உயிர் பட்டது எனது உயிர் பட்டது?
பேர் இதழ்த் தாமரைக் கண் கனி வாயது ஓர்
கார் எழில் மேகத் தென் காட்கரை கோயில் கொள்
சீர் எழில் நால் தடம் தோள் தெய்வ வாரிக்கே?

Ar uyir pattadhu enadhu uyir pattadhu?
pEr idhazhth thAmaraik kaN kani vAyadhu Or
kAr ezhil mEgath then kAtkarai kOyil koL
sIr ezhil nAl thadham dhOL dheyva vArikkE

Listen

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

pEr idhazh – having large petal
thAmarai – like a lotus
kaN – eyes
kani – reddish like a fruit
vAyadhu – having lips/mouth
Or – distinguished
kAr ezhil – having dark beauty
mEga – like a cloud
then – beautiful
kAtkarai – thirukkAtkarai
kOyil koL – having as residence
sIr ezhil – having vIraSrI (bravery) and beauty
nAl – four different
thadam – huge
thOL – having divine shoulders
dheyvam – for dhEvathAs
vArikku – being the ocean which is the originating place
enadhu uyir – my AthmA
pattadhu – being immersed as the enjoyable object
Ar uyir pattadhu – did the nithyasUris who enjoy him eternally immerse in the same way?

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

emperumAn is having eyes which resemble a lotus with large petal; his lips/mouth resemble a reddish fruit; he resembles a beautiful cloud having dark beauty; he is having thirukkAtkarai as his residence; he is having four huge, divine shoulders which are having vIraSrI (bravery) and beauty; he is the ocean which is the originating place for dhEvathAs; did nithyasUris, who enjoy such emperumAn, eternally immerse in him the same way that my AthmA immersed in him as the enjoyable object? Implies that the experience with new/beloved person is more enjoyable than prevailing/married person.

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

  • Ar uyir pattadhu enadhu uyir pattadhu – Did nithyasUris become immersed as I did in him? Did nithyasUris who reside in nithyavibhUthi (paramapadham) get the experience I got in this material realm which is no place for enjoying bhagavAn? emperumAnAr says “ingu enadhuyir pattadhu angu Aruyir pattadhu?” (whatever I experienced here, did anyone experience it there?). nanjIyar mercifully explained – I asked [parASara bhattar] “Isn’t everyone engaged in enjoying emperumAn‘s qualities? Why is this distinguished experience for AzhwAr?” he explained “Just a newly married woman will sweat and have goosebumps when coming in contact with her husband, AzhwAr is feeling this way since this experience is new to him [got it in this birth only]”

Subsequently, AzhwAr explains how his life was finished.

  • pEr idhazhth thAmaraik kaN kanivAyadhu Or – One who is having eyes which resemble a lotus with large petal and reddish lips/mouth.
  • kAr ezhil mEgath thenkAtkarai kOyil koL – Having a form which resembles dark and beautiful cloud, and having thirukkAtkarai as his abode.
  • sIr ezhil nAl thadam thOL – Having four, well-rounded, divine shoulders which resemble well branched out kalpa tharu (celestial tree), having vIraSrI (bravery) and beauty.
  • dheyva vArikku – vAri – ocean. The ocean which is the origin for dhEvathAs. The creator of dhEvathAs. One who is the creator of prideful dhEvathAs, finished me who has no pride! He finished AzhwAr by showing his beauty and his presence in this town.

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 – 9.6.8 – kOL uNdAn

Published by:

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 eighth pAsuram, AzhwAr says “I am unable to bear his great quality of consuming me as if it is a rare accomplishment, though he is enjoying me everyday”.

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

கோள் உண்டான் அன்றி வந்து என் உயிர் தான் உண்டான்
நாளும் நாள் வந்து என்னை முற்றவும் தான் உண்டான்
காள நீர் மேகத் தென் காட்கரை என் அப்பற்கு
ஆள் அன்றே பட்டது? என் ஆர் உயிர் பட்டதே

kOL uNdAn anRi vandhu en uyir thAn uNdAn
nALum nAL vandhu ennai muRRavum thAn uNdAn
kALa nIr mEgath then kAtkarai en appaRku
AL anRE pattadhu? en Ar uyir pattadhE

Listen

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

kOL uNdAn anRi vandhu – coming unconditionally instead of being pursued (by me)
en uyir – my AthmA (soul)
thAn – he
uNdAn – eagerly consumed;

(not only that)
nALu nAL vandhu – arriving fresh everyday
ennai – me (soul, qualities and body) (with great affection)
muRRavum thAn uNdAn – consumed me without any remainder;
kALa – black coloured
nIr – risen after extracting water
mEgam – like a dark cloud
then kAtkarai – residing in thirukkAtkarai
en appaRku – for my lord
Atpattadhau anRE – did I not become a servitor?
en Ar uyir pattadhE – my AthmA became a servitor!

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

emperumAn came unconditionally instead of being pursued by me and eagerly consumed my soul. He is arriving fresh everyday and consuming me without any remainder. Did I not become a servitor for my lord who is residing in thirukkAtkarai, who is like a black coloured dark cloud which has risen after extracting water? My AthmA became a servitor!

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

  • kOL uNdAn anRi vandhu en uyir thAn uNdAn – Many merciful explanations are given for this.
    • Instead of accepting any favour from me, he enjoyed my AthmA unconditionally.
    • He eagerly enjoyed me as if he has never got any such enjoyable entity.
    • While I have not attained him, he attained me.
  • nALu nAL vandhu – Did he retract saying “have we not enjoyed him already?” after consuming me for one day? [No] He arrived everyday and enjoyed AzhwAr. This is the way emperumAn thinks about AzhwAr, just as AzhwAr had said of emperumAn in thiruvAimozhi 2.5.4appozhudhaikku appozhudhu en ArAvamudhamE” (every moment, emperumAn is like infinitely relishable nectar).
  • ennai muRRavum thAn uNdAn – emperumAn who is vibhu (omnipresent) fully enjoyed AzhwAr (AthmA) who is miniscule, and he considered it to be his fortune/greatness and praised AzhwAr. AzhwAr said in thiruvAimozhi 9.6.4siRiya en Ar uyir” looking at himself; he is now saying this way, looking at emperumAn‘s experience.
  • kALa nIr mEgath thenkAtkarai ennappaRku – For emperumAn, the unconditional relative who is having dark, water-filled cloud like form, and who is residing in thirukkAtkarai as if such cloud rained there. This is his physical beauty; his residence; still why is he hankering so much as if he is lacking in something!
  • AL anRE pattadhu – Did I not become his servitor? Did I fight with him like rAvaNa et al?
  • en Ar uyir pattadhE – This is the struggle of an AthmA! Those who opposed will lose their body or apply medicine to the wounds caused by him; but here AthmA itself has been harmed; there is no remedy for the harm caused by his qualities which affected the AthmA itself.

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 – 7 – thennan uyar poruppum

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thiruvEngadam – thirumalai

thirumAliurunjOlai

thennan uyar poruppum dheyva vadamalaiyum

ennum ivaiyE mulaiyA vadivamaindha

Word by word meaning

thennanuyar poruppum dheyva vadamalaiyum ennum ivaiyE mulai A – the mountain of thirumAlirum sOlai and thiruvEngadamalai (thirumalai hill) as her bosom
vadivu amaindha – having a fitting form

vyAkyAnam

thennan uyar poruppum dheyva vadamalaiyum ennum ivaiyE mulaiyA – thirumAlirunjOlai, which was enthusiastically claimed by chEra, chOzha and pANdiya kings of the south as theirs, even as south was abused by the ancient vaidhikas (those who follow vEdham, sacred texts) and thiruvEngadamalai (thirumalai) which is the epitome of the greatness of simplicity such that even samsAris could attain it; it is emphatically said that these two mountains are spoken of as the tall, expansive and firm bosom of this great lady. While there are mountains such as mEru and himAlaya which are taller, more expansive and firmer than these two mountains, why are these two mountains being spoken of as her bosom and not those greater mountains? emperumAn has taken permanent residence only in thirumALirunjOlai and thiruvEngatam and hence these are mentioned as her bosom. thiruvAimozhi 10.7.4 says “then koL thisaikkuth thiladhamAy ninRa  thirumAlirunjOlai” (thirumAlirunjOlai stands as the identifying mark for the southern direction) and thiruvAimozhi 3.3.7 says “paran senRu sEr thiruvEngadam” (thirumalai where emperumAn has reached), thus identifying these two mountains as divine abodes of emperumAn. A SlOkam from SrI rAmAyaNam has been explained here by periyavAchchAn piLLai to bring out the greatness of thirumAlirunjOlai:

It is only because of the greatness of thirumAlirunjOlai that vAlmIki bhagavAn too cited this as a simile for chithrakUta mountain in SrI rAmAyaNam ayOdhyA kANdam 98-12  “subhagaS chithrakUtO’sau girirAjOpamO giri”. girirAja is an alternative name for thirumAlirunjOlai. chithrakUta is very beautiful like thirumAlirunjOlai. subhaga:  – very beautiful. Even if it is beautiful, it may not be liked by its beloved. Is it like that? girirAjOpamO giri: – it matches thirumAlirunjOlai which is considered as bhUmippirAtti’s bosom. Does its beloved reside in it just as thirumAlirunjOlai’s beloved does? yasmin vasathi kAkustha: – SrI rAma has taken a liking to this  [chithrakUta] since it is similar to the bosom of bhUmippirAtti. yadhadhyAsthE mahAthEjA: – kubEra iva nandhathE – just as kubEra (one of the celestial entities, protector of northern direction) lives continuously in his chaithraratham (chariot) with happiness, the greatly radiant SrI rAma too lives continuously in this chithrakUta mountain which is inhabited by wild animals. asau chithrakUta: subhaga: – there is nothing greater than such chithraUta.

vadivamaindha – the divine form of bhUmippirAtti is matching the mountains which are like her bosom.

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 – 9.6.7 – kAtkarai Eththum

Published by:

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 seventh pAsuram, AzhwAr says “emperumAn entered me as if accepting my service, consumed my soul fully and still remained hungry”.

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

காட்கரை ஏத்தும் அதனுள் கண்ணா! என்னும்
வேட்கை நோய் கூர நினைந்து கரைந்து உகும்
ஆட்கொள்வான் ஒத்து என் உயிர் உண்ட மாயனால்
கோள் குறைபட்டது என் ஆர் உயிர் கோள் உண்டே

kAtkarai Eththum adhanuL kaNNA! ennum
vEtkai nOy kUra ninaindhu karaindhu ugum
AtkoLvAn oththu en uyir uNda mAyanAl
kOL kuRaipattadhu en Ar uyir kOL uNdE

Listen

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

AtkoLvAn oththu – entering in as if accepting my service
en uyir – my AthmA (soul)
uNda – consumed inside him
mAyanAl – by the amazing personality
kOL uNdE – even after being consumed
kOL – enjoyment
kuRaipattadhu – said to be remainder
en Ar uyir – my soul
kAtkarai – thirukkAtkarai (where he is residing)
Eththum – will praise;
adhanuL – standing in there
kaNNA ennum – will call him who is obedient, as “kaNNA”;

(not stopping with that)
vEtkai nOy – desire to enjoy
kUra – to increase
ninaindhu – thought (about his interactions)
karaindhu – becoming broken
ugum – will melt to become fluid;

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

emperumAn, the amazing personality, entered me as if accepting my service and consumed my AthmA and kept me inside; even after doing that, my AthmA which appears to have some enjoyment remaining in it, will praise thirukkAtkarai; it will stand in there and call him who is obedient, as “kaNNA”; it will think about increasing the desire to enjoy, become broken and will melt to become fluid.

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

  • kAtkarai EththumAzhwAr will praise emperumAn‘s abode even more than praising emperumAn himself.
  • adhanuL kaNNA ennum – The greatness acquired after entering this town, which is greater than his parathvam (supremacy). As he says “en kaNNA”, he will praise kAtkarai; as he praises the town, he will then praise emperumAn; he does not go anywhere beyond him and his town.
  • vEtkai nOy kura ninaindhu – Meditating to increase the desire to enjoy.
  • karaindhugum – Will become broken, and melt to make others think that there is no form.
  • AtkoLvAn oththu en uyir uNda mAyanAl – By the amazing personality who entered me as if accepting my service and flattened me; AzhwAr is explicitly revealing what he concealed previously saying “thiruvaruL” (divine mercy). The amazing aspect is – when emperumAn was together with Azhwar, he remained humble and interacted blissfully with AzhwAr.
  • en Ar uyir kOL uNdE – kOL kuRaipattadhu – Even after consuming my AthmA fully (there was some remainder in me); AzhwAr is thinking that there is still some enjoyment left in self, since emperumAn is still pursuing AzhwAr; since AzhwAr remains in anguish still, he thinks that there is still something left in self. AzhwAr is thinking that a sarvagya (omniscient) [lord] will not show so much love in something which does not exist.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 6 – ennum malarppiNaiyal

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vAniyangu thAragai mIn ennum malarppiNaiyal Eyndha mazhaik kUndhal

Word by word meaning

vAn iyangu thAragai mIn ennum – the stars which roam around in the sky

malar piNaiyal Eyndha – decorated with kadhamba mAlai (garland strung with a medley of flowers)

mazhaik kUndhal – having a flowing tress similar to clouds

vyAkyAnam

vAniyangu thAragai mIn ennum malarp piNaiyal Eyndha mazhaik kUndhal – being the greatest among women, she needs to have black, long tress and a garland made with different types of flowers to decorate that tress. Does she have them? Her garland is made of thAragai (thArakA, stars) and various other stars. Her tress is nothing but the dark clouds which are invigorating, removing the ennui of the beholder, and containing within itself the garland mentioned above. If she unties and lets down her tresses once, her beloved will have all sorts of enjoyments to all his senses. thAragai – the primary twenty seven stars starting with aSvini and ending with rEvathy. mIn – all the other stars.

For women, the most important parts are head and bosom. Head has been spoken of, above. Now, the pAsuram talks about her bosom…

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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thiruvAimozhi – 9.6.6 – engaNNan kaLvam

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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

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 4 and 5 – pannu thiraikkavari

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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
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thiruvAimozhi – 9.6.5 – thiruvaruL seybavanpOla

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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 fifth pAsuram, AzhwAr becomes blissful thinking “emperumAn‘s greatness is such that he entered in me as if accepting my service but consumed my body and soul!”

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

திரு அருள் செய்பவன் போல என்னுள் புகுந்து
உருவமும் ஆர் உயிரும் உடனே உண்டான்
திரு வளர் சோலைத் தென் காட்கரை என் அப்பன்
கரு வளர் மேனி என் கண்ணன் கள்வங்களே

thiru aruL seybavan pOla ennuL pugundhu
uruvamum Ar uyirum udanE uNdAn
thiru vaLar sOlaith then kAtkarai en appan
karu vaLar mEni en kaNNan kaLvangaLE

Listen

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

thiruvaruL – the great favour (of accepting my service, as I prayed in thiruvAimozhi 3.3.1adimai seyya vENdunAm“)
seybavanpOla – like those who do
ennuL – in my heart
pugundhu – entered
uruvamum – my body (which is to be given up by me)
Ar uyirum – and the soul which is pervading (in the body)
udanE uNdAn – he desired without discriminating between what is to be given up and what is to be pursued!
thiruvaLar – most beautiful
sOlai – having garden
thenkAtkarai – in thirukkAtkarai
en appan – being my lord
karuvaLar mEni – having form with dark complexion (due to uniting with me)
en kaNNan – my very obedient krishNa’s
kaLvangaLE – deceptive acts are!

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

emperumAn entered my heart like those who will do great favour, and desired for my body and the soul which is pervading, without discriminating between what is to be given up and what is to be pursued! This is how deceptive the acts of my obedient krishNa who is my lord having form with dark complexion and residing in thirukkAtkarai having most beautiful garden, are! Some of his acts are coming as an enjoyable person to favour me, benefited being the enjoyer, coming to me as if he will highlight the difference between body and soul to me, enjoying my body and my soul without discriminating between them and becoming radiant due to that.

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

  • thiruvaruL seybavanpOla – He entered me as if presenting himself fully and accepting my service. For what is said in thiruvAimozhi 1.1.1thuyaraRu sudaradi thozhugai” (worshiping his radiant divine feet), he entered as “mayarvaRa madhinalam aruLvAr” (blessing faultless knowledge and devotion). Here “pOla” (like) indicates, that emperumAn did not shower his mercy on AzhwAr, rather, he accepted the mercy of AzhwAr.
  • ennuL pugundhu – Entering me who desired to perform eternal service as said in thiruvAimozhi 3,3,1 “vazhuvilA adimai“.
  • uruvamum – First emperumAn desired for AzhwAr‘s body which was known as dirty body as said in thiruviruththam 1 “azhukkudambu“; before emperumAn’s acceptance of AzhwAr, AzhwAr had liking for this same body; after emperumAn accepted AzhwAr, emperumAn started liking AzhwAr’s body. AzhwAr’s interaction with emperumAn led to AzhwAr’s svarUpa gyAnam (knowledge about true nature of the self); emperumAn’s interaction with AzhwAr led to emperumAn’s dhEhAthmAbhimAnam (considering body and soul (of AzhwAr) to be equally enjoyable).
  • uruvamumemperumAn thinks “Do I need AzhwAr? Is it not sufficient for me to enjoy what is considered as AzhwAr’s belonging?”
  • Ar uyirum – Stretching up to the AthmA, since his love in AzhwAr’s divine body will not stop there. Since the body cannot be separated from soul, emperumAn‘s desire to enjoy cannot be stopped at the body.
  • udanE uNdAn – He did not consume them showing discrimination between them.
  • uNdAn – He himself became enjoyer, without giving any opportunity for me.
  • thiruvaLar sOlaith thenkAtkarai en appan – The garden in this town, which has its beauty increasing and his own beauty are revealing how he enjoyed AzhwAr fully.
  • karu vaLar mEni – His form where his darkness keeps increasing. We are not seeing here, what is explained about his form in SrIvishNu purANam 1.2.1 “sadhaikarUpa rUpAya” (one who is having unchanging divine auspicious form).
  • nam kaNNan – krishNa who is obedient towards his devotees.
  • kaLvangaL – His acts which appear one way on the face and different inside; entering the heart as if he is accepting AzhwAr‘s service, but ending up serving AzhwAr; entering the heart saying that he will eliminate the body which is a hurdle, but ending up enjoying AzhwAr’s body and soul (AthmA) without any discrimination; entering as the enjoyable person but ending up being the enjoyer; entering to favour me but ending as being the one receivied my favour and revealing all of these in his divine form. emperumAn eliminated my AthmApahAram (claiming ownership of self) by himself claiming ownership of my soul.

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
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