Monthly Archives: August 2019

periya thirumadal – 3 – thunniya thAragaiyin

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thunniya thAragaiyin pEroLi sEr AgAsam
ennum vidhAnaththin kIzhAl – iru sudarai
mannum viLakkAga ERRi maRi kadalum

Word by word meaning

thunniya thAragaiyin pEroLi sEr AgAsam ennum – sky which is said to be lit up by the densely located stars.
vidhAnaththin kIzhAl – under the canopy
iru sudarai – the twin sources of radiance, viz., divine chakra and divine conch
mannum viLakkAga ERRi – like lighting a lamp which never gets put out.

vyAkyAnam

thunniya thAragaiyin pEroLi sEr AgAsam ennum vidhAnaththin kIzhAl – under the divine canopy of pearls which is nothing but the luminous sky, having the splendour of stars which are close to each other. Alternatively, under the sky which is the divine canopy of pearls.  The reason for bringing in sky as a simile is to bring in clarity that the pearls are luminous, similar to stars.

iru sudarai mannum viLakkAga ERRi – Wouldn’t  chakraththAzhwAn (divine discus) and sangaththAzhwAn (divine conch) go wherever emperumAn takes incarnation and goes? Lighting them as twin lamps which do not get put out ever. Alternatively, the term irusudar would also refer to chandhrasUrya (moon and sun) who are famous in samsAram (materialistic realm). The context here is emperumAn reclining and contemplating about creating the worlds at the end of deluge. Since the worlds are yet to be created, how can there be a reference to sun and moon at this point of time? Since this does not gel properly, the earlier reference (to divine discus and divine conch) was made. Alternatively, reference to sun and moon could also be to hint about divine discus and divine conch. Since the poet (thirumangai AzhwAr) came much later, there is no shortcoming in his bringing reference to sun and moon who had come ahead of him.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 9.6.4 – aRigilEn thannuyir

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 fourth pAsuram, AzhwAr says “It is impossible for me to understand the love shown towards me who is very lowly by emperumAn who mingles with everyone properly even as he is the lord and all the entities in the entire world are his servitors”.

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

அறிகிலேன் தன்னுள் அனைத்து உலகும் நிற்க
நெறிமையால் தானும் அவற்றுள் நிற்கும் பிரான்
வெறி கமழ் சோலைத் தென் காட்கரை என் அப்பன்
சிறிய என் ஆர் உயிர் உண்ட திரு அருளே

aRigilEn thannuL anaiththu ulagum niRka
neRimaiyAl thAnum avaRRuL niRkum pirAn
veRi kamazh sOlaith then kAtkarai en appan
siRiya en Aruyir uNda thiru aruLE

Listen

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

thannuL – in a fraction of his vow
anaiththulagum – all entities of all worlds
niRka – to remain firmly
thAnum – he too
neRimaiyAl – in proper manner (of servitor-master which is a result of body-soul relationship)
avaRRuL – in them
niRkum – remaining
pirAn – being the benefactor
veRi kamazh – spreading distinguished fragrance
sOlai – having garden
then kAkarai – standing in thirukkAtkarai
en appan – my lord
siRiya en – very lowly me, my
Ar uyir – AthmA (soul)
uNda – intently enjoyed
thiru aruL – favour of sauSeelyam (simplicity)
aRigilEn – I am unable to precisely understand.

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

emperumAn supports all entities of all the worlds to remain firmly in a fraction of his vow and remains in them firmly as well; my lord, being the benefactor, is standing in thirukkAtkarai which is having garden spreading distinguished fragrance; I, who am very lowly, am unable to precisely understand his favour of sauSeelyam with which he intently enjoyed my AthmA.

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

  • aRigilEn – I don’t understand if he [emperumAn] did it out of joy or to destroy me.
  • thannuL anaiththulagum niRka – He is only doing favours for everything other than me! While all the worlds depend on a fraction of his vow, he is remaining in all of them due to his being the lord; such emperumAn interacted only with AzhwAr in this improper manner [where he served AzhwAr]! AzhwAr is speaking about what is said in thiruvAimozhi 8.7.8 mUvulgum than neRiyA vayiRRil koNdu – siRiyEnudaich chindhaiyuL – ninRozhindhArE” (he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly). One who protected the whole universe during the danger of deluge, destroyed only me. He will destroy the enemies with arrow and his followers with his qualities. He is protecting in a neutral manner! Wound caused by arrow can be healed; but there is no remedy for the wound caused by his qualities.
  • verRi … – There is something [myself] desired by one who is having such beautiful town! Garden which has rising fragrance.
  • en appan – My creator himself destroyed me!
  • siRiya en Ar uyir uNda – The good soul of this lowly person – my self, where I am very lowly. AzhwAr is thinking that just as there is no limit for emperumAn‘s supremacy, there is no limit for his own inferiority.
  • en Ar uyir uNda – He is thinking himself to be very small [siRiyEn]; emperumAn is thinking AzhwAr to be greater than nithyasidhdhas (nithyasUris) [Ar uyir]. emperumAn thinks “What is the use if he thinks himself to be small? Does he know about himself?” and pursues AzhwAr with great intent.
  • thiru aruL aRigilEn – This is not an act in true knowledge; would one not stop at proper limit when acting per true knowledge? Love will destroy all rules.

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 – 9.6.3 – nIrmaiyAl nenjam

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 third pAsuram, AzhwAr says “I cannot think about the ways emperumAn mischievously made me loyal to him and saying ‘I will accept your service’, entering me and fully taking me with his qualities and disorderly activities”.

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

நீர்மையால் நெஞ்சம் வஞ்சித்துப் புகுந்து என்னை
ஈர்மை செய்து என் உயிர் ஆய் என் உயிர் உண்டான்
சீர் மல்கு சோலைத் தென் காட்கரை என் அப்பன்
கார் முகில் வண்ணன் தன் கள்வம் அறிகிலேன்

nIrmaiyAl nenjam vanjiththup pugundhu ennai
Irmai seydhu en uyir Ay en uyir uNdAn
sIr malgu sOlaith then kAtkarai en appan
kAr mugil vaNNan than kaLvam aRigilEn

Listen

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

nIrmaiyAl – due to revealing the quality of svasvAmi sambandham (property-owner relationship)
nenjam – my heart
vanjiththu – owning me
pugundhu – entering me

(with his activities revealing simplicity, easy approachability etc)
ennai Irmai seydhu – melting me
en uyir Ay – (with these two aspects) being the one who sustains me
en uyir uNdAn – being the one who consumes me
sIr malgu – having abundance of honey and flowers
sOlai – having garden
then – beautiful
kAtkarai – due to the presence in thirukkAtkarai
en appan – being my benefactor
kAr mugil vaNNan than – the monsoon-cloud like greatly generous emperumAn‘s
kaLvam – his mischievous act where the means and end are different
aRigilEn – I don’t understand it to be in a particular manner.

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

emperumAn owned me and entered my heart by revealing the quality of svasvAmi sambandham; he melts me, he is the one who sustains me and consumes me; he is my benefactor due to being present in thirukkAtkarai which is having beautiful garden with abundance of honey and flowers; I don’t understand the monsoon-cloud like greatly generous emperumAn’s mischievous act where the means and end are different, to be in a particular manner.

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

  • nIrmaiyAl nenjam vanjiththup pugundhu ennai Irmai seydhu – He convinced me that we should interact in a manner that he is the lord and I am the servitor, and entered my heart through deception; if he had told that their interactions will be contrary to that, AzhwAr would not have agreed. kruthrima (deception) means saying one way and doing it differently.

When asked “What was that?” AzhwAr says,

  • nIrmaiyAl ennai Irmai seydhu – nIrmai means his humble interactions, and Seelam (simplicity) which is the cause for that.
  • ennai – I who was thinking “he will arrive for proper interaction” as truth.
  • Irmai seydhu – Make me melt. Saying that emperumAn melted him with his humble actions; or saying that he is causing compassion in my heart; or to make me become fluid.
  • en uyirAy en uyir uNdAn – He entered me as if he will sustain me, but ended up finishing me off. AzhwAr would not have agreed for his entry if he entered to cause harm! While both united, emperumAn ended up being the sole enjoyer;
  • en uyirAy en uyir uNdAn – Alternative explanation – he made me to be totally dependent on him and consumed me.
  • sIr malgu sOlai – Very beautiful garden. The completeness he acquired by uniting with me, is showcased by the garden in his town itself.
  • then kAtkarai en appan – One who is sulabha (easily approachable [due to be being in thirukkAtkarai]) and nirupAdhika bandhu (eternal relative [due to being my father]); one who is present here highlighting the relationship which says that he is determined to fulfil my desire.
  • kAr mugil vaNNan – Due to his union with me, he acquired freshness in his divine form similar to a monsoon season cloud which has absorbed the whole ocean. Just as he desired in thiruvAimozhi 8.5.3thU nIr mugil pOl thOnRAyE” (you should appear like a pure cloud), emperumAn appeared and allowed AzhwAr to enjoy him, this is how fresh emperumAn was.
  • than kaLvam aRigilEn – I don’t understand his actions which are different in the beginning and the end. I don’t understand his act of serving me while he set out to accept service from me.
  • aRigilEn – The lord who is greater than everyone else should not interact in this humble manner; am I confused? AzhwAr is talking about what is said in thiruvAimozhi 8.7.3maruL thAn IdhO” (is this hallucination?) in union.

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 – 2 – manniya nAgaththaNai mElOr

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manniya nAgaththaNai mElOr mAmalai pOl
minnu magara kuNdlangaL vil veesa

Word by word meaning

manni – fitting well

a nAgaththaNai mEl – on top of that mattress of thiruvananthAzhwAn (AdhiSEshan)

Or mAmalai pOl – reclining like a distinguished dark mountain

minnu maNi magara kuNdalangaL vil veesa – the ornaments worn in the ear have rare gems studded in them and these gems emit radiance similar to rainbow.

vyAkyAnam

manniya nAgaththaNai mElOr mAmalai pOl – all these are similes.

manniya nAgaththaNai – for the one who lies down on this mattress, the novelty [of the bed] remains forever, without the need for a person to make up the bed every day.

manni – fitting well. Due to the greatness of thiruvananthAzhwAn, emperumAn is relaxing peacefully such that he will not get up even if he were nudged by periya pirAttiyAr (SrI mahAlakshmi) with her bosom, like a bow

a nAgam – that AdhiSEshan who is radiant. The lustrous AdhiSEshan.

aNai mEl – atop thiruvananthAzhwAn, who is like a mattress.

Or mAmalai pOl – he is a like a blue mountain reclining on the mattress of thiruvananthAzhwAn. This is similar to emperumAn, who is having the form of a dark mountain, reclining on the milky  white ocean of thiruppARkadal.

minnu magara kuNdalangaL vil veesa – the effulgence from his divine ear rings which are studded with gems, appears to be holding a lamp to drive away the darkness emanating from his dark, divine form. veesa – to spread out. The ear rings are in the shape of fish.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.6.2 – ninaidhoRum

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 second pAsuram, AzhwAr tells emperumAn in thirukkAtkarai “I cannot think about the interactions I had with you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

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

Listen

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

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

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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 – 1 – manniya palpoRi sEr

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

Word by Word Meaning

manniya – may you live long!

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

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

dheyvam sudar naduvuL – among the rays which are extraordinary

vyAkyAnam

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

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

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

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

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

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.6.1 – urugumAl nenjam

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “My heart breaks greatly every time I think about the amazing interaction of emperumAn in thirukkAtkarai”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

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

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

Listen

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

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

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

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

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

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 9.6 – urugumAl

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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 sixth decad, previously, AzhwAr became extremely anguished on looking at entities which reminded him of emperumAn; to pacify him, emperumAn manifested his qualities to him; seeing them, AzhwAr highlighted the following aspects:

  1. his amazing form/nature
  2. his unconditioned relationship [with AzhwAr]
  3. his magnanimous nature
  4. his ultimate simplicity
  5. his obedience towards his devotees
  6. his great love
  7. the ultimate state of his love
  8. his eternal regard [for AzhwAr] without any expectation [from AzhwAr]
  9. his enjoyable beauty
  10. his eagerness in enjoying AzhwAr

Meditating upon these, AzhwAr becomes emaciated due to the great pleasure in the distinguished experience of such qualities.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously AzhwAr said without any desire to live anymore in thiruvAimozhi 9.5.10ezha naNNi nAmum nam vAna nAdanOdu onRinOm” (Having become like-minded with emperumAn who is in paramapadham which is the apt destination for us, we are also setting out to leave); at this state, emperumAn should either come and present himself to AzhwAr to retain him or lose him. At this stage, when thiruvadi (hanuman) arrived, while sIthAp pirAtti was anguishing due to the many days of suffering, and perumAL not having arrived, still she was reminded of her twelve years of wonderful togetherness with perumAL as said in SrI rAmAyaNam sundhara kANdam 33.17  “samAdhvAdhaSathathrAham rAghavasya nivESanE | bhunjAnAmAnushAn bhOgAn sarva kAma samrudhdhinI  ||” (I remained with perumAL in the palace for twelve years with all possible enjoyments of humans). In the same way AzhwAr remembered the intimate union he had with emperumAn in thiruvAimozhi 8.7iruththum viyandhu“. The reason for this is – he should live so that he can complete the kainkaryam he has taken up [i.e singing thiruvAimozhi]; alternative reason – the fortune of emperumAn who is eagerly looking forward to hearing this [thiruvAimozhi] from AzhwAr; another reason – it is the fortune of chEthanas (souls) who get to acquire taste towards bhagavath vishayam through the overflowing devotional love of AzhwAr which comes out as this thiruvAimozhi. In this manner, AzhwAr got reminded about the union in “iruththum viyandhu“.

[SrI rAmAyaNam sundhara kANdam 33.17 is explained here]

samA dhvAdhaSa – sIthAp pirAtti said “Son! I who am suffering alone here, greatly enjoyed an intimate union with perumAL for twelve years in the palace of my father-in-law!” Here, emperumAn who united/interacted with AzhwAr in an orderly manner [he being lord and others being servitors, as in thiruvAimozhi 4.5vIRRirundhu“], interacted with AzhwAr in a disorderly manner as said in thiruvAimozhi 8.7.8mUvulagum than neRiyA vayiRRiRkoNdu – siRiyEnudaich chindhaiyuL ninRozhindhAn” (he who is having the three worlds inside him without disregarding the protector-protected relationship, stood in my heart, in me who is very lowly); not only AzhwAr recollected that experience, he also started experiencing the same now; that is, AzhwAr spoke about the qualities and physical beauty of emperumAn who is supreme, who disregarded his supremacy and interacted in a humble manner with AzhwAr, and started feeling that he is having the same experience now and becomes broken, thinking about emperumAn’s Seelam (simplicity). nanjIyar would blissfully say “Just as seeing the bottom of an ocean, how is it possible for our AchAryas to connect the experience of iruththum viyandhu decad, here!” While AzhwAr did not attain emperumAn, due to enjoying emperumAn’s Seela guNam, AzhwAr becomes broken. ALavandhAr would mercifully explain “This is AzhwAr’s meditation on emperumAn’s qualities, with displeasure”.

[Similar explanation is found in thiruvAimozhi 7.6 pravESam] SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa” (Oh king there are many qualities) – dhaSaratha chakravarthi who planned to perform coronation for perumAL (SrI rAma), thought “for sixty thousand years, we carefully ruled the kingdom in a noble manner; if I place the responsibility on a small child [young SrI rAma], will that be reasonable or not?” He thought “let us analyse this in the people’s assembly” and arranged for the same. As the whole palace started trembling as said in SrI rAmAyaNam ayOdhyA kANdam 2.18 “janaughOdhghushta sannAdhO vimAnam kampayanniva” (the palace started trembling on hearing the joyful uproar of the people) to make him think that he should rebuild the palace, he thought “They acknowledged my desire and accepted the same; still, should I not ask them to reveal their thoughts from their own mouths?” He asked “come on”, as in SrI rAmAyaNam ayOdhyA kANdam 2.25 “kathamnu mayi dharmENa” (Why do you desire for my son, while I am ruling righteously?) – I ruled the whole earth for sixty thousand years ensuring that the weak is protected from the strong, as said in SrI rAmAyaNam ayOdhyA kANdam 2.7 “pANdarasyAthapathrasyach chAyAm jaritham mayA” (I became old under the shade of this white umbrella (of my throne) while caring for the whole world) – Wandering under the pearl studded umbrella without seeking any pleasure for myself and cared for your protection only; when I asked your opinion, should you not have told “Do you have to do this when you are alive? Should you not have waited until your death?” or “Should you not do it when it is impossible to manage?” Instead you are speaking as if you have been ruled by a cruel murderer and now found a righteous person; what is the mistake I have done for your abandoning me and choosing my son?; [the citizens replied] You have not committed any mistake towards us; the qualities of your son is the main reason; there is no shortcoming in how you cared for us; you begot a son with great qualities and stole everyone’s heart! bahava: (many) – his eagerness to protect is much greater than yours. SrI rAmAyaNam kishkindhA kANdam 13.20 “dhAthUnAm iva” (thArA tells vAli “just like himalayas is rich with minerals, SrI rAma is rich with auspicious qualities) – Just as value of material is measured with the value of gold, the qualities and faults of people are measured based on the same qualities present in SrI rAma. SrI rAmAyaNam ayOdhyA kANdam 26.2 “hrudhayAni AmamanthEva janasya guNavaththayA” (Due to having wonderful qualities, he appeared like churning the hearts of people).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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periya thirumadal – avathArikai – Part 2

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In thamizh literature it is said “kadalanna kAmaththarAgilum mAdhar madalUrAr maRRaiyAr mEl” (even if their lust is as deep as the sea, women will not engage in madal). Thus, while men are permitted to engage in madal, women are forbidden from engaging in it. When this is the case, why did parakAla nAyaki engage in madal? This should not be taken as something forbidden by vEdhas, just like the order of a king [king’s order should never be crossed]. Since lust lends itself to the wishes of individuals, there is nothing wrong if someone engages in madal in the matter of that person’s earnest desire. If it is forbidden by vEdhas, even lust should function just like obeying the order of a king. But we do not see it that way.

Who were the ones who had engaged in madal? SrI rAma, in SrI rAmAyaNam AraNya kANdam 64-75 says “sadhEva gandharva manushya pannagam jagath saSailam parivarthayAmyaham” (I will invert the world which is inhabited by dhEvas, gandharvas (celestial entities), human beings and snakes). He also says in SrI rAmAyaNam AraNya kANdam 60-17 “aSOka sOkApanudhaSOkOpahatha chEthasam I thvan nAmAnam kuru priyAsandharSanEna mAm II” (Oh the aSOkA tree which removes the sorrow of all! By revealing the whereabouts of my beloved, turn me, who is hurt deeply, into one without sorrow, just like your name, aSOka); he says in SrI rAmAyaNam yudhdha kANdam 124-7 “na mE snAnam bahumatham vasthrANyAbharaNAni cha I tham vinA kaikEyiputhram bharatham dharmachAriNam II” (without the righteous bharatha, the son of kaikEyi, I do not desire bath, dresses or ornaments) and further says in SrI rAmAyaNam ayOdhyA kANdam 33-7 “yA na SakyA purA dhrashtum bhUthairAkASagairapi I thAmadhya sIthAm paSyanthi rAjamArgagathA janA: II ” (sIthA, who could not be seen by those who live in the skies too, is seen today by all on the regal path). Thus, those who had been smitten by love would engage in madal. We have seen similar behaviour in people such as vAsavadhaththai. We have seen only those who are belonging to regal families engaging in madal. Is this parakAla nAyaki too a rAjaputhri (daughter of a regal entity)?

SrI vishNu purANam 1-9-11 says “sa SlAghya: sa guNi dhanyas sa kulInas sa budhdhimAn I sa SUra: sa cha vikrAnthO yam thvam dhEvi nirIkshasE II” (Oh SrIdhEvi! Whoever you glance at mercifully is the greatest; he is the repository of all auspicious qualities; he is fortunate; he is born in a great clan; he is wise; he is valorous; he is brave). mUnRAm thiruvandhAdhi pAsuram 10 says “thEsum thiRalum thiruvum uruvamum mAsil kudippiRappum maRRavaiyum pEsil valam purindha vAn sangam koNdAn pErOdha nalam purindhu nangadaiyum vandhu ” (if one were to recite the divine names of the one who has the white conch which has curled towards the right, he or she will get all benefits such as esteem, capability to win over enemies, wealth, beauty, being born in a faultless clan and various others which have not been mentioned, with the benefits coming on their own). periya thirumozhi 1-1-9 says “kulam tharum selvam thandhidum adiyAr paduthuyar AyinavellAm nilandharam seyyum nILvisumbaruLum aruLodu perunilam aLikkum valam tharum maRRum thandhidum peRRa thAyinum Ayina seyyum nalam tharum sollai nAn kaNdukoNdEn nArAyaNA ennum nAmam” (By reciting the divine name nArAyaNa, one will get a great lineage, wealth, removal of all sorrows, paramapadham (SrI vaikuNtam), emperumAn’s mercy, kainkaryam to emperumAn, bravery, many other benefits which  have not been stated, more than what a mother will be able to do for her son; I found all these in the divine words namO nArAyaNa).  Just as it has been mentioned in these references, by a mere glance from SrIman nArAyaNa, she (parakAla nAyaki) will get all the greatness of a rajaputhri and hence there is no impediment in her engaging with madal.

She was like a withered garland, having been separated from bhagavAn. Having deep love for him, while she decided to engage with madal and ventured into it, her face was cool and beautiful similar to one who had had a bath and a satisfying feast, unlike the cruel face with anger of one who was fiery. This mood is similar to the one described in periya thirumozhi 2-7-2 “thuLambadu muRuval thOzhiyarkkaruLAL thuNaimulai sAndhu koNdaNiyAL kuLambadu kuvaLaik kaNNiNai ezhudhAL kOlananmalar kuzhaRkaNiyAL vaLambadu munnIr vaiyam munnaLandha mAlennum mAlinamozhiyAL” (This girl is having her speech aligned with her bewildered look. She is not smiling at her friends with her teeth which are like the seeds of pomegranate; she is not decorating her bosom with sandalwood paste; she is not applying black pigment to her eyes, which are like the purple lily in the pond; she is not wearing beautiful flowers on her hair; she is saying that emperumAn measured the worlds which are surrounded with oceans, which are the repository of invaluable gems).

bhImasEna told hanumAn that SrI rAma’s divine form with bow in his hand is manifested in hanumAn’s body as mentioned in mahAbhAratham AraNya parvam 149-8 “nirguNa paramAthmA’sau dhEham dhEvyApyathishtathi I thamaham gyAna vigyEyam nAvamanyE na langhayE II” (that supreme being SrI rAma, with bow which has not been drawn, is present in your body, having permeated it; I will not dishonour him and I will not cross him over). Just as bhImasEna told hanumAn that SrI rAma’s divine form is manifested in his body, parakAla nAyaki’s friend saw the firmness in nAyaki’s body that she will engage in madal. Knowing that the nAyaki is going to engage in madal just as mentioned in thiruvAimozhi 4-6-1OrppAl ivvoNNudhal uRRa nal nOy idhu thERinOm” (we are very confident that this girl who has a beautiful forehead is afflicted with a distinguished disease and we can prove it), the friend tried to dissuade her saying “ Considering your lineage, beauty and qualities and considering his greatness just as mentioned in SrI rAmAyaNam bAla kANdam 77-32 “thayA sa rAjarishi suthO’bhirAmAyA samEyivAnuththamarAjakanyayA I athIva rAma: SuSubhE’thikAmayA vibhU: SriyA vishNuivAmarESvara: II” (that SrI rAma, the son of rAjarishi dhaSaratha, being together with sIthAppirAtti who is beautiful and a regal lady, appeared like vishNu bhagavAn, who is the dhEva of all dhEvas, along with his consort SrIdhEvi), this firmness that you have of engaging in madal is not proper. The people of the town will despise you. Your father and mother too will give up on you. Responding to that, the nAyaki proves here that other than engaging in madal there is no other distinguished benefit for her birth, just as nammAzhwAr had mentioned in thiruvAimozhi 5-3-2enseyyum Uravar kavvai thOzhi ini nammai” (what will the slanderous words of the townspeople will do me in this matter?), in thiruvAimozhi 5-3-6annai enseyyilen Ur en sollilen” (what does it matter as to what my mother does to me or what the people of the town say?) and in thiruvAimozhi 5-3-10yAm madal Urndhum emmAzhiyangaip pirAnudaith thUmalar thaNNandhuzhAy malar koNdu sUduvOm” (even if I have to engage in madal, I will do that so that emperumAn who has beautiful and divine hand holding the divine chakra will grant me the cool garland of thuLasi which has sacred petals and I will adorn it on my head).

Instead of engaging in madal immediately, why is parakAla nAyaki responding to the questions of her friend and spending time?  Just as lakshmaNa came running once SrI rAma ordered him, as in SrI rAmAyaNam yudhdha kANdam 21-22 “chApamAnaya saumithrE” (bring the bow, oh son of sumithrA!) and just as emperumAn came running as soon as AzhwAr mentioned in thiruvAimozhi 5-3-11iraikkum karum kadal vaNNan” (emperumAn who has the complexion of the resounding dark ocean), parakAla nAyaki thinks that emperumAn will be upset (if she engages in madal) and come running to her. Hence she threatens him like those who stand behind a screen and threaten others. Her friend is also playing her role in the hope that he will come at some point of time and spend time with the nAyaki.

We will next take up the first two lines of periya thirumadal pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.5.11 – inbam thalaippeydhu

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

Full series >> Ninth Centum >> Fifth 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 “Whosoever understands the goodness in this decad, will not be able to sustain”.

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

inbam thalaippeydhu engum thazhaiththa pallUzhikkuth
than pugazh Eththath thanakkaruL seydha mAyanaith
then kurugUrch chatakOpan sol AyiraththuL ivai
onbadhOdonRukkum mUvulagum urugumE

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

inbam thalaippeydhu – causing joy
engum thazhaiththa – spread everywhere
than pugazh – his glorious qualities
pal Uzhikku – forever
Eththa – to praise
thanakku – for AzhwAr
aruL seydha – showered infinite grace
mAyanai – amazing lord
then – organised
kurugUr – leader of AzhwArthirunagari
satakOpan sol – mercifully spoken by AzhwAr
AyiraththuL – among thousand pAsurams
ivai onbadhOdu onRukku – for the first nine pAsurams filled with one level of sorrow and the tenth pAsuram which is filled with greater level of sorrow
mU ulagum – three worlds
urugum – will become fluid due to the love.

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

AzhwAr, the leader of AzhwArthirunagari, was showered with the amazing lord’s infinite grace, to praise forever, his glorious qualities which are spread everywhere causing joy; the three worlds will become fluid due to the love in this decad, among the thousand pAsurams, where the first nine pAsurams are filled with one level of sorrow and the tenth pAsuram is filled with greater level of 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

  • inbam thalaippeydhu engum thazhaiththaengum thazhaiththa inbam thalaippeydhu – Having unlimited love which is spread all over the world.
  • pal Uzhikkuth than pugazh Eththa – To praise his qualities forever.
  • thanakku aruL seydha – For AzhwAr who was one among the samsAris [worldly people], bestowing “mayarvaRa madhinalam” (blemishless knowledge and devotion).
  • mAyanai – The amazing lord who specially blessed only me among all of the samsAris.
  • inbam thalaippeydhu engum thazhaiththa – than pugazh Eththa – pal Uzhikku – thanakkaruL seydha mAyanai – Alternative explanation – He made me enjoy forever his auspicious qualities which are spread everywhere and which give infinite joy to those who enjoy them. It is said that AzhwAr sustained himself with this “than pugazh Eththa thanakkaruL seydha” only. AzhwAr considered the experience of nithyasUris and his own similarity with them in attaining the goal, and became anguished; but looking at samsAris who have lost this opportunity forever, he consoled himself saying “even this anguish is as good as the ultimate result”. As AzhwAr speaks about himself in third person as in “satakOpan sol“, he could address himself as “thanakku aruL seydha” (emperumAn who blessed AzhwAr) [instead of enakku aruL seydha]; this is similar to what is said [by vAlmIki bhagavAn himself] in SrI rAmAyaNam “vAlmIki bhagavAn rishi:” (Sage vAlmIki bhagavAn).
  • onbadhOdu onRukkum – This decad where the first nine pAsurams which are considered to be filled with sorrow, appear to be filled with joy in comparison to the tenth pAsuram which is filled with great sorrow. In the first nine pAsurams, AzhwAr felt great anguish while being alive, due to being reminded by the entities which are similar to emperumAn; but in the tenth pAsuram, he lost all interest in living itself.
  • mU ulagum urugumE – No one will be able to sustain. After AzhwAr said “this world should not be destroyed hearing my cry”, the residents of this world ended up breaking down [seeing his anguish].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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