Monthly Archives: October 2019

iyaRpA periya thirumadal

periya thirumadal – 62 – konnavilum pUngaNaigaL

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konnavilum pUngaNaigaL kOththup podhavaNaindhu                                 86
thannudaiya thOl kazhiya vAngith thamiyEnmEl
ennudaiya nenjE ilakkAga eyginRAn                                                                 87
pinnidhanaik kAppIrdhAn illaiyE pEdhaiyEn

Word by word meaning

kol navilum pUngaNaigaL kOththu – (on that bow) stringing arrows made of flowers which are capable of killing
podhavaNaindhu – standing close (to the target) so that the bows will pierce through well
thannudaiya thOL kazhiya vAngi – pulling (the string of the bow) to reach his shoulder
ennudaiya nenjE ilakkAga thamilyEn mEl eyginRAn – keeping my heart as the target he (cupid) is shooting those arrows on me, who is having none to support.
pin idhanai kAppIrdhAn illaiyE – there is none who could now enable me to escape from this danger

 vyAkyAnam

kol navilum pUngaNaigaL kOththu – even though these are arrows of flowers, they will not fail from killing

podha aNaindhu – standing closely in such a way that if the arrow is released, it will enter one side, pierce through the target without missing, and exit from the other side.

thannudaiya thOL kazhiya vAngi – since the chest is pulled back while releasing the arrow, the shoulders will bend back a lot further; alternatively, this implies that the arrow is pulled back (prior to releasing) such that the hands reach the shoulder.

thamilyEn mEl – Look at the target of his arrow! He is a valorous soldier who will torture a helpless damsel.

ennudaiya nenjE ilakkAga – he excels SrI rAma in his valour! SrI rAma will target only those which (or who) have a form. He is targeting my formless heart!

eyginRAn – since this term is in the present tense, it implies that kAman (cupid) continues to target her and does not step back. Just as it is said in SrI rAmAyaNam yudhdha kANdam 94-18 “Saravarsham vavarsha ha ” (he rained a hailstorm of arrows), SrI rAma showed his valour when he saw the main army of rAvaNa while kAman shows his valour on seeing my heart.

ennudaiya nenjE – even if one of the arrows that he shot at me had fallen on him, he would have realised how the suffering is; since that did not happen, he is indulging in this act of cruelty.

pin idhanaik kAppIrdhAn illaiyE – When SrI rAma threatened to invert the world as said in SrI rAmAyaNam AraNya kANdam 64-78 “jagath saSailam parivathayAmyaham” (I will destroy the world with its mountains), there was an intelligent person such as lakshmaNa as said in SrI rAmAyaNam sundhara kANdam 16-4 “lakshmaNasya cha dhImatha:” (lakshmaNa too, who is wise), who spoke comforting words to SrI rAma and took his bow. Now, she is wailing whether there is none who would take the bow from kAman’s hand; she is lamenting the absence of one who would carry out the role of purushakAram (one who recommends/advises another person).

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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SrIvaishNava education/kids portal – http://pillai.koyil.org

Other upadhESa raththina mAlai

உபதேச ரத்தின மாலை – பாசுரம் 6

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உபதேச ரத்தின மாலை

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ஐப்பசியில் ஓணம் அவிட்டம் சதயம் இவை

ஒப்பிலவா நாள்கள் உலகத்தீர் – எப்புவியும் 

பேசு புகழ்ப் பொய்கையார் பூதத்தார் பேயாழ்வார் 

தேசுடனே தோன்று சிறப்பால்

 

ஆறாம் பாசுரம். முதலாழ்வார்களின் அவதார தினப் பெருமையை விளக்குகிறார்.

 

ஓ உலகத்தவர்களே! ஐப்பசி மாதத்தில் திருவோணம், அவிட்டம், சதயம் என்ற நாள்கள் ஒப்பற்றவை. ஏனெனில் எல்லா உலகத்தவர்களும் கொண்டாடும் பொய்கை ஆழ்வார், பூதத்தாழ்வார் மற்றும் பேயாழ்வார் ஆகியோர் தேஜஸ்ஸுடன் முறையே இம்மூன்று நாள்களில் தோன்றியதால் .

அடியேன் ஸாரதி ராமானுஜ தாஸன்

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Other upadhESa raththina mAlai

உபதேச ரத்தின மாலை – பாசுரம் 5

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உபதேச ரத்தின மாலை

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அந்தமிழால் நற்கலைகள் ஆய்ந்துரைத்த ஆழ்வார்கள்
இந்த உலகில் இருள் நீங்க – வந்துதித்த
மாதங்கள் நாள்கள் தம்மை மண்ணுலகோர் தாம் அறிய
ஈதென்று சொல்லுவோம் யாம் 

ஐந்தாம் பாசுரம். இப்படி அவதரித்த ஆழ்வார்களின் அவதார மாதங்களையும் திருநக்ஷத்ரங்களையும் அருளிச்செய்யத் தொடங்குகிறார்.

உயர்ந்த சாஸ்த்ரமான வேதங்களின் ஆழ்பொருளை ஆராய்ந்து அதன் சீரிய அர்த்தங்களை இந்த நில உலகில் உள்ள அஜ்ஞானம் என்னும் இருள் போகும்படி எடுத்துரைத்த ஆழ்வார்கள் வந்து அவதரித்த மாதங்கள் மற்றும் நாள்களை இப்பொழுது இவ்வுலகில் உள்ளோர் அறியும்படி நாம் சொல்லுவோம்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் – http://divyaprabandham.koyil.org/

ப்ரமேயம் (குறிக்கோள்) – http://koyil.org
ப்ரமாணம் (க்ரந்தங்கள்) – http://granthams.koyil.org
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iyaRpA periya thirumadal

periya thirumadal – 61 – munniya peNNaimEl

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munniya peNNai mEl muL muLarik kUttagaththup                                          84
pinnum avvanRil pedai vAych chiRukuralum
ennudaiya nenjukkOr IrvALAm enseygEn                                                            85
kannavil thOL kAman karuppuch chilai vaLaiya

Word by word meaning

munniya peNNai mEl – on the palm tree seen in front
muL muLari kUdu agaththu – in the nest made with lotus stem which has thorns
pinnum avvanRil siRuvAych chiRu pedaiyum – feeble voice emanating from the mouth of the female love bird which has locked its beak with that of the male
ennudaiya nenjukku Or ir vAL Am – it is like a unique sword which cut my heart
en seygEn – what means will I carry out (to escape from this)?
kal navil thOL kAman – manmadha (cupid) who has (firm) shoulders which are like mountain
karuppuch chilai  vaLaiya –  drawing (his) bow made of sugarcane

vyAkyAnam

munniya peNNai mEl – on top the palm tree which is in front

muL muLarik kUttagaththu – inside the nest made with lotus stems having thorns. The opinion is that since they are inside the nest of thorns, the characteristic of torturing others seems to have come naturally.

pinnum – beyond what has been stated already. The male love-bird and its female have intertwined their beaks; their joy of union nurtures her (AzhwAr in the mood of parakAla nAyaki) distress of separation.

avvanRil pedaivAych chiRu kuralum – with their happiness increasing with their union, the feeble voice from the mouth of the female bird . . . .

ennudaiya – already destroyed, my  . . . . .

nenjukku Or Ir vALAm – whatever had been stated earlier had tortured my physical body. This (voice from the female bird) cuts asunder my heart.

en seygEn – what will I, a weak woman, do? There seems to be no way to survive.

kal navil thOl kAman – kAma (cupid), whose shoulders become harder and firmerlike a stone, as he keeps torturing women repeatedly

karuppuch chilai vaLaiya – even though it [bow held by him] may be sweet like sugarcane, there is no shortcoming in its cruelty

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 thiruvAimozhi 10th centum

thiruvAimozhi – 10.1.4 – idar keda

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Full series >> Tenth Centum >> First decad

Previous pAsuram

Image result for thirumogur perumal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr is inviting SrIvaishNavas saying “Come, let us surrender unto emperumAn in thirumOgUr to have all our sorrows eliminated”.

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

idar keda emmaip pOndhaLiyAy enRenREththich
chudar koL sOdhiyaith thEvarum munivarum thodarap
padar koL pAmbaNaip paLLi koLvAn thirumOgUr
idar keda adi paravudhum thoNdIr! vamminE

Listen

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

idar keda – “to have the sorrows caused by enemies, eliminated
pOndhu – mercifully arriving here
emmai – us
aLiyAy – protect us”
enRu enRu – saying repeatedly revealing the weakness
Eththi – praising him

(with that)
sudar koL – having great radiance
sOdhiyai – very luminous divine form
dhEvarum – dhEvas who consider themselves to be lords
munivarum – sages (who perform penance as seekers of wealth)
thodara – to follow and surrender
padar koL – having expansion due to being in contact with him
pAmbu aNai – on the divine serpent mattress which has softness, coolness, fragrance fitting the nature of the serpent species
paLLi koLvAn – one who is mercifully reclining, his
thirumOgUr – in thirumOgUr
idar – (our) sorrows which are impossible to be removed
keda – to rid of
thoNdIr – Oh you who have desire to surrender unto him
adi – his divine feet
paravudhum – let us praise;
vammin – please do come!

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

emperumAn who is having greatly radiant luminous form, who is mercifully reclining on the divine serpent mattress which has softness, coolness, fragrance fitting the nature of the serpent species, which is having expansion due to being in contact with him, is followed, surrendered and repeatedly praised by dhEvas who consider themselves to be lords and sages, by saying “Protect us by arriving here to eliminate all the sorrows caused by enemies”. Such emperumAn is in thirumOgUr now. Please do come! Oh you who have desire to surrender unto him! Let us praise his divine feet.

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

  • idar keda … – The words of those who consider themselves as lords (dhEvas) and sages who can both inflict their curse and bestow blessing are as in “emmai idar keda pOndhu aLiyAy” (bless us to have our sorrows eliminated). To have the sorrows mentioned in sthOthra rathnam 13 “vEdhApahAra …” (stealing of vEdhas), to be eliminated.
  • emmai – Those who previously considered themselves to be, as said in SrI bhagavath gIthA 16-14 ‘ISvarOham’ (I am the controller), when afflicted with dangers, will present their emptiness as said in SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (Look at our bodies).
  • pOndhu aLiyAy – They (AzhwArs) will tell him that he should descend and protect them. Those [dhEvas] who were previously ignoring, when met with danger, will ask him “why are you resting, while we are suffering here?” just as one would question the village chief.
  • enRu enRu Eththi thodara –  To continuously praise him and forcefully surrender unto him due to their dangerous situation.
  • sudar koL sOdhiyai – emperumAn is appearing radiant thinking “at least, they come to me when they are in danger”. Another explanation – due to his distinguished beauty, he should be pursued for his beauty alone, but he is only considered as the eliminator of hurdles.
  • dhEvarum munivarum thodara – dhEvas and rishis. Those who remain “ISvarOham” and those who pursue wealth.
  • padar koL pAmbaNaip paLLi koLvAn – One who accepts the service of ananyaprayOjanars (those who expect nothing but kainkaryam) is mercifully resting in kshIrAbdhi (milky ocean) for the sake of prayOjanAntharaparars (those who seek other benefits)!
  • padar koL pAmbu – thiruvananthAzhwAn (AdhiSEsha) who expands by the touch of emperumAn.
  • paLLi koLvAn – thiruvananthAzhwAn is capable of making the sarvagya (omniscient lord) becoming captivated by sleep due to coming in contact with him.
  • thirumOgUr – He mercifully stood in thirumOgUr to be easily approachable for us as well just as he remained easily approachable for dhEvas (in kshIrAbdhi).
  • idar keda adi paravudhum – Let us surrender unto his divine feet to have all our sorrows eliminated.
  • thoNdIr vamminE – All those who are sagOthris (sharing the same gOthram of prapanna kulam (the clan of servitors)) should gather around.

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

Other

thiruvAimozhi – 10.1.3 – anRi yAm

Published by:

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

Full series >> Tenth Centum >> First decad

Previous pAsuram

Image result for thirumogur kalamega perumal

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “Let us reach thirumOgUr where sarvESvara who is having all auspicious qualities dwells, to have all our sorrows eliminated; this is good advice”.

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

anRi yAm orui pugalidam ilam enRenRalaRRi
ninRu nAnmugan aranodu dhEvargaL nAda
venRu immUvulagaLiththu uzhalvAn thirumOgUr
nanRu nAm ini naNugudhum namadhidar kedavE

Listen

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

anRi – other than you
yAm – we
oru pugalidam – another refuge
ilam – do not have
enRu enRu alaRRi – calling out many times while becoming weak every time
ninRu – standing (until result is attained)
nAnmugan aranodu – with brahmA and rudhra
dhEvargaL – celestial beings
nAda – as [they] seek and approach
venRu – winning over the enemies
immUvalagu – this three layered universe
aLiththu uzhalvAn – one who has such protection [of everyone] as his routine
thirumOgUr – thirumOgUr
nAm – we
namadhu – our
idar keda – to eliminate the mental stress (of seeking a companion for the final journey)
ini – after (the presence of the protector)
nanRu – being ananya prayOjanar (one who is without any expectation)
naNugudhum – will reach him

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

Calling out many times “Other than you, we do not have any other refuge” while becoming weak every time, as the celestial beings stand along with brahmA and rudhra, seek emperumAn and approach him, let us reach thirumOgUr which is the abode of the one who wins over his enemies in this three layered universe and who has such protection [of everyone] as his routine, to eliminate our mental stress; being ananyaprayOjanar, we will reach him.

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

  • anRi … – Even prayOjanAntharapara (those who expect benefits other than kainkaryam) are speaking the words of ananyaprayOjana, to have his presence. Forever calling out incoherently saying “Other than your highness, we have no refuge”.
  • ninRu – Remaining put there, until they accomplish the task just as the ananyaprayOjanas would do.
  • nAnmugan … – chathurmuka (four-headed) brahmA, rudhra and all the celestial beings approach him.
  • venRu … – This is the abode of the one who has as his main routine, protecting [the surrendered ones] from their enemies, protecting this three-layered universe which is meant for them.
  • nanRu nAm ini naNgudhum – (ini nAm nanRu naNugudhum (now, we will approach him well)) – as he is the protector of all, we, who have desire to be protected, should approach him well. We will approach him as ananyaprayOjana unlike kAlayavana, jarAsandha et al who approached krishNa in SrI mathurA and unlike brahmA et al who approached kshIrAbdhi (milk ocean) as said in thiruviruththam 92 “nINagar nILeri vaiththaruLAy” (Please burn down the great town of lankA).
  • namadhu idar kedavE – The sorrow of us who are as said in thiruvAimozhi 5.1.9 “AvAr Ar thuNai” (who will be my companion?).

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

iyaRpA periya thirumadal

periya thirumadal – 60 – thannudaiya thanmai

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thannudaiya thanmai thavirath thAn enkolO                                                     82
thennan podhiyil sezhum sandhin thAdhu aLaindhu
mannivvulagai manangaLippa vandhiyangum                                                  83
inniLam pUndhenRalum vIsum eri enakkE

Word by word meaning

thannudaiya thanmai thavira thAn en kol – Did anyone do anything to convert the natural quality of coolness of the moon to a hot state like this?
thennan podhiyil – in the malaiyamalai (podhigai mountain) of the king of pANdyas, who is the chief of the southern region
sezhu sandhin thAdhu aLaindhu – mixing the pollen from the beautiful sandalwood trees
man i ulagai manam kaLippa vandhu iyangum – roaming such that the minds of the people, who are in this permanent world, are happy
in iLa pU thenRalum – the southerly breeze which is sweet, youthful [full of vigour] and fragrant
enakkE eri vIsum – is blowing fire only for me 

vyAkyAnam

thannudaiya thanmai thaviraththAn enkolO – Just as sIthAppirAtti had willed the hot agni (deity for fire) to remain cool for hanumAn, as mentioned in SrI rAmAyaNam sundhara kANdam 53-29 “SeethObhava hanUmatha:” (Oh agni! Remain cool for hanumAn), did anyone will the cool moon “ushNObhava” (remain hot)? Alternatively, instead of considering this only for moon, one could assume this to be true for ocean which had been spoken of earlier and wind etc, which are going to be spoken of next, so that it could be said that someone had willed that the property of various entities should change.

thennan podhiyil sezhum sandhin thAdhu aLaindhu mannivvulagai manam kaLippa vandhiyangum inniLam pUndhenRalum vIsum eri enakkE – the southerly wind carries with it the pollens of beautiful sandalwood trees which are planted in the podhigai hills of pANdya  king. Such breeze, which is sweet, young and fragrant, blows its coolness abundantly on the people of this permanent world in such a way that their minds are overjoyed. However, that breeze blew fire only on me.

mannivvulagam – azhagiya maNavALap perumAL nAyanAr, one of the two commentators for this prabandham, considered the usage as given here and interpreted it as “this world, which gets inundated often as its norm, is permanent” while the other commentator, periyavAchchAn piLLai considered the usage as manni ivvulagam and interpreted as “just as enabling everyone in this world to live, as its permanent feature, blowing fire only for me became its permanent feature”. The words should be combined as manni iyangum.

vIsum eri – (the breeze) standing at quite a distance from me so that the heat of separation that I am suffering from does not singe it, blew fire on me.

enakkE – it did this [blowing fire] only for me.

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

adiyEn krishNa rAmAnuja dhAsan

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உபதேச ரத்தின மாலை – பாசுரம் 4

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பொய்கையார் பூதத்தார் பேயார் புகழ் மழிசை

ஐயன் அருள் மாறன் சேரலர் கோன் – துய்ய பட்ட

நாதன் அன்பர் தாள் தூளி நற்பாணன் நற்கலியன்

ஈதிவர் தோற்றத்து அடைவாம் இங்கு

 

நான்காம் பாசுரம். ஆழ்வார்களின் அவதார க்ரமத்தை அருளிச்செய்கின்றார் இங்கே. 

 

பொய்கை ஆழ்வார், பூதத்தாழ்வார், பேயாழ்வார், புகழ் பெற்ற திருமழிசைப் பிரான், அருள் நிறைந்த நம்மாழ்வார், சேரகுல நாதனான குலசேகரப் பெருமாள், தூய மனத்தனரான பெரியாழ்வார், தொண்டரடிப்பொடி ஆழ்வார், நன்மை பொருந்திய திருப்பாணாழ்வார், நன்மை பொருந்திய திருமங்கை ஆழ்வார் என்பதே ஆழ்வார்களின் அவதார க்ரமம்.

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thiruvAimozhi thiruvAimozhi 10th centum

thiruvAimozhi – 10.1.2 – ilam gadhi

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

Full series >> Tenth Centum >> First 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 says “Forever, we have no refuge other than the rejuvenating divine feet of emperumAn who has divine names which remove the fatigue of his devotees with his enjoyability and which uplift 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

ilam gadhi maRRonRu emmaikkum In thaN thuzhAyin
alangalangaNNi Ayiram pErudai ammAn
nalangoL nAnmaRai vANargaL vAzh thirumOgUr
nalangazhal avanadi nizhal thadam anRi yAmE

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

In – makes the flowers which are strung to become enjoyable
thaN – cool
thuzhAyin – having thiruththuzhAy (thuLasi)
alangal – swaying
am – beautiful
kaNNi – one who is having garland
Ayiram pErudai – having countless divine names which are enjoyable
ammAn – being the unconditional lord
nalam koL – having distinguished qualities such as compassion
nAnmaRai – for the four vEdhas
vANargaL – experts
vAzh – having an enriched life due to enjoying his qualities such as being the protector etc
thirumOgUr – residing in thirumOgUr
nalam kazhalavan – one who is having divine feet which are decorated with valorous anklets which can be used by him to reach us without discriminating between his devotees
adi nizhal – shade of his divine feet
thadam anRi – other than the pond
yAm – us
emmaikkum – in all births
gadhi – as destination
maRRu onRu – anything else
ilam – do not have.

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

kALamEgam emperumAn is decorated with beautiful, swaying thiruththuzhAy garland which makes the flowers which are strung to become enjoyable, with its coolness; he is the unconditional lord having countless divine names which are enjoyable; he is residing in thirumOgUr where experts of four vEdhas, who are having distinguished qualities such as compassion and are having an enriched life due to enjoying his qualities such as being the protector etc, are residing; in all births, we do not have any destination other than the shade of the pond; in other words, his divine feet which are decorated with valorous anklets which can be used by him to reach us without discriminating between his devotees.

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

  • ilam gadhi maRRu onRu emmaikkum – (emmaikkum – maRRu onRu – ilam gadhi) This statement is not for just this birth, but for all my births. Forever, we will have no refuge other than his divine feet.
  • en … – Beautiful garland which has the radiance of thuLasi which has coolness and string of flowers.
  • alangal – radiance, swaying; as one follows him, one will observe the swaying of the garland on his head, when he places his steps; the radiance is due to being on his divine form.
  • Ayiram pErudai – As one sets out to glorify him seeing his shoulders and the garland on the shoulders, he has countless divine names in his every aspect, just like one sees steps wherever one enters a river [from the bank] to have a bath .
  • ammAn – Instead of having to be involved in praising inapt entities just seeing their physical beauty [he is the apt lord for us too]. As said in periya thiruvandhAdhi 82 “Azhiyangai ammAnai EththAdhu ayarththu – vALA irundhuozhindhEn” (I remained ignorant without praising emperumAn who had in his beautiful hand, the signet ring, spending the time purposelessly), he is of the nature, that one needs to worry for the days spent without praising him.
  • nalam koL … – The eternal abode of those who have understood the essence of vEdham as “AnruSamysamE vEdhArtham” (the main purport of vEdham is compassion), who can take up the vyAsapadham (seat of vEdha vyAsa). Mere residence in this town leads to enrichment in life. Due to residing here, ISvara too becomes firm on the principle of “protecting my devotees is my ultimate duty”. Those who say as in SrI rAmAyaNam yudhdha kANdam 18.38 “asmAbhis thulyO bhavathu” (you are equal to us) to those who come here to surrender unto emperumAn.
  • nalam kazhal avan – The divine feet which do not discriminate between the noble qualities and faults of the devotees. Even if they [devotees] say as in SrI rAmAyaNam yudhdha kANdam 17.27 “vadhyathAm” (he deserves to be killed), being blinded by love, he will say as in SrI rAmAyaNam yudhdha kANdam 18.8 “nathyajEyam” (I will never abandon).
  • avan adi nizhal thadam anRi yAmE – avan (he/his) is read in both sections (previous as well as here). Other than the shade of his divine feet, which is the pond, we have no other gathi (destination).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iyaRpA periya thirumadal

periya thirumadal – 59 – ennudaiya nenjum

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ennudaiya nenjum aRivum inavaLaiyum                                                                              80
ponniyalum mEgalaiyum Angozhiyap pOndhERku
mannu maRikadalum Arkkum madhiyuguththa                                                               81
innilA inkadhirumenRanakkE veydhAgum

Word by word meaning

ennudaiya nenjum – my heart
aRivum – my knowledge (which is within that heart)
inam vaLaiyum – distinguished bangles on the hand
pon iyalum mEgalaiyum – golden waist band
ozhiya pOndhERku – for me who has lost (everyone of the above)

(as if to suffer further)

mannu maRi kadalum Arkkum – even the immobile ocean will roar
madhi uguththa in nilA in kadhirum – the sweet light emitted by the rays of the moon
en thanakkE – only for me
veydhu Agum – emitted heat

vyAkyAnam

ennudaiya nenjum – my heart, which will not get affected by anything, broke.

nenjum aRivum – heart is the casket for knowledge. I lost my wealth along with the casket.

inavaLaiyum – bangle, which is an ornament

ponniyalum mEgalaiyum – distinguished waist band.

Angu ozhiyap pOndhERku – I became worthless.

nenjum aRivum ozhiya – I became blind

ina vaLaiyum mEgalaiyum ozhiya – I lost my wealth.  Just as when someone goes to a place to make a living, loses whatever (s)he had, I lost everything. Just like straw is thrown here and there by the beautiful waves of an ocean, I ended up engaging in madal.

mannum maRikadalum Arkkum – even the ocean, which used to be calm earlier, makes an uproarious noise now.

Angu ozhiyap pOndhERku mannum maRi kadalum Arkkum – Ocean, which was created by emperumAn to guard the world, is expected to sympathise with those who suffer. Instead of doing that, the ocean roared as if it had seen a traitor to the land and welcomed me.

madhi uguththa innilA inkadhirum enRanakkE veydhAgum – The sweet light emitted by the cool rays of moon will be hot, only for me.

in nilA – in kadhir enRanakkE veydhAgum – what is comforting for all the people in the world became hot only for me. The term madhi refers to moon and the term nilA refers to its rays. What does the term kadhir refer to? Since the rays of moon are radiant, this term (kadhir) refers to the quality of light. If the text is innilA (as a single word instead of two words as in in nilA), it would mean “this moon” pointing out to the moon which is seen above in the sky.

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

adiyEn krishNa rAmAnuja dhAsan

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