Daily Archives: February 25, 2020

thiruvAimozhi – 10.8.6 – thiruppEr nagarAn

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

Full series >> Tenth Centum >> Eighth 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 becomes pleased thinking “while emperumAn has many merciful abodes, just like someone who has no place to stay, he arrived with the request ‘let me stay here’ and entered  my heart without any reason”.

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

thiruppEr nagarAn thirumAlirunjOlaip
poruppE uRaiginRa pirAn inRu vandhu
iruppEn enRu en nenju niRaiyap pugundhan
viruppE peRRu amudham uNdu kaLiththEnE

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

(To attain me)
thiruppEr nagarAn – in thiruppEr nagar

(subsequently, in close proximity)
thirumAlirunjOlai poruppE – in the divine hill named thirumAlirunjOlai
uRaiginRa – one who is eternally residing
pirAn – the great benefactor
inRu – today (while there is no reason)
vandhu – himself arrived
iruppEn enRu – vowing “let me stay here”
en nenju – my heart
niRaiya – to become complete
pugundhAn – entered;
viruppE peRRu – receiving (his perfect) gift
amudham uNdu – drinking the nectar (enjoying his qualities)
kaLiththEn – I became joyful.

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

emperumAn, the great benefactor who is residing eternally in thiruppEr nagar and in the divine hill named thirumAlirunjOlai, arrived today vowing “let me stay here” and entered my heart to make it complete; receiving this gift, I became joyful, drinking the nectar.

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

  • thiruppEr nagarAn – This dhivyadhESam is as great as thiruvayOdhyai (SrI ayOdhyA).
  • thirumAlirunjOlai poruppE uRaiginRa pirAn – [the presence in thirumAlirunjOlai is greater than thiruppEr nagar] As said in SrI rAmAyaNam ayOdhyA kANdam 95.12 “adhikam puravAsAchcha” (residing in this chithrakUtam is greater than residing in ayOdhyA); SrI rAmAyaNam ayOdhyA kANdam 57.38 “jahau cha dhu:kam puravi pravAsAth” (SrI rAma’s became joyful in seeing the river mAlyavathi and even forgot the sorrow of coming to the forest leaving ayOdhyA). This is similar to what happened in thiruchthithrakUtam [where SrI rAma became more joyful than in ayOdhyA]. SrI rAmAyaNam ayOdhyA kANdam 99.12 “kubhEra iva nandhanE” (like kubhEra strolling around in a garden) – this is similar to a worry-less person strolling around in a garden. Only for a person who has no worries in all manner, is there scope for enjoyment in playful aspects. [Similarly emperumAn is enjoying in thirumAlirunjOlai]
  • inRu vandhu – While there was no such thought, yesterday, to arrive in this manner, we have seen him arriving today.
  • iruppEn enRu – emperumAn kept repeating “I will stay here”. SrI rAmAyaNam ayOdhyA kANdam 94.15 “ihaiva SarathA anEkA: thvayA sArdham anindhithE” (Oh unblemished one! I will live here with you for many years) and SrI rAmAyaNam AraNya kANdam 15.19 “iha vathsyAm saumithrE sArdham EthEna pakshiNA:” (Oh lakshmaNa! I am going to live here along with jatAyu mahArAja) – SrI rAma said “We desired to live under the sceptre/order of our father, dhaSaratha; but since that was not to the liking of kaikEyi, the second mother, we left ayOdhyA; for the rest of our time in the forest, let us live under the shade of jatAyu mahArAja’s wings”.
  • en nenju niRaiyap pugundhAn – He entered my heart to fill it, which does not fully remain for such emperumAn who desires to remain there.
  • viruppE peRRu – Not residing due to the hatred of not fulfilling the commandments. There is a presence as said in SrI bhagavath gIthA 16.19thAnaham dhvishatha: krUrAn” (I push those evil persons into demoniac births); unlike that, being desirable by him.
  • amudham uNdu kaLiththEnE – Unlike the enjoyment en route to the hell due to consuming poisonous food, I drank the nectar and became blissful (Implies enjoying by drinking the nectar of praising him; enjoying his nectarean qualities). Being inclined towards lowly pleasures, sowing the seeds for hellish after-life, and enjoying in between [in this world]. That is as said in thiruvAimozhi 4.1.5aNi men kuzhalAr inbak kalavi amudhuNdAr” (They enjoyed the nectar of blissful union of damsels who have tender hairs with decorations).
  • kaLiththEnE – This bliss is the prideful bliss explained in thirumAlai 1nAvalittu uzhitharuginROm” (we keep walking with a victorious war-cry). I became blissful having placed my feet on the head of yama et al.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 1 – kArAr varai

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<< avathArikai

thiruvEngadam – thirumalai

thirumAlirunjOlai – thirumalai

kArAr varaik kongai kaNNAr kadal udukkai
siRAr sudarch chuttich chengaluzhip pErARRu 

Word-by-Word meanings

kAr Ar varai kongai – Having the divine mountains (of thirumAlirunjOlai and thiruvEngadam), which are laden with clouds, as her bosoms
kaNNAr kadal udukkai – Having the expansive ocean as her sari
sIr Ar sudar sutti – having sun, with its beautiful rays, as thilakam (pattern on the forehead), a decorative ornament
sem kazhaluzhi pEr ARu – the huge river  (kAviri) which is reddish and muddled

vyAkyAnam

The description is about sri bhUmi pirAtti.

parakAla nAyagi (thirumangai AzhwAr in feminine mood) would not turn back even when her mothers and friends, saying “one should not have this much of daring”, dissuade her from engaging with madal. However bhUmippirAtti does not dissuade her. parakAla nAyagi wishes to celebrate bhUmippirAtti for supporting her. Since she desires to speak about kAma purushArtham  (the end goal of pure love),  the end benefit which she opted for, she has to explain about the different types of purushArtham (the ultimate benefits). parakAla nAyagi has to speak about chEthanas for whom these purushArthams are meant. In order to talk about them, she has to talk about bhUmi (earth) on which they dwell and thus starts describing SrI bhUmippirAtti who is the esteemed dhEvathA (deity) for earth.

kArAr varaik kongai –  This talks about the mountains of the lady, bhUmippirAtti, as the bosoms. The phrase “kAr Arndha varai” refers to mountains which are covered with dense clouds, thus implying tall mountains. Since the bosoms of noble women are well developed and lofty, AzhwAr is describing the cloud-laden mountains as bosoms. Since they are laden with clouds, the peaks of the mountains are dark, just like the ends of bosoms. Since bosoms are two, which are the two mountains which are referred to? thirumangi AzhwAr himself has mercifully said in his periya thirumadalthennan uyar poruppum vadamalayum ennum ivayE mulayA” (the tall mountain of thirumAlinjOlai in the south and the mountain (thiruvEngadam) in the north are like bosoms) . Thus, parakAla nAyagi is referring to these two mountains [thirumAlirunjOlai and thiruvEngadam] as bhUmippirAtti’s bosoms. For a noble lady such as bhUmippirAtti, instead of comparing with very distinguished mountains such as mEru (a celestial mountain), why are these mountains considered as similes?  Since bosoms are a place of dwelling for the husband as brought out in pAsurams such as in thiruppAvai 19nappinnai kongai mEl vaiththu kidandha malar mArbA” (one with soft flower-like chest who lay on nappinnai’s bosom), mUnRAm thiruvandhAdhi 3malarAl thanathullAn” (he dwells on the bosom of SrIdhEvi), and thiruchandha viruththam 57 “sangu thangu mun kai nangai kongai thangaluRRavan” (one who dwells on the bosom of the lady who has bangles on her forearms)”, it is only apt to refer to thiruvEngadam and thirumAlirunjOla malai which are the permanent residences of emperumAn

varaik kongai Since the bosoms of noble women are hard, mountains are used for comparison.

kaNNAr kadal – An ocean is something that fills the eyes of the beholder, viz., it is an ocean which is apt to be seen. Alternatively, kaN also means “place” and so it can be construed as an ocean that is full of place.

kaNNAr kadal udukkai – The very beautiful ocean is like a blue coloured sari for bhUmippirAtti.  Since the ocean is expansive, it can be draped as mundhAnai (front portion of a sari) and koychakam (plaited folds of a sari) for bhUmippirAtti.

kadal udukkai – Ocean will be soft and cool, lending to the softness of the divine form [of bhUmippirAtti]

sIrAr sudar sutti – sun with its beautiful rays is an ornament for bhUmippirAtti.  

The term sudar refers to sun’s rays and the term siRar sudar refers to sun. sirAr is an adjective for the rays – being full of beauty. Alternatively, if the term sudar refers to sun himself. the term sIrAr would be an adjective for sun. Eminence for sun is that he is the decorative ornament on the forehead of pirAtti, who herself is a decorative ornament for emperumAn just as it is mentioned in thiruvAimozhi 10-3-5 “aNimigu thAmaraik kaiyai andhO adichchiyOm thalaimisai nI aNiyAy” (you should place your hand which is like an attractive and well decorated lotus flower, on the head of ours, servitors). Just as it is mentioned in vikramOrvaSIyam “AbharaNasyAbharaNam . . .vapusthasyA:” (it is a decorative ornament for the ornament of her divine form), aren’t pirAttimArs (all the divine consorts of emperumAn) those who add beauty to ornaments!

sengaluzhip pErARRup pErAramArvil – pirAtti’s divine bosom is the huge river here. If there is a bosom, the area below it should have been decorated with the paste of sandalwood and vermilion. Is it like that, here? Just as it is mentioned in thiruchchandhaviruththam 54 “malaiththap piRandhizhindhu vandhu numdhu sandhanam kulaiththiRiththeRindhu kungamakkuzhambinOdu alaiththozhugu kAviri “ (river kAviri originates from (sahya) mountain, flows from there rapidly, pushing sandalwood trees, damages vermilion creepers, carrying particles of vermilion which are let out from those creepers, creating waves), is this (river) too not formed atop the mountain, coming down carrying sandal, vermilion etc from the mountain and as a result, is reddish in colour? If it were a bosom, it would be decorated with chains of pearls, precious stones etc. Is it like that, here? periya thirumozhi 3-8-3 says “. . . .ALariyAl alaippuNda yAnai maruppum agilum aNimuththum veNsAmaraiyOdu ponni malaippaNdam maNdathth thiraiyundhu . . .” (waves of river kAviri carry materials such as tusks of elephants which have been thrown by courageous lions, fragrant eaglewood, beautiful pearls, white chowries as well as various materials which grow on mountains); periya thirumozhi 5-4-1 says “sandhinOdu maNiyum kozhikkum punaRkAviri” (kAviri river which has abundance of sandalwood and gems); periya thirumozhi 5-4-9 says “vEyin muththum maNiyum koNarndhAr punaRkAviri” (river kAviri has distinguished pearls and gems); SrI rangarAjasthavam 1-21 says “sanjachchAmara chandhra chandhana mahAmANikya mukthOthkarAn kAvEvi laharIkarair vidhadhathI paryEthi “ (kAviri is flowing down rapidly, carrying through its waves which act like hands materials such as chowry (fly-flapper), fragrant camphor, sandalwood trees, distinguished gems and pearls). As stated in the above references, by thirumangai AzhwAr and parASara bhattar, isn’t kAviri flowing from the mountains, carrying pearls and precious gems. Just as the bosom is expansive, so is the river, expansively covering the earth. Even though it has been said generically as a river, just as the bosom of a noble lady keeps embracing the husband always, it is kAviri, who embraces SrI ranganAthan through her two tributaries, who is referred to as the river here.

We will take up the 2nd part, in the next article.

adiyen santhAna rAmAnuja dhAsan

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