Daily Archives: February 26, 2020

thiruvAimozhi – 10.8.7 – uNdu kaLiththERku

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr merciful explains his blessedness.

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

uNdu kaLiththERku umbar en kuRai? mElaith
thoNdu ugaLiththu andhi thozhum sollup peRREn
vaNdu kaLikkum pozhil sUzh thiruppErAn
kaNdu kaLippak kaNNuL ninRu agalAnE

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

vaNdu kaLikkum – beetles which enjoy (drinking nectar)
pozhil sUzh – surrounded by garden
thiruppErAn – emperumAn residing in thiruppEr nagar
kaNdu kaLippa – to be blissful by constantly seeing (him)
kaN uL ninRu – being the object of my sight
agalAn – is not leaving;
uNdu kaLiththERku – (in this manner) for me who enjoyed him eternally
umbar – enjoyment in going further to a special abode (paramapadham)
en kuRai – what worry is there?
mElaith thoNdu – great servitude
ugaLiththu – acquiring great joy
andhi – in the end
thozhum – (as said in “nama ithyEva vAdhina:“) words indicating worship/surrender
sollu – to say the word “nama:”
peRREn – got.

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

emperumAn who is residing in thiruppEr nagar surrounded by garden having joyful beetles, who is the object of my sight to cause bliss in me by constantly seeing him, is not leaving. What worry is there for me who enjoyed him eternally about the enjoyment in going further to a special abode of paramapadham? In the end, I got to say the word “nama:” which indicates worship/surrender, after acquiring great joy by the great servitude. ugaLiththal – being in abundance.

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

  • uNdu kaLiththERku umbar en kuRai – Is there any worry for me who has enjoyed and become blissful in this manner? AzhwAr thinks that there is nothing more needed for him after enjoying emperumAn’s qualities and being blessed by emperumAn as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (emperumAn bestowed unblemished knowledge and devotion). After attaining true knowledge, would one have the worry of having not reached the goal in paramapadham? umbar – further.
  • mElaith thoNdu … – Having abundance of great servitude. Enjoying the feeling as said in parama samhithA “yEna yEna dhAthA gachchathi thEna thEna saha gachchathi” (wherever the lord goes, the servitor follows). Unlike as said in manu smrithi 4.6 “sEvA Svavruththi:” (serving others is dog’s job) , this servitude is matching the true nature of the self.
  • thoNdu ugaLiththu – Due to the service rendered, the joy reached its peak. In that ultimate stage, one will knowingly utter the words as said in mahAbhAratham SAnthi parvam 344.45 “nama ithyEva vAdhina:” (The definition of the residents of SvEtha dhvIpa applies to the mukthAthmAs (liberated souls) as well. They are always performing anjali (joined palms out of reverence); they are blissful as a result of that; they constantly recite “nama:“). I got to recite those words. That is, getting to serve by rendering thiruvAimozhi which is a result of words drenched in overflowing bhakthi.
  • vaNdu … – One who resides in thiruppEr which is surrounded by the garden where beetles enjoy by drinking honey. The divine abode where the most wise and animals/insects enjoy without any difference.
  • kaNdu kaLippa – To the joy of my eyes which craved as said in thiruvAimozhi 3.8.4mey koLLak kANa virumbum en kaNgaLE” (My eyes desire to see you in front of me).
  • kaN uL ninRu agalAnE – Even if I ask him to leave, he is not leaving my sight; just as those who are desirous to enjoy their beloved ones will not leave the place, holding on to a pillar. For me who got to enjoy him and became blissful, is there any further worry?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 2 – pErAra mArvil

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pErAra mArvil perumA mazhaikkUndhal
nIrAra vEli nilamangai ennum ip                                          2

Word by word Meaning

pEr Aram mArvil – being one decorated with distinguished chains on her chest
peru mA mazhai kUndhal – having huge, dark clouds as her tresses
Aram nIr vEli – having the AvaraNa jalam (water around the periphery of universe) as her protection
nila mangai ennum – being called as SrI bhUmippirAtti

vyAkyAnam

perumA mazhaikkUndhal – She [pirAtti] has huge, dark clouds, as her tresses. The pageant of monsoon clouds, heavily laden with water, is her locks. For the noble woman, wouldn’t the tresses be dense, dark, decked with a variety of flowers, cool (comforting) for her husband, be such that even if the husband touches them once to dishevel them and withdraws, make all her distress to disappear? In the same way, this [cloud] also is huge and dark. indhradanush (rainbow) and lightning are like a variety of flowers. It is pleasing to the eyes and once it pours down (as rain), it removes all the distress.

perumA mazhaikkUndhal – just as it is mentioned in thiruvAimozhi 7-7-9koLginRa kOliruLaich chugirndhitta kozhunjuruLin uLkoNda neela nannUl thazhaigol anRu mAyan kuzhal” (emperumAn’s divine tresses are unlike the darkest of  tresses with a streak of bluish hued tresses on the inside), this pirAtti is an apt beauty of tresses for the kuzhalazhagar (emperumAn, who is described as one with beautiful tresses).

Noble women will have stringent protection. Does she [this pirAtti] have such protection? AzhwAr says that she does, in the next words. . .

nIrAra vEliAram nIr vEli – The AvaraNa jalam which is surrounding this universe is referred to as AranIr. Another opinion is that AvaraNa nIr has mutated into AranIr. Thus, the pirAtti has the protection of the huge moat of AvaraNa nIr.  Alternatively, (nIrAravEli) Aram nIr vEli – sandalwood is called as AramnIr is simplicity. Thus, AranIr refers to the chastity of this pirAtti, who is like the cool sandalwood. vEli refers to limit or boundary. This pirAtti has her chastity as the limit – a boundary for her greatness. Chastity for her is being vAmanan maN [earth on which emperumAn, as vAmana had trodden] – existing exclusively for emperumAn. Since her chastity is cool like sandalwood, it is clear that it does not cause any heartburns for her consort. When does chastity cause heartburns? When the lady is so beholden to her consort that she will not tolerate if her husband is affectionate towards other wives. But this pirAtti is such that when emperumAn is with periya pirAtti (SrI mahAlakshmi), she will be like garland or sandalwood and co-exist. This is the boundary for her greatness.

Who is such a pirAtti?

nilamangai – She is bhUmi dhEvi. mangai – one who is complete with all the qualities of a noble lady, mentioned earlier.

nilamangai ennum ippAr – Intending to mention about purushArthams (goals), prior to discussing about the people who follow these, AzhwAr is speaking about the abode where they inhabit. Since bhUmippirAtti is the attribute for such bhUmi, AzhwAr speaks about her.

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