Daily Archives: March 22, 2020

siRiya thirumadal – 25 – sIrAr kalaiyalgul

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sIrAr kalaiyalgul sIradich chendhuvar vAy                            29

Word by Word Meanings

sIr Ar kalai algul sIr adi sem thuvar vAy – one having a waist draped with a beautiful sari, having beautiful legs, having deep reddish mouth

vyAkyAnam

sIr Ar kalai algul – one having a wealthy garment and waist. The opulence for yaSOdhA’s sari is that the turmeric powder applied on kaNNa’s divine form, the black pigment applied on his eyes and the dust which settles on him when he goes out to play, get transferred on to her sari. This is its opulence. She would decorate and dress herself well so that kaNNa will not be angry. However, in a short time, whatever is on his divine form will settle down on her divine sari.  This is the eminence for her sari. The term sIr Ar is also an adjective for her waist. The eminence for the waist is that it gets broken due to carrying kaNNa often, just as it is mentioned in periyAzhwAr thirumozhi 1-2-9 “eduththukkoLLil marungaiyiRuththidum” (if yaSOdhA takes kaNNa on her waist, he tries to get down from there, breaking her waist in the bargain). In the olden days, the preceptors would fold and hang out their clothes which they had worn on the day of festival in SrIrangam temple, on the clothesline, saying “This is the dress which had worshipped emperumAn on the auspicious day of festival”. They will hang out the dress till the festival returns the next year and keep worshipping it. The opinion here is that connection with emperumAn gives eminence to [yaSOdhA’s] sari too.

sIr adi – divine feet which are wealthy. If he [kaNNa] indulges in mischief while being carried by yaSOdhA on her waist, will she not push him down? When she pushes him, he embraces [her] legs. Has it not been mercifully said in perumAL thirumozhi 5-1 “arisinaththAl InRa thAy agaRRidinum maRRavaL aruL ninaindhE azhum kuzhavi adhuvE poL irundhEnE” (I am in the state of that child which cries out for the mercy of its mother even if she pushes it away, out of anger) and in sthOthra rathnam 26rushA nirashthO’pi SiSusthanandhayO na jAthu mAthuScharaNou jihAsathi” (even if the suckling child is kicked out by the mother in anger, the child will not let go of that leg (which kicked it))?

sendhuvar vAy – once he embraces her legs, she will try to shake him away. As she tries to shake him away, he will repeatedly embrace her legs. Looking at that, she will smile with her reddish mouth.

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

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 10.10.6 – enakku ArAvamudhAy

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Full series >> Tenth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr says “You, who are very determined towards me just as you are towards periya pirAttiyAr, who showed great attachment even towards my body/nature, and consumed me, should mercifully accept me quickly, without neglecting me”.

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

enakku ArAvavamudhAy enadhAviyai innuyirai
manakkArAmai manni uNdittAy ini uNdozhiyAy
punakkAyA niRaththa puNdarIgak kaN sengani vAy
unakkERkum kOlamalarp pAvaikkanbA! en anbEyO

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

punakkAyA – Like a kAyAmpU (purple coloured flower) in its own habitat
niRatththa – having complexion
puNdarIgam – like puNdarIka (lotus)
kaN – divine eye
sem kani vAy – having reddish divine lips
unakku ERkum – matching your
kOlam – having divine form
malar – being perfectly enjoyable due to being born in flower
pAvaikku – for lakshmi who has internal qualities matching her femininity
anbA – being the beloved
en anbEyO – Oh you, who are the embodiment of my love!
enakku – for me
ArA amudhAy – being perfectly enjoyable person
enadhu Aviyai – my nature/body (which is to be given up)
in uyirai – my distinguished AthmA
manakku – for the heart
ArAmai – desiring so much to remain dissatisfied
manni – eternally
uNdittAy – enjoyed;
ini – from now onwards
uNdozhiyAy – you should let me enjoy further.

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

You are the beloved for lakshmi who has internal qualities matching her femininity, who is perfectly enjoyable due to being born in flower and is having divine form matching your form which is having the complexion of a kAyAmpU, having divine eyes which resemble lotus and reddish divine lips; oh you who are the embodiment of my love! You eternally enjoyed my nature/body and my distinguished AthmA, being perfectly enjoyable person for me and with your heart desiring so much to remain dissatisfied; from now onwards, you should let me enjoy further. It is natural for ISvara to be the natural enjoyer and chEthana (AthmA, sentient being) to be the enjoyed; the ultimate state of the pleasure caused by such experience leads to chEthana being the enjoyer and ISvara being the enjoyed. Hence, based on the true nature [of AthmA] as said in thaiththirIya upanishath “ahamannam” (I am the enjoyed), by explaining AthmA being enjoyed and ISvara being the enjoyer as in “annamadhantham“, ended with explaining AthmA being enjoyer [and ISvara being the enjoyed] due to the ultimate state of the sentient nature of the AthmA as said in “adhmi“.

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

  • enakku ArA amudhAy – You are unlike the worldly nectar, which is like saltwater enjoyed by the dhEvathAs. You, who are enjoyed even by all the nithyasUris, granted yourself to me who is a samsAri.
  • enadhu Aviyai – Having my claim of ownership as the only reason, you desired by body just as the sweat and dirt of the beloved woman will be desired by a kAmuka (man who is in love).
  • in uyirai – In bhagavAn’s opinion, AthmA is very fragrant. Alternatively, just as Tuesday is said as mangaLavAram (auspicious day), AzhwAr is sarcastically saying that the AthmA is inferior due to the connection with matter.
  • manakku ArAmai … – For manas (mind/heart).
  • ArAmai – Without getting satisfied.
  • manni uNdittAy – You eternally enjoyed.
  • ini uNdozhiyAy – Don’t stop what you started, fully enjoy me. Did I assist you in any way for what you have done to me to bring me up to this stage? Should I pray to you to have you fulfil your own duty? It appears that AzhwAr’s nectar is having the ability to be the enjoyer!
  • punak kAyA … – Will it match your stature to like this AthmA (AzhwAr) and its SarIram (body)? Will it match the stature of those [pirAtti et al] who are dear to you?
  • punak kAyA niRaththa – Your form resembles a well blossomed kAyAmpU in its natural habitat.
  • puNdarIgak kaN – The eyes are showering the nectar of vAthsalyam (motherly forbearance).
  • sem kani vAy – Your smile resembles reddish fruit. These are your aspects which are dear to pirAtti.
  • punak kAyA … – It appears as if a kAyAm tree is flowering as lotus and ripening into a reddish fruit. This is how his divine form, divine eyes and divine lips are.
  • unakkERkum – She is so tender that she cannot even be explained through words as done in emperumAn’s case. Oh you who are dear to pirAtti who is having a comparable, beautiful form to you and who appears to be made of the buds of a flower! AzhwAr is speaking about the beauty in saying “unakkERkum kOlam“. AzhwAr is doing nyAyAthidhESam (comparing a quality, that is beauty [svarUpAthidhESam – comparing the entity itself]).
  • kOla malarp pAvaikku anbA! en anbEyO! – Towards her, you are having love, but towards us, I cannot distinguish between love and you who are having such love; just as gyAthA (knowledgeable person – AthmA) is said as gyAnam (knowledge). SArIraka mImAmsA 2.3.30 “thath guNa sArathvAth thathvyapadhESa:” (for AthmA, since gyAnam as a characteristic is the essence, it is referred to as gyAnam itself, just as a person is called gyAnavAn (one with knowledge))

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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