Monthly Archives: March 2020

siRiya thirumadal – 10 – nIrAr kamalam

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nIrAr kamalam pOl sengaNmAl enRoruvan                        11
pArOrgaLellAm magizhap paRai kaRangach

Word by Word Meanings

nIr Ar kamalam pOl sem kaN – one who has reddish eyes similar to lotus, which is present in abundance in water bodies
mAl enRa oruvan – the purusha (supreme entity) who is called as thirumAl
pArOrgaL ellAm magizha – such that all the people of the world are happy
paRai kaRanga – with the musical instrument paRai (a kind of drum) reverberating

 vyAkyAnam

nIrAr kamalam poL . . .  – the activities which he had undertaken to attain me were such that those which I had undertaken to attain him paled in comparison.

nIrAi kamal poL sengaNmAl – thirumAL (consort of SrI mahAlakshmi) whose eyes were reddish like the lotus flower which has blossomed in the water body; the lotus has filled up the water body fully.

nIrAr kamalam – His eyes occupy his entire form, just like only one lotus blossomed, occupies the entire water body. Since it says kamalam pOl sem kaN, this implies that the eye has the characteristics of the lotus such as coolness, softness, fragrance, freshness and colour.

mAl – one who makes the other person to be bewildered, by manifesting his eyes.

enRoruvan – the word oruvan implies that he is referred to as a unique person who would make the beholder look dazed even if that person looks at him superficially. This also implies that he cannot be described that ‘he is like this’ [viz. he cannot be estimated to be like anything]. Just as this AzhwAr himself had mentioned in his periya thirumozhi 10-10-9 “sArngamudaiya adigaLai innAr enRu aRiyEn” (I am unable to know the person who has the divine bow sArngam in his divine hand), he is unable to know the person even after identifying him.

pArOrgaL ellAm magizha – without any distinction between young and old, between great and lowly, he appeared in such a way that all the people within the circle of his vision desired him. Since the term pArOrgaL ellAm has been used, it implies that he made happy not only the greatest and the lowliest, but even those in between these two categories of people.

paRai kaRanga –  just as people beat drums in order to forewarn others about an elephant in exultation is coming to harm them, drums are beaten here too, before his arrival, to inform women that he is coming to harm them.

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

thiruvAimozhi – 10.9.2 – nAraNan thamarai

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Full series >> Tenth Centum >> Ninth 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 mercifully explains the welcome given by the higher worlds.

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

nAraNan thamaraik kaNdugandhu nalnIrmugil
pUraNa poRkudam pUriththadhu uyar viNNil
nIraNi kadalgaL ninRArththana neduvaraith
thOraNam niraiththu engum thozhudhanar ulagE

Listen

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

nAraNan thamaraik kaNdu – seeing the devotees of nArAyaNa who is natural lord [of me/all]
ugandhu – being pleased
nal nIr mugil – clouds which are filled with pure water
uyar – high (as in pots with spout)
viNNil – in sky
puRaNam – perfect
pon kudam – golden pots
pUriththadhu – filled;
nIr aNi – having water
kadalgaL – oceans
ninRu – standing (in a stable manner)
Arththana – made tumultuous sound;
nedu varai – tall mountains
thOraNam niraiththu – filling with welcome arches
ulagu – residents of the world
engum – everywhere
thozhudhanar – worshipped.

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

Being pleased on seeing the devotees of nArAyaNa who is natural lord, clouds which are filled with pure water, filled the sky as perfect golden pots in the high sky; oceans having water, stood firm and made tumultuous sound; the tall mountains filled the world as welcome arches, the residents of the world worshipped everywhere. With these first two pAsurams, the welcome given by earth up to the sky is shown by AzhwAr. ulagam indicates the leaders of the world.

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

  • nAraNan … – Seeing those who have the natural lord, the clouds which have pure water, being pleased, became the pUrNa kumbam (golden pots which are given while welcoming revered personalities) on the high sky. Implies – first the clouds became joyful and then they became the pUrNa kumbams. They did not remain content thinking “We raised tumultuous sound of a musical instrument once”. Alternatively, it is explained as the dhEvathAs who wander on the sky placing pUrNa kumbams all over the sky.
  • nIr … – Oceans which are having water, instead of remaining content thinking “We danced once”, danced joyfully continuously.
  • nedu varai … – The residents of such worlds, planted welcome arches which resembled huge mountains and worshipped too. As said in “ulagam enbadhu uyarndhOr” (world indicates the great personalities who live there), here the residents of such worlds are implied. As said in SrI rAmAyaNam ayOdhyA kANdam 16.32 “chathra chAmara pANisthu” (lakshmaNa protected SrI rAma by holding umbrella and fan in his hands and remained with him on the chariot), due to the bliss, they performed all services [to the SrIvaishNavas who are ascending to paramapadham].

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

siRiya thirumadal – 9 – ArAr ayil

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ArAr ayilvERkaN anjanaththin nIRaNindhu                          10
sIrAr sezhum pandhu koNdu adiyA ninREn nAn

 Word by Word Meanings

Ar Ar ayil vEl kaN – in the eyes which are beautiful and sharp like a spear
anjanaththin nIRu aNindhu – applying powdered black pigment [mixed in oil]
sIr Ar sezhu pandhu koNdu – taking a beautiful ball in the hand
nAn adiyA ninREn – I was playing with it! (during that time)

 vyAkyAnam

ArArayil vERkaNAr indicates beauty. ArAr indicates beauty which is complete [without any fault]. ayil vEl – sharp spear. ArAr ayil vEl kaN – eyes which are beautiful and sharp.

anjanaththin nIRaNindhu – is there a need to add beauty to her eyes! She is thus applying the pigment to bring in a sense of auspiciousness.

ayil vERkaN anjanaththin nIRaNindhu – just like adding a few drops of ghee on a weapon which has been sharpened using an abrasive stone so that it does not rust over time, the black pigment is applied to the sharp eyes.

Each activity of hers is apt for her femininity. If she had set out without decorating herself like this, he [emperumAn] would have had to engage with madal after seeing the overall beauty of her limbs.

kArAr kuzhal eduththuk katti – [further explanation for three verses seen in the previous part, starting with this verse] if she had set out, without tying her tresses, he would have been compelled to engage with madal, after being bewildered with its beauty.

kadhir mulaiyai vArAra vIkki – if I had not hidden the beauty of my bosoms with the corset (just like decorating the forehead of an elephant with caparison), I would have made him suffer just like I did.

maNimEgalai thiruththi – if I had not worn the waist cord with its gems properly, as well as the dress for the waist, my state (of sufferance) would have happened to him.

ArAr ayil vERkaN nIRaNindhu – just like stopping the flood from flowing downstream by keeping sluice gates at the origin of flood, hiding the beauty of eyes, where the flood of beauty is originating, by applying pigment. If she had not done this, he could not have escaped from her sharp eyes.

sIrAr sezhum pandhusIr is SrI, wealth. For anyone, wealth will accrue only due to contact with SrIdhEvi, this pirAtti. Hence, the ball which was touched by her becomes a wealthy ball. Just as it is mentioned in thiruppAvai 18pandhAr virali” (one who has a ball in her hands in order to play with krishNa), since it is a ball which never separates from her hand, there is no shortcoming in having contact with her.

sezhum pandhu – beautiful ball. Alternatively, splendorous ball. Just as the elephant Sathrunjayan was nurtured by SrI rAma and the cows were nurtured by kaNNan (krishNa) in gOkulam, this ball became splendorous since it was always in contact with her.

koNdadiyA ninREn – I stood playing with the ball. However, the real intention was not to play, but to wait for that supreme entity.

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

siRiya thirumadal – 8 – kArAr kuzhal

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kArAr kuzhal eduththuk katti kadhir mulaiyai                     9
vArAra vIkki manimEgalai thiruththi

Word by Word Meanings

kAr Ar kuzhal eduththuk katti – taking up the tresses and tying them up (so that they will not be dishevelled)
kadhir mulaiyai – the resplendent bosoms
vAr Ara vIkki – binding them tightly so that they would fill out the corset
maNimEgalai thiruththi – properly wearing the waist cord which is decorated with gems

vyAkyAnam

kAr Ar kuzhal eduththuk katti – If he [emperumAn] were to see me tying my dark tresses, he will engage in madal to attain me!

kAr Ar kuzhal eduththuk katti – tying the tresses which are smooth like a bluish carbuncle and dark in colour, and which will remove the ennui of the beholder.

eduththuk katti – since the strands are dense and grow as a tight pack due to her youthful state, and look beautiful when not tied into a bundle, they are difficult to tie into a bundle.

eduththuk katti – if she were to set out [to engage with madal] with her tresses in a dishevelled condition, without tying the them, it would appear as if she could chain him with her tresses.

kadhir mulaiyai – bosom is radiant due to her youthful state.

vArAra vIkki – tying the bosoms in such a way that they would fill out the corset. Due to the contact with her bosoms, the corset appears fulfilled. Isn’t she one who bestows beauty on ornaments! Alternatively, tying the bosoms with the corset very tightly. Just as a wild elephant which runs amok and kills people is tamed and decorated with caparison, if her bosoms are not tied well with the corset, they will make him to lose his balance and fall down; he will be bewildered on looking at them.

maNimEgalai thiruththi – properly wearing the waist cord, decorated with gems. SrI rAmAyaNam ayOdhyA kANdam 55-16 says “thathra SrIyamivAchinthyAm rAmO dhASarathi: priyAm I Ishath samlajjamAnAm thAmadhyArOpayatha plavam II” (chakravathi thirumagan [SrI rAma, son of emperor dhaSaratha] helped sIthA, who was most beautiful like SrIdhEvi, beyond one’s imagination, a bit shy, and who was sweet for him, on to the raft). Just as sIthA, feeling a little shy when SrI rAma touched her, displayed all her beauty to him when he helped her to climb on to the raft, this parakAla nAyagi too made herself to look beautiful for him so as to display all her beauty when he beholds 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
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.9.1 – sUzh visumbaNi

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Full series >> Tenth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mercifully explains the joy in the immovable and movable entities due to the great love on seeing the SrIvaishNavas who are starting to ascend to thirunAdu (paramapadham).

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

sUzh visumbaNi mugil thUriyam muzhakkina
Azh kadal alai thirai kaiyeduththAdina
Ezh pozhilum vaLamEndhiya ennappan
vAzh pugazh nAraNan thamaraik kaNdugandhE

Listen

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

en appan – being my distinguished relative
vAzh pugazh – having great qualities which bring joy
nAraNan thamarai – the devotees who are distinguished relatives of nArAyaNa
kaNdu ugandhu – becoming pleased on seeing
sUzh visumbu – in AkAsa (sky) which surrounds all areas
aNi mugil – the clouds which are gathered
thUriyam muzhakkina – made tumultuous sound of a musical instrument;
Azh kadal – the bottomless oceans
alai thirai – the rising tides
kai eduththu Adina – danced having as hands;
Ezh pozhilum – seven islands (of earth)
vaLam – wonderful objects in the form of gifts
Endhiya – presented.

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

Becoming pleased seeing the devotees who are distinguished relatives of nArAyaNa who is my distinguished relative and has great qualities which bring joy, the clouds which are gathered in the sky which surrounds all areas, made tumultuous sound of a musical instrument; the bottomless oceans danced having the rising tides as hands; the seven islands presented wonderful objects in the form of gifts.

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

  • sUzh visumbu – The sky which is spacious to surround the earth.
  • aNi mugil – The cloud which is an ornament [for the sky]; or the cloud which is present all over the vast sky.
  • thUriyam muzhakkina – Made tumultuous sound of a musical instrument.
  • sUzh visumbu … – This resembled how the decorated gandharvas (celestial beings) would beat the drums in huge maNdapams (halls); as said in SrIvishNu purANam 5.3 “mandham jagarjur jaladhA:” (the clouds gathered and made tumultuous sound), if this joy is due to emperumAn’s arrival to carry him [AthmA], how joyful will the clouds be when the AthmA leaves? Alternatively, this can also imply the joy of the dhEvathAs such as indhra, varuNa, parjyanya et al who are the abhimAnis (controller) of such cloud, ocean etc.
  • Azh kadal … – The deep ocean which can contain everything in it, gave up its fear and raised the tides as its hands and danced joyfully.
  • Ezh pozhilum vaLam Endhiya – The seven islands became new; can also be explained as presenting gifts.

When asked “On seeing whom, are all of these happening?” AzhwAr says,

  • en appan – One who is ultimately related to me. When he is naturally connected to these SrIvaishNavas, everything which is related to him should be enthused about them; just as all the citizens of the kingdom need to be enthused about a journey of the prince of the kingdom.
  • vAzh pugazh nAraNan – sarvESvaran who has the auspicious qualities which will uplift his devotees.

When asked “Is this joy on seeing him?” AzhwAr says,

  • avan thamaraik kaNdu – Seeing his devotees.

When asked “Are they being joyful in fear of bhagavAn’s questioning if they did not do so?” AzhwAr says,

  • ugandhE – Out of love.

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 – 10.9 – sUzh visumbu

Published by:

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

Full series >> Tenth 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 ninth decad, AzhwAr mercifully explained how he was in the state of parabhakthi which is in the form of great desire to enjoy bhagavath vishayam, up to the end of previous decad; for such AzhwAr who is engaged in such experience, sarvESvaran thought “let us instill great desire in him to experience the full enjoyment” and thought to grant him the vision of travelling through archirAdhi mArgam (the path which leads to paramapadham) and attaining the ultimate goal and to make it part of his paragyAnam [which is the state of having clear internal vision of bhagavAn as if seeing with external eyes]. AzhwAr highlights the following aspects of such sarvESvaran:

  1. his completeness in auspicious qualities which are enjoyable
  2. his natural lordship
  3. his ability to make us exist fully for him
  4. his completeness in enjoyability
  5. his being the lord of SrI mahAlakshmi which is the cause for such enjoyability
  6. his symbols which show his lordship
  7. his being greater than all due to reclining on [milky] ocean etc
  8. his easy approachability for his devotees
  9. his residing in paramapadham
  10. his welcoming in paramapadham

Such sarvESvaran grants the vision of archirAdhi mArgam which is the path taken by bhAgavathas who are liberated, the welcoming/guidance of AdhivAhikas who are present there, the reaching of the special abode named paramapadham and becoming part of the assembly of nithyasUris. Becoming greatly blissful, AzhwAr mercifully explains such vision of how a bhAgavatha who is liberated, is welcomed in paramapadham.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr acquired parabhakthi which occurs in paramayOgis (great sages) and experienced the various aspects of such parabhakthi until the end of previous decad; now, as he realised that there is nothing left for him to enjoy here, he desired “let us ascend to paramapadham”; ISvara who is more eager than AzhwAr himself, to carry AzhwAr to paramapadham quickly, to cause great thirst in AzhwAr to match the enjoyment which is present in paramapadham, granted the vision of of his true nature, forms, qualities and wealth in a shining manner as if AzhwAr is seeing them with his external eyes. That is – archirAdhi mArgam which is well-known in vEdhAnthams, how emperumAn himself grants his presence to eliminate the sorrows at the time of AzhwAr shedding his body, the welcoming of the personalities who are present en route to paramapadham, the paramapadham which is reached by travelling through that route, how the nithyasUris would come and welcome AzhwAr, how the divine consorts along with their lord SrIvaikuNtanAthan come forward and welcome AzhwAr, the manner in which emperumAn is mercifully seated along with his divine consorts, to be worshipped by the nithyasUris and how AzhwAr joyfully remains without any worries amidst the nithyasUris who are the ultimate goal, are all mercifully revealed to AzhwAr; AzhwAr becomes pleased, and is mercifully explaining through anyApadhESam (speaking generally as the journey of an AthmA who is being liberated). AzhwAr speaks about this great favour done to self by emperumAn as if it was done to all vaishNavas (devotees) – that is what is termed as anyApadhEsam; the purpose of this is to make those who remain in this material realm think “We will also certainly attain the same result as AzhwAr”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

siRiya thirumadal – 7 – ErAr muyal

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ErAr muyal vittuk kAkkaip pin pOvadhE                              8
ErAr iLa mulaiyIr enRanakku uRRadhudhAn

 Word by Word Meanings

Er Ar muyal vittu – leaving aside the beautiful rabbit
kAkkai pin pOvadhE – will anyone go behind (the useless) crow?
Er Ar iLa mulaiyIr – Oh women with beautiful, youthful bosoms
en thanakku uRRadhudhAn – whatever happened to me (I will tell you; listen)

vyAkyAnam

ErAr muyal vittu kAkkai pin pOvadhE – even if it (mOksham) were assumed to exist, leaving archAvathAram (emperumAn in idol form in various divine abodes) and searching for it is similar to leaving aside the great rabbit and chasing a crow. archAvathAram is like a rabbit on the ground; parathvam (supreme state of emperumAn, just as he is seen in paramapadham) is like a crow sitting on a branch. It is easy to catch a rabbit while it is difficult to catch a crow.

ErAr muyal – kAkkai – AzhwAr wonders that while the rabbit is easy to trap and is tasty to eat, would anyone go with a bow [and arrow] in hand, leaving the rabbit aside and trying to catch a crow, which doesn’t get caught easily, without any certainty that it could be caught, and even if caught, not fit for being cooked and consumed! He is asking whether it is the apt action of a wise person. archAvathAram is like rabbit – easy to approach and enjoyable while parathvam is like crow – difficult to approach and not at all enjoyable.

ErAr muyal – rabbit with the distinction of being easy to approach and being enjoyable.

ErAr iLa mulaiyIr – Oh friends with beautiful, youthful bosoms! This implies that the purpose of having a beautiful form is to enjoy the benefit of such beauty here [in samsAram] itself.  Don’t people like us say, as in nAchchiyAr thirumozhi 13-9 “kommai mulaigaL idar thIrak kOvindhaRkOr kuRREval immaip piRavi seyyAmE inippOych cheyyum thavandhAn en” (instead of carrying out kainkaryam in this world, with this form itself, thus satiating its desire, what is the purpose in carrying out penance in paramapadham after leaving this body and reaching that place?) Instead of carrying out service to SrI rAma, krishNa et al during the time of their incarnations and later to their archA forms, what is the purpose in getting any benefit with another form and in another place?

endhanakku uRRadhudhAn – She [parakAla nAyagi] says “Let all these remain. Listen to what happened to me due to the arrow of mARan (manmadhan, cupid) or the glance of thirumAL”, just as it was mentioned by ANdAL in nAchchiyAr thirumozhi 13-3 “kanjaik kAyndha karuvilli kadaikkaNennum siRaikkOlAl nenjUduruva EvuNdu nilaiyum thaLarndhu naivEnai” (having got involved with the glance of the one who killed the demon kamsan and who has eye-brows like a bow, I became ruined and suffered).

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandhErAr muyal vittuam.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 – 10.8.11 – nillA allal

Published by:

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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 end, AzhwAr says “the distinguished, radiant thirunAdu (paramapadham) will be at the disposal of those who are experts in this decad”.

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

nillA allal nIL vayal sUzh thiruppEr mEl
nallAr palar vAzh kurugUrch chatakOpan
sollAr thamizh AyiraththuL ivai paththum
vallAr thoNdar ALvadhu sUzh pon visumbE

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

allal – for sorrow
nillA – being the abode of not letting stay
nIL vayal sUzh – being surrounded by vast fields
thiruppEr mEl – on thiruppEr
nallAr – distinguished personalities
palar – many
vAzh – living while hearing thiruvAimozhi
kurugUrch chatakOpan – nammAzhwAr, the controller of AzhwArthirunagari, his
sol Ar – strung with words
thamizh – thamizh
AyiraththuL – among the thousand pAsurams
ivai paththum vallAr – those who can practice this decad
thoNdar – bhAgavathas (devotees)
ALvadhu – conducting it, being the leader
sUzh – pervading everywhere, being boundless
pon – radiant
visumbu – paramapadham, which is known as paramavyOma.

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

nammAzhwAr, the controller of AzhwArthirunagari, where many distinguished personalities live hearing thiruvAimozhi, sang this decad on thiruppEr, the abode which does not let sorrows stay there, and which is surrounded by vast fields, among the thousand thamizh pAsurams strung with words; those devotees who can practice this decad will become the leader and conduct paramapadham, which is known as paramavyOma, which is pervading everywhere, being boundless and radiant.

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

  • nillA allal – Sorrows will think “this is not our abode” and leave on their own.
  • nIL vayal … – This decad was spoken on thiruppEr which is surrounded by vast fields.
  • nallAr … – This decad was mercifully spoken by AzhwAr who owns thirunagari where those who are pleased enjoying AzhwAr, are living. thiruviruththam 1 “nallAr navil kurugUr” (thirukkurugUr where noble personalities reside). SankshEpa rAmAyaNam “sarvadhA apigatha: sadhbhi:” (One who is reached by great personalities, just as the rivers reach the ocean).
  • sol Ar … – Thousand thamizh pAsurams which are strung by words; alternative explanation – the thousand thamizh pAsurams, where the words are sufficient for sweetness as said in SrI rAmAyaNam bAla kANdam 4.8 “pAtyE gEyE cha madhuram” (both words and music are sweet).
  • ippaththum vallAr thoNdar – Those who can practice this are SrIvaishNavas who serve through words as said in thiruvAimozhi 10.7.1senjoRkavigAL” (Oh all of you who can sing poems with honest words!)
  • ALvadhu sUzh pon visumbE – They will rule over the perfectly radiant paramapadham! When those who practiced this decad reach paramapadham, those who remain there will say as in thiruvAimozhi 10.9.6 “ANmingaL vAnagam” (Rule over these higher worlds).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 6 – thErAr niRaikadhirOn

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

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thErAr niRai kadhirOn maNdalaththaik kINdu pukku
ArA amudham angeydhi adhilninRum                                                   7
vArAdhu ozhivadhonRu uNdE adhu niRka

Word by Word Meanings;

thEr Ar – one who is fitting well in the chariot
niRai kadhirOn – sun, with complete set of rays
maNdalaththai kINdu pukku – speeding away, piercing through the  sun’s orbit
angu – paramapadham which is at a long distance
ArA amudham eydhi – attaining the supreme being who is like the most enjoyable nectar
adhil ninRum vArAdhu ozhivadhu onRu uNdE – is it proper to say that one who goes to that paramapadham will remain there forever, without returning [to samsAram]?
adhu niRka – let that matter be, for the present.

vyAkyAnam

thani AzhiththEr – chariot with a single wheel. How strange! We have seen in this world, chariots which run only with two or four wheels. It seems that this chariot of sun’s is running in the sky, with one wheel. Could there be anything greater than this?

thErAr niRai kadhirOn – is it possible for this lowly jIvAthmA, who cannot look, without any strain, at a burning lamp  with his eyes, to attain sun who is full of boiling rays?

maNdalaththai kINdu pukku – it seems that this jIvAthmA, after worshipping the supreme being with devotion here, with the strength of having that King among kings as his support, goes through the sun’s orbit. When he goes like that, is the pathway covered by branches of trees on either side just as it is in thiruvarangam (Srirangam) so that he will be protected from the heat?  Is it possible to go through the solar orbit with its cruel heat?

ArA amudham angu eydhi – While thirunaRaiyUr [a divine abode], where ArAvamudham (emperumAn) has taken residence, and thiruvAyppAdi, where he runs amok, are here, it seems that one goes there to attain ArA amudham (the eternal nectar). What ignorance!

angu eydhi – while madal, the means to attain emperumAn, and thirunaRaiyUr, which nurtures and protects him, are here, what is to be attained there, and with what means?

adhil ninRum vArAdhu ozhivadhu onRu uNdE – it seems that once someone attains that place [paramapadham], he cannot return here. I believe that this is mOksham! What a laughable matter! One who goes to naragam to suffer since he is under the control of karma due to lacking in strength to act on his own, has the independence to return to this place [samsAram] but one who goes [to mOksham] on his own, to enjoy the comforts there, cannot return. Who wants such mOksham?

onRu uNdE – Does it appear to you that such a purushArtham, mOksham, which is unfit in all the ways, could exist? parakAla nAyagi (thirumangai AzhwAr, in feminine mood) tells the people to analyse this.

adhu niRka – The implied meaning is – let that mOksham exist or not exist. Why argue about it unnecessarily?

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