Monthly Archives: November 2020

thiruviruththam – 6 – thadAviya ambum

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avathArikai (Introduction)

SrIvaishNavas, who were engaged with AzhwAr’s activities, tell the samsAris (dwellers of materialistic realm) “If you wish to remain in samsAram, avoid going near her”; here AzhwAr is referred to as the leading lady and SrIvaishNavas are referred to as the leading man.

Let us go through the pAsuram and its meanings:

thadAviya ambum murindha silaigaLum pOgavittuk
kadAyina koNdu olgum valliyidhEnum asurarmangak
kadAviya vEgappaRavaiyin pAgan madhana sengOl
nadAviya kURRam kaNdIr uyir kAmingaL gyAlaththuLLE

Word-by-Word Meanings

kadAyina – being apt
thadAviya – being expansive
ambum – (eyes which are like) arrows
murindha – curved
silaigaLum – (eyebrows which are like) bows
pOgavittukkoNdu – controlling (inside)
olgum – hiding
valliyidhEnum – even if she were like a creeper
asurar – demonic entities
manga – to be annihilated
kadAviya – one who is conducted
vEgam – having agility
paRavai – to garuthmAn (garuda)
in – being sweet
pAgan – one who controls, the sarvESvaran
(his son)
madhanan – manmatha’s
sengOl – order
nadAviya – one who conducts
kURRam kaNdIr – beware, the death
gyAlaththuL – in the bhUlOkam (samsAram)
(if you wish to remain here)
Uyir – your vital airs
kAmingaL – protect

Simple Translation

This girl (AzhwAr in feminine pathos) has eyes which are like expansive arrows and eyebrows which are like curved like bows. However, she has hidden them. This world is conducted by the order of manmatha, who is related to sarvESvara, who in turn is sweet towards garuda whose speed can annihilate the demonic entities. Oh those who have seen this girl’s beautiful form! Hold on to your lives [if you wish to save yourselves and remain in this world].

vyAkhyAnam

thadAviya ambum – there are two interpretations for this term. thadAvudhal would refer to an arrow which has an end looking like a broad mouth. It can also mean a curved, deformed arrow. Since in the first case it is a broad-mouthed arrow, he says it has a broad end. In the second case, since it is curved and deformed, it will not be visible to our eyes initially. It can be felt only after it hits us. The implied meaning for this is that we will know the effect only after the eyes of the leading lady fall on us. We will not know those eyes until then. The eyebrows which are together with the eyes always, like the arrows which are together with the bow always, are referred to here as the bow.

thadAviya – here it refers to the crooked arrow. Crookedness would refer to the arrow not coming in the regular path. Here, the crookedness of the arrow would refer to the fact that we cannot see it coming but can feel it only after it hits us. Her glance, which is like this, cannot be dislodged once it takes hold of us. Thus, the term thadAviya has four interpretations here:

  1. arrow which has an expansive edge – the expansive eyes of the leading lady
  2. that which can be felt only after it pierces us – we can feel only after the glance of the leading lady falls on us
  3. arrow together with the bow – expansive eyes together with the eyebrows
  4. crooked arrow – the glance which hurts us in an indirect [hidden] manner

murindha silaigaLum – the term murindha would refer to being curved. Since it is bent on its own, it cannot be said that it was bent for a particular person or that it was bent by a particular person. In other words, the implied meaning is that her glance is not meant for a few specific people. Instead of saying ambugaLum silaigaLum, addressing both in plural, why has it been said as ambum silaigaLum? Since ambu refers to eyes where the vision is singular [two eyes are seeing the same entity] and silaigaL refers to eyebrows and eyes together, it has been said this way.

pOgavittuk kadAyina koNdu – she was thinking as to on whom she has to glance with her eyes. Since there was none in this world worth her glance, she controlled her glance within herself. The fact that AzhwAr did not open his divine eyes for a long time when he was in samsAram, has been brought out by this narration.

olgum valli idhEnum – just as a creeper would be in anguish without a supporting pole for leaning onto, even though she is without her leading man to lend her support, her activity is like this.

asurar mangak kadAviya vEgap paRavaiyin pAgan – the lord who conducts garuda who gains speed on looking at the armies of demons in order to annihilate them. If demons come to witness such a fight, even if they were not willing to fight with sarvESvaran, garudan will destroy them on his own. Through the term paRavaiyin pAgan he refers to the superior quality of emperumAn.

madhana sengOl nadAviya – Just as emperumAn has rukmiNi pirAttiyAr (SrI mahAlakshmi), he treats AzhwAr too, who is like a creeper, as his dear consort. She herself (AzhwAr in feminine pathos) is here to carry out the orders of manmatha (cupid). The implied meaning is that AzhwAr conducts the devotion towards the lord of garuda. Instead of bewildering us with the arrows of cupid, she unites us with emperumAn and ends our miseries.

uyir kANmingaL gyAlaththuLLE – thus, if you wish to be immersed in this samsAram, escape from her glance.

svApadhEsam (distinguished meaning): If you wish to remain in this samsAram forever, worrying about your consort and children, do not go to AzhwAr thirunagari and see this AzhwAr who is sitting under a tamarind tree there. If AzhwAr sees you, he would aim the arrows of devotion, towards emperumAn, on you and make you lose your lives.

In the next article, we will take up the 7th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.1.8 – kaRRilEn kalaigaL

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periya thirumozhi >> First centum >> First decad

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Highlights from avathArikai (Introduction)

The poets who were invited in previous pAsuram asked “If you look at our previous conduct, how can we become experts in the principle you are explaining?” AzhwAr responds “What an ignorance! I who was worse than you have now become qualified to advice you in this subject; hence is there anyone who is unqualified for this?”

pAsuram

kaRRilEn kalaigaL aimpulan karudhum
karuththuLE thiruththinEn manaththai
peRRilEn adhanAl pEdhaiyEn nanmai
perunilaththAruyirkkellAm
seRRamE vENdith thiritharuvEn thavirndhEn
selgadhikkuyyumAReNNi
nalthuNaiyAgap paRRinEn adiyEn
nArAyaNA ennum nAmam

Word-by-Word meanings

kalaigaL – SAsthrams
kaRRilEn – I have not learned (from an AchArya);
aim pulan – five senses
karudhum – sought out
karuththuL – in matters
manaththai – mind
thiruththinEn – intentionally engaged;
adhanAl – due to this
pEdhaiyEn – I who am ignorant
nanmai – good thoughts
peRRilEn – did not have;
peru – vast
nilaththu – earth
Ar – filled
uyirkku ellAm – for all creatures
seRRamE – ways to harm
vENdi – thinking
thiritharuvEn – roaming around;

(though I was roaming around for a long time, due to his merciful glance)
thavirndhEn – I was freed from all of that;
selgadhikku – to go to paramapadham which is the apt destination (through archirAdhi mArgam)
uyyum ARu – path to be uplifted
eNNi – considering
adiyEn – I who am a servitor
nArAyaNA ennum nAmam – the divine name, nArAyaNa
nal thuNaiyAga – as good help
paRRinEn – held on.

Simple translation

I have not learned SAsthrams. I intentionally engaged in the matters which are sought out by the five senses. Due to this, I, who am ignorant, did not have any good thoughts. I was roaming around the vast earth which is filled with creatures thinking about ways to harm them. I was freed from all of that. Considering to go to paramapadham which is the apt destination, as the path to be uplifted, I, who am a servitor, held on to the divine name, nArAyaNa as good help.

Highlights from vyAkyAnam (Commentary)

  • kaRRilEn kalaigaL – Since I did not follow an AchArya and learn from him by repeating the words he uttered, I have not acquired knowledge in SAsthram.
  • aim pulan karudhum karuththuLE – thiruththinEn manaththai – Had I focussed my mind on emperumAn and withdrawn the senses which were attached to worldly pleasures, from those pleasures at least sometimes, and made them focus internally, that would have led to pursuing a noble path; as the senses such as hearing etc were engaged in worldly pleasures and took me in the path which were pleasing to them, I facilitated the mind to follow them.
  • thiruththinEn manaththai – Those who are attached to worldly pleasures, will take up medication to increase the pleasure. Similarly, I forcefully engaged my mind in worldly pleasures.
  • peRRilEn adhanAl pEdhaiyEn nanmai – Due to lacking knowledge in SAsthram and being engaged in worldly pleasures, I became ignorant and did not think about my [real] well-being.
  • peru nilaththu Ar uyirkku ellAm seRRamE vENdith thiritharuvEn – Not only was I not doing anything good for the self, but was also constantly thinking about ways to harm others. I was looking for ways to harm all others and survive happily. nanjIyar would frequently say “One can know whether one has bhagavath sambandham (relationship with bhagavAn) oneself”. When one sees someone suffering, if one feels compassionate and says “Alas!”, one can understand “We have bhagavath sambandham”; if one thinks “he should suffer more”, then one can understand “We don’t have bhagavath sambandham”. This can be split as “peru nilaththu Ar uyirkku ellAm” (for the creatures who are filling this vast world) or “perunilaththAr uyirkku ellAm” (for the life of all the people of this world).
  • thavirndhEn – I don’t know the reason. I just observed that I am freed from all of the aforementioned aspects. He himself said previously in 1st pAsuram “uyvadhOr poruL” (the principle which helped me to be uplifted), 5th pAsuram “AzhiyAn aruL” (the mercy of sarvESvaran, who has the chakra) and 5th pAsuram “sikkenath thiruvaruL peRREn” (firmly got his divine mercy).
  • sel gadhikku uyyum ARu eNNi – There is a destination to be reached – paramapadham. Contemplating the travel to that abode and being uplifted there.
  • nal thuNaiyAgap paRRinEn adiyEn – Unlike tying oneself to a rock and jumping into a river, holding on to what is said in garuda purANam 220.16 “pAdhEyam puNdarikAksha nAma sankIrthanAmrutham” (Chanting of the divine names of the lotus-eyed lord is the food/pastime during the journey), I held on to the one which will help us reach the shore.
  • nArAyaNA ennum nAmam – The divine name of the entity who helps us reach the shore. It is said in varAha charama SlOkam “nayAmi paramAm gathim” (I carry my devotees to the highest abode).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 5 – panippiyalvAga

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Full Series Previous avathArikai (Introduction) All the materials in this world are present to remind us about emperumAn. But these thoughts are also hurtful. As said in chAndhOgya upanishath “na cha punarAvarthathe” (one does not return again), one can reach that land of no return only after getting rid of all the contractions to knowledge. It is only after reaching that place could one know about him and entities connected to him, fully. Wouldn’t those entities, which are connected to him, remind about him, only after that? How is it then that it was possible for AzhwAr to be reminded of these entities, even while he was living in this world? The knowledge which AzhwAr had, was not obtained due to his effort. That was granted to him by emperumAn through his causeless mercy. Since he was granted faultless knowledge and devotion by emperumAn, it was possible for him to attain the states of parabhakthi (knowledge about emperumAn), paragyAnam (inability to sustain self when separated from emperumAn) and paramabhakthi (attaining emperumAn) simultaneously, even while living here. Thus, the entities connected with emperumAn are capable of reminding him about emperumAn even when he is still here and they are capable of hurting him, too. This is the nature of his knowledge. Let us go through the pAsuram and its meanings: panippiyalvAga udaiya thaNvAdai ikkAlam ivvUrp panippiyalvellAm thavirndhu erivIsum andhaNNandhuzhAy panippuyal sOrum thadangaNNi mAmaith thiRaththuk kolAm panippuyal vaNNan sengOl orunAnRu thadAviyadhE Word-by-Word Meanings panippu – creating chillness iyalvAga udaiya – having as its nature thaN – being cool vAdai – northerly wind ikkAlam – at the present time ivvUril – in this place panippu – making it cold iyalvellAm – all its basic nature thavirndhu – leaving aside eri vIsum – started to emit fire am – beautiful thaNNam – having coolness thuzhAy – for the sake of divine thuLasi pani – cold puyal – tears, like a rainfall sOrum – shedding thadam – expansive kaNNi – this girl with eyes mAmai thiRaththukkolAm – for the sake of beauty pani – cool puyal – like a cloud vaNNan – sarvESvaran, who has such a complexion sengOl – order oru nAnRu – today thadAviyadhu – became bent Simple Translation Making things cool is the nature of northerly wind. But even that wind, in this place and at this time, discarding its nature, is emitting fire everywhere. Why did the sceptre of sarvESvaran, who has the quality of a cool, rain-bearing cloud, bend like this? Was it to destroy the complexion of this lady, who desired his beautiful, cool thuLasi and who sheds tears like rain-bearing clouds? vyAkhyAnam panippu iyalvAga udaiya thaN vAdai – the northerly wind which has chillness alone as its basic nature. ikkAlam ivvUr panippu iyalvu ellAm thavirndhu eri vIsum – Since it is emperumAn who changes the basic nature of the wind, at that place and during that time, the wind is bewildered because of him. Many entities stood there, determined to destroy her, by changing their form and nature. When the form and nature of sarvESvaran could change in her case, should one say anything about the entities which follow him! Protection is emperumAn’s basic form and mercy is his basic nature. He changed his basic form from being protective to causing harm and his basic nature from being merciful to being cruel. Thus the wind also sheds its basic nature of being cool and emits fire. am thaNNandhuzhAy panippuyal sOrum thadam kaNNi – She stood there, shedding tears copiously, after desiring sarvESvaran’s cool and beautiful thuLasi. Is desiring his divine thuLasi a crime? Even if it were, should one, who has committed such a crime, suffer to this extent? Her eyes are pouring out tears, just like a rain-bearing cloud would let out water that it is bearing. If the tears in her eyes dry up, all the water in the ocean would not be sufficient to fill the eyes again. mAmaith thiRaththuk kolAm – Was it not for changing her complexion that emperumAn and his entities changed their basic form and nature so arduously? panippuyal . . . – there are two interpretations for these terms. pani would refer to coolness; puyal is cloud and vaNNan is one who has that complexion. Thus, this combination would refer to emperumAn who removes the three types of anguish (thApathrayam which would refer to anguish brought on by self (by indulging in forbidden activities); anguish brought on by nature (floods, cyclone, drought etc); anguish brought on by emperumAn based on our karma) that samsAris suffer from. Alternatively, the term vaNNan could be taken as referring to nature; then this would mean emperumAn who showers mercy without any reason, just like cloud showers rain without expecting anything in return. sengOl – we suffer due to his orders. Let it be so. We may suffer, but nothing untoward should occur to his sceptre (his orders). In other words, even if the cool wind starts emitting fire, if it had been done under his orders, let me suffer because of that; however, his order should not be crossed. oru nAnRu thadAviyadhE – to attain her, his sceptre bent a little, today. The lady’s mother laments that it should not bend any further. svApadhEsam (distinguished meaning): While for all the people, in samsAram (materialistic realm), while outside entities (those which are not connected with emperumAn) are favourable, for AzhwAr who cannot sustain himself without emperumAn, even the entities which are close to emperumAn are creating trouble. 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

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

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കണ്ണിനുണ് ചിറുത്താമ്പു – ലളിത വ്യാഖ്യാനം

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ശ്രീഃ ശ്രീമതേ ശഠകോപായ നമഃ  ശ്രീമതേ രാമാനുജായ നമഃ  ശ്രീമത് വരവരമുനയേ നമഃ

മുഥലായിരമ്

ശ്രീ മണവാള മാമുനികള്‍ ‘കണ്ണിനുണ്‍ ചിറുത്താമ്പു’ വിന്റെ മഹത്വത്തെ ഉപദേശ രത്നമാലയിലെ 26-മത് പാസുരത്തില്‍ വെളിപ്പെടുത്തിയിട്ടുണ്ട്.

“വായ്ത്ത തിരുമന്തിരത്തിന്‍ മധ്ധിമമാം പദംപോൽ ചീർ‍ത്ത മധുരകവി ചെയ് കലൈയായ് ആര്‍ത്ഥ പുകഴ് ആറിയര്‍കള്‍ താങ്ങള്‍ അരുളിച്ചെയൽ‍ നടുവേ ചേര്‍ത്താര്‍ താര്‍പര്യം തേര്‍ന്തു് “

തിരുമന്ത്രം എന്നും അറിയപ്പെടുന്ന പദത്താലും അര്‍ത്ഥത്താലും പരിപൂര്‍ണ്ണമായ അഷ്ടാക്ഷരത്തില്‍ മധ്യമ പദമായ ‘നമഃ’ ശബ്ദത്തിന് പ്രത്യേക മഹിമയുണ്ട്. മധുരകവി ആഴ്വാരുടെ അതിശയകരമായ രചനയായ കണ്ണിനുണ്‍ ചിറുത്താമ്പുവിനും ഇതേ മഹത്വമുണ്ട്. ഇതിന്റെ അര്‍ത്ഥം ഗ്രഹിച്ചതിനാല്‍ നമ്മുടെ സമാദരണീയരായ (സമ്പ്രദായ പൂര്‍വ്വസൂരികള്‍) ഇതിനെ അരുളിച്ചെയലുകളുടെ (നാലായിരം ദിവ്യപ്രബന്ധ പാഠത്തിന്റെ) കൂടെ ചൊല്ലുന്നതിലേക്ക് ഉള്‍പ്പെടുത്തി.

മധുരകവി ആഴ്വാര്‍ നമ്മാഴ്വാരല്ലാതെ മറ്റൊരു ദേവതയെ അറിയാത്ത വിധം നമ്മാഴ്വാരുടെ പ്രധാന ഭക്തനും ശിഷ്യനുമായിരുന്നു. അദ്ദേഹത്തിന്റെ മഹത്തായ സംഭാവനയാണ് കണ്ണിനുണ്‍ ചിറുത്താമ്പു എന്ന രചന. ഈ പ്രബന്ധം നമ്മുടെ സമ്പ്രദായത്തിന്റെ പ്രധാന തത്വമായ, ആചാര്യന്‍ ഈശ്വരന്‍ തന്നെ എന്നത് വ്യക്തമായി വെളിപ്പെടുത്തുന്നു.  നമ്മാഴ്വാരുടെ മഹത്വത്തെ വെളിപ്പെടുത്തുന്ന ഈ പ്രബന്ധം,  നമ്മുടെ സമ്പ്രദായത്തെ സംബന്ധിച്ച് സവിശേഷ സ്ഥാനമുള്ളതാണ്.

ഈ പ്രബന്ധത്തിന്റെ ലളിത പരിഭാഷ നമ്മുടെ പൂര്‍വ്വാചാര്യന്മാരുടെ ഭാഷ്യത്തെ അവലംബിച്ചുള്ളതാണ്. 

ധ്യാനശ്ലോകങ്ങള്‍ (തനിയന്‍)

അവിദിത വിഷ്യാന്തരഃ ശഠാരേര്‍ ഉപനിഷദാം ഉപഗാനമാത്രഭോഗഃ /  അപി ച ഗുണവശാത് തദേക ശേഷി മധുരകവൈര്‍ ഹൃദയേ മമാവിരസ്തു //

ആരാണോ നമ്മാഴ്വാരെ മാത്രം അറിയുന്നവനും, നമ്മാഴ്വാരുടെ ദിവ്യ കാവ്യങ്ങളുടെ മഹിമയെ പ്രകീർത്തിക്കുന്നതിൽ മാത്രം ആനന്ദിച്ചവനും, നമ്മാഴ്വാരുടെ ഗുണങ്ങളിൽ മുഴുകിയതിനാൽ നമ്മാഴ്വാരെ മാത്രം യജമാനൻ ആയി കണ്ടിരുന്നവനുമായിരുന്നോ, ആ മധുരകവി ആഴ്വാർ എന്റെ ഹൃദയത്തിൽ എന്നും വസിക്കട്ടെ.

വേറൊന്റും നാന്‍ അറിയേന്‍ വേദം തമിഴ് ചെയ്ത മാറന്‍ ശഠകോപന്‍ വണ്‍ കുരുകൂര്‍ ഏറു എങ്കള്‍                                      വാഴ്വാം എന്റേത്തും മധുരകവിയാര്‍ എമ്മൈ ആള്‍വാര്‍ അവരേ അരൺ

“ വേദാർത്ഥങ്ങൾ ദയാപൂര്‍വ്വം തമിഴില്‍ രചിച്ച, കുരുകൂര്‍ എന്ന മനോഹര ദേശത്തെ നായകനും നമ്മുടെ എല്ലാം ഉദ്ധാരകനുമായ നമ്മാഴ്വാരെയല്ലാതെ, ഒന്നും എനിക്ക് അറിയില്ല “എന്ന് പ്രഖ്യാപിച്ച മധുരകവി ആഴ്വാര്‍ മാത്രമാണ് പ്രപന്നരായ നമുക്ക് ശരണം.  

ആദ്യപാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍, നമ്മാഴ്വാരെക്കുറിച്ച് പാടവെ നമ്മാഴ്വാര്‍ക്ക് പ്രാണപ്രിയനായ ഭഗവാന്‍ കണ്ണന്റെ(ശ്രീകൃഷ്ണന്റെ) മഹിമയെയും സ്മരിക്കുന്നു.

1.കണ്ണിനുൺ ചിറുത്താമ്പിനാല്‍ കട്ടു ഉണ്ണപ്പണ്ണിയ പെരുമായന്‍‍ എന്‍ അപ്പനില്‍                                                                                                  നണ്ണിത്തെന്‍ കുരുകൂര്‍ നമ്പി എന്റക്കാല്‍ അണ്ണിക്കും അമുതു ഊറും എന്‍ നാവുക്കേ

കണ്ണന്‍ എന്ന എന്റെ സ്വാമിയും സര്‍വ്വേശ്വരനുമായ ഭഗവാന്‍, (ഭക്തവാത്സല്യം മൂലം) യശോദാമ്മയാല്‍ കെട്ടപ്പെടുവാന്‍ അനുവദിച്ചു, തീരെ ചെറിയ കണ്ണികളുള്ള കയറിനാല്‍! – ആ ഭഗവാന്റെ മാധുര്യലീലകളെ വര്‍ണ്ണിക്കുന്നതിന് തുല്യമാണ് ദക്ഷിണ ദിശയിലുള്ള തിരുക്കുരുകൂറിലെ നമ്മാഴ്വാരുടെ നാമം സ്മരിക്കുന്നതിലൂടെ  നാവിന് ലഭിക്കുന്ന മധുരാമൃതം. 

രണ്ടാം പാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍, നമ്മാഴ്വാരുടെ പാസുരങ്ങള്‍ മാത്രമാണ് തനിക്ക് മധുരപ്രദം എന്നും തന്റെ നിലനില്‍പ്പുപോലും അവയുടെ ആവര്‍ത്തനത്തിലാണ് എന്നും വിശദമാക്കുന്നു.

2.നാവിനാല്‍ നവിറ്റു ഇമ്പം എയ്തിനേന്‍ മേവിനേന്‍ അവന്‍ പൊന്നടി മെയ്മ്മൈയേ                                                                                                    തേവു മറ്റു അറിയേന്‍ കുരുകൂര്‍ നമ്പി പാവിന്‍ ഇന്നിസൈ പാടിത്തിരിവനേ

ഞാന്‍ ആഴ്വാരുടെ പാസുരങ്ങളെ നാവിനാല്‍ ആലപിച്ച് തന്നെ കൃതാര്‍ത്ഥനായി. ഞാനിതാ ആഴ്വാരുടെ തൃപ്പാദങ്ങളില്‍ ശരണം പ്രാപിച്ചിരിക്കുന്നു. ആഴ്വാരല്ലാതെ ഒരു ദേവതയെ എനിക്ക് അറിവില്ല, കല്യാണ ഗുണങ്ങളാല്‍ പരിപൂര്‍ണ്ണനും തിരുക്കുരുകൂറിന്റെ നാഥനുമാണ് അവിടുന്ന്. ആഴ്വാരുടെ പാസുരങ്ങള്‍ സംഗീതാത്മകമായി ആലപിച്ച് ഞാന്‍ ദേശാടനം നടത്തും. 

മൂന്നാം പാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍, നമ്മാഴ്വാരുടെ ദാസനെന്ന യോഗ്യതമാത്രം പരിഗണിച്ച്, ഭഗവാന്‍ തനിക്ക് എപ്രകാരം തന്റെ ദര്‍ശനം(ദിവ്യരൂപത്തില്‍) നല്കി എന്നത് ആനന്ദപൂര്‍വ്വം വര്‍ണ്ണിക്കുന്നു.

3.തിരിതന്തു ആകിലും തേവപിരാന്‍ ഉടൈ കരിയ കോലത്തിരുവുരുക്കാണ്പന്‍ നാന്‍                                                      പെരിയ വണ്‍ കുരുകൂര്‍ നഗര്‍ നമ്പിക്കു ആള്‍ ഉരിയനായ് അടിയേന്‍ പെറ്റ നന്മൈയേ

ആഴ്വാരുടെ ദാസന്‍ മാത്രമായ ഞാന്‍ ആ പദത്തില്‍ നിന്ന് ഭ്രംശനം വന്ന് ഭഗവാന്‍ ശ്രീമന്നാരായണനെ ദര്‍ശിച്ചു. ആഴ്വാരാണ് ശ്യാമവര്‍ണ്ണനും നിത്യസൂരികളുടെ നാഥനുമായ ഭഗവാനെ കാട്ടിത്തന്നത്. തിരുക്കുരുകൂറില്‍ അവതരിച്ച ദയാനിധിയായ ആഴ്വാരുടെ ദാസ്യത്താല്‍ മാത്രം എനിക്ക് ലഭിച്ച മഹാഭാഗ്യം കാണുക. 

നാലാം പാസുരത്തില്‍, നമ്മാഴ്വാര്‍ തനിക്ക് മേല്‍ ചൊരിഞ്ഞ ദയാവായ്പിനെ കണ്ടുകൊണ്ട് മധുരകവി ആഴ്വാര്‍ പറയുന്നു, താന്‍ നമ്മാഴ്വാര്‍ എന്ത് ആശിക്കുന്നുവോ അതേ ആശിക്കുന്നുള്ളൂ, തുടര്‍ന്ന്, തന്റെ നിസ്സാരതയും തന്നെ എപ്രകാരം നമ്മാഴ്വാര്‍ കൈക്കൊണ്ടു എന്നതും വെളിപ്പെടുത്തുന്നു. 

4.നന്മൈയാല്‍ മിക്ക നാന്‍മറൈയാളര്‍കള്‍ പുന്‍മൈ ആകക്കരുതുവര്‍ ആതലിന്‍                                                                                               അന്നൈയായ് അത്തനായ് എന്നൈ ആണ്ടിടും തന്മൈയാന്‍ ശഠകോപന്‍ എന്‍ നമ്പിയേ

നാലുവേദങ്ങളിലും പ്രവീണരായവര്‍ ജ്ഞാനമാര്‍ഗ്ഗികള്‍ എന്നെ ഉപേക്ഷിച്ചു, കാരണം ഞാന്‍ അങ്ങേയറ്റം താഴ്ന്നവനായിരുന്നു. എന്നാല്‍ നമ്മാഴ്വാര്‍ എന്നെ കൈക്കൊണ്ട് അഭയം നല്കി. എനിക്ക് മാതാവും പിതാവുമായി. അവിടുന്നാണ് എന്റെ സ്വാമി.

അഞ്ചാം പാസുരത്തില്‍ മുന്‍ പാസുരത്തില്‍ വെളിപ്പെടുത്തിയ തന്റെ താഴ്മയെ വിശദീകരിച്ചുകൊണ്ട് താന്‍ ഇപ്പോള്‍ എങ്ങനെ നമ്മാഴ്വാരുടെ അഹൈതുക കൃപയാല്‍ തിരുത്തപ്പെട്ടു എന്ന് വിശദീകരിച്ചുകൊണ്ട് ആഴ്വാരോടുള്ള നന്ദി പ്രദര്‍ശിപ്പിക്കുന്നു.

5.നമ്പിനേന്‍ പിറര്‍ നന്‍പൊരുള്‍ തന്നൈയും നമ്പിനേന്‍ മടവാരൈയും മുന്‍ എലാം                                                                                                ചെമ്പൊന്‍ മാടത്തിരുക്കുരുകൂര്‍ നമ്പിക്കു അന്‍പനായ് അടിയേന്‍ സതിര്‍ത്തേന്‍ ഇന്റേ

കഴിഞ്ഞ നാളുകളില്‍ ഞാന്‍ മറ്റുള്ളവരുടെ സ്വത്തിനെയും സ്ത്രീകളെയും ആശിച്ചവനായിരുന്നു. എന്നാല്‍ ഇപ്പോള്‍ നമ്മാഴ്വാരുടെ ദയയാല്‍ തിരുത്തപ്പെട്ടു, അവിടുത്തെ സേവകനായതോടെ ഞാന്‍ അവയില്‍ നിന്ന് മുക്തനായിരിക്കുന്നു. ആ നമ്മാഴ്വാരാണ് സ്വര്‍ണ്ണഗോപുരങ്ങളുള്ള തിരുക്കുരുകൂറിന്റെ നാഥന്‍.

ആറാം പാസുരത്തില്‍ എങ്ങനെ താന്‍ വിമുക്തനായി എന്നതിന്റെ ഉത്തരമായി അത് നമ്മാഴ്വാരുടെ ദയയാല്‍ മാത്രമാണെന്നും നമ്മാഴ്വാരുടെ ദയയെ ആശ്രയിച്ചു കഴിഞ്ഞാല്‍ പതനത്തിന് ഇനി സാധ്യതയേയില്ല എന്നും അദ്ദേഹം പ്രഖ്യാപിക്കുന്നു.

6.ഇന്റു തൊട്ടും എഴുമൈയും എമ്പിരാന്‍ നിന്റു തന്‍ പുകഴ് ഏത്ത അരുളിനാന്‍                                                                                                      കുന്റ മാടത്തിരുക്കുരുകൂര്‍ നമ്പി എന്റും എന്നൈ ഇകഴ്വു ഇലന്‍ കാണ്മിനേ

തിരുക്കുരുകൂറിന്റെ നാഥനെന്ന നിലയില്‍ എന്റെ സ്വാമി നമ്മാഴ്വാര്‍ തന്റെ ദയ എന്നില്‍ ചൊരിഞ്ഞു, അങ്ങനെ ഞാന്‍ അവിടുത്തെ മഹത്വത്തെ വാഴ്ത്തുവാന്‍ പ്രാപ്തനായി. അവിടുന്ന് നമ്മെ ഉപേക്ഷിക്കുകയേയില്ല എന്ന് നിങ്ങള്‍ക്കും കാണാനാകും. 

ഏഴാം പാസുരത്തില്‍, മധുരകവി ആഴ്വാര്‍ പറയുന്നു, നമ്മാഴ്വാരുടെ കൃപ ലഭിച്ചതോടെ താന്‍ ലൗകിക ദുഃഖങ്ങളില്‍ മുഴുകിയവരോടെല്ലാം നമ്മാഴ്വാരുടെ മഹിമയെ പ്രചരിപ്പിക്കുന്നതാണ്, കാരണം അവര്‍ അദ്ദേഹത്തിന്റെ മഹിമ അറിയാത്തതും അവിടുത്തെ കൃപ ലഭിക്കാത്തതുമാണ് അവരുടെ ഐശ്വര്യ ഹീനതയുടെ കാരണം.

7.കണ്ടുകൊണ്ടു എന്നൈക്കാരിമാറപ്പിരാന്‍ പണ്ടൈ വല്വിനൈ പാറ്റി അരുളിനാന്‍                                                                                                        എണ്‍ തിശൈയും അറിയ ഇയമ്പുകേന്‍ ഒണ്‍ തമിഴ്ച്ചഠകോപന്‍ അരുളൈയേ

പൊര്‍കാരിയുടെ പുത്രനാകയാല്‍ കാരിമാറന്‍ എന്നും അറിയപ്പെടുന്ന നമ്മാഴ്‌വാര്‍ എന്നില്‍ ദയ ചൊരിഞ്ഞു, എന്നെ അവിടുത്തെ ദാസനാക്കി. അദ്ദേഹം എന്റെ അനാദി കാലം മുതല്‍ക്കേയുള്ള പാപങ്ങള്‍ നീക്കി. എട്ടുദിക്കിലുമുള്ള ജനങ്ങളോട് മനോഹരമായ തമിഴ് പാസുരങ്ങളെ അരുളിയ ആ നമ്മാഴ്വാരുടെ മഹത്വം ഞാന്‍ ഉദ്ഘോഷിക്കും. 

എട്ടാം പാസുരത്തില്‍ അദ്ദേഹം ആഴ്വാരുടെ ദയ ഭഗവാന്റെ ദയയേക്കാള്‍ അധികമെന്ന് വിശദീകരിക്കുന്നു. ഭഗവാന്‍ ദയയാല്‍ അരുള്‍ ചെയ്ത് ഭഗവദ് ഗീത നല്കി. അതിലും ദയയോടെയാണ് ആഴ്വാര്‍ തിരുവായ്മൊഴി അരുളിയിട്ടുള്ളത്.

8.അരുള്‍ കൊണ്‍ടാടും അടിയവര്‍ ഇന്‍പുറ അരുളിനാന്‍ അവ് അരു മറൈയിന്‍ പൊരുള്‍                                                                                       അരുള്‍ കൊണ്ടു ആയിരം ഇന്‍ തമിഴ് പാടിനാന്‍ അരുള്‍ കണ്ടീര്‍ ഇവ്വുലകിനില്‍ മിക്കതേ

നമ്മാഴ്വാര്‍ ദയയോടെ ആയിരം പാസുരമുള്ള തിരുവായ്മൊഴി വേദസാരമായി രചിച്ചു. അങ്ങനെ ഭഗവദ് ഭക്തര്‍ക്ക് സാനന്ദം ഭഗവാനെ സ്തുതിക്കാന്‍ അത് സഹായിക്കുന്നു. നമ്മാഴ്വാരുടെ ഈ കൃപയേക്കാള്‍ മികച്ചത്  ഒന്നുമില്ല (ഗീതയില്‍ ഭഗവദ് സ്തുതികള്‍ ഇല്ലല്ലോ എന്നതാകാം)

ഒമ്പതാം പാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍ വ്യക്തമാക്കുന്നത്, തന്റെ താഴ്മയെ പരിഗണിക്കാതെ വേദസാരമായ തത്വത്തെ, അതായത് ഭക്തരുടെ ദാസനാകുക എന്നതിനെ നമ്മാഴ്വാര്‍ തനിക്ക് വെളിപ്പെടുത്തി എന്നതാണ്. ഈ അറിവിന് താന്‍ എന്നേക്കും അദ്ദേഹത്തോട് കടപ്പെട്ടിരിക്കുന്നു എന്ന് അദ്ദേഹം വിശദമാക്കുന്നു.

9. മിക്ക വേദിയര്‍ വേദത്തിന്‍ ഉട്പൊരുള്‍ നിര്‍കപ്പാടി എന്‍ നെഞ്ചുള്‍ നിറുത്തിനാന്‍                                                                                                      തക്ക ചീര്‍ച്ചഠകോപന്‍ എന്‍ നമ്പിക്കു ആട്പുക്ക കാതല്‍ അടിമൈപ്പയന്‍ അന്റേ

നമ്മാഴ്വാര്‍ ദയയോടെ എനിക്ക് മഹാജ്ഞാനികള്‍  ജപിക്കുന്ന വേദത്തിന്റെ സാരതത്വം അറിയിച്ചു. ആ അറിവ് ഉള്ളില്‍ ഉറയ്ക്കും വിധം ബോധ്യപ്പെടുത്തി. അങ്ങനെ അദ്ദേഹത്തിന്റെ ദാസ്യമെന്ന മഹത്തായ പദത്തിന്റെ മഹിമ എനിക്ക് വെളിപ്പെട്ടു. 

പത്താം പാസുരത്തിൽ മധുരകവി ആഴ്വാർ, നമ്മാഴ്വാര്‍ തനിക്ക് മേല്‍ ചൊരിഞ്ഞ വരങ്ങള്‍ക്ക് തിരിച്ചൊന്നും നല്കാന്‍ താന്‍ പ്രാപ്തനല്ലെന്നത് വ്യക്തമാക്കുന്നു. നമ്മാഴ്വാരുടെ ദിവ്യപാദങ്ങളോടുള്ള ഭക്തി വെളിപ്പെടുത്തുന്നു.

10. പയന്‍ അന്റു ആകിലും പാങ്കു അല്ലര്‍ ആകിലും ചെയല്‍ നന്‍റാകത്തിരുത്തിപ്പണി കൊള്‍വാന്‍                                                     കുയില്‍ നിന്റു ആര്‍ പൊഴില്‍ ചൂഴ് കുരുകൂര്‍ നമ്പി മുയല്‍കിന്റേൻ ഉൻ തൻ മൊയ് കഴറ്കു അന്‍പൈയേ

പൂന്തോട്ടങ്ങളും കിളികളുടെ കൂജനവും നിറയുന്ന തിരുക്കുരുകൂര്‍ വാസിയായ നമ്മാഴ്വാരെ, അങ്ങ് ജനങ്ങളെ ഭഗവദ് ദാസ്യത്തിലേക്ക് നിയോഗിക്കുന്നു. അവരെ തന്റെ ജ്ഞാനത്താല്‍ തിരുത്തുകയും നേര്‍വഴികാട്ടിക്കൊടുക്കുയും ചെയ്യുന്നു. അവരില്‍ നിന്ന് അങ്ങേയ്ക്ക് തിരിച്ചൊന്നും ലഭിക്കാനില്ല. അവിടുത്തെപ്പോലുള്ള ഭഗവദ് ഭക്തരില്‍ പ്രേമം ജനിക്കുന്നതിനാണ് ഞാന്‍ പരിശ്രമിക്കുന്നത്.  

പതിനൊന്നാം പാസുരത്തില്‍ മധുരകവി ആഴ്വാര്‍, തന്റെ ഈ പ്രബന്ധം പഠിക്കുന്നവര്‍ നമ്മാഴ്വാരുടെ(അദ്ദേഹം ഭഗവദ് ദൂതരില്‍ പ്രധാനിയായ വിഷ്വക്സേനാംശമാണല്ലോ) നിയന്ത്രണമുള്ളതായ വൈകുണ്ഠം പ്രാപിക്കുമെന്നും അവിടെ വസിക്കുമെന്നും വ്യക്തമാക്കുന്നു. ഇതിന്റെ അര്‍ത്ഥം, ആഴ്വാര്‍ തിരുനഗരിയിലെ ക്ഷേത്രത്തില്‍ ആദിനാഥരും(അവിടുത്തെ ഭഗവാന്‍‍) നമ്മാഴ്വാരും മുഖ്യന്മാരാണെങ്കിലും ശ്രീവൈകുണ്ഠത്തില്‍ (ഭക്തവത്സലനായ ഭഗവാന്റെ ഭക്താഗ്രേസരനായ) നമ്മാഴ്വാര്‍ തന്നെയായിരിക്കും നേതാവ് എന്നാണ്. 

11.അന്‍പന്‍ തന്നൈ അടൈന്തവര്‍കട്കു എല്ലാം അന്‍പന്‍ തെന്‍ കുരുകൂര്‍ നഗര്‍ നമ്പിക്കു                                                                   അന്‍പനായ് മധുരകവി ചൊന്ന ചൊല്‍ നമ്പുവാര്‍ പതി വൈകുന്തം കാണ്‍മിനേ

എല്ലാവരിലും കൃപാലുവാണ് ഭഗവാന്‍ (വിശേഷിച്ചും തന്റെ ദാസന്മാരില്‍). നമ്മാഴ്വാരാകട്ടെ, ഭഗവദ് ഭക്തന്മാരിലാണ് അധികവും പ്രേമബന്ധിതനായിട്ടുള്ളത്. ഈ ഞാനോ(മധുരകവി ആഴ്വാര്‍) ആ നമ്മാഴ്വാരിലാണ് പ്രേമബന്ധിതനായിട്ടുള്ളത്. അതിനാല്‍ ആരാണോ ഈ പാസുരങ്ങള്‍ ഭക്തിയോടെ ജപിക്കുന്നത് അവര്‍ ദിവ്യലോകമായ ശ്രീവൈകുണ്ഠം പ്രാപിക്കുക തന്നെ ചെയ്യും.

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periya thirumozhi – 1.1.7 – iRpiRappu

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periya thirumozhi >> First centum >> First decad

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Highlights from avathArikai (Introduction)

In this pAsuram, AzhwAr is saying “Those who are ignorant may lose emperumAn, but how are you who are intelligent and poets like me, losing him?”

pAsuram

iRpiRappaRiyIr ivaravar ennIr
innadhOr thanmaiyenRu uNareer
kaRpagam pulavar kaLaikaN enRulagil
kaNdavA thoNdaraip pAdum
soRporuLALeer sollugEn vammin
sUzhpunal kudandhaiyE thozhumin
naRporuL kANmin pAdi nIr uymmin
nArAyaNA ennum nAmam

Word-by-Word meanings

ulagil – for the residents of this earth
thoNdarai – those who roam around doing menial services
il – greatness of (their) household life
piRappu – greatness of (their) birth
aRiyIr – not knowing
ivar – those who are wealthy now
avar – were previously in poverty
eNNIr – without knowing
thanmai – their nature
innadhu enRu – is in this particular manner
uNarIr – not knowing
kaRpagam! – Oh generous ones who resemble desire fulfilling kalpaka tree!
pulavar – for learned persons
kaLaigaN – Oh protector!
enRu – saying in this manner
kaNdavA – as thought in the heart
pAdum – praising
sol – for words
poruL – and meanings
ALIr – you who are experts
vammin – come over;
sollugEn – I am informing you (so that you don’t lose the apt goal);
nIr – you who are like me
punal – by water
sUzh – surrounded
kudandhai – ArAvamudhan emperumAn who is mercifully residing in thirukkudandhai
thozhumin – worship;
nArAyaNA ennum – the word which explains “I am all kinds of relationship”
nAmam – divine name
pAdi – speaking fully
uymmin – be uplifted;
nal poruL kANmin – see, this is the ultimate principle.

Simple translation

Oh poets who are experts in words and meanings, who roam around doing menial services to the residents of this world without knowing the greatness of their household life and birth, and without knowing that those who are wealthy now were in poverty previously, and without knowing that “their nature is in this particular manner”, who tell them “Oh generous ones who resemble desire fulfilling kalpaka tree! Oh protector of learned persons!” and praise them as thought in your hearts! Come over. I am informing you. You who are like me should worship ArAvamudhan emperumAn who is mercifully residing in thirukkudandhai which is surrounded by water; be uplifted by speaking the divine name which explains “I am all kinds of relationship”; see, this is the ultimate principle.

Highlights from vyAkyAnam (Commentary)

  • il piRappu aRiyIr – Know about how they are placed in their gArhasthyam (household life) and their birth.
  • ivar avar ennIr – When a person who was previously suffering due to poverty become rich now, without knowing “This must not have been acquired by his ability; he must have been blessed by sarvESvaran”, you are thinking that such person is like Sriya:pathi (lord of SrI mahAlakshmi) who is wealthy from birth. Alternatively,
  • ivaravarennIr – if seen as a single word, it means “you are unable to see the difference between any two persons”.
  • innadhOr thanmai enRu uNarIr – You cannot know the knowledge/ability of such person.
  • kaRpagam – You are saying “he will grant without thinking about any aspects”.
  • pulavar kaLaigaN enRu – Such a person will hide when knowledgeable poets come to him seeking wealth. These poets will call such a person as “Our lord”.
  • ulagil kaNdavA thoNdaraip pAdum – In this world, superficially praising those who are roaming around with lowly conduct.
  • sol poruL ALIr – You who are experts in words and their meanings. There is none who can beat you in word-play and there is none who is as good as you in understanding the principles.
  • sollugEn vammin – As I show you the entity which matches your expertise in words and meanings, you come over.
  • sUzh punal kudandhaiyE thozhumin – You need a river and a capital city – for you to praise someone in your poems. When you praise someone, you need someone who owns rivers, mountains and cities.
  • nal poruL kANmin – You realise this ultimate principle. That is, emperumAn is the goal as well as the means.
  • pAdi nIr uymmin nArAyaNA ennum nAmam – I showed you the entity (bhagavAn) which is the best amongst the principles which are known by words. Now you sing the divine names of such entity and be uplifted – says AzhwAr. The short form of thirumanthram, that is akAram (syllable “a”), is explained in  nArAyaNa anuvAkam “ya: parassa mahESvara:“ (nArAyaNa, the lord of lords). Among the words, akAram is the best. Among the principles which are explained through the words, ArAvamudhan emperumAn is the greatest.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 4 – thani nenjam

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avathArikai (Introduction)

Just as AzhwAr had addressed emperumAn in the first pAsuram as “imaiyOr thalaivA” (lord of nithyasUris), he had mentioned about how garudan, thuLasi and others, who reside in nithyavibhUthi, had troubled her (AzhwAr in feminine mood) further, so far. Wind joined them now. All these kindled memories of emperumAn more. Let us go through the pAsuram and its meanings:

thani nenjam munnavar puLLE kavarndhadhu thaNNandhuzhAykku
ini nenjam inguk kavarvadhu yAm ilam nI naduvE
muni vanjap pEychchi mulai suvaiththAn mudi sUdu thuzhAyp
pani nanja mArudhamE emmadhAvi panippiyalvE

Word-by-Word Meanings

thani – distinguished
nenjam – heart
mun – already
avar – that sarvESvaran’s
puLLE – the bird garuda himself (emperumAn’s vehicle)
kavarndhadhu – had stolen
ini – further
yAm – we
ingu – in this place
thaN – being cool
am – beautiful
thuzhAykku – for the divine thuLasi
kavarvadhu – for stealing
nenjam – heart
ilam – do not have
muni – having anger
vanjam – having deceit
pEychchi – the demon pUthanA
mulai – bosom
suvaiththAn – krishNa who drank
mudi – in his crown
sUdum – proffered
thuzhAy – divine thuLasi
pani – having coolness
nanjam – being poisonous
(being hurtful)
mArudhamE – Oh wind!
nI – you
naduvE – amidst these
emmadhu – our
Avi – prANan (life)
panippu – shivering
iyalvE – is it its nature? (is it correct?)

Simple Translation

garuda had already stolen my mind completely such that there is no connection between me and my mind. I do not have another mind with me so that his cool thuLasi garland could steal from me. Oh wind which is coming with coolness resulting from pervading through the thuLasi garland which adorns the beautiful crown of krishNa who had drunk milk from the bosom of demon pUthanA who was full of anger and deceit! When I am already struggling like this, is it proper for you to come in between and make me to shiver further?

vyAkhyAnam

thani nenjam – AzhwAr had only his mind; but there are several entities such as garudan, thuLasi, wind etc who were attempting to steal it. Thus, the implication is that those who create hurdles are more in number.

mun avar puLLE  kavarndhadhu – Looking at the majestic way in which emperumAn was seated on garuda, I wanted to hug him with the garland on his shoulder. Before I could do it, didn’t garuda steal my mind!

avar puL – Because of  his distinguished connection with emperumAn, did garudan steal it?

puLLE – gaurdan did not give scope to others in SrIvaikuNtam such as thuLasi et al to steal my mind. He did that himself.

kavarndhadhu – my mind was insufficient for that garudan too, filling up only half of his stomach.

mun – garuda preceded thuLasi, in stealing my mind.

thaN andhuzhAykku – for that cool thuLasi garland.

ini nenjam – she tells thuLasi “Even if you remain here firm like a tree, in order to steal my mind, what is going to happen? There is no purpose in staying here saying that you will not leave this place without taking her mind. Your desire will not be fulfilled”.

ingu – she states her position clearly.

yAm ilam – my mind has already gone behind garudan. I, a sinner, am not endowed with several minds so that all of you could steal one mind each. I do not have another mind for thuLasi garland to steal.

nI naduvE – Seeing that the divine thuLasi, after coming to steal my mind, was standing like a tree, it appears that the wind came very fast. While thuLasi, who too is connected to emperumAn, is waiting, what is your urgency? While garudan, thuLasi et al have direct connection with emperumAn, your connection with emperumAn is through them. In other words, you have connection with thuLasi who has direct contact with his divine form.

muni vanjap pEychchi – the demon pUthanA who came with lot of anger and with deceit.

mulai suvaiththAn – he was taking in her milk with plenty of saliva. periya thirumozhi 1-3-1 says “peRRa thAy pOl vandha pEychchi perumulai Udu uyirai vaRRa vAngi uNda vAyAn” (he drank, without leaving anything behind, including her life, through the bosom of the demon pUthanA, who came in the form of his mother yaSOdhA).

mudi sUdu thuzhAy – this wind is bringing the fragrance of thuLasi from the crown of that krishNa. Just as clouds imbibe the waters of ocean and precipitate that as rain everywhere, this wind is also carrying fragrance of thuLasi and spreading it everywhere. He donned the thuLasi garland as easily as he put an end to pUthana.

How did she (AzhwAr in feminine mood) know that emperumAn had thuLasi on his crown?

pani nanjam mArudhamE – the wind which is cool, is now blowing like poison. Just as pUthanA smeared poison on her bosom, the wind has come carrying thuLasi’s fragrance [when in separation, even thuLasi is not welcome]

emmadhu Avi – my prANan (vital air) which is in distress due to garuda, thuLasi, wind et al.        

panippu iyalvE – It is natural for my prANan to be in shivers. She asks the wind “Could you, who would cause distress to his enemies, cause distress to his followers too?”

svApadhESam (distinguished/internal meaning): Since AzhwAr had earlier enjoyed sarvESvaran through the faculty of his mind, all the materials which are connected with emperumAn are now reminding him about emperumAn. Since he is in separation from emperumAn, he is in distress and he is speaking about how the cool breeze is troubling the leading lady who is separated from her beloved.

We will take up the 5th pAsuram in the next article.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.1.6 – empirAn endhai

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periya thirumozhi >> First centum >> First decad

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Introduction to the vyAkyAnam

When asked “You are greatly celebrating this divine name. What is the meaning for it?” AzhwAr explains in this pAsuram. Instead of chanting the divine name [as part of thirumanthram] and getting a result out of it, and making it ancillary for karma yOgam (gyAna yOgam and bhakthi yOgam), since AzhwAr is of the opinion that the result is attained by meditating upon the meanings of it, he is explaining the meanings. nammAzhwAr too, while speaking about thirumanthram [especially the divine name, nArAyaNa], will explain about the meaning either before or after, to emphasise on the meaning, since it is said in SAsthram “gyAnAn mOksham” (True knowledge leads to liberation).

pAsuram

empirAn endhai ennudaich chuRRam
enakkarasu ennudai vANAL
ambinAl arakkar verukkoLa nerukki
avaruyir seguththa em aNNal
vambulAnjOlai mAmadhiL thanjai
mAmaNik kOyilE vaNangi
nambigAL! uyya nAn kaNdu koNdEn 
nArAyaNA ennum nAmam

Word-by-Word meanings

nambigAL! – Oh those who are complete (with enjoying bhagavAn’s qualities)!
em pirAn – being my benefactor
endhai – being my father
ennudaich chuRRam – being all my relationships
enakku arasu – being my ruler
ennudai vAzh nAL – being my life-span
arakkar – rAkshasas (demoniac people)
verukkoLa – to be scared
ambinAl – with arrows
nerukki – suffocating them
avar uyir – their lives
seguththa – destroyed
em aNNal – the eternal abode of sarvESvaran, who is my lord
vambu – fragrance
ulAm – blowing
sOlai – garden
mA – lengthy
madhiL – having fort
thanjai mA maNik kOyilE – thanjai mA maNik kOyil only
vaNangi – worshipped
nAn uyya – to be uplifted (like all of you)
nArAyaNA ennum nAmam – the divine name, nArAyaNa
kaNdu koNdEn – I got to realise.

Simple translation

Oh those who are complete (with enjoying bhagavAn’s qualities)! sarvESvaran, being my benefactor, father, all my relationships, ruler and life-span, created fear in the rAkshasas by suffocating them with arrows and destroyed their lives. I only worshipped such sarvESvaran, who is my lord who is residing in thanjai mA maNik kOyil which is having garden with blowing fragrance and lengthy fort. To be uplifted, I got to realise the divine name, nArAyaNa.

Highlights from vyAkyAnam (Commentary)

  • empirAn – My benefactor.
  • endhai – My father.
  • ennudaich chuRRam – One who remains all types of relationships starting with the mother who gives birth.
  • enakku arasu – One who eliminated my vices and ruled over me.
  • ennudai vAzh nAL – My life-span.
  • ambinAl arakkar verukkoLa nerukki avaruyir seguththa em aNNal – My lord who destroyed the rAkshasas by causing fear in them by suffocating them with his arrows instead of destroying them with his sankalpa (will). Thus he concludes with saying “emperumAn is my swAmi (lord)”. With this, what is explained in subAla upanishath “mAthA pithA bhrAthA nivAsaS SaraNam suhrudhgathirnArAyaNa:” (SrIman nArAyaNan is mother, father, brother, abode, refuge, friend, goal), is elaborated here.

When asked “How did you get all of these?” AzhwAr says,

  • vambulAnjOlai mAmadhiL thanjai mAmaNik kOyilE vaNangi – I kept worshipping thanjai mAmaNik kOyil only, which is having eternally blooming garden and lengthy fort. As I meditated upon emperumAn’s saulabhyam (easy approachability) where he is present announcing “I am all types of relationships for you”, I received all these.
  • nambigAL – AzhwAr could be addressing either those who are caring only for the body holding on to matters other than bhagavAn or those who are complete due to enjoying bhagavAn’s qualities.
  • uyya nAn kaNdu koNdEn – AzhwAr is saying either “I got to see emperumAn to be uplifted, while you are suffering due to worldly attachments” or “I too reached the shore as you did knowing the ways to be uplifted”.
  • nArAyaNA ennum nAmam – I got to realise the divine name which explains that emperumAn is all types of relationships.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 3 – kuzhaRkOvalar

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avathArikai (Introduction)

In the previous pAsuram, unable to bear the pain of separation from emperumAn, the leading lady had assumed the pathos of her friend; she assumed the shyness typical of a girl and mentioned about her sorrows. Since she is sure that she can sustain herself only if she speaks to her friend, she asks her “My heart has gone behind him. Will it return or will it stay there itself?”

Let us go through the pAsuram and its meanings:

kuzhaRkOvalar madappAvaiyum maNmagaLum thiruvum
nizhaRpOlvanar kaNdu niRkungol meeLungol thaNNandhuzhAy
azhaRpOladum chakkaraththaNNal viNNOr thozhak kadavum
thazhaRpOl sinaththa appuLLin pOna thani nenjamE

Word-by-Word Meanings

thaN – being cool
am – being beautiful
thuzhAy – divine thuLasi
azhal pOl – like hot
adum – roasting
chakkaram – having sudharSana disc in his hand
aNNal –  sarvESvaran, who is the lord
viNNOr – nithyasUris (permanent dwellers of SrIvaikuNtam)
thozha – to be worshipped
kadavum – conducting
thazhal pOl – like fire
sinaththa – having anger
appuLLin – behind that garuthmAn (garuda)
pin – following
pOna – one who followed
thani – without any support
nenjam – mind
kuzhal – having locks
kOvalar – born in cow-herd clan
madam – being obedient
pAvaiyum – nappinnai pirAtti (neeLA dhEvi)
maNmagaLum – SrI bhUmi pirAtti
thiruvum – and periya pirAtti (SrI mahAlakshmi)
nizhal pOlvanar – being like shadow (to followers) (and invigorating)
these three pirAttimArs,
kaNdu – after seeing them
niRkungol – will it stay there itself?
meeLungol – will it return?

Simple Translation

One who dons the cool and beautiful divine thuLasi garland, one who has the chakrAyudham (weapon in the form of disc) which roasts enemies like fire, is worshipped by nithyasUris. garuda is conducted by such emperumAn and his anger is like fire. My mind went behind such garuda. After seeing nappinnaip pirAtti who has beautiful locks and who incarnated in the clan of cowherds, bhUmippirAtti and periya pirAtti, will my mind stay there itself or will it return to me?

vyAkhyAnam

kuzhaR kOvalar madappAvai – cowherds with flutes. Just like brAhmaNas will carryout sandhyAvandanam (worshipping the conjunction of day and night) as their norm, this (playing of flutes) is typical of cowherds. Alternatively, this term would refer to nappinnaip pirAtti, who has beautiful locks and was obedient towards them.

maNmagal – SrI bhUmip pirAtti

thiru – periya pirAtti.

periya pirAtti will condone the faults of those who attain her. SrI bhUmippirAtti will say “Why should one look at the faults and then condone them? It is better not to look at the faults”; nappinnaip pirAtti will be the epitome of forbearance and forgiveness. She will make emperumAn not to look at our faults. periya pirAtti is the repository of all of emperumAn’s wealth.  bhUmippirAtti is the land where this wealth is nurtured. nappinnaip pirAtti is the one who makes emperumAn to enjoy the wealth.

nizhaR pOlvanar – these three pirAttis are like shadow for emperumAn, never separating from him. Alternatively, they will be shadow for one another; another interpretation – they will be shadow (a source of invigoration) for their followers.

kaNdu niRkungol meeLungol – After looking at emperumAn and his consorts in this condition, will my mind stay there permanently, taking them as its refuge? After looking at their greatness etc, will be mind be tossed about, just like a piece of crumb is tossed about by the waters of an ocean?

thaN am thuzhAy azhaRpOl adum chakkaraththu aNNal – one who has the divine thuLasi which emits coolness and sweet fragrance and who also has the divine disc which emits hot winds like fire. Due to her separation from emperumAn, even the cool thuLasi appears like fire, burning her. As an example for the emission of heat from thuLasi, she cites the divine disc which is fiery. In other words, even while citing an example, she could only think of entities which are closely connected to emperumAn. She cannot think of anything other than matters related to him. The divine disc does not distinguish between followers and enemies. While it will be a decoration for followers, it would be a weapon for enemies, hurting both, one through its beauty and the other, through its state of weaponry. In the case of divine thuLasi, it will be apt for followers. The lady says that even thuLasi is hurting her, like the divine disc.

aNNal – by holding the divine disc such that it does not slip out of his hands, he made me submit to him totally.

thazhaRpOl sinaththa – having an anger which appears like a raging fire

viNNOr thozhak kadavum – emperumAn conducts periya thiruvadi (garuda) such that they [nithyasUris] worship him (emperumAn). They are the ones who worship and he is the one who is worshipped. Their sustenance is through worshipping emperumAn.

appuLLin pOna – she is not worried about her difficulties. She is celebrating the fact that there are those who are concerned about emperumAn. She says that her mind went behind that garudan rather than behind emperumAn himself, since he is loving towards emperumAn. The commentator cites reference to periya thirumozhi pAsuram 11-1-9 “keNdai oN” whose meaning is as follows: My eyes which are like carp (a kind of fish) will sleep and my complexion will be healthy only when beetles blow on me, the fragrance of thuLasi from the garland submitted by SrIvaishNavas who are ananyaprayOjanars. The term ananyaprayOjanar refers to those who carry out activities without expecting any benefit or those who do not know what benefit they will attain. Why should this term be brought in here? This is to emphasise that while there are many who are loving towards her beloved [emperumAn], there are those, like the beetle, who are caring towards her without expecting any benefit.

thani nenjam – independent mind. Even when she tells it “Do not go behind emperumAn” it goes behind him and does not return.

svApadhEsam (distinguished/internal meaning of the pAsuram): By referring to pirAttimArs and nithyasUris, she [AzhwAr in feminine pathos] affirms the superiority of emperumAn and says that affection towards SrIvaikuNtanAthan (the lord of SrIvaikuNtam) was created in her.

In the next article, we will see the 4th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.1.5 – kaLvanEn AnEn

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periya thirumozhi >> First centum >> First decad

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pAsuram

kaLvanEn AnEn padiRu seidhiruppEn
kaNdavA thirithandhEnElum
theLLiyEn AnEn selgadhikkamaindhEn
chikkenath thiruvaruL peRREn
uLLelAm urugik kural thazhuththozhindhEn
udambelAm kaNNanIr sOra
naLLiruL aLavum pagalum nAn azhaippan
nArAyaNA ennum nAmam

Word-by-Word meanings

kaLvanEn AnEn – (Previously, bhagavAn’s possession AthmA) I stole;
padiRu – very evil acts
seydhu iruppEn – I kept doing;
kaNda A – any aspects seen
thirithandhEnElum – even after engaging
thiru aruL – (his) merciful glance
sikkena – firmly
peRREn – I got;
theLLiyEn AnEn – I acquired clarity (about his lordship and my servitude);
sel – to travel in (archirAdhi mArgam, the path leading to paramapadham)
gadhikku – to paramapadham
amaindhEn – became complete, to go;

(further)
uL elAm – all that which are inside (i.e., bones, nerves) my body
urugi – melting
kural – tone
thazhuththu ozhindhEn – stuttered;
udambu elAm – everywhere on my body
kaNNa nIr sOra – to have tears of happiness flow over
naL – dense
iruL aLavum – throughout the night
pagal aLavum – throughout the day
nArAyaNA ennum nAmam – the divine name, nArAyaNa
nAn – I, the servitor
azhaippan – got to call out.

Simple translation

Previously I stole this AthmA which is owned by bhagavAn; I kept doing very evil acts; I firmly received his merciful glance even after engaging in worldly aspects which were seen; I acquired clarity about his lordship and my servitude; I became complete and ready to travel to parampadham; all that which are inside my body are melting and my tone stuttered; throughout the dense night and day, I, the servitor, got to call out the divine name, nArAyaNa to have tears of happiness flow over my body. kaNdavARu is written as kaNdavA and ellAm is written as elAm.

Highlights from vyAkyAnam (Commentary)

  • kaLvanEn AnEn – In comparison with someone who stole firewood, the one who stole precious gems, will acquire more sins; in comparison to someone who stole the wealth of SUdhra, the one who stole the wealth of brAhmaNa, will acquire more sins; I stole the best entity, that is AthmA; I claimed ownership of a belonging of sarvESvaran; [hence, I accumulated great sin, from both the object which is stolen and from whom it is stolen].
  • padiRu seydhiruppEn – If it itches inside the neck/throat, one cannot scratch to eliminate the itch. In this manner, I became a great thief who accumulated great sin. Not only did I consider my body to be self, but when I saw Ashtikas (faithful ones) who think “this AthmA is a servitor of ISvara”, I would ask them “How can there be an AthmA which is different from body? How can there be an ISvara?” and steal bhagavAn’s possession in this manner.
  • kaNdavA thirithandhEnElum – I was simply following on a bodily platform without knowing the truth instead of withdrawing from the aspects which are forbidden by SAsthram. As said in sthOthra rathnam 58 “nrupaSu:” (animal in a human body), I would seek out the pleasures which are attained from others, from own mother as well.
  • theLLiyEn AnEn – While I was like this, [suddenly] like those who understand the difference between essence and extraneous aspects, and engage in what is allowed and avoid what is forbidden [in SAsthram], I became knowledgeable.
  • sel gadhikku amaindhEn – I became to be thought and said by emperumAn as in “He is acting in a manner to remain in samsAram forever; from now onwards, he does not belong in this samsAram, he belongs in paramapadham”. There is an abode which should be reached – that is, paramapadham. I became complete, to belong there.

When asked “You first said ‘kaNdavA thirithandhEn‘ and then said ‘theLLiyEn AnEn‘. This seems contradictory!” AzhwAr says,

  • sikkenath thiruvaruL peRREn – I got his grace, to not have to look back ever.

When asked “What benefit did you get?” AzhwAr says,

  • uL elAm urugik kural thazhuththu ozhindhEn – The bones and nerves inside the body melted and that is shown in my stuttering tone.
  • udambelAm kaNNa nIr sOra – SrIvishNu thathvam “AhlAdha SItha nEthrAmbu: pulakI krutha gAthravAn” (One who is having cool happy tears due to blissful experience of bhagavAn etc – the purpose of everyone is to see such persons). All over the body, tears overflow as necklace with five layers and necklace with three layers.
  • naL iruL aLavum pagalum nAn azhaippan nArAyaNA ennum nAmam –  Both the night when worldly pleasures are enjoyed and the day when wealth for future enjoyment is earned, are fully spent in reciting the divine name by me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 2 – sezhu nIr

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avathArikai (Introduction)

In the previous pAsuram, AzhwAr had called out to emperumAn as “imaiyOr thalaivA” (lord of nithyasUris), referring to emperumAn’s quality of supreme masculinity. He wanted to attain emperumAn immediately. Since that did not fructify, he assumed the pathos of a lady. Is it possible for a man to assume the mental make-up of a lady? SrI rAmAyaNa ayOdhyA kANdam SlOkam 3-79 says “pumsAm dhrushti chiththApahAriNam” (SrI rAma would steal the eyes and minds of men). Since that was possible, this also is possible. While it is possible, how is it that AzhwAr donned the role of a noble damsel instead of a normal lady? This is so because AzhwAr felt supremely happy when united with emperumAn, felt very dejected when separated from him and wanted to enjoy and perform service to emperumAn with all his faculties [of mind, body and speech]. While this is acceptable, how is it that he also assumed the conduct of the mother as well as friend of the damsel? Just as excess water during severe flood breaches river and flows into its tributaries and canals before reaching the ocean, since the matter which AzhwAr is experiencing (viz., emperumAn) is without any limit, his supreme affection makes it possible for him to don various roles (of the damsel, her friend and her mother).

How did AzhwAr reach such a situation? emperumAn had shown him the hurdles (inimical entities to be avoided) in samsAram, had prevented any taste for these in AzhwAr and had also shown him his nithyavibhUthi (SrIvaikuNtam). After seeing the profound knowledge which those who dwell in nithyavibhUthi have as well as the exchanges between them and emperumAn and the distinction which that place has, a craving developed in AzhwAr which will not allow him to rest until he attained that place. Even after he developed a desire towards SrIvaikuNtam and prayed to emperumAn to grant him that, why did emperumAn not grant him his wish? emperumAn delayed granting AzhwAr his wish immediately, thinking in his divine mind “Let us create a distinction between AzhwAr and other samsAris, make him unaware of anything other than us. We will make him not expect anything from us (other than ourselves), and to make him call out to us constantly, even if without any reason. We will then grant him servitude towards us, which is his basic nature. Then we will enable him to attain us. We will do all these when he remains steadfast that we alone matter”. After AzhwAr was granted faultless knowledge about emperumAn in the previous pAsuram, he now craves that he should attain emperumAn immediately.

Why should emperumAn make him wait? When guests come to a house, they are provided food, keeping the inmates of the house hungry. In the same way, one can see that emperumAn keeps those who are totally devoted to him, waiting, while granting the wishes of others who are not that devoted to him. We could see this (a) in the way he fulfilled kaikEyi’s wishes (of denying him the crown and sending him to forest) while making bharatha to wait for fourteen years and (b) in the way he made sIthAppirAtti to wait while fulfilling the desire of maharAjar (sugrIvan). What is the reason for fulfilling desires of those who are not that devoted to him, immediately? This is because the wishes of others last only for a short while. Will he not help those who are totally devoted to him? He does that as we could see from the way he helped bharatha to carry only his sandals on his head and not the crown.

While the nAyaki (leading lady) and her friend go to the garden to pluck flowers, the nAyaka (leading man) also, by chance, reaches that place. The friend, again by chance, leaves the garden, leaving the leading lady and man to be together. They unite with each other and separate too. The leading lady thought that separation is also a form of union only. Due to separation from her beloved, the lady is in distress. The friend, who returns, finds out all these and resolves that she should help the lady to regain her existence. She wishes her well saying “What situation is she in! This condition should continue like this” (meaning that the leading lady should continue to be affectionate towards her beloved).

Let us go through the pAsuram and its meanings.

sezhunIr thadaththuk kayal miLirndhAloppach chEyarikkaN
azhunIr thuLumba alamaruginRana vAzhiyarO
muzhunIr mugilvaNNan kaNNan viNNAttavar mUdhuvarAm
thozhunIr adiyiNaikkE anbu sUttiya sUzhkuzhaRkE

Word-by-Word Meanings

muzhu – replete
nIr – having imbibed water
mugil – like a cloud
vaNNan – one who has the complexion
kaNNan – krishNa, who is obedient (to his followers)
mUdhuvarAm – being ahead of all others in terms of time
viNNAttavar – nithyasUris who dwell in paramapadham
thozhum – apt to be attained [and worshipped]
nIr – having it as the basic nature
iNai – being together
adikkE – at the divine feet
anbu – garland of love
sUttiya – one who offered
sUzh – being curled
kuzhaRku – she, who has locks
sezhum – beautiful
nIr – having water
thadaththu – in the pond
kayal – fish
miLirndhAl oppa – like rolling
sE – reddish
ari – having lines
kaN – the eyes
azhu – crying
nIr – tears
thuLumba – to be agitated
alamaruginRana – to be bewildered

Simple Translation

The divine feet of krishNa who is having the complexion of a cloud replete with water, are constantly worshipped by nithyasUris, who came ahead of all others. A girl with curly hair and whose eyes roam around here and there like fish in a beautiful, water-filled pond, offers her garland of love to such divine feet. Her eyes which have reddish lines, are shedding tears and are bewildered since she is separated from emperumAn. Let her condition, in which her love is blooming, remain forever.

vyAkhyAnam

sezhunIrth thadaththuk kayal miLirndhAl oppa – (her eyes) are like fish which keep moving from left to right and back to left, in a pond which has pure water. The greatness of what is being compared with is so high that the simile needs a correction. In other words, the fish will not equal her eyes in all ways; they could, to an extent be like her eyes. The eyes are having such greatness.

sEyarikkaN azhunIr thuLumba – her eyes, which are similar to the ones mentioned in SrI rAmAyaNam sundhara kANdam 16-5 “asithEkshaNa” (sIthA with black eyes), are shedding tears copiously. While it is the leading man [here, it is emperumAn] who should shed tears after looking at her beautiful eyes, she is shedding tears. The condition in which the eyes shed tears due to separation from emperumAn is the basic nature of an AthmA (soul). Seeing such a sight is what is acceptable to her friends. Her friend thought “My desire has been fulfilled (of seeing her condition like this); her desire too should be fulfilled”. Even emperumAn does not witness such a situation [where those who separate from him shed tears and wail], as brought out in SrI rAmAyaNam sundhara kANdam 33-4 “kim artham” (looking at the tears in the eyes of sIthAppirAtti, hanumAn asked her “What is the reason for the tears in your eyes?”) SrI rAma learnt the reason for the tears through hanumAn and did not directly know from her. Looking at the tears, the friend asks the leading lady “What is the reason for your tears? Thinking of whom are you in this condition?”

alamaruginRana – her (the leading lady’s) eyes are bewildered.

vAzhiyarO – She tells the leading lady “Let this disheartening condition of yours sustain” (since the leading lady is pining for emperumAn’s love). Is there anyone who complimented on seeing the disheartening condition of someone else? SrI rAmAyaNam AraNya kANdam 67-15 “yAmOshadhivAyushman” jatAyu praised SrI rAma “May you live long” even though SrI rAma was in distress [searching for sIthAppirAtti].

muzhu nIr mugil vaNNan kaNNan – Unlike the clouds which are mentioned in mEghasandhESam 1-5 “dhUmajyOthis salilamaruthAm sannipAdha” (a mixture of fire and smoke), the complexion of kaNNan (krishNa) was that of a cloud which did not have smoke but had only water. It appeared as if the cloud had imbibed entire water from the ocean, making the floor of the ocean visible. Such a dark cloud. emperumAn who has such a complexion, totally enticed her. She was enticed not only by his complexion, but by his simplicity too. When a sarpayAgam (a ritual to bring all the snakes to one place) is held, just as all the snakes gather at that place, while everyone goes to krishNa, he comes to her, falling for her. She got caught by such a person!

viNNAttavar mUdhuvar – Just as it is said in purusha sUktham “yathra pUrvE sAdhyAs santhi dhEvA:” and in yajur vEdham “yathra rushaya: prathamajAyE purANA:” the nithyasUris are far ahead of all others, in terms of time; they are ancient. Their sustenance is only through worshipping emperumAn’s divine feet.

thozhu nIr – they remain with worshipping as their basic nature. It is just as it has been said in mahAbharatham mausala parvam 166-40 “nama ithyEvAdhina:” (they constantly say “Our salutations to you”)

iNai adikkE – the two divine feet where each is an exact match for the other. If a person is very beautiful in one limb of his physical form he may think “Who is as beautiful as I am?” When a person is obedient (servitude) towards one person alone, he may think “Who is as obedient as I?” and when a person is controlling a few persons he may think “Who controls as much as I do?” parathathvam (being supreme) is a combination of all these, without any shortcoming. Did this leading lady not fall for such a supreme entity!

adikkE anbu sUttiya – wouldn’t the others, who have been won over by a person’s sheer simplicity, fall at the feet of that person! Why use the term sUttiya (to adorn)? It is similar to thiruvAimozhi 4-3-2 “vAsagam sey mAlaiyE”(garland strung with words).

sUzh kuzhaRkE – locks which are curled; alternatively, locks which attract others and make them to follow.

In the next article, we shall take up the 3rd pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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