Daily Archives: March 1, 2021

thiruviruththam – 65 – kaRRuppiNai

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

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avathArikai (Introduction)

The nAyakan, caught in the glance of nAyaki, narrates how her eyes harmed him.

Let us go through the pAsuram and its meanings:

kaRRuppiNai malarkkaNNin kulam venRu OrOkarumam
uRRuppayinRu seviyodusAvi ulagamellAm
muRRum vizhungi umizhndha pirAnAr thiruvadikkIzh
uRRumuRAdhum miLirndha kaNNAy emmai uNginRavE

Word-by-Word Meanings

kanRu – being youthful
piNai – doe’s [female deer’s]
malarndha – blossomed
kaNNin – eyes’
kulam – gathering
venRu – being victorious
OrO karumam – one task
uRRu – determining
payinRu – attempting (to do that)
seviyodu – with ears
usAvi – discussing (that task)
ulagamellAm – all the worlds
muRRum – completely
vizhungi – swallowing (during the time of deluge)
umizhndhu – spitting out (during the time of creation)
pirAnAr – benefactor, sarvESvaran’s
thiruvadikkIzh – under his divine feet
uRRum – fitting (with me)
uRAdhum – not fitting
miLirndha – looking radiantly
kaNNAy – having the name ‘eyes’
emmai – us
uNginRa – (two entities) are harming me

Simple Translation

The eyes of the nAyaki, emerging victorious over the eyes of a rangale of deer [a herd of deer], determining to carry out a job and attempting to carry it out, engaged in a discussion with her ears. Despite being present under the divine feet of sarvESvaran who benefitted the worlds by swallowing them (during the time of deluge) and by spitting them out (during the time of creation), the two entities of the nAyaki, called as eyes, are engaging and disengaging with me, harming me in the bargain.

vyAkyAnam

kaRRuppiNaimalar – deer which is young; the eyes of such a young deer.

malarkkaN – eyes which are like flowers, viz. well opened eyes.

kulam venRu – being victorious over the eyes of all young deer.

OrO karumam . . . – thinking of a specific task only, and discussing with ears on that specific task. Instead of engaging with several tasks at the same time, without attachment with any of those, thinking intently about one task alone; just as it has been mentioned in SrI bhagavath gIthA 10-9bOdhayantha: parasparam” (discussing with each other), glancing at only the nAyakan. When he looks at her, she will change her glance and appear to look elsewhere, just as it has been mentioned in thirukkuRaL 1094 “yAnOkkungAlai nilan nOkkum nOkkAkAl thAn nOkki mella nagum” (when I look at her, she will avoid my look and look at the ground below; when I am not looking at her, she will look at me and smile gently).

ulagamellAm . . . – despite being under the divine feet of the protector of all the worlds. The eyes will cause harm in spite of being under his boundary.

uRRum uRAdhum miLirndha – the eyes will look at him, questioningly. If he looks at her with ecstasy, they [the eyes] will change their glance to some other direction and shine lustrously.

kaNNay emmai uNginRavE – A harmful object, allegedly called as eyes, will harm me.

svApadhESam (distinguished meaning): This is the situation of SrivaishNavas who are looking at AzhwAr’s situation. The verse kaRRuppiNaimalarkkaNNin kulam venRu refers to innocence regarding what is to be done. OrO karumam uRRup payinRu refers to prapaththi (SaraNAgathi, the act of surrendering to sarvESvaran). Is this not related to knowledge? How is there a connection with the previously stated innocence? Even though prapaththi is manifestation of knowledge, there is a lack of focus in it, due to innocence. The act of prapaththi arises out of one’s true nature as a jIvAthmA and is not to be considered as an effort taken by the jIvAthmA to attain the means.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.3.10 – vaNdu thaNdEn

Published by:

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

periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vaNdu thaN thEn uNdu vAzhum vadhari nedumAlaik
kaNdal vEli mangai vEndhan kaliyan oli mAlai
koNdu thoNdar pAdi Adak  kUdidil nIL visumbil
aNdam allAl maRRavarkku  OrAtchi aRiyOmE

Word-by-Word meanings

vaNdu – beetles
thaN thEn – cool honey
uNdu – drink
vAzhum – living joyfully
vadhari – mercifully residing in SrI badhari
nedumAlai – on the supreme lord
kaNdal – thAzhai (a type of plant)
vEli – as protective fence
mangai – for thirumangai
vEndhan – king
kaliyan – mercifully spoken by AzhwAr
oli mAlai koNdu – with this decad which is having a garland of words
thoNdar – servitors
pAdi – sing
Adak kUdidil – if they can dance
nIL visumbil allAl – other than in paramapadham
maRRu – any other
Or aNdam – a world
avarkku – for them
Atchi aRiyOm – won’t rule

Simple translation

The supreme lord is mercifully residing in SrI badhari where beetles are drinking the cool honey and living joyfully; AzhwAr is the king of thirumangai region which is having thAzhai plants as protective fence; those servitors who sing and dance with this decad which is having a garland of words, will not rule any world other than paramapadham.

Highlights from vyAkyAnam (Commentary)

  • vaNdu thaN thEn … – This SrI badhari is the abode where every sentient entity will live joyfully having attained its desires. AzhwAr glorified sarvESvaran who has arrived and is residing in such SrI badhari, through these pAsurams.
  • kaNdal vEli – kaNdal = thAzhai. Since the ocean is in close proximity, thAzhai plants will be there. The garland of words composed by AzhwAr who is the king of thirumangi region which is having blossomed thAzhai plants as fence.
  • koNdu thoNdar pAdi Adak kUdidil – Having these pAsurams, if the devotees who determined to serve as in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdum” (would like to serve without any break) gathered to sing and dance.
  • nIL visumbu – Collection of the higher worlds; among those,
  • aNdam allAl – Other than aNdam (paramapadham), they won’t rule any other place; alternative explanation – nIL visumbu – paramapadham, other than that they won’t rule any other world. In the prakruthi (primordial matter) and prAkrutham (worldly matters), the defects he mercifully explained are very clearly experienced by us; similarly, his instructions in bhagavath vishayam will also be truthful; hence, it is apt for chEthanas (sentient beings), to abandon what AzhwAr highlights to be abandoned and pursue what he highlights to be pursued.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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