Author Archives: Sarathy Thothathri

thiruvAimozhi – 6.9 – nIrAy

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

Full series >> Sixth 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 – Seeing AzhwAr‘s great urge to unite with emperumAn through a messenger, emperumAn tries to pacify AzhwAr with his sarvAthma bhAvam (omnipresence); but since that is not visible to AzhwAr, desiring to see emperumAn with his distinguished form like arjuna who desired to see the viSvarUpam (universal form), he highlights the following aspects:

  1. his being with enjoyable symbols, which is the cause for AzhwAr’s desire to see him
  2. his great ability to manifest his beauty and make one exist totally for him
  3. his absolute protectiveness
  4. his ability to eliminate even the strongest enemies
  5. his five different states starting with param (supreme form in paramapadham)
  6. his union with all entities
  7. his all pervading nature
  8. his having divine form
  9. his ability to control the enemies
  10. his greatly distinguished nature

Meditating upon these aspects, AzhwAr, due to great desire, calls out with great urge “You who have such qualities, should mercifully manifest your form so that I can see it”. For one who is set out to surrender [to emperumAn], this urge triggered by the desire in the goal, is the qualification.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr requested the birds to go as his messenger in “enguch chenRAgilum kaNdu” (wherever you see him) and in “vAnavar kOnaik kaNdu” (seeing the leader of residents of paramapadham); he made them melt and not go (as messenger) by his sorrowful cry; when it is said that the achEthanas (insentient entities) will feel sorry as in thiruvAimozhi 6.5.9marangaLum irangum“, there is no question of birds who have a little bit of consciousness, not melting; when AzhwAr said in thiruvAimozhi 6.8.11URRinkaN nuN maNal pOl urugA niRpar nIrAyE“, that did not exclude the birds who were ready to go as messengers. Now, there is no one to carry his message in his close proximity. Seeing “as the achEthanas are also melting, would paramachEthanan (supreme lord) not melt?’, AzhwAr tries to bring emperumAn by crying out loud. While he has the sorrowful cry, does he need anyone else to go as messenger? He is crying out so loud that emperumAn cannot sustain himself in paramapadham which is said as “kalangAp perunagaram” (the great town where there is disturbance) and will rush towards him. For the messengers, there are limitations in their feet or wings; but there is no limitation for his throat! Just as sIthAp pirAtti’s prison time [in lankA] cannot be cited a reason, AzhwAr’s suffering also cannot be cited with a reason. Just as sIthAp pirAtti’s stay in lankA is for the benefit of others, his suffering is also for the benefit of others. As SrI vAlmIkI bhagavAn documented sIthAp pirAtti’s prison time in lankA for the uplifting of the world today, though AzhwAr suffered, his prabandhams are like a water-booth in summer time for the world. Just as krishNa tormented the gOpikAs of gOkulam  with music from his divine flute, AzhwAr torments emperumAn with his voice.

emperumAn feels in his divine heart “Come on! Why are you troubling me such that I cannot remain peacefully here! Did I move away from you? I have manifested my jagathAkarathai (having universe as my body) which means that whatever you hold on implies that you are holding on to me”; AzhwAr says “What is surprising about that? Do I not have the knowledge that you have the universe as your body? It is only this knowledge which makes me desire to see your distinguished form”; AzhwAr says when there is one which is apt for me, if you show me something else, it is useless. Since that (universe, universal form) is also not outside the purview of your wealth, I will accept that; by that, my bewilderment of considering your wealth as mine, is eliminated. arjuna too, after seeing the viSvarUpam, requested krishNa to manifest his distinguished form as in SrI bhagavath gIthA 11.46thEnaiva rUpENa chathurbhujEna” (please assume your four shouldered form as before). AzhwAr says “even if you don’t come taking pity on hearing my sorrowful cry, you should come here so that your wealth does not melt away”. AzhwAr’s sorrowful cry makes it difficult for emperumAn to remain peacefully in both spiritual and material realms.

Each pAsuram is discussed subsequently.

  • pAsuram 1
  • pAsuram 2
  • pAsuram 3
  • pAsuram 4
  • pAsuram 5
  • pAsuram 6
  • pAsuram 7
  • pAsuram 8
  • pAsuram 9
  • pAsuram 10
  • pAsuram 11

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 – 6.8.11 – mARRangaL

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

Full series >> Sixth 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 “Those who meditate upon my sorrow in this decad, will melt like tiny sand particles in a spring (ground water source)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the result of this decad “Those who recite this decad, due to having great love towards its meanings, will have the nature of fluid”.

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

mARRangaL Ayndhu koNdu madhusUdha pirAn adi mEl
nARRangoL pUmpozhil sUzh kurugUrchchatakOpan sonna
thORRangaL AyiraththuL ivaiyum Or paththum vallAr
URRin kaN nuN maNal pOl urugA niRpar nIrAyE

Listen

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

mARRangaL – distinguished words
Ayndhu koNdu – analysing
madhusUdhan – one who destroyed madhu who robbed the vEdham which is the cause for knowledge
pirAn – benefactor’s
adi mEl – on the divine feet
nARRam koL – with fragrance
pU – having flower
pozhil – gardens
sUzh – surrounded by
kurugUr – leader of AzhwArthirunagari
satakOpan – AzhwAr who won over bAhya (those who reject vEdham) and kudhrushti (those who misinterpret vEdham) philosophers
sonna – mercifully spoke
thORRangaL – incarnation of vEdham like bhagavAn’s incarnations
AyiraththuL – among the thousand pAsurams
oru – unique
ivai – these
paththum – ten pAsurams
vallAr – those who can recite with meditation
URRinkaN – in a spring
nuN – tiny
maNal pOl – like sand particles (which will get sucked in due to the water)
nIrAy urugA niRpar – (with overwhelming emotions) will melt

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

AzhwAr, the leader of AzhwArthirunagari, which is surrounded by fragrant flower filled gardens, who won over bAhya and kudhrushti philosophers, analysing with distinguished words, mercifully spoke these ten pAsurams among the thousand pAsurams which are incarnation of vEdham like bhagavAn’s incarnations, on the divine feet of the benefactor who destroyed madhu who robbed the vEdham which is the cause for knowledge; those who can recite with meditation, will melt like tiny sand particles in a spring.

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

  • mARRangaL Ayndhu koNdu – For those who are drenched in devotion, like for those who are climbing hills, cannot speak/sing coherently; the words themselves become aligned properly; through noble words.
  • madhusUdha pirAn adi mEl – On the divine feet of the one who has virOdhi nirasanam (elimination of enemies) as a natural attribute.
  • nARRam koL … – The gardens too became evergreen as AzhwAr sustained himself thinking “We will surely succeed as we have sent a messenger to his private quarters”. AzhwArthirunagari surrounded by gardens filled with fragrant flowers.
  • thORRangaL Ayiram – They are not spoken as said in “mana:pUrvO vAguththara:” (first in mind, then in speech) [they were spontaneously spoken by the grace of emperumAn]. Though he spoke with bewilderment, they appeared like bhagavAn’s incarnations. thORRam – AvirbhAvam (incarnation). Just as rishis will see the manthrams [through their internal vision]. As said in thiruvAimozhi 1.10.11sol paNi sey Ayiram” (the thousand pAsurams served by words), entering AzhwAr‘s speech, words thought “let me enter AzhwAr’s speech, be born there, serve AzhwAr purely”, request AzhwAr saying “accept me! accept me!”. The blemish of entering the speeches of avaidhikas is removed only now. As they have now been used by AzhwAr, past and future blemishes for the words will be eliminated as said in thiruppAvai 5pOya pizhaiyum pugutharuvAn ninRanavum thIyinil thUsAgum” (previous sins and future sins will be eliminated just as cotton is burnt down to ashes by fire),
  • URRinkaN … – These pAsurams have not been learnt before [AzhwAr only revealed them]. That is, AzhwAr is saying “with my sorrowful cry, I have melted the whole world”. [Explaining the present tense in “urugA niRpar”] AzhwAr’s sorrow will end when emperumAn appears in front of him; but since these pAsurams are eternal, those who hear them, will not be able sustain themselves; they will melt like tiny sand particles in a spring, and become broken-hearted. What is the result of this? As melting on hearing the words of great devotees of bhagavAn is also part of the goal, this itself (melting) is the result [for this decad].

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

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 – 6.8.10 – vandhirundhu

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

Full series >> Sixth 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 tenth pAsuram, parAnguSa nAyaki says to swan couples which move around her “You go to the abode where emperumAn and pirAtti are privately enjoying, explain my situation and bring me a message”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki prays to some swans “Go to emperumAn who is having Sriya:pathithvam (being the lord of SrImahAlakshmi) which is the cause for his supremacy and simplicity, tell him privately my situation, and bring me his message”.

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

vandhirundhu ummudaiya maNich chEvalum nIrum ellAm
andharam onRuminRi alar mEl asaiyum annangAL!
en thirumArvaRku ennai innavARivaL kANmin enRu
mandhiraththonRuNarththi uraiyIr maRu mARRangaLE

Listen

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

vandhu – coming here (without any expectation)
irundhu – remaining here (with full focus)
ummudaiya – your pleasant
maNi – best
sEvalum – pairs
nIrum – you all
ellAm – all the relatives

(for the togetherness)
onRum – any
andharam – hurdle
inRi – without
alar mEl – on top of the flowers
asaiyum – moving around
annangAL – Oh swans!
em – lord for those girls like me
thiru – lakshmi
mArvaRku – having in his chest
ennai – me
ivaL – she
innavARu – in this manner
AnAL – has become
kANmin – see
enRu – saying that
mandhiriththu – in his (and her) private abode
onRu – a word
uNarththi – informing him
maRu mARRangaL – reply (he mercifully gives)
uraiyIr – tell me

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

Oh swans coming here and remaining here who are coming along with your pleasant, best pairs and relatives, and moving around atop the flowers without any hurdle! Go to the private abode of emperumAn who is the lord for those girls like me, who is having lakshmi in his divine chest and tell him a word about me “see her situation and what she has become” and tell me his reply.

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

  • vandhirundhu – What a help in need! How kind-hearted you are! You did not have to be forcefully invited through iLaiya perumAL [as he angrily drew the attention of sugrIva].
  • vandhirundhu – Just as SrI rAma voluntarily went to sugrIva mahArAja, enquired his situation and provided a solution, you remained together during these sorrowful times.
  • ummudaiya maNich chEvalum nIrum ellAm – Though AthmAs assume different masculine and feminine forms in paramapadham, all of those forms are meant for service to lord [not just for physical distinction]; similarly, she considers these varieties [swans, their pairs, relatives etc] to be present to accomplish her task.
  • maNich chEval – What a beautiful [male] spouse! Her beautiful spouse [emperumAn] is staying away from her, making her become pale and still remains without any sorrow.
  • ellAm – As said in SrI rAmAyaNam bAla kANdam 1.99 “sa puthra pauthras sagaNa:” (with children, grandchildren and relatives); like those who set out to help others along with wife, children et al.
  • andharam onRum inRi – Unlike me who is having separation after union; not even having separation which leads to union.
  • alar mEl asaiyun annangAL – You who are couples, are able to move atop flowers too. Your pride is such that you can step on flowers too. This is how you remain without any shortcoming.
  • en thirumArvaRku – Am I suffering due to lack of support for me there? As said in SrI rAmAyaNam AraNya kANdam 15.6 “sIthA samaksham kAkuthstham” (He spoke to SrI rAma in the presence of sIthAp pirAtti), you inform him where your words will become worthy; you approach him like I did.
  • ennai innavARu ivaL kANmin enRu – Her situation is beyond the scope of speech.
  • ennai – me who desired to serve that divine couple. nanjIyar would mercifully explain “they can show her pale complexion in their body highlighting her pathetic situation”. Alternatively – tell him “Is she your privately worshippable deity! isn’t she an associate [of periya pirAtti] in your private quarters?”. [dhEvAram] archchai (deity at home) – is she totally dependent like worshippable deity at home?
  • mandhiraththu onRu uNarththi – Don’t inform him in the grand assembly; there would be those who would say as in SrI rAmAyaNam yudhdha kANdam 17-29 “vadhyathAm” (let vibhIshaNan be killed). You inform him where her words will have value [that is while emperumAn and pirAtti are enjoying together].
  • uraiyIr mARRangaLE – When he replies without the same urge [like me], you, not being satisfied with that, inform in front of the one [pirAtti] who tells as in SrI rAmAyaNam yudhdha kANdam 116-44 “na kaSchinnAparAdhyathi” (There is none who has not committed a sin).
  • mandhiram – praNavam.
  • onRu – the middle portion in it [ukAram]; informing my ananyArhathai (not existing for anyone else).
  • uraiyIr maRu mARRangaLE – Hearing the words speak seeing my previous offenses, and the words she speak on seeing our relationship and my situation, and inform them to me.

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 – 6.8.9 – pErththu maRRu

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

Full series >> Sixth 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 ninth pAsuram, parAnguSa nAyaki says to some big cranes “When you go to emperumAn, even if he does not come here, you can bring his message from there to me and repeat that everyday to sustain me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

pErththu maRROr kaLaikaN vinaiyAttiyEn nAn onRilEn
nIrththirai mEl ulavi irai thErum pudhAvinangAL!
kArththiraL mA mugil pOl kaNNan viNNavar kOnaik kaNdu
vArththaigaL koNdaruLi uraiyIr vaigal vandhirundhE

Listen

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

nIr – water’s
thirai – tide

(subduing it)
mEl – on top
ulAvi – moving around
irai – prey (which is dear to you)
thErum – searching
pudhAvinangAL – oh big cranes!
vinaiyAttiyEn – having sin (since the one who is supposed to help, is not helping)
nAn – I
pErththu – other than you
maRRu – other
Or – unique
kaLaikaN – saviour
onRu – one
ilEn – not having;

(hence)
kAr – in rainy season
thiraL – gathered
mA mugil pOl – (beautiful) like huge clouds
kaNNan – very obedient to his devotees through his incarnation
viNNavar – letting (such beauty) to be enjoyed by the residents of paramapadham
kOnai – the supreme lord
kaNdu – on seeing
vArththaigaL – (his merciful) message
koNdu – bringing
aruLi – showering that mercy upon me
vandhu irundhu – coming and residing here
vaigal – for a long time (to have this as our activity)
uraiyIr –  speak.

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

Oh big cranes who are moving around atop the water suppressing the tide, in search of prey! I who am having sin, not having any other saviour than you the unique ones; on seeing the supreme lord who is like huge clouds gathered during rainy season, who is very obedient to his devotees through his incarnation, and who is letting (such beauty) to be enjoyed by the residents of paramapadham, bring his message and shower your mercy upon me , come and reside here, and speak for a long time.

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

  • pErththu maRROr kaLaikaN vinaiyAttiyEn nAn onRilEn – She has crossed the state of passing her time along with her associates. Even towards his devotees, one should manifest his hollowness. I have no other saviour than you.
  • maRRu Or kaLaikaN – For sIthAp pirAtti, even in lankA, she had thrijadA; even when she was left alone in the forest, there was vAlmIkI bhagavAn; when the husband abandons, one should at the least have a father [she does not have any one].
  • vinaiyAttiyEn – Usually the husband will be the saviour; I am so sinful to have such husband abandon me.
  • nIrth thirai mEl ulavi – The cranes are capable of crossing over the ocean surrounding the universe and the virajA river [which is the boundary between spiritual realm and material realm].
  • ulavi – They are moving around water as they would do on land.
  • irai thErum – Just like their walk, their search for prey is also complete.  While I am fasting here [not having emperumAn], you cannot consume your food; I will sustain only when I too have food like you.
  • pudhA – big crane.
  • kArth thiraL mA mugil pOl kaNNan – All the fatigue will be removed when his divine form is  seen! For her eyes – everything appears black. One who appears like a cluster of blackness; also said as a great cloud gathered around in rainy season.
  • mA mugil – The cloud which can give continuously.
  • kaNNan – His compassion inside the heart is [white/pure] unlike the black external form.
  • viNNavar kOnaik kaNdu – While there are thirsty people here [in material realm], he is feeding water to fishes. On seeing the emperumAn who is presenting himself to nithyasUris who have no scope for separation from him.
  • vArththaigaL koNdu – Even if he does not come, he would have something to say. More than seeing him, you are going to hear his words.  AzhwAr is the one who says in thiruvAimozhi 4.7.3pAvi nI enRu onRu sollAy” (you are not telling me that I am a sinner). Now AzhwAr would even hear his words of refusal.

How can I wait forever to hear from you?

  • vArththaigaL – koNdaruLi – vandhirundhu – vaigalum – uraiyIr – You go to him once, hear his words, being merciful and come to me, uplift me forever by speaking about that to me! Alternative explanation – seeing krishNa, the lord of nithyasUris, hearing the words “mA Sucha:” (do not worry) which lead to the result, show your compassion towards me  by coming here and share with me those words forever.

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 – 6.8.8 – pAsaRaveydhi

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

Full series >> Sixth 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 eighth pAsuram, parAnguSa nAyaki mercifully says to a heron which is in front of her “Tell him that there is a girl who cannot sustain herself without you, like nithyasUris (eternal residents of paramapadham) and is suffering due to not having attained you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki prays to a heron “Tell him that there is a girl who does not look for anything other than you, the supreme lord who is served by nithyasUris and hence you should bestow your mercy upon her for a day”.

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

pAsaRaveydhi innE vinaiyEn enai Uzhi naivEn?
AsaRu thUvi veLLaik kurugE! aruL seydhoru nAL
mAsaRu neelach chudar mudi vAnavar kOnaik kaNdu
EsaRum nummai allAl maRu nOkkilaL pErththu maRRE

Listen

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

Asu – any shortcoming in flying
aRu – not having
thUvi – having wings
veLLai – having white colour which reflects the internal purity
kurugE – Oh heron!
vinaiyEn – I who am sinful not seeing the end of this suffering in separation
pAsaRavu eydhi – losing my complexion
innE – in this manner
enai Uzhi – many kalpa (day of brahmA)
naivEn – will remain broken;

(in such case)
mAsu – fault
aRu – not having
neelach chudar – having blue radiance
mudi – having hair
vAnavar – for nithyasUris
kOnai – the supreme lord, who is the leader
kaNdu – on seeing
Esu – blemish
aRum – not having
nummai – you
allAl – other than
pErththu – further
maRRu – other
maRu nOkkilaL – not having the option to see;

(saying that)
oru nAL – one day
aruL sey – give your mercy.

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

Oh heron which is having wings which have no shortcoming in flying and are white in colour reflecting the internal purity! I who am sinful in not seeing the end of this suffering in separation, will remain broken for many kalpa, losing my complexion in this manner; on seeing the supreme lord, who is having faultless hair with blue radiance and who is the leader of nithyasUris, you should give your mercy one day by saying to him “[for parAnguSa nAyaki] there is no option to see, other than you who are free from any blemish”.

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

  • pAsaRavu … – Am I in a state where it can be thought “let us wait for some more time to inform him”?
  • pAsaRavu eydhi – pAsu means freshness; which implies nIrmai (good complexion), losing that means, becoming pale.
  • innE – When asked “how did you acquire this pale complexion?”, she says – I don’t need to explain to you who are already seeing me. Only if an object is of limited nature, this [suffering] will be limited. I cannot explain my suffering in words; I can only show my body. Being unable to explain it through words, she is pointing to her body.
  • vinaiyEn – My viSlEsham (separation) from him is not the same as the samSlEsham (union) with him; that (samSlEsham) is occasional; this (viSlEsham) is perpetual.
  • vinaiyEn – I am sinful not to withdraw from him when there is no opportunity to be with him.
  • enai Uzhi naivEn – How many kalpa can I spend in this broken state? Those who separated previously only had to wait for fourteen years [bharathAzhwAn], ten months [sIthAp pirAtti] etc.
  • AsaRu thUvi veLLaik kurugE – Having unblemished wings, and pure mind/heart which will not let you bear others’ sufferings.
  • veLLaik kurugE – Just like he is dark inside and outside [i.e., having cruel heart] to separate from me, you are white inside and outside to unite me with him.
  • aruL seydhu oru nAL – Shower your mercy once. There is no greater mercy that showing your presence here; you did this purely out of your mercy.
  • mAsaRu … –  Seeing him who is having blemishless, shining hair cared for / enjoyed by nithyasUris [she is saying this with grief]. This is similar to a cloud which is pouring rain on the ocean while there is a [dry] lake [which would feed many].
  • EsaRum – She is suffering; also implies that she has gone beyond the state of worrying for people’s accusations.  Also implies – show your form. That is, you assume my pale complexion on your form and show it to him.
  • nummai allAl maRu nOkkilaL – There is no other cooler eyes than yours. Even to share my story, there is none other than you [for her]; even the state explained in “sakIbissukamAsva” (be happy with your friends) has been crossed.
  • nummai allAl – She cannot bear even if someone is sent in advance saying emperumAn is coming as in the case of SrI bharathAzhwAn [hanuman came ahead to announce the arrival of SrI rAma].
  • nummai allAl – She cannot sustain herself by meditating about the qualities of your true nature [She can only sustain herself when she sees your divine form].
  • maRu nOkkilaL – She has even crossed the state of being cared by the relatives [she has given up all of them] and only you can do it.

There is no verb [action word/phrase] in this pAsuram [for the heron]. It should be assumed from previous pAsuram or next pAsuram. thamizh scholars explain this as “vinai echcham”. That is, “maRu nOkkilaL pERththu maRRE” should be suffixed with “enRu sollungOL” (you tell him).

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 – 6.8.7 – pUvaigaL

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

Full series >> Sixth 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 seventh pAsuram, parAnguSa nAyaki thinks “if we sent chEthanas [sentient – birds etc] as messengers, it is not helping the cause and they are abandoning me like emperumAn due to their having knowledge” and prays to her dolls “can you eliminate my sorrow?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki our of her great sorrow tells some dolls ignoring that they are achEthanas (insentient) “Can you remedy my pale complexion by informing my words to emperumAn who is very beautiful, indwelling soul of all and the one who eliminates the hurdles of his devotees?”.

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. She has become so desperate and helpless that she thinks even a doll can help her.

pAsuram

pUvaigaL pOl niRaththan puNdarIgangaL pOlum kaNNan
yAvaiyum yAvarumAy ninRa mAyan en AzhippirAn
mAvai val vAy piLandha madhusUdhaRken mARRanjolli
pAvaigaL! thIrkkiRRirE vinaiyAttiyEn pAsaRavE

Listen

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

pUvaigaL pOl – (beautiful) like pUvaippU (blue coloured flower)
niRaththan – having complexion

(contrasting that)
puNdarIgangaL pOlum – like lotus flowers
kaNNan – having eyes

(not just this distinguished form)
yAvaiyum – all achEthanas (insentient objects)
yAvarum – all chEthanas (sentient beings)
Ay – having as body/form, in those forms
ninRa – being untouched by their defects
mAyan – (while being amazingly present everywhere) being able to be aloof
en Azhip pirAn – the great benefactor who let me enjoy his beautiful combination of hand and divine chakra (disc), earlier
mAvai – kESi, the horse (who was a hurdle for the gOpikAs who were enjoying him)
val – very strong
vAy – mouth
piLandha – one who tore
madhusUdhaRku – for madhusUdhana (who is naturally the eliminator of enemies)
en mARRam – the words I taught to the parrots and mynAs
solli – telling
pAvaigaL – Oh dolls (who remain here unable to bear my sorrow, unlike the birds who flew away)!
vinaiyAttiyEn – me who is sinful to be forced to get my desire fulfilled through you
pAsaRavu – loss of fresh complexion
thIrkkiRRirE – can you remedy?

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

emperumAn is having complexion like pUvaip pU and eyes like lotus;  he is able to remain aloof while having all achEthanas and chEthanas as body/form, and remaining untouched by their defects in those forms; he is the great benefactor who let me enjoy his beautiful combination of hand and divine chakra (disc), earlier; he is madhusUdhana who tore the very strong mouth of kESi, the horse; oh dolls! I am sinful to be forced to get my desire fulfilled through you. Telling him the words I taught to the parrots and mynAs, can you remedy my loss of fresh complexion?

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

  • pUvaigaL pOl niRaththan – He has such beautiful complexion which makes a man become woman to pursue him. As said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men). He has such beauty that one will even fall at the feet of a doll to attain him. One who has the complexion of pUvaippU.
  • puNdarIgangaL pOlum kaNNan – His body and eyes appear to be a flower growing out of another flower [as his divine body is compared to a flower too]; it appears that a lotus flower grew out of kAyAmpU (pUvaippU). He has such beautiful eyes which make every chEthana and achEthana fall at his feet.
  • yAvaiyum yAvarumAy ninRa mAyan – When he pervades some [all], he becomes them. The one who remains the in-dwelling soul of chEthanas and achEthanas. thaiththirIya upanishath “thathsrushtvA thadhEvAnuprAviSath thadhanupraviSya sachchathyachchAbhavath” (He created everything and entered in them; by pervading them, he became the sentient and insentient entities); one who becomes indistinguishable when uniting [with his dear ones].
  • mAyan – While mingling in such manner, he remains without acquiring any blemish; while being the antharyAmi (in-dwelling soul) of all, being untouched by their blemishes as said in rig vEdham “anaSnannanyO abhiSAkaSIthi” (paramAthmA who is different from jIvAthmA is shining radiantly due to not experiencing the results of actions). While having the whole jagath (universe) as his body and being inseparable from them, he is untouched by the transformational quality of achith (matter) and the aspect of going through joy/sorrow by chith (soul). Here she is saying “yAvaiyum yAvarumAy ninRa mAyan” to indicate that just as he united with her and still remained aloof, he is present in all chEthanas and achEthanas yet being untouched by their blemishes; otherwise this is not required for the current context [of explaining her separation].

Now she is explaining the difference between “azhukkup padhiththa udambu” (his material body – i.e., all chEthanas and achEthanas) and “paranjudar udambu” (spiritual body, the divine form) [as indicated in thiruvAimozhi 6.3.7 ].

  • en Azhip pirAn – One who presented his distinguished form to me. After saying “yAvaiyum yAvarumAy ninRu“, she is saying “en Azhip pirAn“; this is how she became involved in his divine form. [Similarly] He himself said in thiruvAimozhi 6.9.1 “nIrAy nilanAy” (one who became water, earth etc) and then said “kUrAr Azhi veN sangEndhi adiyEn pAl vArAy” (you come to me carrying your sharp chakra (disc) and white Sanka (conch)). Except for the fact that everything is pervaded by bhagavAn and so he is called us “jagath SarIra” (one who has the universe as his body), would the samsAram be as desirable as his divine form? That is why his divine form is praised as  being opposite of all blemishes as in “paranjudar udambu” (spiritual body, the divine form) and the universe is explained as mixed with blemishes as in “azhukkup padhiththa udambu” (his material body – i.e., all chEthanas and achEthanas) .
  • mAvai … – Whatever comes as a hurdle to enjoy his beauty, he eliminates them; and that does not happen just occasionally [but always].
  • madhusUdhaRku – His eliminating of enemies is perpetual and not accidental like alphabets being formed as a worm crawls.
  • en mARRam solli – Whatever I have taught you.
  • pAvaigaL thIrkiRRirE – The paramachEthanan (supreme sentient) has abandoned me; these birds who have chaithanyam (consciousness) have not done the job; now, can you eradicate my sorrow? She is trying to get her task done considering their inseparable nature only.
  • vinaiyAttiyEn – I have attained the sorrow of getting you to fulfil my desire instead of praising you; I have become greatly sinful to try and eliminate my sorrow which was caused by emperumAn who said in SrI bhagavath gIthA 18.66 “mA Sucha:” (do not grieve), with the help of achEthanas (insentient entities). pAsaRavu – sorrow.

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 – 6.8.6 – en minnu nUl

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

Full series >> Sixth 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 sixth pAsuram, parAnguSa nAyaki says to some mynAs “Since emperumAn is enjoying together with his devotees, he will fulfil our desires; you go to him and inform him if this matches his mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some mynAs which she raised “krishNan who is totally obedient will certainly give the thiruththuzhAy (thuLasi) from his lotus feet for us; you go and tell him what I have taught you”.

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

en minnu nUl mArvan en karum perumAn en kaNNan
than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn
kanmingaL enRu ummai yAn kaRpiyA vaiththa mARRam solli
senmingaL thIvinaiyEn vaLarththa siRu pUvaigaLE!

Listen

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

thI – cruel (instead of my serving you, I am making you serve me)
vinaiyEn – I (who am having sin)
vaLarththa – raised
siRu – young
pUvaigaLE – Oh mynAs!
en minnu nUl mArvan – one who let me enjoy his divine chest which is having the divine yagyOpavIdham which is shining contrarily to his black coloured divine body
en karum perumAn – my lord who let me enjoy (not only the part-by-part beauty, but also) his wholly beautiful dark-coloured body and my swAmy (Lord) who made me his servitor
en – totally obedient to me
kaNNan – krishNa
than – his
nIL – which stretch up to the location of his devotees
kazhal – divine feet
mEl – on
mannu – fittingly present
thaN – invigorating
thuzhAy – thiruththuzhAy
namakku – to us
anRi – but
nalgAn – will not give joyfully (to anyone else)
kanmingaL – Learn now!
enRu – that
ummai – you (who are young and prideful)

(forcefully)
yAn – I (who am ready to accept your service)
kaRpiyA vaiththa – taught (saying “en minnu nUl mArvan … nalgAn”)
mARRam – words
solli – saying that
senmingaL – go!

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

Oh mynAs raised by cruel (person like) me! I have taught you saying “Learn now! krishNa, who let me enjoy his divine chest which is having the divine yagyOpavIdham which is shining contrarily to his black coloured divine body, who is my lord and made me his servitor, who let me enjoy his wholly beautiful dark-coloured body, who is totally obedient to me , will joyfully give the invigorating thiruththuzhAy which is fittingly present on his divine feet which stretch up to the location of his devotees”; now you go [to him] saying the words I taught you.

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

  • en minnu nUl mArvan … – One who made me fully exist for him by manifesting the divine yagyOpavIdham (sacred thread) as if it is shining in my heart. Even while my belonging (emperumAn) is separated from me, would he offer my belonging (his thiruththuzhAy) to others?
  • en minnu nUl mArvan – One who eradicated the darkness from my heart by manifesting the beauty of his divine yagyOpavIdham. By manifesting the nUl (thread) on his chest, he made me follow in line with the nUl (SAsthram).
  • en karum perumAn – He acquired me by manifesting his divine dark form which contrasts with the bright yagyOpavIdham like a lightning in a cloud.
  • en kaNNan – Accepting me by manifesting these aspects and then offered himself fully to me. Due to individual attachment towards the beauty of his decoration, divine form and simplicity, AzhwAr is repeatedly saying “en” in every one of these aspects.
  • than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn – Whatever he does, he would not offer that which is said in jithanthE sthOthram “bhakthAnAm” (for the devotees), to others. This is the main pAsuram in this decad. Since emperumAn is ASritha parathanthran (submissive towards his devotees), parAnguSa nAyaki is sending a messenger considering his aikarasyam (being fully attached to his devotes), thinking “he will come to me if we inform him, after he becomes owned by his devotees).
  • than – nIL kazhal – mannu – thaN thuzhAy namakkanRi nalgAn – He will never offer the invigorating thiruththuzhAy which is fittingly placed on his boundlessly relishable divine feet, to others. SrI rAmAyaNam sundhara kANdam 37.57 “mayi jIvitham Ayaththam rAghavasya mahAthmana:” (My life is dedicated to SrI rAma, his brothers and the dynasty) – emperumAn made himself and his belongings to exist for me. She is not thinking about self and speaking like this; but she is thinking about emperumAn’s nature and speaking like this; he spoke like this in SrI rAmAyaNam yudhdha kANdam 18.25 “kim puna: madh vidhOjana:” (How much more should I do for those who surrender unto me) [SrI rAma explains to sugrIva and his associates that a female pigeon gave its life to feed a hungry hunter who previously hunted its male companion]. During the final moments of aruLALap perumAL emperumAnAr, he was asked “what are you thinking about now?”; he replied “I am thinking about how a bird hurt the feelings of perumAL (SrI rAma)”. For this, nampiLLai mercifully explains – Our act of surrender is not going to get us the result; yet, due to the great qualities of emperumAn who accepts our surrender, we have no shortcoming. (Hurting the feelings of perumAL is explained as – when SrI vibhIshaNa surrendered to perumAL, instead of accepting him at once, there was a delay and others wanted him to be killed too – this caused great hurt in emperumAn‘s divine heart where he thought “I could not even do what a pigeon who does (save the surrendered person)”.
  • namakku anRi nalgAn – He will not enjoy the sweet thuLasi alone.
  • kanmingaL enRu ummai yAn kaRpiyA vaiththa – When the heart is stable, she will teach them what sustains her. Just as our AchAryas would teach dhvayam to their children, grand children et al. I who am the protector, taught you who are the protected.
  • mARRam – That is – what I taught you always saying “namakku anRi nalgAn“, or what I taught saying that you ask him “idhuvO thakkavARu“.
  • sollich chenmingaL – This is what you have as company for your journey; don’t become dumbfounded when you reach there. Don’t wait until he starts speaking about it, you inform him as soon as you reach there.
  • thI vinaiyEn – forget about you going there, speaking to him, his arrival etc; see my sin – I have become like the one who lost one’s child. Instead of him and I both being together, celebrating you, I am sinful enough to get my desire fulfilled through you. There is nothing inferior to sending one’s own children to bring over the one who is very dear [Here, the birds are considered as parAnguSa nAyaki‘s children, and emperumAn as her consort].

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 – 6.8.5 – nungatku

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

Full series >> Sixth 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 fifth pAsuram, parAnguSa nAyaki tells her parrots “Wherever you go and see him, whether it is paramapadham or dhivya dhESams, ask him if this is how his compassion is”.

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

nungatku yAn uraikkEn vammin yAn vaLarththa kiLigAL!
vengatpuLLUrndhu vandhu vinaiyEnai nenjangavarndha
sengaN karumugilaich cheyya vAych chezhungaRpagaththai
enguch chenRAgilungaNdu idhuvO thakkavARu enminE

Listen

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

(unlike the prideful associates of emperumAn who separated)
yAn – I
vaLarththa – grew up by my raising
kiLigAL – Oh parrots!
vammin – come (not ignoring me due to your familiarity towards me)
yAn – I (who am going to benefit by you who are raised by me)
nungatku – to you (who will live if I live)
uraikkEn – telling (you what you already know and do);
vem – staring at the enemies
kaN – having eye
puL – periya thiruvadi (garudAzhwAn)
Urndhu – riding him (to reveal his urge)
vandhu – arriving (near me)
vinaiyEnai – me who is having the sin to be separated from him now

(even without my knowledge)
nenjam kavarndha – having captured my heart

(the cause for such capturing)
sem – reddish
kaN – eye
karumugilai – having a blackish-form (contrast to that red colour, being seated in an apt way on the shoulders of periya thiruvadi as said in “pon malaiyin mImisaik kArmugil pOlE” (like a dark cloud on a golden mountain))
seyya – reddish (due to being pleased with the accomplishment of the desire)
vAy – having beautiful lips
sezhum kaRpagaththai – the great benefactor, who is like a distinguished kalpaka (desire fulfilling) tree (for letting me enjoy this beauty as a benefit for him)
engAgilum – any location/state such as para (paramapadham), vyUha (milky ocean), vibhava (incarnations) etc
senRu – go
kaNdu – see
idhuvO – this act of capturing her heart and making her feel lonely
thakkavARu – apt
enmin – ask that!

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

Oh parrots who were raised by me! I am telling you; emperumAn is riding periya thiruvadi whose eye is staring at the enemies, has arrived near me who is having the sin to be separated from him now and has captured my heart; if you go and see emperumAn, the great benefactor, who is like a distinguished kalpaka tree, who is having reddish eye, a blackish-form and very reddish lips, in any location/state such as para, vyUha, vibhava etc., you ask “is this act of capturing her heart and making her feel lonely, apt?”.

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

  • nugatku yAn uraikkEn – They too are sorrowful and being ahead of her; is this something I have to tell you [You are already working to go to emperumAn on my behalf]? My sorrow makes me tell you this.
  • nugatku yAn uraikkEn – This is not to be told to you; I should not be the one saying this. While the parrots already are ready to eliminate my sorrow, I am talking as if I am someone else who doesn’t understand that.
  • vammin – For you who are thinking “How will we make her sustain herself?”, I will give you the means, come on.
  • yAn vaLarththa kiLigAL – For you who are born to me [like my children], is there time to be prideful like his associates? Were you born to be prideful like this!
  • nungatku – For you who remain as in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy).
  • yAn – I who have placed all my burden upon you.
  • uraikkEn – I am not telling something you don’t know; I am telling because of my sorrowful state.
  • yAn vaLarththa – You who were raised by me by feeding sweet rice with milk and ghee.
  • kiLigAL – As said in thirunedunthANdagam 14 “vaLarththadhanAl payan peRREn” (I have attained the purpose of raising you), I could listen to his divine names from your mouth; and because it leads to more sorrow as said in “kaNNan nAmamE kuzhaRik konRIr” (you are killing me by reciting the names of krishNa). I am looking to send you as messenger to him.
  • vem kaN puL … – Coming on the bird which has angry eyes. Explaining the eyes to be angry due to his eliminating the hurdles while coming; alternatively the eyes are said to be angry due to the cruel way of separating emperumAn from her and carrying him away as said in SrIvishNu purANam 5.18.30 “akrUra: krUra hrudhaya:” (cruel-hearted akrUra).
  • vem kaN puL Urndhu vandhu – Like a prince who would come riding his ceremonial elephant to capture the girl he likes. AzhwAr first sent a messenger to emperumAn saying in thiruvAimozhi 1.4.6aruL Azhip puL kadavi avar vIdhi oru nAL” (taking a stroll on the street where she lives, on garudAzhwAr who is an ocean of mercy, at least one day), and he obliged.
  • vinaiyEnai – I have committed sin not to have dual heart like his; I am not having one heart to be finished while in union and another to sustain while in separation.
  • nenjam kavarndha – emperumAn who enlightens the mind of people has now destroyed my heart! Being a sAragrAhi (one who is capable of extracting the essence) he took the essence and left behind the residue; like those who carry the garland and leave behind the container. AzhwAr’s heart is full of fragrance [comparing it to a flower]; he himself said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste you apply).
  • sem kaN karu mugilai – His posture of looking with comforting eyes and presenting his divine form fully. Alternatively – explaining the completeness emperumAn acquired after uniting with parAnguSa nAyaki. Another explanation – informing that he was leaving, he stood looking with comforting eyes ready, to shed tears [like a cloud].
  • seyya vAy – The smiling mouth which spoke many hundreds of words.
  • sezhum kaRpagaththai – Distinguished kalpaka tree; here the distinguishing factor of emperumAn from a desire fulfilling kalpaka tree is, emperumAn himself would give, out of his own desire. kalpaka tree would neither bestow itself nor desire to help voluntarily; but he is capable of giving himself. He who gave himself in such a manner that, even when I am separated from him, he gave me the ability to bestow the two realms (spiritual and material) to whoever I desire to.
  • enguch chenRAgilum kaNdu – Already said “vAnavar kOnai” (lord of nithyasUris). Hearing that a messenger is coming, he would leave the grand assembly and enter the private quarters [in paramapadham]. Alternatively – you enter [and search] all the places where air will enter; that is para, vyUha, archAvathArams; all places where he is hiding as said in bruhadhAraNyaka upanishath “yamAthmA na vEdha” (The AthmA who is unaware of paramAthmA). As said in SrI rAmAyaNam sundhara kANdam 1.40 “anEnaiva hivEgEna gamishyAmi surAlayam” (If I don’t find sIthAp pirAtti in lankA, I will reach svarga (heaven) with the same speed). You cannot return saying “he is not seen in paramapadham”.
  • idhuvO thakkavARu enminE – Wherever he is, you words should be the same. Does it fit your mercy to steal the heart of others and keep yours as well? If we say that he does not have AnruSamsyam (mercy), that means he himself does not exist. As [his] compassion which is part of such mercy is not seen by us in us, tell him that he does not have that. For the one who is boasting of his compassion, there is nothing more damaging than this; so tell him this only.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 6.8.4 – thU madhu

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

Full series >> Sixth 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 fourth pAsuram, parAnguSa nAyaki mercifully tells some dragonflies “Go and inform emperumAn who is in paramapadham ‘is it fitting for you to torment her there while you are enjoying with garland on your crown, in the unreachable abode?’ “.

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

thU madhu vAygaL koNdu vandhu en mullaigaL mEl thumbigAL!
pU madhu uNNach chellil vinaiyEnaip poy seydhaganRa
mAmadhu vAr thaNduzhAy mudi vAnavar kOnaik kaNdu
yAmidhuvO thakkavARu enna vENdum kaNdIr nungatkE

Listen

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

en – raised by me
mullaigaL – jasmine
mEl – seated on
thumbigAL – dragonflies!
thU – pure
madhu – having honey as identity
vAygaL – mouths
koNdu – with
vandhu – arriving
pU – flower’s
madhu – honey
uNNa – to drink
sella – if you set out

(instead of going when they are withered)
vinaiyEnai – me who is having the sin which caused the separation [from emperumAn ]
poy – mischievous union
seydhu – performed
aganRa – separated

(to consider that this separation led to his prosperity)
mA – greatly flowing
madhu – honey
vAr – dripping
thaN – cool
thuzhAy – decorated with thiruththuzhAy
mudi – donning the divine crown
vAnavar – for nithyasUris (eternal associates of emperumAn in paramapadham)
kOnai – one who is the ruler
kaNdu – on seeing
nungatku – for you (who are present in such prosperous situation)

(with respectful words, matching his supremacy)
yAm – your highness
idhuvO – should manifest your supremacy like this?
thakkavARu – fitting your merciful stature?

enna vENdum kaNdIr- you should tell him this.

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

Oh dragon flies seated on the jasmines raised by me! Having pure honey-mouths as your identity, if you have arrived to drink the honey from those jasmine flowers, you first go to emperumAn who performed mischievous union with me and separated, and who is donning the divine crown which is decorated with cool thiruththuzhAy in which honey is greatly flowing and dripping, and who is ruling over the nithyasUris; on seeing him, you tell him “Your highness! Should you manifest your supremacy like this? Is this fitting your merciful stature?”. Implies, only then, me as well as my jasmine flowers will become fresh and you can drink the honey from them.

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

  • thU madhu vAygaL koNdu vandhu – Going with the mouth which is pure and having sweet speech. vandhu (coming) means senRu (going). With the sweet speech which will sustain those who are in anguish.
  • en mullaigaL mEl thumbigAL – You too remain hungry like those who suffer along. Both the flowers in her hair and in the nearby garden are in a withered state; as said in SrI rAmAyaNam ayOdhyA kANdam 59.10 “apivrukshA: parimlAnA:” (Even the trees withered).
  • pU madhu uNNach chellil – Since you have the tendency to extract honey, you will go to places where flowers are present. Only those flowers in her side will be withered; but flowers in his side will be fresh; he is said as “mA madhu vAr thaN thuzhAy mudi vAnavar kOn“. The only difference between them (nithyasUris) and him is his divine crown and the garland. Unlike the bees here, those who are there need not remain hungry.
  • mA madhu vAr thaN thuzhAy – Even in separation, he remains fresh.
  • pU madhu uNNach chellil – Once the flower in hair withered and the honey dried up, she thinks that the same would be the case throughout this material realm; she thinks that now if honey is present anywhere it will only be in emperumAn‘s side.
  • vinaiyEnai – I who have committed sins to think that his sweet talks and his love towards me are truthful.
  • vinaiyEnaip poy seydhu – Knowing that if he left suddenly she will die unable to bear that, he remained saying “I will never separate from you; I cannot bear your separation”, but suddenly made me realise that he was gone; and I didn’t understand how he did that. Had I known I would have held him and not let him go!
  • poy seydhu – This is how dissatisfied she is even in the union. AzhwArs are of the nature that even after spending a long time with emperumAn , they will feel “everything happened [quickly] like a dream”, since union always ends with separation. Unfulfilled enjoyment is highlighted as dream, magic or fake.
  • poy seydhu aganRa – This is his reason to separate. Pretending to be together, not having fulfilling time together and leaving mischievously.
  • mA madhu vAr thaN thuzhAy mudi – Since honey seen is present there too, it will be doubly delightful. That is the best honey too. Seeing him [his quality], it (honey) will remain consistent both in union and separation too.
  • vAnavar kOnaik kaNdu – Seeing emperumAn who is presenting himself to those who care for themselves. Seeing emperumAn who is ignoring his own words as in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?), he is pampering his old relatives [nithyasUris who are with him forever].
  • yAm – [calling him out respectfully] Since he feels guilty, he would pretend to be conducting the grand assembly and will be difficult to be drawn attention to; without fearing his supremacy, draw his attention. On being called, he will have to look into your face; before he turns his face away, you ask him if his act is proper. Didn’t you tell someone as in SrI rAmAyaNam sundhara kANdam 40.41 “Anrusamsyam parOdharma:” (being compassionate is the ultimate dharmam). That was visible in your form as in SrI rAmAyaNam sundhara kANdam 36.42 “naivadhamSAn na maSakAn” (He will not drive away the flies and mosquitoes), and SrI rAmAyaNam sundhara kANdam 36.41 “namAmsam rAghavO bhungthE nachApi madhu sEvathE” (he is neither indulging in meat nor in alcohol) [But here you seem to be enjoying well].
  • idhuvO thakkavARu – Is hurting a woman and being garlanded in a grand assembly, your compassion?
  • enna vENdum kaNdIr – After seeing this grand assembly and his supremacy, you cannot remain compassionate thinking “how can we destroy this?”; in that situation, you think about me and speak.
  • nungatkE – You who are not him, should do all of this. Otherwise, there is no difference between you who appeared in front of me in this sorrowful state and him.
  • nungatkE – Aren’t you residing in my jasmines! You have to preserve your own nature [of helping me]; he caused hurt to a woman (me) and is enjoying the grand assembly without considering the damage done to his nature; I am lying down [waiting for him]; now, you have to avoid causing damage to your own nature.

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 – 6.8.3 – Odi vandhu

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

Full series >> Sixth 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 third pAsuram, parAnguSa nAyaki says to a swarm of bees “You inform my state to emperumAn, return to me and live on top of my head”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some swarm of bees “As you go on behalf of me, krishNa, the destroyer of the enemies of his devotees, will behold you on his head; you would become refreshed; you return to me and suck the fresh flowers on my hair, which were decorated thinking ‘he is coming’ “.

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

Odi vandhu en kuzhal mEl oLi mA malar UdhIrO?
kUdiya vaNdinangAL! kuru nAdudai aivargatkAy
Adiya mA nedundhErp padai nIRezhach cheRRa pirAn
sUdiya thaNduLabam uNda thUmadhu vAygaL koNdE

Listen

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

kUdiya – mutually close
vaNdu inangAL – swarm of bees!
kuru nAdudai – the leaders of kurukshEthra
aivargatku Ay – for the five pANdavas
Adiya – having beautiful movements
mA – horses
nedu – tall
thEr – chariots
padai – army
nIRu ezha – to become dust particles
seRRa – destroyed
pirAn – krishNa, the great benefactor
sUdiya – decorated on his divine hair
thaN – invigorating
thuLabam – from the thiruththuzhAy
uNda – drank
thU – pure
madhu – having honey
vAygaL – mouth
koNdu – having
Odi vandhu – coming here immediately

(that which is enjoyable for him in all manner)
en – my
kuzhalmEl – on hair
oLi – radiant
mA – best
malar – in flower
UdhIr – suck it as you sucked the honey

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

Oh swarm of bees who are mutually close to each other! Having drunk the pure honey from the invigorating thiruththuzhAy which is decorating the divine hair of krishNa, the great benefactor, who destroyed the horses which were having beautiful movements, tall chariots and the army to become dust particles, for the five pANdavas who were the leaders of kurukshEthra! Coming here immediately with the same mouth, suck the best flower which is on my radiant hair.

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

  • Odi vandhu – You should return soon. As you have seen my state, you should arrive when I am alive. Alternatively, she is asking them to return soon due to the urge in enjoying them.
  • en kuzhal mEl – She would know the greatness of her hair based on how a great personality (emperumAn) is attracted to it. Why is she speaking like those who pay fees after completing a task in saying “sUdiya thaNduLabam uNdE thUmadhuvAygaL koNdu Odi vandhu en kuzhal mEl oLi mA malar UdhIrO”? For the bees, there should be something in her hair. Now, the honey has dried out and the hair is withered; only when they return [with happy news], her hair will become fresh again.
  • en kuzhal mEl – This is the greatness of these bees who go as her messenger, over those [monkeys] who went as his messenger [with respect to the gift they got after going as messenger]. There sugrIva mahArAja’s madhuvanam (the orchard) was destroyed; here she is saying “I am giving my forest like hair which is dear to him, to you”. aLagAdavi (hair-forest) is the top most gift (as it is on the head, and it is the best). There is no dhadhimuka et al who can be a hurdle here [dhadhimuka was the guard for madhuvanam, who tried stopping hanuman and others from enjoying]. The peaceful hanuman said in SrI rAmAyaNam sundhara kANdam 62.2 “aham AvArayishyAmi yushmAkam paripanthina:” (Enjoy the honey! I will keep off your enemies). Though sugrIva mahArAja did not know about hanuman’s sighting of sIthAp pirAtti, as soon as he heard about madhuvanam’s ransacking, he smashed his tail on the rishyamuka parvatham [monkeys smash their tail when they are joyful]. As they are ransacking madhuvanam even though the time limit given to them is over, they must have spotted sIthAp pirAtti. bhattar mercifully used to say “If the madhuvanam was not present, the joy of the monkeys in finding pirAtti would have reflected on the back of the princes” [patting the back in joy is a common act – every monkey would have joyfully patted the back of SrI rAma and lakshmaNa].
  • en kuzhal mEl oLi mA malar UdhIrO – The bees should always be drinking the honey from her hair. thiruvAimozhi 9.9.4 “thUvi am puL udaith theyva vaNdu” (the divine bee (emperumAn) who has pure, beautiful garuda) or these bees. She is saying “Can emperumAn only give sAmyApaththi (a type of mOksha, where emperumAn gives his devotees all his qualities)? I too will give you sAmyApaththi (equality) with him [in enjoying my hair]”. As said in thaiththirIya upanishath “sOSnuthE …” (the liberated soul enjoys with bhagavAn), I will feed [give pleasure to] you both [emperumAn and the bees] from the same container [her hair]. This is the topmost food.
  • en kuzhal mEl oLi mA malar UdhIrO – In my hair which became fresh on your arrival, would you drink the honey from the best, radiant flower?
  • UdhIrO – Due to the abundance of honey, like someone who hesitates to enter flood waters, the bees are hesitating. While it is your duty [to inform emperumAn] and it is a help to others [me], why are you waiting?
  • kUdiya vaNdinangAL – There is no need for you to assemble the army like sugrIva mahArAja had to do. You have all already assembled to help me. sugrIva ordered his army only after iLaiyaperumAL (lakshmaNa) went to the entrance of kishkindhA and praised [chastised] him.
  • kuru nAdu udai aivargatkAy – emperumAn is of the nature that he will feel sorry for the wives of others [pANdavas] whose hair is not well maintained [due to sorrow]; as said in periyAzhwAr thirumozhi 4.9.6 “maiththunar mAr kAdhaliyai mayir mudippiththu avargaLaiyE mannarAkki” (Helping the wives of his cousins tie their hair [after their husbands became victorious] and crowning his cousins). He thinks that pANdavas are the owners of the kingdom and considers himself to be their servitor.
  • kuru nAdu udai aivar – dhuryOdhana and his brothers were like someone who climbed the ceremonial elephant without the permission of the elephant’s caretaker. As said in thiruvAimozhi 6.6.4nAdudai mannar“, pANdavas are the real owners of the kingdom. AzhwAr is speaking based on bhagavAn’s opinion which is “the current regime under dhuryOdhana et al is unlawful”; AzhwAr’s thoughts follow emperumAn’s thoughts.
  • Adiya mA nedum thEr – With the huge chariot that has horses with beautiful steps; with the chariot that is described in SrI bhagavath gIthA 1.14mahathi syandhanE sthithau” (seated in the huge chariot).
  • padai nIRezhach cheRRa pirAn – Since he was not allowed to take up arms, he rode the chariot wheels to destroy the army into pieces.
  • cheRRa pirAn – Favouring others even at the cost of obliterating himself, is his natural quality. She considers that he reduced himself as the charioteer due to a particular reason [not his natural quality].
  • cheRRa pirAn – arjuna et al are similar to his weapons; emperumAn himself declared in SrI bhagavath gIthA 11.33mayaivaithE nihathA: pUrvam Eva” (as I have vowed to finish them already).
  • sUdiya thaN thuLabam uNda – The bees which drink the honey from the garland which he wore while riding arjuna’s chariot. Whatever garlands he wears in his incarnations, thiruththuzhAy (thuLasi) assumes such garland forms to favour emperumAn.
  • thU madhu vAygaL koNdE – Having their mouth purified and sweetened after drinking the honey from that garland; it can also mean – the bees which have sweet speech.
  • thU madhu vAygaL koNdE – Odi vandhu en kuzhal mEl oLi mA malar UdhIrO – SrI rAmAyaNam yudhdha kANdam 5.6 is explained here. vAhivAtha – As you [wind] cannot be seen by eyes, what did you get? thvayimE gAthra samsparSa: – Contact with sIthAp pirAtti for my senses, is through you. I only get to touch you who touched her. chandhrE dhrushti samAgama: – Touch is similar to vision for me [I can only see the moon that was seen you]. [Another meaning – mouth is pure] With the mouth which makes that which fell apart to stick together [when dhraupadhi was in the forest, due to her purity, on hearing her words, a mango which fell from the tree went back to the tree and stuck to it]. Like hanuman said in SrI rAmAyaNam sundhara kANdam 65.10 “dhrushtA sIthA” (I have seen sIthA) [and eventually united sIthAp pirAtti and SrI rAma], you make me drink this honey and you too drink it.

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