Author Archives: Sarathy Thothathri

thiruvAimozhi – 8.3.2 – saraNamAgiya

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

Full series >> Eighth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr condemns the seekers of kaivalyam (enjoying the self eternally).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr considering the seekers of kaivalyam also to be subservient to emperumAn, condemns them as they simply try to eliminate their old age, death etc through emperumAn who is capable of destroying the enemies.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

The seekers of kaivalyam say “Unlike material wealth, this (kaivalyam) is not temporary; isn’t this permanent?” AzhwAr condemns them here.

pAsuram

saraNamAgiya nAn maRai nUlgaLum sArAdhE
maraNam thORRam vAn piNi mUppenRu ivai mAththOm
karaNap pal padai paRRaRavOdum kanal Azhi
araNath thiN padai Endhiya IsaRku ALAyE

Listen

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

(For those men who have three types of qualities viz sathva, rajas, thamas)
saraNamAgiya – refuge

(that which reveals the means to earn wealth)
nAl – having four divisions
maRai – vEdhas
nUlgaLum – SAsthras
sArAdhE – instead of depending upon (in the superficial meanings as said in SrI bhagavath gIthA 2.42vEdha vAdha rathA: pArtha nAnyadhasthIthi vAdhina:“)

(being mumukshus (seekers of liberation) and having overcome the three qualities)
karaNam – harmful tools
pal – many types
padai – enemy armies
paRRu – faith
aRa – to lose
Odum – to flee
kanal – fiery
Azhi – thiruvAzhi AzhwAn (SudharSana chakra)
araNam – protection
thiN – firm
padai – weapon
Endhiya – one who is holding
IsaRku – for sarvESvara
ALAy – being the servitor

(instead of bringing glories to him and caring for him, which match the servitude)
maraNam – death
thORRam – birth
vAn – great
piNi – disease
mUppu – old age
enRu – as said
ivai – the six types of changes
mAyththOm – we have got rid of them.

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

Instead of depending upon the SAsthras i.e. vEdhas having four divisions, which are said to be the refuge, we have got rid of the six types of changes as said in death, birth, great disease, old age etc by being the servitor of sarvESvara who is holding the fiery, firm weapon SudharSana chakra which makes the enemy armies having many harmful tools to lose faith and flee. Implies “while the AthmA should exist fully for emperumAn, is it matching its nature to be selfish?”

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

  • saraNam … – AzhwAr is condemning saying – instead of engaging in pUrvabAgam (karma kANdam) which explains the means to attain wealth as said in SrI bhagavath gIthA 2.45thraiguNya vishayA vEdhA:” (vEdhams which are focussed on the well-being of the ones having the three qualities), pursuing vEdhAntha (gyAna kANda) which focusses on  liberation, surrendering unto sarvESvaran, we have eliminated our bodily connection!
  • saraNamAgiya – The knowledge which shows wealth and the means to attain such wealth.
  • nAnmaRai nUlgaL – SAsthram in the form of four vEdhams. nUl – SAsthram. It can also be considered as explaining Agamas etc separately by the word “nUl“. It is usually said in this manner as SAsthram in the form of vEdham. It is seen in Arsham “vEdha SAsthrA virOdhinA“.
  • maraNam thORRam – All we have done is to have attained the state of not having six types of changes such as birth, death, strong/well-known diseases, old age etc. This praising is in the mood of condemnation.
  • karaNap pal padai … – Explained as shining, fiery SudharSana chakra which remains to make the enemy armies which have have many divisions and harmful weapons flee without a trace; alternatively explained as shining, fiery SudharSana chakra which remains to make the groups of sense organs flee from the worldly pleasures without a trace.
  • araNath thiN padai – Being the protection for devotees, and being invincible by the enemies.
  • thiN padai – Even if ISvara fails his devotees, SudharSana chakra will not fail emperumAn‘s devotees.
  • Endhiya IsaRku – Because of holding SudharSana chakra, he has become sarvESvaran. For such emperumAn.
  • ALAyE – Why are they considered as servitors? Just as those who desire to serve bhagavAn, they too had bhagavath bhajanam (worshipping him) and they too had anthima smruthi (thoughts in the final moments before death).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 8.3.1 – angum ingum

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

Full series >> Eighth Centum >> Third decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr is condemning the seekers of wealth saying “In this samsAram irrespective of being knowledgeable or not, instead of considering your tender nature and caring for you, they are considering you to be the means to attain their desirable goals”.

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

angum ingum vAnavar thAnavar yAvarum
engum inaiyai enRu unnai aRiyagilAdhalaRRi
anganjErum pUmagaL maNmagaL AymagaL
sangu chakkarak kaiyavan enbar saranamE

Listen

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

angum – in the higher worlds (heaven etc)
ingum – in earth
engum – in all regions (such as pAthALa etc)
vAnavar – (favourable) dhEvas (celestial beings)
thAnavar – (unfavourable) asuras (demoniac beings)
yAvarum – humans and all (in the same manner)
unnai – you (who are with the enjoyable consorts)
inaiyai – such enjoyable person
enRu – as
aRiyagilAdhu – without knowing
alaRRi – calling out (highlighting his omnipotence etc which are useful for his protection)
pUmagaL – lakshmi who is an embodiment of the fragrance of flower
maNmagaL – bhUmi dhEvi (who is an embodiment of enjoyment due to being fragrant)

(further more)
AymagaL – nILA dhEvi (who has high family heritage)

(being captivated by his beauty, tenderness etc)
angam – his divine form
sErum – remaining inseparable and enjoying
sangu chakkaram – (enjoyable) AzhwArs
kaiyavan – emperumAn who holds them in their hands

(instead of enjoying)
saraNam – one who is the means for fulfilling our desires (due to having complete purushakAram (recommendation)  [in pirAttis])
enbar – will say.

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

In the higher worlds, the earth and all regions, the dhEvas, asuras, humans and all, without knowing that emperumAn is such an enjoyable person, would call out for him as the one who remains inseparable from lakshmi who is an embodiment of the fragrance of flower, bhUmi dhEvi and nILA dhEvi, and being enjoyed by them, who is having the AzhwArs (Sanka and chakra) in his hand, and will say “he is the means for fulfilling our desires”. Since emperumAn’s lordship is common for the unfavourable asuras also, being their refuge to fulfil their desires is also present in him. AzhwAr is upset that even those who seek other benefits from him are not thinking about his beauty, tenderness etc and caring for him.

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

  • angum ingum … – In the higher worlds and earth.
  • engum – pAthALa etc which are not explicitly mentioned here.
  • vAnavar – favourable ones.
  • thAnavar – dhAnava – unfavourable ones.
  • yAvarum – humans who are both favourable and unfavourable.
  • inaiyai enRu unnai – Knowing you to be of this particular nature – you who are the lord of all, to be having perfect tenderness. AzhwAr always thinks about emperumAn‘s tenderness only. Not knowing your nature of being like a tender bluish flower.
  • aRiyagilAdhu – not knowing – to not know to care for you. Whether it is the favourable dhEvas or unfavourable asuras or manushyas who are both favourable and favaourable, everyone is the same when it comes to caring for emperumAn. AzhwAr thinks that everyone should care for him.
  • alaRRi – They would cry out highlighting those statements from SAsthram which help them in getting his protection as in muNdaka upanishath “yassarvagya: sarvavith” (one who knows the basic nature and basic qualities of all entities) and in SvEthASvathara upanishath “… parAsya Sakthir vividhaiva SrUyathE SvAbhAvikI gyAna bala kriyAcha” (that supreme bhagavAn who has full ability and natural knowledge, strength etc). They don’t know that you are to be protected and cared for.
  • angam sErum … – Further, his tenderness and beauty are highlighted.
  • pUmagaL maNmagaL AymagaL … angam sErum – They would say that they have the pirAttis’ purushakAram to attain him. They would say – the one (SrIdhEvi) who says as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed), the one (bhUmi dhEvi) who says “What is the point in tolerating the wrongful deeds? Should you even see the wrong deed?” and the one (nILA dhEvi) who manifests her enjoyability so that he does not see anyone’s wrong deeds, are all present. But there is none who would perform mangaLASAsanam for their togetherness as seen in thiruppallANdu 1 “vadivAy nin vala mArbinil vAzhiginRa mangaiyum pallANdu” (Long live SrI mahAlakshmi who resides in the right side of your beautiful divine chest).
  • sangu chakkarak kaiyavan – There is none who is present to enjoy the divinely beautiful combination of his hand and the divine chakra. They would say “he is having the divine weapons to destroy our enemies”. AzhwArs think as in thiruppallANdu 1 “vadivAr sOdhi valaththuRaiyum sudarAzhiyum pallANdu” (Long live the most beautiful and radiant chakra which is in his right hand”.
  • enbar saraNamE – They would say that he is the means to fulfil their desires. There is none who realises that he is the desirable goal and is most tender-natured; [instead] they will send him to seek alms and face the arrows of the enemies.

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 – 8.3 – angumingum

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

Full series >> Eighth 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 third decad, after AzhwAr enjoyed emperumAn‘s easy mingling with everyone, giving up attachment towards everything else and becoming attached to him, AzhwAr started fearing for such emperumAn’s lonely presence in this world for the sake of protecting his devotees ignoring his own enjoyability and tenderness, without any help amidst demoniac people and those who are not interested towards him, highlights the following aspects of him:

  1. his great enjoyability
  2. his having weapons for the destruction of enemies
  3. his not having any help
  4. his greatly beautiful form which makes one fear for eons if he was not seen even for a moment
  5. his tenderness which does not tolerate any fatigue
  6. Though having an enjoyable form, his engagement in destroying the enemies
  7. his Sriya:pathithvam (being the lord of SrI mahAlakshmi) which makes one engage in small kainkaryams at least
  8. his natural tendency to unite with everyone
  9. his state of not being understandable even by most knowledgeable persons
  10. his great prowess which makes even the most distinguished personalities to worship him

AzhwAr meditated upon these aspects, became weakened thinking “such emperumAn, disregarding his own beauty and tenderness, has descended in this samsAram which is filled with unfavourable persons, and is present here without any help; I am unable to serve him here as well”; seeing that, emperumAn shows his servitors and great prowess and AzhwAr becomes pacified and mercifully explains these in this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, in the tenth pAsuram, as AzhwAr enjoyed emperumAn’s physical beauty saying “Or kOla neela nannedungunRam varuvadhoppAn” (walking towards me like a unique, attractive, tall, bluish, distinguished mountain with special minerals, herbs etc), AzhwAr forgot all his sufferings and thinks “He has descended in this evil samsAram with this beautiful form and roams around alone. Enemies, neutral people and those who are seeking worldly benefits are present in abundance and those who care for him are not seen in this samsAram; to fulfil the desires of seekers of wealth, he appears as one among the mortal beings, being subservient to some, and resides in temples and homes as archAvathAra emperumAn for those who are subsequent to vibhavAvathArams; for such emperumAn there is none who understands his tenderness and cares for him; I am unable to help him as well” and becomes upset for his loneliness and becomes scared; sarvESvaran pacifies him by manifesting his omnipotence and highlighting “Don’t fear that there is none who cares for me; mumukshus (liberation seekers), mukthAthmAs (liberated souls) and nithyasidhdhas (eternally liberated souls) are fully engaged in caring for me only; do I need anyone else to care for me?” and AzhwAr becomes pacified observing that. This is also explained as AzhwAr being upset for his loneliness that there is none along with him to care for sarvESvaran. AzhwAr thinks “nithyasUris are fully engaged in enjoying bhagavAn and hence are not caring for him; samsAris (bound souls) are fully engaged in worldly pleasures and hence are not caring for him; brahmA, rudhra et al are engaged in making him the target of the arrows [of the demoniac persons], and using him for their needs as said in thiruviruththam 92 ‘nIL nagar eri vaiththu aruLAy‘ (Mercifully burn down the great town of lankA); hence there is none who can accompany me to care for emperumAn”. The awareness of “SEshi (bhagavAn) being the rakshaka (protector) for the SEshavasthu (AthmA, the servitor)” is the first step for knowledge; but true knowledge is to extend that awareness further – as SEshavasthu is duty bound to bring about greatness to SEshi and realise the true nature of self, he should think “bhagavAn is to be protected and we are the ones who protect him”.

[This decad is highlighted as nammAzhwAr’s thiruppallANdu]

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://kyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 8.2.11 – pAdham adaivadhan

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

Full series >> Eighth Centum >> Second 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 are experts in this decad will be freed from all defects such as avidhyA, karma etc and be the chief in the material realm and the spiritual realm”.

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

pAdham adaivadhan pAsaththAlE maRRavan pAsangaL muRRa vittuk
kOdhil pugazhk kaNNan than adi mEl vaN kurugUrch chatakOpan sonna
thIdhil andhAdhi Or AyiraththuL ivaiyum Or paththu isaiyodum vallAr
Adhum Or thIdhilarAgi ingum angum ellAm amaivArgaL thAmE

Listen

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

pAdham – divine feet
adiavadhan – to reach
pAsaththAlE – due to the desire
maRRa – other matters
van – strong
pAsangaL – desires
muRRa – directly
vittu – giving up

(due to becoming detached from other desires)
kOdhu – defect
il – without
pugazh – having glories
kaNNan than – krishNa’s
adimEl – on divine feet
vaN – having great generosity (of documenting his pure actions)
kurugUrch chatakOpan – AzhwAr
sonna – mercifully spoken by
thIdhu – defect (of speaking about other matters)
il – without having
andhAdhi – in anthAdhi type [where end of one pAsuram relates to the beginning of the next pAsuram]
Or – unique
AyiraththuL – among the thousand pAsurams
Or – (like finding pearl in the ocean) unique
ivai – these
paththum – ten pAsurams
isaiyodum – with tune
vallAr – those who can practice

(in defects in the form of avidhyA (ignorance), karma (deeds), vAsanA (impressions), ruchi (taste), prakruthi sambandham (bodily bondage))
Adhum – any
Or – one
thIdhu – defect
ilarAgi – without having
ingum – in this material realm (as said in “thushyanthi cha ramanthi cha“, being fully engaged in enjoying emperumAn‘s qualities)
angum – in the spiritual realm (as said in “sOSnuthE sarvAn kAmAn“, being fully satisfied in enjoying all aspects in relation to emperumAn and being present exclusively for him)
ellAm amaivArgaL thAmE – will become complete in all aspects.

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

Due to the desire to reach the divine feet of krishNa, the greatly generous AzhwAr directly gave up the strong desires towards other matters and mercifully spoke this unique decad among the unique, defect free, thousand pAsurams in andhAdhi type, on the divine feet of krishNa which are having defect free glories; those who can practice this decad with tune, will remain without any defect in this material realm and the spiritual realm, and become complete in all aspects.

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

  • pAdham … – Due to the attachment towards reaching the divine feet, AzhwAr gave up strong attachments towards other matters completely; this is what is explained in this decad. He is not the one who gave all the attachments first and then desired for the divine feet; as said in mUnRAm thiruvandhAdhi 14 “mARpAl manam suzhippa mangaiyar thOL kaivittu” (as one’s mind goes towards SrIman nArAyaNa, one will get rid of the desire to embrace the shoulders of women”, due to attachment towards his divine feet, he eliminated these incidental worldly attachments.
  • kOdhil pugazh – The reason for the attachment towards his divine feet is his auspicious qualities. Defect for qualities is to be such that one can like them and other aspects as well [emperumAn‘s qualities are such that when one likes them, one will not like anything else].
  • kaNNan than adi mEl – The most generous AzhwAr mercifully spoke on krishNa who has such auspicious qualities.
  • thIdhu il … – Defect for a prabandham is to speak about matters other than bhagavAn. While SrI rAmAyaNam was meant to speak about SrI rAma’s history, it ended up speaking about the birth of subrahmaNya, narration of pushpaka vimAna etc; after saying mahAbhAratham to be “nArAyaNa kathAm imAm” (this is the story of SrIman nArAyaNa), it ended up narrating warfare strategies etc.
  • Or AyiraththuL ivaiyum Or paththu isaiyodum vallAr – Those who joyfully recite this decad among the unique thousand pAsurams.
  • Adhum Or thIdhu ilarAgi – Defects such as avidhyA etc will be removed. Though AzhwAr did not have any attachment towards worldly pleasures, he remained in this world to complete this prabandham; for those who recite those prabandhams, even such difficulty is not there.
  • ingum angum ellAm amaivArgaL thAmE – They will remain without any defects in both this realm and spiritual realm. In this world, they will remain content as said in mahAbhAratham “krutha kruthyA pradhIkshanthE” (Having performed everything required of them, they are eagerly awaiting yama, the deity of death); in paramapadham, they will remain without any defect as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both in all ways).
  • thAmE – [They need not depend on ISvara] They will be the chief for both material and spiritual realms.

In the next article we will enjoy the next decad.

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 – 8.2.10 – ennudai nannudhal

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

Full series >> Eighth Centum >> Second 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‘s friends say “Can you behave like this? Why don’t you sustain yourself?” and she says “My heart left me and became captivated by emperumAn‘s beauty. Now, I can’t do anything”.

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

ennudai nannudhal nangaimIrgAL! yAn inich cheyvadhen? en nenju ennai
nin idaiyEn allEn enRu nIngi nEmiyum sangum irukaik koNdu
pannedunjUzh sudar gyAyiRRO? pAl madhi Endhi Or kOla neela
nannedungunRam varuvadhoppAn nANmalarp pAdham adaindhadhuvE

Listen

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

en – obedient towards me
nenju – heart
nin – for you (who separated from emperumAn)
idaiyEn allEn – will not be your limb
enRu – saying
ennai – me (who is the abode of such limbs)
nIngi – leaving
nEmiyum – divine chakra
sangum – SrI pAnchajanya, conch
irukai – in two divine hands
koNdu – holding
pal – manifold
nedum – expansive
sUzh – surrounded
sudar – having radiance
gyAyiRROdu – with the sun
pAl – having milky white colour
madhi – moon
Endhi – holding on the peaks
Or – unique
kOlam – with attractive form
neelam – having blue colour
nal – being distinguished due to having minerals etc
nedu – tall
kunRam – mountain
varuvadhu – walking
oppAna – like

(one who appears in front of his devotees)
nAL – fresh
malar – lotus like
pAdham – divine feet
adaindhadhu – reached;
ennudai – being related to me

(still, not knowing my interest)
nal nudhal – by physical beauty and noble qualities
nangaimIrgAL – oh those who are complete!
yAn – I (interested in emperumAn, unlike all of you)
ini – after losing my heart and having become helpless

(for your orders)
en – what
seyvadhu – shall I do?

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

My heart which was obedient to me indicated that it will no longer be my limb and left me and reached the fresh lotus like divine feet of emperumAn who is holding divine chakra and conch in his two hands, and walking towards me like a unique, attractive, tall, bluish, distinguished mountain with special minerals, herbs etc, having expansive sun surrounded with manifold radiance and moon having milky white colour, on its peaks. Oh those who are related to me, who are complete in having physical beauty and noble qualities! What shall I do after losing my heart and having become helpless? Implies, only those who have heart can sustain.

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

  • ennudai nannudhal nangaimIrgAL – You are free from sorrows since you are complete in physical beauty and femininity, though you are related to me.
  • yAn – I am suffering, having lost everything.
  • inich cheyvadhen – This being the case, what can I do! Can I redeem my belongings or control him?

When asked “Don’t you at least need to sustain yourself in all manner?” she says “Do I not need my heart for that?”

  • en nenju – My heart which is obedient in all situations.
  • ennai – me who sustains with its help.
  • nin idaiyEn allEn enRu nIngi – Leaving me saying that it is not fitting with me. As said in SrI rAmAyaNam yudhdha kANdam 17.1 “ithyukthvA parusham” (saying harsh words in this manner), it left. It left me saying “sanyastham mayA” (I have given you up completely) so that I cannot redeem it highlighting our apt relationship. Just as I am treating you now, my heart treated me in the same manner and left far away from me.
  • nEmiyum … – It reached the ocean [of bhagavAn’s divine feet] so that I cannot follow it. emperumAn is holding the AzhwArs (Sanka and chakra) in his hands which are on their own so attractive that one would ward off evil eyes from them. He is walking around with those Sanka and chakra AzhwArs, like a boundless mountain with sun which is having manifold radiance which permeates everywhere and moon which has milk like radiance, having cool physical form in blue colour which contrasts such bright radiance and having many untold beauty.
  • nAL malarp pAdham adaindhadhuvE – It reached like a beetle reaching a fresh flower – what can I do now?

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 – 8.2.9 – kAN koduppAn allan

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

Full series >> Eighth Centum >> Second 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‘s mothers say “If you are determined like this, will you not lose everything you have?” and she says “Already I have lost my femininity and shyness; what is there to lose anymore?”

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

kAN koduppAn allan Arkkum thannaik kaiseyappAladhOr mAyam thannAl
mAN kuRaL kOla vadivu kAtti maNNum viNNum niRaiya malarndha
sEN sudarth thOLgaL pala thazhaiththa dhEvapirARku en niRaivinOdu
nAN koduththEn ini en kodukkEn? ennudai naNNudhal nangaimIrgAL

Listen

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

Arkkum – even for the most knowledgeable ones

(by self effort)
thannai – him
kAN koduppAn allan – being the one who does not manifest himself to be seen by them

(for the sake of his devotees)
mAyam thannAl – by his deceit
kai sey – to create
appAladhu – beyond
Or – unique
kOlam – having beauty
mAN – alms seeking
kuRaL vadivu – assuming the vAmana (dwarf) form
kAtti – and manifesting it

(subsequently)
maNNum – earth
viNNum – higher worlds
niRaiya – to be filled
malarndha – blossomed
sEN – tall
sudar – radiant
pala – many
thOLgaL – shoulders
thazhaiththa – branched out
dhEva pirARku – to emperumAn who is the lord of brahmA, rudhra et al
ena – my
niRaivinOdu – complete femininity and
nAN – shyness
koduththEn – gave;
ennudai – being related to me
nal – radiant
nudhal – having forehead
nangaimIrgAL – oh faultless ones [mothers]!

(after losing my intrinsic nature and quality)
ini – now
en – what
kodukkEn – shall I give?

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

emperumAn does not manifest himself to be seen by even the most knowledgeable ones; but such emperumAn, by his deceit, assumed the unique, beautiful, alms seeking vAmana form which is beyond the capacity for anyone to create, and manifested it; he then blossomed to fill the earth and the higher worlds, branched out with many tall and radiant shoulders; , I gave my complete femininity and shyness to such emperumAn who is the lord of brahmA, rudhra et al; oh faultless ones who are related to me and having radiant forehead! What shall I give to him now?

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

  • kAN koduppAn allan Arkkum thannai – He is of such nature that he will not show himself to those who try to see him with their own efforts, even if they are most knowledgeable.
  • kai sey … – Showing his beautiful alms seeking dwarf form which is beyond creation. mAyam thannAl – kruthrima (deceit). Here the deceit is – arriving as a mendicant while he is the lord of spiritual and material realms, making himself as a seeker of alms while he is the lord of SrI mahAlakshmi and showing small feet, but measuring the world with large feet.
  • kai seyappAladhAna kOla vadivu – Having a form which is having beauty beyond creation. Implying natural beauty. Alternatively, implying that it is like a beautiful art which acquired life.
  • mAN kuRaL vadivu – Being a prideless alms seeker with a beautiful vAmana form.
  • kOla vadivu – The form which was assumed by emperumAn to minimize his greatness, is in itself so great that one would seek to ward off evil eyes.
  • kAtti – Manifesting the natural alms seeking dwarf form to mahAbali to deceive him.
  • maNNum viNNum niRaiya malarndha – Grew out to fill all the worlds immediately after receiving the water in his hands.
  • sEN sudarth thOLgaL pala thazhaiththa – Having well grown, many shoulders which resemble well-branched kalpatharu (wish fulfilling celestial tree).
  • dhEva pirARku – One who became the benefactor for dhEvas (celestial entities) by redeeming the kingdom which was lost by indhra.
  • en niRaivinOdu nAN koduththEn – I lost two kingdoms [femininity and shyness]. indhra regained his kingdom. mahAbali manifested his generosity. But I lost my obedience and shyness which are my great wealth.
  • ini en kodukkEn – What more can I give now?
  • ennudai nannudhal nangaimIrgAL – Since you don’t realise my suffering, you can remain beautiful, with complete femininity and can also advice me. Previously in the fourth pAsuram she said “ini en kodukkEn?“; what is the difference between her statement here and there? There, she lost herself to emperumAn’s presence on periya thiruvadi and his holding the divine chakra in his hand, became attached to mAyakkUththan emperumAn and went to unite with him, but did not get that and hence felt lost there; here she is saying that she lost herself to SrI vAmana’s beauty and simplicity and lost everything like mahAbali.

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 – 8.2.8 – idai illai

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

Full series >> Eighth Centum >> Second 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 highlights her detachment towards her playmates such as parrot, mynah etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, as emperumAn will not be easily approachable for anyone other than those who are fully detached, parAnguSa nAyaki after previously highlighting her detachment towards her relatives, is now speaking about her detachment towards her toys such as parrot, mynah etc.

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

idai illai yAn vaLarththa kiLigAL! pUvaigAL! kuyilgAL! mayilgAL!
udaiya nam mAmaiyum sangum nenjum onRum ozhiya ottAdhu koNdAn
adaiyum vaigundhamum pARkadalum anjana veRpum avai naNiya
kadaiyarAp pAsangaL vitta pinnai anRi avan avai KAN kodAnE

Listen

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

yAn – I
vaLarththa – raised
kiLigAL – oh parrots!
pUvaigaLgAL – Oh mynahs!
kuyilgAL – Oh cuckoos!
mayilgAL – Oh peacocks!

(for you, near me)
idai – space/posture
illai – not there;
nammudaiya – our
mAmaiyum – complexion
sangum – bangles
nenjam – heart
onRum – a
ozhiya – to remain
ottAdhu – to not fit
koNdAn – one who captured
adaiyum – being present in the unreachable
vaigundhamum – paramapadham
pARkadalum – thiruppARkadal (milk ocean)
anjana veRpum – thirumalai (thiruvEngadam)
avai – those desirable, apt abodes
naNiya – there is no shortcoming in reaching and enjoying;
pAsangaL – worldly attachments (in other aspects)
kadaiyaRa – with the trace
vitta – leaving
pinnnai – after
anRi – otherwise
avan – the apt lord
avai – those enjoyable abodes
kAN kodAn – will not show us.

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

Oh parrots who were raised by me! Oh mynahs! Oh cuckoos! Oh peacocks! There is no space for you near me! emperumAn who captured our complexion, bangles and heart to not fit with us and remain here, is present in the unreachable paramapadham, thiruppARkadal and thirumalai; there is no shortcoming in reaching and enjoying him in those desirable, apt abodes; if we don’t leave the worldly attachments without a trace, he, the apt lord, won’t show us those enjoyable abodes.

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

  • idai illai – You have no space with me.
  • yAn vaLarththa kiLigAL – Showing your familiarity with me, you are trying to get close to me.
  • pUvaigaL … – These birds etc which were desirable for her previously, will become part of his playmates as well; yet, she became detached from all of them as well.
  • udaiya … – She is highlighting the reason for her detachment towards everything else; he captured everything from us without leaving a trace, both external aspects such as complexion, bangles and internal aspects such as heart.
  • adaiyum vaigundhamum – paramapadham which is the abode he reaches. She is saying “having captured everything from me, he is reaching the abode which is unreachable for us and is celebrating his victory there”.
  • pARkadalum – thiruppARkadal (kshIrAbdhi, the milk ocean) which is [relatively] closer to such paramapadham.
  • anjana veRpum – thirumalai is also said to be comparable to paramapadham.
  • avai naNiya – I have attained the desirable abodes.

When asked “What stops you from enjoying it?” She responds “He is very possessive; when one has attachment towards other aspects as well, he will not grant his enjoyment”.

  • kadai … – Unless one’s worldly attachments are completely given up without the trace, he will not manifest the enjoyable abodes. Previously she gave up prApaka AbhAsangaL (false means) by saying “vaNangum ARu aRiyEn“; he she is giving up prApya AbhAsangaL (false goals).

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 – 8.2.7 – mAl ari kEsavan

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

Full series >> Eighth Centum >> Second 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’s relatives condemn her saying “It is difficult to see him, you should give up this thought” and she says “Even if it takes forever, I who am captivated in his beauty etc, will not give up seeing him; if you pose hurdles for that, I will sever my relationship with all of you”.

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

mAl ari kEsavan nAraNan sImAdhavan gOvindhan vaigundhan enRenRu
Olamida ennaip paNNi vittittu onRum uruvum suvadum kAttAn
Ela malark kuzhal annaimIrgAL! ennudaith thOzhiyargAL! en seygEn?
kalam pala senRum kANbadhANai ungaLOdu engaL idaiyillaiyE

Listen

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

mAl – one who is affectionate towards his devotees

(due to that affection)
ari – having the nature of taking their sins away

(to be the eternally enjoyable companion for those whose sins were eliminated)
kEsavan – having beautiful locks
nAraNan – having natural relationship (which is the foundation for the previously explained qualities)
sImAdhavan – the lord of SrI mahAlakshmi (who nurtures such qualities)

(to have his qualities such as Sriya:pathithva (being the lord of SrI mahAlakshmi)m nArAyaNathva (being eternally related to everyone) shine, incarnating as)
gOvindhan – being obedient towards his devotees
vaigundhan – one who has the perfect abode to grant (to those who surrendered unto him seeing his obedience)
enRu enRu – repeatedly saying these aspects

(not having the desire fulfilled)
Olam ida – to call out in great sorrow

(to have this as the routine)
ennai – me
paNNi – doing
vittu – pushing aside
ittu – leaving
onRum – in any way
uruvum – his form
suvadum – any trace of reaching him
kAttAn – not showing;

(setting out to reject me)
Elam – having invigorating fragrance like cardamom
malar – having flower
kuzhal – having locks
annaimIrgAL – oh mothers!

(in this manner)
ennudai – my distinguished
thOzhiyargAL – oh friends!

(even if he does not show his face after engaging me in him)
en seygEn – he said “what can I do?”

(even if you say “leave it for now”)
pala kAlum – forever
senRum – even if it goes on
ANai – vow
kANbadhu – I will see him;
ungaLOdu – with you (who are trying to weaken my determination)
engaL – for me
idai – any relationship
illai – not there.

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

emperumAn has made me repeatedly say “emperumAn who is affectionate towards his devotees, is having the nature of taking their sins away, is having beautiful locks, is having natural relationship, is the lord of SrI mahAlakshmi, is obedient towards his devotees and has the perfect abode to grant [to his devotees]” and call him out in great sorrow; he pushed me aside and left me, without showing his form in any way and any trace of reaching him. Oh mothers having locks with flower which is having invigorating fragrance like cardamom! Oh my distinguished friends! He said “what can I do?” Even if it goes on forever, I will vow to see him; there is no relationship for me with 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

  • mAl – One who is an embodiment of affection towards his devotes. His affection of favouring AzhwAr to arrive up to this stage of calling out to him, starting from thiruviruththam 1 “poyn ninRa gyAnam“.
  • ari –  One who is capable of eliminating the enemies.
  • kEsavan – He has such beautiful locks that even if one enjoyed him forever, one will not feel contented.
  • nAraNan – One who has motherly care towards his devotees.
  • sImAdhavan – Being the lord of SrI mahAlakshmi which is the  cause for such motherly care towards his devotees.
  • gOvindhan – Due to his togetherness with her, he is subservient towards his devotees.
  • vaigundhan – One who has the supremacy for all of these aforementioned qualities.
  • enRu enRu – forever.
  • Olam ida – Calling out loudly to get his attention.
  • ennaip paNNi – As said in SrI rAmAyaNam ayOdhyA kANdam 40.5 “srushtasthvam vanavAsAya” (the purpose of your birth is to send you (lakshmaNa) to the forest [along with SrI rAma]), making this to be my routine.
  • vittu – separating me from him.
  • ittu – discarding me like an insentient object.
  • onRum uruvum suvadum kAttAn – He is neither showing his form nor the hint for his location; showing his form as said in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids); when SrI bharathAzhwAn went to see SrI rAma, he identified the hermitage of SrI rAma from a distance, by the smoke coming of the fire sacrifice etc. He is neither showing his form nor his location as seen in these examples.
  • Ela malark kuzhal annaimIrgAL – When will I see you as you were [favourable towards me] before?
  • Ela malar – Flower which has fragrance similar to that of cardamom.
  • ennudaith thOzhiyargAL – Your duty is not to give me advice and withdraw me from him but to speak what is pleasing to me.
  • en seygEn – What will I do now since I don’t see any hint?

They say “you can ask us” and she says

  • kAlam pal senRum kANbadhu – Even if this goes on forever, I will not come back without seeing him.

They say “That is impossible” and she says

  • ANai – One who is going to give up will not vow. She is vowing on him.

Still they continued to advice her and hence she says

  • ungaLOdu … – I have no relationship with all of you and hence you need not advice 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 – 8.2.6 – thollai anjOdhi

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

Full series >> Eighth Centum >> Second 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‘s say “he is not easily approachable as you say, but is unreachable” and she says “Whether he is difficult to attain or easy to attain, instead of calling out for emperumAn who inflicted this suffering upon us, can we be upset with those who are unrelated to us?”.

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

thollai anjOdhi ninaikkungAl en sol aLavanRimaiyOr thamakkum
ellai ilAdhana kUzhppuch cheyyum aththiRam niRka emmAmai koNdAn
alli malarth thaN thuzhAyum thArAn ArkkidugO inip pUsal? solleer
valli vaLa vayal sUzh kudandhai mA malark kaN vaLarginRa mAlE

Listen

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

ninaikkungAl – if we try to analyse
thollai – distinguished
am – unlimited
sOdhi – his radiance
en – my
sol aLavu – within my speech
anRu -not;
imaiyOr thamakkum – for (greatly knowledgeable) brahmA et al

(to be indeterminate)
ellai ilAdhana – endless
kUzhppu – doubt
seyyum – cause
a – that
thiRam – greatness
niRka – be;
valli – flower bearing creeper
vaLam – beautiful
vayal – fields
sUzh – surrounded
kudandhai – in thirukkudandhai
mA – great
malar – lotus like
kaN – divine eyes
vaLarginRa – mercifully resting
mAl – having great affection towards devotees
em – my
mAmai – complexion
koNdAn – captured
alli – flower garland’s
malar – blossom
thaN thuzhAyum – thuLasi garland too
thArAn – not giving;
ini – now (after being tormented by him)

(instead of he who tormented)
Arkku – for whom
pUsalidugO – will call out;

(What is the benefit of calling out for unrelated ones instead of calling out for emperumAn who captured us revealing our relationship?)
solleer – Please tell!

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

If we try to analyse his unlimited, distinguished radiance, it is not within my speech; his greatness causes endless doubt in brahmA et al; emperumAn who is mercifully resting in thirukkudandhai which is surrounded by flower bearing creepers and beautiful fields, who is having great affection towards his devotees, captured my complexion; he is not giving his thuLasi garland which resembles a blossomed flower garland; now, oh friends! Please tell! For whom will I call out?

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

  • thollai am sOdhi ninaikkungAl – If we try to analyse, [we will understand that] he has a distinguished form which is not seen in any other species.
  • en sol aLavu anRu –  His greatness is not limited to my speech.

Is it because of my being a helpless girl that it is difficult to speak about his greatness?

  • imaiyOr … – Even for brahmA et al who are most knowledgeable, his greatness will cause unlimited doubts. SrI vishNu purANam 1.9.55 “yannAyam bhagavAn brahmA jAnAthi paramam padhamI thannathA: sma jagadhdhAma thava sarvagadhAchyutha II” (Oh all pervading achyutha! We bow down to that supreme dwelling place of yours which even bhagavAn brahmA does not know and which is the sustaining entity for the universe), mahAbhAratham mOksha parvam “na sa Sakyas thvayA dhrashtum mayAnyair vApi saththama I sarvEshAm sAkshibhUthO’sau na  grAhya kEnachith kvachith II” (Oh child, rudhra! That emperumAn is not capable of being seen by you, me or anyone else. Even though he sees everyone, he cannot be seen by anyone at any time); alternatively, imaiyOr implies nithyasUris; while they wait to worship him with the necessary paraphernalia as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands),  he went seeking butter “Ittiya veNNey thoduvuNNap pOndhu“.
  • aththiRam niRka em mAmai koNdAn – While he was having such greatness, he manifested his beauty etc and captured my complexion [i.e. I became pale in his separation]. Did he, who cannot sustain without uniting with me, not accept my complexion, due to not seeing his greatness?
  • alli malarth thaN thuzhAyum thArAn – After capturing my complexion, should he at least not give something which has had direct contact with him [thuLasi garland] and uplift me? He is not doing that either. At least if he did that, I can remain satisfied thinking “I offered my complexion to get his garland”.
  • ArkkidugO inip pUsal solleer – Instead of calling out at the gates of the one who tormented else. whose gates should we go to and call out? Please tell me!
  • valli … – sarvESvaran who is mercifully resting in thirukkudandhai which is surrounded by gardens filled with flower bearing creepers and fertile fields.
  • mA malark kaN vaLarginRa mAl – I am not seeing the apt lord’s blossomed lotus like flower, blossoming towards me. Implying, his eyes have not given their special glance towards her. Implying that emperumAn is present to hear our cries.

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 – 8.2.5 – Azhi valavanai

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

Full series >> Eighth Centum >> Second 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‘s friends say “You are trying to reach the inconceivable, unreachable emperumAn and feeling anguished” and she says “Irrespective of how distinguished and inconceivable he is, is this norm of approaching him and to be accepted by him, established by me? Isn’t it ancient norm?”

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

Azhi valavanai Adharippum Angavan nammil varavum ellAm
thOzhiyargAL! nammudaiyamE thAn? solluvadhO ingariyadhu thAn
Uzhi thORUzhi oruvanAga nanguNarvArkkum uNaralAgA
sUzhaludaiya sudarkoLAdhith thollaiyanjOdhi ninaikkungAlE

Listen

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

ninaikkungAl – while seeing (with analysis)

(truth)
nangu – well
uNarvArkkum – those who can understand truly
Uzhi thORUzhi – forever
oruvanAga – as someone with a particular nature
uNaralAgA – not to perceive and know
sUzhal – mischievous activities (which capture his devotees)
udaiya – having
sudar – radiance (of not being affected by the transformation in chith (sentient beings) and achith (insentient objects), being the material cause without impacting the true nature, and being the efficient cause)
koL – having
Adhi – being the cause
thollai – eternally distinguished
am – divine
sOdhi – having radiant form
Azhi valavanai – sarvESvara who has thiruvAzhi (divine chakra) in his hand
Adharippum – surrendering with intent
Angu – in that state of surrender
avan – he (who has supremacy and simplicity)
nammil – towards us (who are surrendered unto him)
varavum – arrival (and fulfilling our desires)
ellAm – these
nammudaiyamE thAn – happening according to our abilities?
thOzhiyargAL – Oh friends (who know the value of this like I do)!

(while he manifests sauSeelya (simplicity), saulabhya (easy approachability) etc towards everyone)
solluvadhO – speaking about the difficulty to attain him which is his another aspect
ingu – here
ariyadhu thAn – is it difficult?

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

sarvESvara is having mischievous activities to be not perceived and known by those who can well understand him truly even if seen forever; he is having radiance; he is being the cause; he is having eternally distinguished form; he is having divine chakra in his hand; are these such as surrendering with intent unto him and his arrival towards us happening according to our abilities? Oh friends! Is it difficult to speak about the difficulty to attain him which is his another aspect, here?

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

  • Azhi valavanai Adharippum – Surrendering unto emperumAn who has the divine chakra in his right hand.
  • Angu – at that time.
  • avan – One who has both supremacy and simplicity.
  • nammil varavum ellAm – These acts such as arriving where we are and accepting us.
  • thOzhiyargAL – Have you also not immersed in these aspects like I have done?
  • nammudaiyamE thAn – Is it as per our ability? Is this norm of surrendering unto him and his fulfilling the desires [of those who surrendered], a new one established after creating us?
  • solluvadhO ingu ariyadhu thAn – While the actual meaning may be different, it is difficult to speak as you understand it! Should you speak whatever you like since there is no one to stop you?

When the friends ask “Is he not difficult to attain?” she says “don’t you like to hear from me about that?”

  • Uzhi … – Even when tried to understand by the group of most intelligent persons forever, he will not be understandable. Highlighting that, emperumAn is with such quality.
  • sUzhal udaiya – One who has the tactics to capture those who surrender unto him.
  • sudarkoL – Having countless auspicious qualities starting with thEjas (radiance).
  • Adhi – the one who is the cause of the whole world.
  • thollai am sOdhi – Having natural, perfectly radiant, totally distinguished, divine form which is different from other forms.
  • ninaikkungAl – If we set out to analyse his greatness. If the distinguished emperumAn becomes easy to approach, can I pursue him or give him up?

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