Author Archives: Sarathy Thothathri

About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

thiruvAimozhi – 9.7.3 – thakkilamE? kELIrgaL

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

Full series >> Ninth Centum >> Seventh 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 tells some cranes and herons “Ask him if we are not qualified to see his beauty?”

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

thakkilamE? kELIrgaL thadam punalvAy irai thErum
kokkinangAL kuruginangAL kuLir mUzhik kaLaththuRaiyum
sekkamalaththalarpOlum kaN kai kAl senganivAy
akkamalaththilaipOlum thirumEni adigaLukkE

Listen

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

thada – vast
punalvAy – in the pond
iraithErum – seeking your prey

(as per their interest, being in individual groups)
kokku inangAL kurugu inangAL – Oh groups of cranes and herons!
kuLir – invigorating
mUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing
sem – reddish
kamalaththu – lotus’
alarpOlum – like a blossomed flower
kaN – eyes (which make one say “jithanthE“)
kai – hands (which embrace as prayed by “apyEsha prushtE mama hasthapadhmam karishyathi“)
kAl – divine feet (which are surrendered unto as said in “charaNadhvandhvam vrajAmi“)
sem kani vAy – divine lips (which pacify by saying “mASucha:”) which are like reddish fruit
akkamalaththu – contrasting [the complexion of] such lotus flower
ilai pOlum – dark like a dense leaf
thirumEni – having divine form
adiugaLukku – the one who became my lord by showing such beautiful form
thakkilamE – are we not qualified (to enjoy that beauty)
kELIrgaL – you ask.

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

Oh groups of cranes and herons who are seeking your prey in the vast pond! You ask emperumAn who is eternally residing in the invigorating thirumUzhikkaLam having eyes, hands, divine feet and divine lips which are like reddish blossomed lotus flower, and a contrasting divine dark form like a dense leaf, and who became my lord by showing such beautiful form, if we are not qualified to enjoy that beauty.

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

  • thakkilamE kELIrgaL – You ask him so that we can fully make up our mind in our decision. You ask him and find out from him so that if he is inclined to accept us, we will look after ourselves with anguish and if he is inclined to reject us, we will decide to finish ourselves.
  • thadam punalvAy irai thErum – Your situation is such that you are searching for prey in the water in the pond which is having abundance of water. Unlike me who is as said in SrI rAmAyaNam sundhara kANdam 15.18 “thathO manlinasamvIthAm rAkshasIbhis samAvruthAm |  upavAsakruSAm dhInAm ni:SvasanthIm puna: puna: ||” (Thereafter, (hanuman saw) sIthA pirAtti who is wearing ragged clothes, surrounded well by rAkshasis, looking lean due to abstaining from eating, fearful and frequently breathing heavily), you are well-built to push the prey down your throat!
  • kokku inangAL kurugu inangAL – kurugu – a type of stork. Just as it is mentioned in SrI rAmAyaNam sundhara kANdam 30.3 “yAm kapINAm sahasrANi” (sIthAp pirAtti who is searched by thousands of monkeys), she is sending everything she sees, as messengers. emperumAn is not of the nature that one can remain satisfied after sending some messengers thinking that one’s desire will be fulfilled.
  • kuLir mUzhikkaLaththuRaiyum – For me who is suffering in separation, reaching this cool town is difficult!
  • sekkamalam … – The fragrant pond inside [the town] which is the root cause for the coolness there; emperumAn who is having divine limbs such as eyes which resemble blossomed red lotus; his eyes which establish the first relationship; the eyes which embrace those who are won over by that glance; the divine feet one falls at, after being won over by the embrace; the smile which will pacify those who fall at the divine feet.
  • akkamalaththu ilaipOlum thirumEni – the form which uplifts them. The divine form is having a complexion which is contrasting to the complexion of the limbs. Here she is saying “akkamalam” (that lotus) to signify that it is a distinguished red lotus and not a regular white lotus.
  • adigaLukku – One who enslaved me by showing the beauty of the individual limbs and the wholesome beauty of the divine form. You ask him “Is the one who became pale after being won over by your physical beauty, not qualified to be there [with you]?” When he is purushOththama (best among men), she should be nArINAmuththamA (best among women).

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 – 9.7.2 – numarOdum piriyAdhE

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

Full series >> Ninth Centum >> Seventh 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, parAnguSa nAyaki calls some herons and tells them “Go and ask emperumAn in thirumUzhikkaLam ‘Have I lost the opportunity to enjoy thirumUzhikkaLam emperumAn’s presence along with his devotees?’ ”

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

numarOdum piriyAdhE nIrum num sEvalumAy
amarkAdhal kuruginangAL! aNimUzhikkaLaththuRaiyum
emarAlum pazhippuNdu ingu en? thammAl izhippuNdu
thamarOdanguRaivArkkuth thakkilamE? kELIrE!

Listen

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

numarOdum – with those who are related to you and who follow your heart
piriyAdhE – without separating
nIrum – you (who are obedient towards your spouses)
num sEvalum – your spouses who are obedient towards you
amar kAdhal – having love to live together
kurugu inangAL – Oh groups of herons!
aNi – attractive
mUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing
thammAl – by him
izhippuNdu – being abandoned after momentary union

(due to that)
emarAlum – by those who are related to me
pazhippuNdu – being insulted
ingen – what is the use of the presence here!
thamarOdu – with the distinguished associates
angu – there
uRaivArkku – for him who is eternally residing
thakkilamE – would we not be acceptable?
kELIrE – You ask him.

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

Oh groups of herons who are having love to live together with your spouses who are obedient towards you, without separating, with those who are related to you and who follow your heart! What is the use of my presence here after being abandoned after momentary union by emperumAn who is eternally residing in thirumUzhikkaLam, and after being insulted by those who are related to me! Ask him “Would we not be acceptable for him who is eternally residing there?”

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

  • numarOdum piriyAdhEparAnguSa nAyaki thinks about prApya vasthu (bhagavAn, who is the goal) as “thamarOdanguRaivAr” (one who resides there with his devotees); these herons are also happily living in that manner. Should those who are fully satisfied not help those who are not satisfied! It is apt for one who ate to satisfy the hunger of the hungry person.
  • nIrum num sEvalumAy – You and your spouse who interact according to the desires of each other. Should you who understand the pleasure of union not understand the sorrow of the separated one!
  • amar kAdhal kurugu inangAL – Love which is well placed in each other. In desire, isn’t there the desire which does not lead to separation! To begin with, you have complete desire, without any separation, and you are also interacting with mutual understanding! Though she started calling them “kuruginangAL“, due to lack of strength she could not even complete her sentence and became sorrowful thinking about her state.
  • emarAlum pazhippuNdu – aNimUzhikkaLaththu uRaiyum thammAlum pazhippuNdu – Due to the momentary union, the relatives abandoned her; due to the same union, he too abandoned her. He should have accepted me due to having been abandoned by my relatives; he should have accepted me since he descended here to present his audience to those who have missed him previously; both of these have become the reasons for his abandoning of me!
  • ingu en – What is the purpose of my presence here? Have I attained him or do I have my relatives? Should he not keep me in his protection after those who are here have abandoned me? Would these samsAris (materialistic people) not abandon one, the day one starts entering into bhagavath vishayam (spiritual matters)?

Leaving such sorrow at that, again, due to her sorrow, she starts telling them (herons),

  • thamarOdu angu uRaivArkku – Ask him “Would we not be acceptable for emperumAn who is residing there with his devotees?” Ask him “Would those who remain as said in thiruvAimozhi 2.3.10adiyAr kuzhAngaL udan kUduvadhu enRukolO‘ (when will I unite with the groups of devotees in paramapadham?) be not acceptable for this beautiful presence of emperumAn along with his devotees?”

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 – 9.7.1 – engAnal agangazhivAy

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

Full series >> Ninth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki tells some cranes how emperumAn won over her by manifesting his beauty and activities and tells them “Please inform him my current state and on return, please place your divine feet on my head”.

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

engAnal agangazhivAy irai thErndhinginidhamarum
sengAla mada nArAy! thirumUzhikkaLaththuraiyum
kongAr pUndhuzhAy mudi engudakkUththarkken thUdhAy
nungAlgaL en thalai mEl kezhumIrO numarOdE

Listen

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

em kAnal agam kazhivAy – residing in the salt pan inside the garden on the seashore, to be considered as ours, to be engaged in your service
irai thErndhu – with liking towards the food here, highlighting your great relationship
ingu – in my presence
inidhu – with romantic love
amarum – residing
sem – being reddish as if a decoration for my head
kAl – having feet
madam – having humility to be ordered to fulfil our desire
nArAy – Oh cranes!
thirumUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – eternally residing there as ASritha sulabha (easily approachable for devotees)
kongu Ar – with abundance of honey
pU – attractive
thuzhAy mudi – wearing divine crown which is decorated with thiruththuzhAy (thuLasi)
em kudak kUththarkku – one who is greatly enjoyable for us due to his heart-captivating activity of kudak kUththu (dancing with pots)
en thUdhAy – going as my messenger

(due to that great favour)
numarOdE – with your wife and children (who are related to you, as said in “guruvadh guruvargaScha dhrastavya:“)
num kAlgaL – your divine feet which walked for my sake
en thalai mEl – on my head, which is the top most limb, which is the apt target for them
kezhumIr – should unite.

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

Oh cranes who are residing in the salt pan inside the garden on the seashore, to be considered as ours, to be engaged in your service, with liking towards the food here, highlighting your great relationship, with romantic love , having reddish feet as if a decoration for my head and having humility to be ordered to fulfil our desire! emperumAn who is greatly enjoyable for us due to his heart-captivating activity of kudak kUththu (dancing with pots), is eternally residing in thirumUzhikkaLam as ASritha sulabha and is wearing divine crown which is decorated with attractive thiruththuzhAy with abundance of honey; after going to such emperumAn as my messenger, your divine feet which walked for my sake, along with your wife and children should unite on my head, which is the top most limb, which is the apt target for them. Though AchArya is the only upakAraka (benefactor), the gratitude for such favour should stretch up to his descendants. “nArAy” which is in singular, indicates the whole clan.

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

  • em kAnal – While it is apt to enjoy together with the upakAraka (AchArya, the benefactor), here parAnguSa nAyaki is saying “em” (mine) to indicate the gratitude for the favour, of being unable sustain oneself without claiming ownership and handing it over [to the one who did the favour]. mamakAra (ownership) which occurs for the sake of helping others is desirable. It is the gratitude which made her say like this even though all her belongings are his from the day she surrendered to him. This is the reason for Athma samarpaNam (offering oneself to bhagavAn) too. kAnal – garden on the seashore or land near the sea.
  • agam kazhivAy – In the salt pan which is located inside. They are so close that they don’t need permission to enter the private quarters. They are residing there as said in mahAbhAratham udhyOga parvam “kathithAni rahasyAni” (secret matters were told).
  • irai thErndhu – Searching for food; as said in the same SlOkam “gruhE bhuktham aSangitham” (they took food without shyness); she is highlighting how they helped her previously, to make them help again.
  • ingu – Unlike emperumAn who stayed away from me to make me give up my own nature and send messenger to you, you are in my close proximity.
  • inidhu amarum – Living with us in a pleasing manner; also said as, living with distinguished pleasures.
  • sem kAla – having reddish feet; the divine feet which I am planning to keep on my head resemble those which I was keeping in my lap (previously, emperumAn‘s divine feet).
  • mada nArAy – Oh obedient cranes!
  • thirumUzhikkaLaththu uRaiyum – Has more greatness than paramapadham in thirumUzhikkaLam due to being located in close proximity for those who come to you as messengers.
  • kongu Ar pUm thuzhAy mudi en kudakkUththarkku – One who presented his decoration and heart-captivating activities for me. “em” is common for both his beauty and activities. “em” is Athmani bahuvachanam (calling oneself with resepect, what is said as “royal we”).
  • en thUdhAy – Engaging as the messenger for me who is won over by his decoration and activities, who will survive on attaining him and will perish on not attaining him.
  • num kAlgaL en thalai mEl – The feet of yours, who are the benefactor on the head of mine, who will survive with your help; like those who wash the hair and wait for flowers to decorate the same. Their feet were seeking her head; and her head was waiting for their feet; both were existing for each other.
  • kezhumIrO – Here it need not be done as a strict rule; as soon as I am made his, I will become yours too. Why don’t you unite your feet with my head?
  • numarOdE – As said in SrI rAmAyaNam bAla kANdam 1.99 “saputhra pauthra: sagaNa:” (along with children, grand children and other relatives), with all relatives. It is said in Apathsthamba dharma “AchAryavath AchArya puthrE vruththi:” (one should treat AchArya’s son as the AchArya himself).

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 – 9.7 – engAnal

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

Full series >> Ninth 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 seventh decad, previously, AzhwAr became weak after remembering emperumAn’s qualities; that weakness led to desire for external experience; AzhwAr highlighted the following aspects of sarvESvaran who was mercifully residing in thirumUzhikkaLam to facilitate such experience for AzhwAr:

  1. his ultimately enjoyable form
  2. his being enjoyable for distinguished people
  3. his distinguished form which reveals his lordship
  4. his eternally enjoyable lordship
  5. his having great wealth
  6. his relationship with the inseparable SrI mahAlakshmi
  7. his having very radiant limbs
  8. his greatly beautiful form
  9. his distinguished symbols of lordship
  10. his having causeless mercy

Meditating upon these, AzhwAr becomes distressed due to not attaining and enjoying such sarvESvaran and tries to attain him through gataka (messenger). AzhwAr is mercifully explaining this in the mood of a beloved consort of sarvESvara, the lord, after having separated from him, to enjoy his beauty which is difficult to handle in separation, and sent some birds as messengers. She sends messengers in thiruvAimozhi 1.4anjiRaiya mada nArAy” having his “aparAdha sahathvam” (tolerating mistakes) as the means, in thiruvAimozhi 6.1vaigal pUngazhivAy” having his “SEshithva sambandham” (relationship as lord) as the means, in thiruvAimozhi 6.8ponnulagALIrO” having his “Ekarasathvam” (loving nature) as the means and in this decad having his “saundharyam” (beauty) as the means; aparAdha sahathvAchcha vibhO: sambandha vaibhavAth | aikarayAchcha saundharyAdh gatakAn yAchathE muni: ||

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously AzhwAr who became pleased after painfully meditating upon emperumAn‘s qualities, due to misfortune, again became distressed, and reveals his state of surviving if emperumAn is attained and perishing on not attaining emperumAn, through the words of someone else [in feminine mood].

A pirAtti (consort of emperumAn) who united with emperumAn naturally and separated, being distressed on immersing in his physical beauty, went to a garden with the help of her helpless state. She sees the birds there and tells them “emperumAn is mercifully standing in thirumUzhikkaLam as said in thirunedundhANdagam 10pinnAnAr vaNangum sOdhi thirumUzhikkaLam‘ (the radiant lord in thirumUzhikkaLam who is worshipped by those who are of later times) so that the messengers need not try hard; since he will not abandon those who are favourable towards him, he must be unaware of my state; since he is most merciful, if you inform my state, he will come; you should inform him ‘would those who are separated from you, survive?’ ” and requests them humbly. AzhwAr explains his state through the mood of such a pirAtti. In thiruvAimozhi 1.4anjiRaiya mada nArAy“, she thought “He has not come due to my own mistakes; if he is reminded of his aparAdha sahathvam, he will come” and sent the messenger considering his aparAdha sahathvam as the means; in thiruvAimozhi 6.1vaigal pUngazhivAy“, she thought “since he stops when he sees something good, he saw the richness in thiruvaNvaNdUr and stayed there. If we inform him about my suffering, he will not focus on his own pleasure” and sent the messenger; in thiruvAimozhi 6.8ponnulagALIrO“, a pirAtti who set out to go to thirukkOLUr but stopped short due to her lack of strength, subsequently did not see him coming and thought “the reason for his non-arrival is his vast opulence; but since he likes to enjoy with his devotees, he will come” and sent the messenger considering his “aikarasyam” as the means; in this decad she thinks “emperumAn is not coming since he cannot abandon those who are favourable towards him; this is his physical beauty; these are his qualities; hence, would those who are separated from him, survive?” and sending the messenger having his physical beauty and qualities as the means.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 9.6.11 – kadiyanAy

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

Full series >> Ninth Centum >> Sixth 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 well versed in this decad among the thousand pAsurams composed by me, will have their [worldly] birth ended and the samsAra (bondage) which is the root-cause of such birth will be destroyed”.

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

kadiyanAyk kanjanaik konRa pirAn thannaik
kodi madhiL then kurugUrch chatakOpan sol
vadivamai AyiraththippaththinAl sanmam
mudiveydhi nAsangaNdIrgaL engAnalE

Listen

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

kadiyanAy – being ahead of kamsa’s thoughts
kanjanaik konRa – one who killed kamsa
pirAn thannai – krishNa, the great benefactor
kodi madhiL – wall around fort, having flag
then kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sol – mercifully spoke
vadivu amai – rich, due to presenting bhagavAn’s qualities in a nice form
Ayiraththu – among the thousand pAsurams
ippaththinAl – by this decad
em – our
sanmam – births
mudivu eydhi – reaching the end
kAnal – samsAra, the mirage
nAsam kaNdIr – will be destroyed.

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

nammAzhwAr, the leader of AzhwArthirunagari which is having wall around its fort, with flag, mercifully spoke this decad among the thousand pAsurams which are rich due to presenting bhagavAn’s qualities in a nice form, about krishNa, the great benefactor who killed kamsa being ahead of kamsa’s thoughts; by this decad, our births will reach the end and samsAra, the mirage will be destroyed.

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

  • kadiyanAyk kanjanaik konRa pirAn thannai – emperumAn finished kamsa without anyone else knowing kamsa’s evil thoughts.
  • kadiyanAy – Implies, this is not his natural attribute; it is said in periya thirumozhi 5.8.3 “koNda sIRRam” (anger which was voluntarily assumed).
  • pirAn thannai – One who was the benefactor previously, has now finished me! Finishing the favourable ones is harmful; finishing the enemies is favour.
  • kodi madhiL thenkurugUr – It was AzhwArthirunagari which celebrated the victory of krishNa over kamsa, by hoisting the flag; isn’t it natural for the servitors to hoist the flag in their abodes, for the victory of their master?
  • vadivu amai Ayiram – Having collective beauty. Being fully beautiful. Since there is victory, there will be praises.
  • sanmam mudivu eydhi – Attaining an end for the series of births.
  • nAsam kaNdIrgaL em kAnalE – The samsAra which is the root-cause for birth will also be finished. kAnal – mirage. Instead of taking birth here anymore, they will enter where bhagavAn’s qualities can be enjoyed to the full satisfaction.

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 – 9.6.10 – vArik koNdu

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

Full series >> Ninth Centum >> Sixth 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, AzhwAr is mercifully explaining that emperumAn who united with AzhwAr has more desire than AzhwAr himself.

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

vArik koNdu unnai vizhunguvan kANil enRu
ArvuRRa ennai ozhiya ennil munnam
pAriththuth thAn ennai muRRap paruginAn
kAr okkum kAtkarai appan kadiyanE

Listen

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

unnaik kANil – if I see you
vArik koNdu – without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind
vizhunguvan enRu – vowing to swallow completely
ArvuRRa – desired
ennai ozhiya – more than me
ennil munnam – before me (from the time of my existence)
pAriththu – being eager
thAn – he (who is beyond limits)
ennai – me (who is insignificant)

(unlike me who is similar to a hungry person seeing food, he is like a thirsty person drinking water with great eagerness)
muRRa – fully
paruginAn – drank;
kAr okkum – like a dark cloud (which drinks ocean)
kAtkarai appan – the benefactor who is standing in thirukkAkarai
kadiyan – is very quick (in not allowing others to enjoy).

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

I desired and vowed to swallow you fully without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind, if I see you; being more eager than I, he fully drank me before me; the benefactor who is standing like a dark cloud in thirukkAkarai, is very quick.

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

  • vArik koNduAzhwAr thought “Let me fully consume emperumAn so that there is no remainder of him for others”. That is he was eager as per his prayer in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdum” (Should serve continuously). He thought “I will not let anantha, vainadhEya et al serve him”; as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both (perumAL and pirAtti) in all ways).
  • unnai – You who is sarvaSEshi (lord of all).
  • vizhunguvan – For a SEshabhUtha (servitor), kainkaryam (service) is the sustainer.
  • kANil – If I see you.
  • enRu ArvuRRa – Desired in this manner, i.e. had desire.
  • ennai ozhiya – Instead of seeing my insignificance.
  • ennil munnam pAriththu – Having more eagerness than I, and desiring for me even before I desired for you. AzhwAr‘s eagerness [to consume emperumAn] was only after he was accepted by AchArya [in AzhwAr’s case, emperumAn himself is the AchArya]; since there is no hurdle for the relationship [between bhagavAn and AthmA], his eagerness is natural.
  • thAn ennai – He who is vibhu (omnipresent) and independent, [consumed] me who is aNu (atomic) and dependent.
  • muRRap paruginAn – He melted me by manifesting his qualities and activities, and drank me without any remainder; as said in SrI rAmAyaNam yudhdha kANdam 16.65 “vachasA sAnthvayithvainam lOchanAbhyAm pibanniva” (SrI rAma pacified vibhIshaNa by speaking and seeing as if swallowing vibhIshaNa through the eyes); implies that emperumAn interacted with AzhwAr consuming him fully. Previously AzhwAr explained how emperumAn ate him [8th pAsuram – muRRavum thAn uNdAn]; after eating, one will desire for water; so, AzhwAr explains how emperumAn drank him. This is emperumAn’s “uNNum sORu pargu nIr” (food that is eaten and water that is drunk).
  • kAr okkum kAtkarai appan – One who appeared in close proximity as a greatly magnanimous personality.
  • kadiyanE – He will be quick to enjoy. When both try to enjoy each other, he will not leave any opportunity for the other person.

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 – 9.6.9 – Aruyir pattadhu

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

Full series >> Ninth Centum >> Sixth 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, when asked “Would he not indulge in this manner with whosoever he interacts with?” AzhwAr says “Did nithyarsUris who are fully immersed in his qualities go through what I went through?”

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

Aruyir pattadhu enadhuyir pattadhu?
pEridhazhth thAmaraik kaN kanivAyadhu Or
kArezhil mEgath thenkAtkarai kOyil koL
sIr ezhil nAl thadhandhOL dheyva vArikkE

Listen

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

pEr idhazh – having large petal
thAmarai – like a lotus
kaN – eyes
kani – reddish like a fruit
vAyadhu – having lips/mouth
Or – distinguished
kAr ezhil – having dark beauty
mEga – like a cloud
then – beautiful
kAtkarai – thirukkAtkarai
kOyil koL – having as residence
sIr ezhil – having vIraSrI (bravery) and beauty
nAl – four different
thadam – huge
thOL – having divine shoulders
dheyvam – for dhEvathAs
vArikku – being the ocean which is the originating place
enadhu uyir – my AthmA
pattadhu – being immersed as the enjoyable object
Ar uyir pattadhu – did the nithyasUris who enjoy him eternally immerse in the same way?

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

emperumAn is having eyes which resemble a lotus with large petal; his lips/mouth resemble a reddish fruit; he resembles a beautiful cloud having dark beauty; he is having thirukkAtkarai as his residence; he is having four huge, divine shoulders which are having vIraSrI (bravery) and beauty; he is the ocean which is the originating place for dhEvathAs; did nithyasUris, who enjoy such emperumAn, eternally immerse in him the same way that my AthmA immersed in him as the enjoyable object? Implies that the experience with new/beloved person is more enjoyable than prevailing/married person.

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

  • Ar uyir pattadhu enadhu uyir pattadhu – Did nithyasUris become immersed as I did in him? Did nithyasUris who reside in nithyavibhUthi (paramapadham) get the experience I got in this material realm which is no place for enjoying bhagavAn? emperumAnAr says “ingu enadhuyir pattadhu angu Aruyir pattadhu?” (whatever I experienced here, did anyone experience it there?). nanjIyar mercifully explained – I asked [parASara bhattar] “Isn’t everyone engaged in enjoying emperumAn‘s qualities? Why is this distinguished experience for AzhwAr?” he explained “Just a newly married woman will sweat and have goosebumps when coming in contact with her husband, AzhwAr is feeling this way since this experience is new to him [got it in this birth only]”

Subsequently, AzhwAr explains how his life was finished.

  • pEr idhazhth thAmaraik kaN kanivAyadhu Or – One who is having eyes which resemble a lotus with large petal and reddish lips/mouth.
  • kAr ezhil mEgath thenkAtkarai kOyil koL – Having a form which resembles dark and beautiful cloud, and having thirukkAtkarai as his abode.
  • sIr ezhil nAl thadam thOL – Having four, well-rounded, divine shoulders which resemble well branched out kalpa tharu (celestial tree), having vIraSrI (bravery) and beauty.
  • dheyva vArikku – vAri – ocean. The ocean which is the origin for dhEvathAs. The creator of dhEvathAs. One who is the creator of prideful dhEvathAs, finished me who has no pride! He finished AzhwAr by showing his beauty and his presence in this town.

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 – 9.6.8 – kOL uNdAn

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

Full series >> Ninth Centum >> Sixth 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, AzhwAr says “I am unable to bear his great quality of consuming me as if it is a rare accomplishment, though he is enjoying me everyday”.

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

kOL uNdAn anRi vandhu ennuyir thAn uNdAn
nALu nAL vandhu ennai muRRavum thAn uNdAn
kALa nIr mEgath thenkAtkarai ennappaRku
ALanRE pattadhu ennAruyir pattadhE

Listen

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

kOL uNdAn anRi vandhu – coming unconditionally instead of being pursued (by me)
en uyir – my AthmA (soul)
thAn – he
uNdAn – eagerly consumed;

(not only that)
nALu nAL vandhu – arriving fresh everyday
ennai – me (soul, qualities and body) (with great affection)
muRRavum thAn uNdAn – consumed me without any remainder;
kALa – black coloured
nIr – risen after extracting water
mEgam – like a dark cloud
then kAtkarai – residing in thirukkAtkarai
en appaRku – for my lord
Atpattadhau anRE – did I not become a servitor?
en Ar uyir pattadhE – my AthmA became a servitor!

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

emperumAn came unconditionally instead of being pursued by me and eagerly consumed my soul. He is arriving fresh everyday and consuming me without any remainder. Did I not become a servitor for my lord who is residing in thirukkAtkarai, who is like a black coloured dark cloud which has risen after extracting water? My AthmA became a servitor!

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

  • kOL uNdAn anRi vandhu en uyir thAn uNdAn – Many merciful explanations are given for this.
    • Instead of accepting any favour from me, he enjoyed my AthmA unconditionally.
    • He eagerly enjoyed me as if he has never got any such enjoyable entity.
    • While I have not attained him, he attained me.
  • nALu nAL vandhu – Did he retract saying “have we not enjoyed him already?” after consuming me for one day? [No] He arrived everyday and enjoyed AzhwAr. This is the way emperumAn thinks about AzhwAr, just as AzhwAr had said of emperumAn in thiruvAimozhi 2.5.4appozhudhaikku appozhudhu en ArAvamudhamE” (every moment, emperumAn is like infinitely relishable nectar).
  • ennai muRRavum thAn uNdAn – emperumAn who is vibhu (omnipresent) fully enjoyed AzhwAr (AthmA) who is miniscule, and he considered it to be his fortune/greatness and praised AzhwAr. AzhwAr said in thiruvAimozhi 9.6.4siRiya en Ar uyir” looking at himself; he is now saying this way, looking at emperumAn‘s experience.
  • kALa nIr mEgath thenkAtkarai ennappaRku – For emperumAn, the unconditional relative who is having dark, water-filled cloud like form, and who is residing in thirukkAtkarai as if such cloud rained there. This is his physical beauty; his residence; still why is he hankering so much as if he is lacking in something!
  • AL anRE pattadhu – Did I not become his servitor? Did I fight with him like rAvaNa et al?
  • en Ar uyir pattadhE – This is the struggle of an AthmA! Those who opposed will lose their body or apply medicine to the wounds caused by him; but here AthmA itself has been harmed; there is no remedy for the harm caused by his qualities which affected the AthmA itself.

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 – 9.6.7 – kAtkarai Eththum

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

Full series >> Ninth Centum >> Sixth 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, AzhwAr says “emperumAn entered me as if accepting my service, consumed my soul fully and still remained hungry”.

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

kAtkarai Eththum adhanuL kaNNA! ennum
vEtkai nOy kUra ninaindhu karaindhugum
AtkoLvAn oththu ennuyir uNda mAyanAl
kOtkuRaipattadhu ennAruyir kOL uNdE

Listen

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

AtkoLvAn oththu – entering in as if accepting my service
en uyir – my AthmA (soul)
uNda – consumed inside him
mAyanAl – by the amazing personality
kOL uNdE – even after being consumed
kOL – enjoyment
kuRaipattadhu – said to be remainder
en Ar uyir – my soul
kAtkarai – thirukkAtkarai (where he is residing)
Eththum – will praise;
adhanuL – standing in there
kaNNA ennum – will call him who is obedient, as “kaNNA”;

(not stopping with that)
vEtkai nOy – desire to enjoy
kUra – to increase
ninaindhu – thought (about his interactions)
karaindhu – becoming broken
ugum – will melt to become fluid;

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

emperumAn, the amazing personality, entered me as if accepting my service and consumed my AthmA and kept me inside; even after doing that, my AthmA which appears to have some enjoyment remaining in it, will praise thirukkAtkarai; it will stand in there and call him who is obedient, as “kaNNA”; it will think about increasing the desire to enjoy, become broken and will melt to become fluid.

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

  • kAtkarai EththumAzhwAr will praise emperumAn‘s abode even more than praising emperumAn himself.
  • adhanuL kaNNA ennum – The greatness acquired after entering this town, which is greater than his parathvam (supremacy). As he says “en kaNNA”, he will praise kAtkarai; as he praises the town, he will then praise emperumAn; he does not go anywhere beyond him and his town.
  • vEtkai nOy kura ninaindhu – Meditating to increase the desire to enjoy.
  • karaindhugum – Will become broken, and melt to make others think that there is no form.
  • AtkoLvAn oththu en uyir uNda mAyanAl – By the amazing personality who entered me as if accepting my service and flattened me; AzhwAr is explicitly revealing what he concealed previously saying “thiruvaruL” (divine mercy). The amazing aspect is – when emperumAn was together with Azhwar, he remained humble and interacted blissfully with AzhwAr.
  • en Ar uyir kOL uNdE – kOL kuRaipattadhu – Even after consuming my AthmA fully (there was some remainder in me); AzhwAr is thinking that there is still some enjoyment left in self, since emperumAn is still pursuing AzhwAr; since AzhwAr remains in anguish still, he thinks that there is still something left in self. AzhwAr is thinking that a sarvagya (omniscient) [lord] will not show so much love in something which does not exist.

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 – 9.6.6 – engaNNan kaLvam

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

Full series >> Ninth Centum >> Sixth 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, AzhwAr says “When I see krishNa who greatly torments me after coming to me as if accepting my service, I will consider his deceptive acts to be truthful acts”.

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

engaNNan kaLvam enakkuch chemmAy niRkum
angaNNan uNda ennAruyirk kOdhu idhu
punkaNmai eydhip pulambi irAp pagal
en kaNNan enRu avan kAtkarai EththumE

Listen

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

em kaNNan – krishNa who has great love towards me, his
kaLvam – deceptive acts (which are one way on the face and other way in the inside)
enakkuch chemmAy irukkum – look truthful to me;

(when asked “How?”)
angaNNan – being desirous, due to his love
uNda – due to consuming
kOdhu – faulty
en Ar uyir idhu – my soul

(considering emperumAn‘s acceptance of its essence as a favour, and not leaving him)
punkaNmai eydhi – attaining a miserable state
en kaNNan enRu – saying that he is obedient to me
irAp pagal pulambi – lamenting in night and day
avan kAtkarai – thirukkAtkarai where he is residing
Ehthum – praising.

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

The deceptive acts of krishNa who has great love towards me look truthful to me. My faulty soul considering his being lovingly desirous and consuming of it, attaining a miserable state, saying that he is obedient towards it, lamenting in night and day, is praising thirukkAtkarai where he is residing. punkaNmai is also explained as being very less intelligent.

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

  • em kaNNan kaLvam enakkuch chemmAy niRkum – The deceptive acts of krishNa who appears to be obedient towards me, look truthful to me. If I get caught in his deception once, I will never retract. As he is in front of me, all his acts appear truthful to me. A thamizh scholar explained “enakkuch chemmAy irukkum” as “enakkuch chEmamAy irukkum” (will be my protection). Though it ends in previous pAsuram as “nam kaNNan kaLvangaL“, it starts here as “em kaNNan kaLvangaL“, since nAm and yAm are synonyms, and here the type of anthAdhi (andhAdhi) is known as “poruL isai andhAdhi” (where the meaning of the words are connected together). If it ended in previous pAsuram as “em kaNNan kaLvangaL“, that would be “iyal isai andhAdhi” (words are connected together directly).
  • angaNNan uNda – Enjoyed by the most desirous. Very desirous persons are known as “angaNNar“.
  • en Ar uyirk kOdhu idhu – My AthmA which is like chaff. He interacted with the soul to turn it into chaff.
  • punkaNmai – pEgaNippu (sorrow); saying that he had an evil glance. bhattar explains this as “surviving again”. nampiLLai mercifully explained – nanjIyar said “This does not match the word; how can we relate the word with the meaning which we heard [from bhattar]?” I replied “What has become chaff, needs to be enlivened again to feel the sorrow; this can be explained in that sense”. nanjIyar heard that and became very pleased.
  • em kaNNan enRu irAp pagal pulambi – Calling out in day and night saying “krishNa was obedient to me previously”, AzhwAr praised thirukkAtkarai which is the abode of emperumAn; as said in SrI rAmAyaNam sundhara kANdam 33.17 “rAghavasya nivESanE” (SrI rAma’s residence).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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