Author Archives: Sarathy Thothathri

thiruvAimozhi – 6.6.1 – mAlukku

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

Full series >> Sixth Centum >> Sixth 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‘s mother says “parAnguSa nAyaki lost her bangles being captivated by the qualities of emperumAn who mercifully measured the earth”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram parAnguSa nAyaki‘s mother says “My daughter who is having an unlimitedly enjoyable form for emperumAn who performed actions out of love [towards his devotees], has lost her bangles”.

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

mAlukku vaiyam aLandha maNALaRku
neelak karu niRa mEganiyAyaRku
kOlach chendhAmaraik kaNNaRku en kongalar
Elak kuzhali izhandhadhu sangE

Listen

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

mAlukku – one who is identified by his love for his devotees

(due to such love)
vaiyam – earth
aLandha – measured and owned (to avoid anyone claiming ownership)
maNALaRku – being her enjoyer due to manifesting such activities

(due to the bliss of such enjoyment)
neela – glossy
karu – blackish
niRam – having complexion
mEganiyAyaRku – one who has a form which is similar to cloud

(manifesting such love)
kOlam – attractive form
sem – reddish
thAmarai – lotus like
kaNNaRku – one who is having eyes
en – my
kongu – having honey
alar – having flower
Elam – refreshingly fragrant like cardamom
kuzhali – having lock [of hair]
izhandhadhu – lost
sangu – bangle.

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

My daughter who is having lock [of hair] with honey laden flower which is refreshingly fragrant like cardamom, lost her bangle for the one who is identified by his love for his devotees, who is her enjoyer due to manifesting activities such as measuring and owning the earth, who has a glossy blackish coloured form which is similar to cloud and who is having attractive, reddish lotus-like eyes.

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

  • mAlukku – In thiruvAimozhi 6.2minnidai madavAr“, AzhwAr said he does not need emperumAn, and emperumAn in turn said he needs him, and AzhwAr remained bewildered and he tormented her further by manifesting this [beautiful vAmana] form. If he manifested his supremacy, she would not be so perturbed! (For the one who is having love).
  • vaiyam aLandha maNALaRku – His love is such that, he would not even give up on those who are unfavourable towards him. As said in thiruvAimozhi 6.2.9azhiththAy un thiruvadiyAl“, he placed her beneath his divine feet and accepted her. She is the only one who became fully surrendered for such act; she says as in periya thirumozhi 9.4.2 “mUvadi maN koNdaLandha mannan saridhaikkE mAlAgip pon payandhEn” (My complexion changed after becoming attached to the king who accepted three feet of land and measured the earth); he begged for alms and got the earth, and she acquired golden complexion having become pleased with his act. Whatever is the result of joy, will be like gold.
  • maNALan – Enjoyer.
  • neelak karu niRa mEganiyAyaRku – One who is like cloud which is laden and dark. niyAmam – similarity. Providing without any expectation and when not satisfied with what was given, becoming pale. Even if he has no love, he cannot be given up due to his beautiful form and magnanimity.
  • neelak karu niRa mEganiyAyaRku – Just as he manifested his beautiful form and grabbed the earth from mahAbali, he captured her by manifesting his beautiful form. This is black-pigment with which he decorated his body to drive her crazy. It is said in thiruviruththam 94 “maippadi mEni” (dark coloured form).
  • kOlach chem thAmaraik kaNNaRku – For the who has divine eyes which are attractive, reddish due to motherly forbearance, expansive etc. He captured her by showing his eyes as said in thiruvAimozhi 6.2.9thAmaraith thadangaNgaLin agavalaip paduppAn” (he caught us in the net of his expansive lotus like eyes). Since “kku” (for) is present in every quality, her being captivated in individual aspects is explained.
  • mAl … – She is counting the [love] arrows which were shot at her daughter. Like “this is punch”, “this is a cut”, “this is an arrow” etc.
  • en kongu alar Elak kuzhali – My daughter who is having flower which has flowing honey and beautiful fragrance. kongu – honey. alar – flower. Elam – fragrance. emperumAn who becomes deeply immersed being captivated in her lock is now finishing her! Like many soldiers surrounded the lonely abhimanyu and killed him!
  • izhandhadhu sangE – She lost what he would lose on seeing her beautiful lock.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 6.6 – mAlukku

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

Full series >> Sixth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the sixth decad – AzhwAr having become attached to emperumAn through his three faculties (mind, speech and action), highlights the following aspects of emperumAn who caused such attachment:

  1. His forms in which his attachment towards his devotees are revealed
  2. his completeness with the weapons etc which are enjoyed by his devotees
  3. his ways of protection
  4. his great protection in all manners
  5. his protection through revealing of scriptures
  6. his attractive physical beauty
  7. his beautiful ornaments along with his beautiful form
  8. his nature of eliminating the enemies
  9. the great splendour acquired by him after fulfilling his own desire
  10. his being the in-dwelling soul of everything, which is with lordship and enjoyability

Meditating upon these aspects, due to the great subservience occurred in him out of great attachment towards such sarvESvaran, AzhwAr considered all his belongings to be totally existing for emperumAn and gave up all attachment towards them. This state of AzhwAr is explained blissfully by those who care for him. This is presented in the following manner – a  foster mother is explaining the state of her daughter who is in deep sorrow due to separation from her lord and who is losing the beauty of her ornaments, [physical] beauty and her qualities.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

The state which parAnguSa nAyaki had previously [in previous decad] became severe, leading to great distress and she fell unconscious. Her friend looked at her, became distressed and she too fell unconscious. Even at this stage, her mother who is sustaining herself, thinking about the ways to redeem her, sees that her bangles etc breaking and calls them out individually. This is similar to when someone sees a town burning, he would cry “Oh a mansion broke down! Oh a palace broke down!” and so on (Here, she is talking about what her daughter lost by the fire of separation). In the previous decad, how her mind, speech and actions became greatly attached to emperumAn due to not attaining him, was explained; here the total subservience she acquired due to not attaining him, is explained. He captured her in this manner by showing his attachment [towards her] as said in “nedumAl enRE ninRu kUvumAl” (call out saying “Oh nedumAl“, nedumAl – greatly attached, the most supreme); when someone great lowers himself, it cannot be tolerated. As said in SrI rAmAyaNam yudhdha kANdam 19.1 “rAghavENa abhayE dhaththE sannatha: …” (When SrI rAma gave refuge, the most intelligent brother of rAvaNa, SrI vibhIshaNa looked at the earth and offered obeisances), his attachment is so great to flatten AzhwAr.

After the distress became too much due to not acquiring the experience which was eagerly awaited, the previous state became severe, the knowledge about relationship with emperumAn became the cause for weakness instead of sustenance, not getting confused in the firm conviction on emperumAn being the means, due to great subservience which is a result of not attaining the goal, AzhwAr is meditating how his self and the belongings which he discarded in thiruvAimozhi 4.8ERALum iRaiyOnum“, are getting finished naturally.

Each pAsuram is discussed subsequently.

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

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.5.11 – sindhaiyAlum

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

Full series >> Sixth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, explaining the purpose of this decad, AzhwAr says “Those who learned this decad will get to perform matching kainkaryam”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the end, AzhwAr explains the result as “Those who are able to practice this decad will become eternal servitors of Sriya:pathi (consort of SrImahAlakhsmi)”.

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

sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE
thandhai thAy enRadaindha vaN kurugUravar chatakOpan
mundhai AyiraththuL ivai tholaivillimangalaththaich chonna
sendhamizh paththum vallAr adimai seyvAr thirumAlukkE

Listen

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

dhEvapirAnaiyE – Only dhEvapirAn

(due to looking out for my hitham (well-being) and priyam (likes))
thandhai – father
thAy – and mother
enRu – determined

(as said in this decad)
sindhaiyAlum sollAlum seygaiyinAlum – with the three faculties [mind, speech and actions]
adaindha – having attained
vaN – those who are surrendered to self [AzhwAr] like SrI madhurakavigaL who said in kaNNinuN chiRuth thAmbu 4 “annaiyAy aththanAy
kurugUravar – the leader of the residents of AzhwArthirunagari
chatakOpan – nammAzhwAr
mundhai – revealing the meanings of the ancient vEdham
AyiraththuL – among the thousand pAsurams
tholaivillimangalaththai – thiruththolaivillimangalam
sonna – mercifully spoke
sem – being honest in revealing the meanings
thamizh – thamizh pAsurams
ivai paththum – this decad
vallAr – those who can practice
thirumAlukku – for Sriya:pathi who is sarvESvara
adimai seyvAr – will become servitors.

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

Determining dhEvapirAn only as father and mother, and having attained him with the three faculties, nammAzhwAr, the leader of the residents of AzhwArthirunagari, who are surrendered to self [AzhwAr] like SrI madhurakavigaL who said in kaNNinuN chiRuth thAmbu 4 “annaiyAy aththanAy” mercifully spoke this decad in the form of thamizh pAsurams which honestly reveal the meanings and are among the thousand pAsurams, revealing the meanings of the ancient vEdham; those who can practice this decad will become servitors for Sriya:pathi who is sarvESvara.

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

  • sindhaiyAlum … – AzhwAr’s mind, speech and body are attached to emperumAn in harmony. This decad explained AzhwAr’s great attachment as seen in “irangi” [mind], “maNivaNNavO” [speech] and “than karangaL kUppith thozhum” [body].
  • dhEvapirAn … – Determined that emperumAn who is said to be “ayarvaRum amarargaL adhipathi” (the leader of nithyasUris), has magnanimously descended to thiruththolaivillimangalam manifesting his simplicity, is also all types of relative to self, and attained him.
  • vaN kurugUravar chatakOpan – Just as emperumAn is every type of relative for AzhwAr, the residents of AzhwArthirunagari consider AzhwAr as every type of relative. They remain as said in kaNNinuN chiRuth thAmbu 4 “annaiyAy aththanAy ennai ANdidum thanmaiyAn” (one who rules me being my mother and father) and in sthOthra rathnam 4 “mAthA pithA yuvathayasthanayA vibhUthis sarvam” (everything – mother, father, wife, children, wealth).
  • mundhai Ayiram – Since it reveals the meanings of the ancient vEdham. Just as sarvESvaran appeared as a mortal being, vEdham to descended through AzhwAr in thamizh language.
  • sem thamizh … – Honest thamizh, fresh thamizh. Reveals the meanings elaborately. Those who can practice this will get to serve SrIya:pathi. Just as iLaiyaperumAL (lakshmaNa) served perumAL and pirAtti together, they will also get to serve emperumAn who is with pirAtti.

In the next article we will enjoy the next decad.

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

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.5.10 – pinnaikol

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

Full series >> Sixth Centum >> Fifth 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 friend sees parAnguSa nAyaki‘s great attachment towards emperumAn and how she cannot sustain herself without him, and sees that there is no one comparable to her; doubts if she is one among emperumAn’s divine consorts.

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

pinnaikol? nilamAmagaLkol? thirumagaLkol? piRandhittAL
enna mAyangolO? ivaL nedumAl enRE ninRu kUvumAl
munnivandhavan ninRirundhuRaiyum tholaivillimangalam
senniyAl vaNangum avvUrth thirunAma kEtpadhu sindhaiyE

Listen

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

pinnaikol – is she nappinnaip pirAtti who is infinitely enjoyable?
nilam – being the controller of earth
mA – laudable
magaLkol – is she bhUmip pirAtti?
thirumagaLkol – Is she lakshmi who is the infinite wealth for emperumAn?
piRandhittAL – one who is born in this manner.

(this)
enna – how
mAyangolO – amazing!
ivaL – she
nedumAl enRE – speaking about his great love
ninRu – remaining
kUvum – she is calling out [for him];

(not just that, due to that great love)
avan – he
munni – before/first
vandhu – arriving
ninRirundhu – standing and sitting
uRaiyum – eternally residing
tholaivillimangalam – thiruththolaivillimangalam
senniyAl – with the head
vaNangum – bows;

(more than herself reciting)
avvUrth thirunAmam – the divine name of that town
kEtpadhE – hearing from others
sindhai – focussed on.

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

Is parAnguSa nAyaki who is born in this manner, nappinnaip pirAtti who is infinitely enjoyable? Is she the laudable bhUmip pirAtti who is the controller of the earth? Is she lakshmi who is the infinite wealth for emperumAn? How amazing! She remains speaking about his great love and calling out for him. emperumAn himself arrived first and is eternally residing in thiruththolaivillimangalam and is sitting and standing there; she is bowing with her head towards such town and is focussed on hearing the divine name of that town from others.

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

  • pinnaikol … – Did nappinnai take birth? Or did SrI bhUmip pirAtti take birth? Or did SrI mahAlakshmi who gives such greatness to everyone take birth herself? [Another explanation] Did SrI mahAlakshmi who is the wealth of sarvESvaran take birth? Did SrI bhUmip pirAtti who is the fertile ground for the growth of such wealth take birth? Did nappinnaip  pirAtti who is the harvest of such fertile land take birth?

Alternative explanation,

  • piRandhittALO? – Since none of them is like parAnguSa nAyaki, they are no match for her; has she taken birth to uplift the entire world? As said in SrI rAmAyaNam bAla kANdam 1.18 “vishNunA sadhrusO viryE” (SrI rAma is as good as vishNu in valour), since each consort of emperumAn has some comparable aspects with parAnguSa nAyaki, her friend is highlighting such match with each of them. As said in SrIvishNu purANam 1.15.156 “upamAnam aSEshANAm sAdhUnAm yassadhA bhavath” (prahlAdha is the best representative for the devotees of bhagavAn), AzhwAr can be compared to many personalities and yet no one is as good as AzhwAr.
  • enna mAyangolO – In bhagavAn’s wealth nothing is impossible! How amazing!
  • ivaL nedumAl enRE ninRu kUvum – Ignoring her own love [towards him], she is calling him out citing his love [towards her].
  • Al – Sound made due to amazement; also present to fill the necessary letter count in the verse.
  • munni … – This is how he worked to nurture her great love. He arrived there long before her and is eternally residing there with his standing and sitting postures. Just as a hungry person will sit and wait, if the food preparation takes longer than expected.
  • senniyAl vaNangum – Even “than karangaL kUppith thozhugai” (joining her palms to worship) is also becoming difficult; now, she can only bow her head signalling her worship.
  • avvUr … – She only desires to hear the divine name of the town, thiruththolaivillimangalam. Now, the friend is saying “avvUr”, because the actual name itself does not sound as good as it was said by parAnguSa nAyaki. Then why did she say before? Yes, she said once, but then realised that it did not sound well, so she avoided subsequently.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.5.9 – irangi nALthoRum

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

Full series >> Sixth Centum >> Fifth 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 friend says “parAnguSa nAyaki’s mind, action and speech have become greatly attached to emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “She is calling out his divine name which reveals his beauty etc, identifying thiruththolaivillimangalam, the divine abode of the remover of hurdles, and is performing anjali [joined palms]”.

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

irangi nALthoRum vAy vereei ivaL kaNNanIrgaL alamara
marangaLum irangum vagai maNivaNNavO! enRu kUvumAl
thurangam vAy piLandhAnuRai tholaivillimangalam enRu than
karangaL kUppith thozhum avvUrth thirunAmam kaRRadhaR pinnaiyE

Listen

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

ivaL – parAnguSa nAyaki
nALthoRum – everyday
irangi – with melted heart
vAyvereei – (emotionally) blabbering
kaNNa nIrgaL – tears
alamara – flow and make her tired
marangaLum – even the trees (which are insentient)
irangum vagai – to pity
maNi – beautiful like a blue gem
vaNNavO – saying “Oh one who is having form!”
kUvum – calls out;

(not only that)
thurangam – kESi who came in the form of a horse
vAy – mouth
piLandhAn – krishNa who tore
uRai – residing
tholaivillimangalam – thiruththolaivillimangalam
enRu – as
avvUrth thirunAmam – the divine name of that abode
kaRRadhan pinnai – after learning

(towards that town)
than karangaL – her hands
kUppi – joins palms
thozhum – worships

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

Everyday, parAnguSa nAyaki is blabbering with melted heart and tears flow and make her tired; even the trees pity her when she calls out saying “Oh one who is having a beautiful blue gem like form!”; after learning the divine name of that abode as thiruththolaivillimangalam where krishNa who tore the mouth of kESi who came in the form of a horse is residing, she joins her palms and worships it.

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

  • irangi – With a melted heart.
  • vAy vereei – The speech was incoherent. Unlike as said in SrI rAmAyaNam sundhara kANdam 32.11 “vichinthya vAchA bruvathI thamEva” (perceiving with the intellect and speaking with the mouth), she is speaking without mind’s help.
  • nALthoRum – [always] It appears that when she was blessed with unblemished knowledge and devotion as mentioned in thiruvAimozhi 1.1.1, she also acquired this bewilderment.
  • ivaL kaNNa nIrgaL alamara – The way her eye is also longing to see him. By “nALthoRum vAyvereei” (blabbering forever) implies the calling out started from thiruviruththam 1 “poynninRa gyAlamum” until here.
  • marangaLum irangum vagai – Seeing her calling, irrespective of being sentient or insentient, everyone will show pity upon her and grieve for her. When embAr was asked “can trees feel the grief too?”, he mercifully replied “We don’t know how many impure persons have recited these verses from the day that these were divinely spoken; that being the case, the stone like hearts which cannot be reformed even through yama, niyama etc [ashtAnga yOgam], are now melting; seeing this, it is easy to believe that the trees which existed back then during parAnguSa nAyaki’s time, grieved for her”. Whatever emotions the trees went through during krishNAvathAram as said in periyAzhwAr thirumozhi 3.6.4 “marangaL ninRu madhudhAraigaL pAyum malargaL vIzhum vaLar kombugaL thAzhum” (Honey will flow from the trees, the flowers will fall down and the well grown branches will lower themselves), they went through the same on hearing the grief-stricken calling of her. As said in SrI rAmAyaNam ayOdhyA kANdam 59.10 “apivrukshA: parimlAnA:” (Even the trees withered), whatever grief the trees went through in separation of SrI rAma, they went through the same grief on hearing her words. The words of those who are engrossed in bhagavAn’s qualities are even more powerful than the qualities themselves, to melt others.
  • maNi vaNNan enRu kUvumAl – Are you trying to pull her back! She is calling out identifying his qualities [being too attached to them]!
  • thurangam … – The abode where emperumAn who previously helped [the cowherd clan] has descended to help [her]. The abode where emperumAn who effortlessly tore the mouth of kESi, dwells.
  • tholaivillimangalam enRu than karangaL kUppith thozhum – She is born to be worshipped by performing an anjali everytime anyone hears the name of her town, AzhwArthirunagari; such parAnguSa nAyaki is now worshipping emperumAn with an anjali saying his abode; it appears that she is thinking “one who sees my hands will automatically worship me”. [Is it wrong for her to worship like this?] It is not apt for her being a woman to perform anjali like this [visibly].

When asked “since when is she worshipping like this?”, she says

  • avvUrth thirunAmam kaRRadhan pinnaiyE – After she learned to speak, everyone in AzhwArthirunagari is learning “thiruththolaivillimangalam” only. Her learning words and reciting divine names are not two different activities. Just as those who are in kOyil (SrIrangam) learn the words “kOyil”, “perumAL” etc. parAnguSa nAyaki’s friend is saying “avvUr” (that town) [instead of thiruththolaivillimangalam] since she does not feel it to be as sweet as how parAnguSa nAyaki says the same. What! Didn’t she say previously? Yes – she did, and since it did not feel the same, this time she says “avvUr”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.5.8 – thirundhu vEdhamum

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

Full series >> Sixth Centum >> Fifth 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‘s friend explains how parAnguSa nAyaki became weak since the day she started worshipping thiruththolaivillimangalam until today.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki‘s friend says “since the day she started worshipping thiruththolaivillimangalam, forever, she is becoming weak, reciting the divine name aravindhalOchanan”.

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

thirundhu vEdhamum vELviyum thirumAmagaLirum thAm malindhu
irundhu vAzh porunal vadagarai vaN tholaivillimangalam
karundhadangaNNi kai thozhudha annAL thodangi innALthoRum
irundhirundhu aravindhalOchana! enRenRE naindhirangumE

Listen

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

thirundhu – having clarity (in revealing bhagavath svarUpa (true nature) rUpa (form) guNa (qualties) vibhUthi (wealth))
vEdhamum – vEdham
vELviyum – yagya and other rituals (which are revealed in such vEdham as ways to worshipping emperumAn)
mA – the one who nurtures the wealth which is apt (for such yagya etc)
thirumagaLirum – lakshmi
thAm – they
malindhu – being abundant (due to togetherness with bhagavAn)
irundhu – being well established
vAzh – living
porunal vada karai – on the northern banks of the divine porunal (thAmirabharaNi) river
vaN tholaivillimangalam – thiruththolaivillimangalam
karu – blackish
thadam – expansive
kaNNi – having eyes
kai thozhudha annAL thodangi – from the day she started worshipping
i – now
nALthoRum – until this day
irundhu irundhu – (being unable to sustain in grief due to the distress) remaining
aravindhalOchana – Oh aravindhalOchana!
enRenRE – calling out repeatedly
naindhu – becoming weak
irangum – had her heart melted.

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

thiruththolaivillimangalam is on the northern banks of the divine porunal river; those who are well established in vEdham which is having clarity and yagya and other rituals are living in abundance there; lakshmi who nurtures the wealth which is apt [for those rituals] is also living there; from the day parAnguSa nAyaki who is having blackish expansive eyes, started worshipping such dhivya dhESam until now, she remains calling out “Oh aravindhalOchana!” repeatedly, becoming weak and is having her heart melted. “thAm” can also imply bhagavAn himself [i.e., bhagavAn is living along with lakshmi in thiruththolaivillimangalam].

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

  • thirundhu vEdhamum – vEdham became organized only after the residents of this town pursued it. They are the ones who analyzed vEdham in various angles such as
    • svarUpa gyAna mAthra Sruthi – parts of vEdham which are focussed on knowledge on true nature of bhagavAn
    • gyAthruthva Sruthi – parts of vEdham which are focussed on the expansive knowledge of bhagavAn
    • bhEdha abEdha Sruthi – parts of vEdham which discuss duality and non-duality
    • saguNa Sruthi – parts of vEdham which speak about bhagavAn having [auspicious] qualities
    • nirguNa Sruthi – parts of vEdham which speak about bhagavAn being free from [inauspicious] qualities
  • vELviyum – The vaidhika worship of emperumAn. Putting into practice what is learned.
  • thirumAmagaLirum thAm – This is the completeness of the one (SrIman nArAyaNan) who is being worshipped.
  • thirumAmagaLirum – wealth [provided by lakshmi] (The abode where those who are having in abundance vEdham, yagyam and rituals, lakshmi who provides wealth for such yagyam; due to having togetherness with bhagavAn, they are well established).
  • thirumAmagaLirum thAm – Alternative explanation – The togetherness of SrI mahAlakshmi and SrIman nArAyaNan. thAm – thAn – him. The divine abode where pramANam (Scripture – SAsthram/vEdham), pramEya (goal – priAtti and emperumAn) and pramAthA (preceptors – SrIvaishNavas) are in abundance (The presence of pramAthA is implied).
  • malindhirundhu – He is remaining here without the internal grief which he was having while staying in paramapadham [in paramapadham, some of his qualities are not revealed since everyone is pure and committed to him; so his qualities like mercy etc are not shining there; but here everything is shining].
  • porunal vada karai – as it is said in “beyond virajA river” [the river crossing which one will reach paramapadham].
  • karum thadam kaNNi – For the beauty of her eyes, she is comparable to asithEkshaNA [sIthAp pirAtti is called as asithEkshaNA (blackeyed) in SrI rAmAyaNam].
  • thadam kaNNi – The difference between sIthAp pirAtti and parAnguSa nAyaki. sIthAp pirAtti acquired her beautiful eyes by worshipping him; but parAnguSa nAyaki’s beautiful eyes were acquired by the divine couple of SrI mahAlakshmi and SrIman nArAyaNan [so its much more beautiful]; even while being worshipped, it would be apt to be worshipped by beautiful persons.
  • kai thozhudh annAL thodangi – From the day she worshipped until today; another explanation – from the day she became enlightened [in bhagavath vishayam] until today. The previous state is explained as in thaiththirIya upanishath “asannEva” (AthmA as good as achith (matter) when it lacks true knowledge) and in thiruchchandha viruththam 64 “anRu nAn piRandhilEn” (I was not born then). It is neither in his hand, nor in others’ hand, but is in her hand – this is how she sustains [her worshipping by performing anjali]! It is said in thiruvAimozhi 1.1.1thozhudhezhu” (worship and rise).
  • irundhu irundhu aravaindhalOchana enRu enRE – By the time she completes reciting “aravindhalOchana” once, one can eat several times [it takes so much effort for her].
  • enRu enRE – While thinking “would she not complete reciting the name due to lack of strength?”, she recites the name. He is aravindhalOchanan and she is karundhadangaNNi – both are caught in the same aspect [lotus eye].
  • naindhirangumE – She became weakened. Not just bodily deterioration, even her heart is  deteriorating.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.5.7 – annaimIr

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

Full series >> Sixth Centum >> Fifth 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 friend says “His symbols and divine names became more glorious after having been highlighted by her”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “sarvESvaran, the great benefactor has acted on her in an amazing way that she is not hearing anything other than his divine symbols and divine names and they become more glorious on being spoken by her”.

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

annaimIr! aNi mA mayil siRu mAn ivaL nammaik kaivalindhu
enna vArththaiyum kEtkuRAL tholaivillimangalam enRallAl
munnam nORRa vidhikolO? mugil vaNNan mAyangolO? avan
chinnamum thirunAmamum ivaL vAyanagaL thirundhavE

Listen

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

annaimIr – Oh mothers who gave birth to her and raised her!
aNi – beautiful
mA – having dark complexion
mayil – very beautiful like peacock
siRu – young
mAn – like a deer
ivaL – your little girl
nammai – us
kaivalindhu – overruling
tholaivillimangalam – thiruththolaivillimangalam
enRu – as
allAl – other than
ena – any
vArththaiyum – word
kEtka – to hear
uRAL – does not;

(this is)
munnam – previously
nORRa – done
vidhikolO – fortune?
mugil – like a cloud which is magnanimous
vaNNan – done by one who is having the form
mAyangolO – amazing act?
avan – his
chinnamum – symbols (such as his ornaments)
thirunAmamum – divine names (which reveal his magnanimity)
thirundha – to become more glorious
ivaL vAyanagaL – being spoken by her

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

Oh mothers who gave birth to her and raised her! Your little girl who is having a beautiful dark complexion, is very beautiful like peacock and is like a young deer, is overruling us and is not hearing any word other than thiruththolaivillimangalam; is it due to her previous fortune? Or is it due to an amazing act done by one who is having a cloud like magnanimous form? His symbols and divine names are becoming more glorious on being spoken by her.

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

  • annaimIr – This is her age; it’s amazing that she is overruling us. This resembles how parASara rishi lovingly says “maithrEya“.
  • aNi mA mayil siRu mAn – The girl who is having beautiful complexion. Also explained as the girl who appears to be praiseworthy like a peacock.
  • siRu mAn ivaL nammaik kaivalindhu – One who previously felt shy to repeat the divine names clearly we taught her, is now beyond our reach.
  • kavalindhu – going beyond our reach.
  • ena vArththaiyum kEtkuRAL – Even if I told her what she is already thinking, she is not listening to me thinking that I am trying to pull her back; if I said thiruththolaivillimangalam, she will listen; ena vArththai – my words.
  • munnam nORRa vidhikolO – We were born together and raised together and I have not seen her engage in any activities [to get to this stage]. This must be a virtue from previous births!  It is said as “vidhir vidhAnam” (puNya is synonymous with vidhi:, vidhAnam). For the means she pursued, the result cannot be so great; this must be “sidhdha dharma palam” (the result of an established means, i.e., bhagavAn); and thus,
  • mugil vaNNan mAyangolO – Did he show his green necklace and divine form? The doubt in the first thought [munnam nORRa vidhikolO] is, there is no way such a great result can be attained by pursuing any insentient means [such as karma yOga, gyAna yOga, bhakthi yOga etc]. The doubt in the second thought [mugil vaNNan mAyangolO] is, we have not seen anyone attaining such result in this manner.
  • avan chinnam … – The symbols as said in “thavaLa oN sangu chakkaram” and the divine names such as “aravindhalOchanan”, “dhEvapirAn” etc.
  • ivaL vAyanagaL thirundhavE – Though they were glorious to start with, by being spoken by her, they became alive [more glorious]. Just as the divine names acquire more glory when bhattar [lovingly] says “azhagiya maNavALap perumAL“, sOmAsiyANdAn [lovingly] says “emperumAnAr” and ananthAzhwAn [lovingly] says “thiruvEngadamudaiyAn“; as said in samkshEpa rAmAyaNam “yEthvayA kIrthithA guNA:” (the qualities explained by you).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.5.6 – nOkkum pakkam ellAm

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

Full series >> Sixth Centum >> Fifth 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 friend says “Even in this bewildered state, parAnguSa nAyaki will not look at anything else after seeing thiruththolaivillimangalam”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s friend says “Not seeing anything else after seeing thiruththolaivillimangalam, whatever parAnguSa nAyaki speaks, they end up being the comprehensively beautiful emperumAn‘s divine names”.

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

nOkkum pakkam ellAm karumbodu sennolOngu sendhAmarai
vAykkum thaN porunal vadagarai vaN tholaivillimangalam
nOkkumEl aththisai allAl maRu nOkkilaL vaigal nAdoRum
vAykkoL vAsagamum maNivaNNan nAmamE ivaL annaimIr!

Listen

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

nOkkum pakkam ellAm – wherever seen
karumbodu – with sugarcane
sennel – paddy crop
Ongu – tall (enough to give shade to the crops)
sem thAmarai – reddish lotus flower
vAykkum – to be abundant
thaN – cool
porunal vadakarai – in the northern banks of the divine porunal (thAmirabharaNi) river
vaN – not having any shortcoming in urban wealth
tholaivillimangalam – thiruththolaivillimangalam

(one who was not seeing due to her detachment)
nOkkumEl – if parAnguSa nAyaki sees
a – that
thisai – direction
allAl – other than
maRu nOkkilaL – will not see anything else;

(not just seeing)
vaigal – always
nAL thoRum – everyday
ivaL – she
vAy – in her speech
koL – having
vAsagamum – words
annaimIr – Oh mothers (who made her like this)!
maNi – like a blue gem which is handy and can be enjoyed as desired
vaNNan – having physical beauty
nAmamE – divine names which reveal his simplicity, beauty etc.

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

thiruththolaivillimangalam is on the northern banks of the cool, divine porunal (thAmirabharaNi) river, having abundance of sugarcane, paddy crop and reddish lotus flower, wherever seen, and is not having any shortcoming in urban wealth; if parAnguSa nAyaki sees in that direction, she will not see anything other than that; oh mothers! she is always, everyday having in her speech, the words relating to the divine names which reveal the simplicity, beauty etc of emperumAn who is having physical beauty which resembles a blue gem which is handy and can be enjoyed as desired.

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

  • nOkkum pakkam ellAm – Wherever seen. Some sing as “thirupporunal nOkkum pakkam ellAm” (wherever seen in the divine porunal river) too.
  • karumbu … – Sugarcane, the paddy crops which grow along with them and the reddish lotus flowers which provide shade to those two.
  • vAykkum – Implies abundance as well as the fertility of the land where whatever is sowed, brings out plenty of output.
  • thaN porunal … – thiruththolaivillimangalam which is having great wealth of being on the northern banks of the invigorating divine porunal river.
  • nOkkumEl – First she is too weak to see; but once she saw with great effort, she is not taking her eyes off that direction.
  • vaigal nAL thoRum – Every day which passes by.
  • vAyk koL vAsagamum – Words which come out of her mouth.
  • maNivaNNan nAmamE – She uttered the words which reveal his physical beauty only. Instead of speaking about his qualities or his wealth, she speaks to imply that she was captivated by his physical beauty. What is her state? What is our state? Your svarUpa gyAnam [understanding about his true nature, that we should wait for him and not cross any limits] is as good as her rUpa gyAnam [attachment towards his physical beauty which makes her cross all limits].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.5.5 – kuzhaiyum vAL

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

Full series >> Sixth Centum >> Fifth 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 friend says “Knowing her nature quite well, you [mothers] brought her to thiruththolaivillimangalam, showed her emperumAn‘s beauty and spoiled her”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says “You showed her the decorated beauty of arvaindhalOchana in thiruththolaivillimangalam; from that day she is emotionally charged”.

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. Alternative explanation – after showing her the nature of the residents of thiruththolaivillimangalam, should you also show her what [emperumAn] sustains them?

pAsuram

kuzhaiyum vAL mugaththEzhaiyaith tholaivillimangalam koNdu pukku
izhai koL sOdhich chendhAmaraik kaN pirAn irundhamai kAttinIr
mazhai peydhAl okkum kaNNa nIrinodu anRu thottum maiyAndhu ivaL
nuzhaiyum sindhaiyuL annaimIr thozhum aththisai uRRu nOkkiyE

Listen

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

kuzhaiyum – having natural tenderness
vAL – shining
mugaththu – having face
Ezhaiyai – her (who is having desire to deeply enjoy emperumAn)
tholaivillimangalam – in thiruththolaivillimangalam
koNdu pukku – brought her
izhai koL – with the decorations of divine ornaments
sOdhi – having radiance
sem – reddish
thAmarai – like lotus
kaN – one who is having eyes
pirAn – the benefactor who manifested such eyes to his devotees for their enjoyment
irundhamai – how we was present there
kAttinIr – you showed;
annaimIr – Oh mothers!
anRu thottu – from that day onwards
ivaL – parAnguSa nAyaki
mazhai peydhAl okkum – like rain
kaNNa nIrinodu – with tears from her eyes
maiyAndhu – being bewildered
nuzhaiyum – immersing in his beauty
sindhaiyaL – having the heart
a – where he resides
thisai – the direction
uRRu – well
nOkki – looking into
thozhum – perform anjali [joined palms].

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

You [mothers] brought parAnguSa nAyaki, who is having a shining face with natural tenderness, to thiruththolaivillimangalam and showed her emperumAn who is having reddish lotus like eyes and with the radiant decorations of divine ornaments and who is the benefactor who manifested such eyes to his devotees for their enjoyment, and showed her how he was present there in this manner; oh mothers! From that day onwards, parAnguSa nAyaki, with rain like tears from her eyes, having the heart which is bewildered and immersed in his beauty, is looking well into the direction where he resides and performs anjali.

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

  • kuzhaiyum … – She is naturally tender and does not need a union [before separation] to weaken; being with radiance acquired by bhagavath anubhavam (experience of bhagavAn) as said in the previous pAsuram “ugandhu ugandhu uL magizhndhu kuzhaiyum” (enjoying emperumAn‘s qualities, her heart will become very weakened) and remains with the same desire without giving up even if she were told “you will not get him”.
  • tholaivillimangalam koNdu pukku – As it is impossible to avoid bringing her to the abode which is pursued by bhagavAn, aren’t you supposed to bring her to paramapadham where his supremacy is manifested? Would anyone bring her to thiruththolaivillimangalam [dhivya dhESam] where his ultimate simplicity is manifested? vAL – radiance.
  • izhai koL sOdhi – [emperumAn is] Explained as a) having the radiance of the divine ornaments; b) without separately needing any other ornaments, he himself is radiant; c) having natural radiance which subdues the radiance of the ornaments.
  • sem thAmaraik kaN pirAn – The divine eyes which can be compared to the lotus for their blossomed state, fragrance etc. The divine eyes which reveal his heart’s compassion.
  • pirAn – The form which is explained to be present for his devotees as in jithanthE sthOthram “bhakthAnAm” (for the devotees).
  • irundhamai kAttinIr – You spoiled her. It was you who showed her these aspects which she did not know initially.
  • irundhamai – It appears that his majestic seating posture is fully manifested there. If he is standing [in a dhivya dhESam], they [AzhwArs] will say as in periya thirumozhi 6.9.8 “nilaiyAra ninRAn” (he stood firmly); if he is reclining, they will say as in thirumAlai 23kidandhadhOr kidakkai” (amazing reclining posture); also explained as “you have showed her, his nature”.
  • kAttinIr – You showed her saying “Look at his glance, look at his smile”.

When they ask “How does it matter now?”, she replies,

  • mazhai peydhAl okkum kaNNa nIrinodu – Look at her eyes overflowing with rain like tears on seeing such emperumAn! After ALavandhAr heard about emperumAn from maNakkAl nambi [through his bhagavath gIthA lectures], he asked “there is no higher upAyam [means] than this; is there any way I can see emperumAn right now?”. [maNakkAl nambi brings him to periya perumAL sannidhi and shows his eyes] Upon seeing emperumAn, ALavandhAr had overflowing tears in his eyes.

She is explaining the term “Ezhai” now.

  • anRu thottum – From that day you showed him to her.
  • maiyAndhu – being bewildered.

She is explaining the term “kuzhaiyum” now.

  • ivaL nuzhaiyum sindhaiyuL – She is having the heart which is immersed in emperumAn’s qualities. Instead of focussing on emperumAn‘s true nature and natural qualities, she is focussed on the qualities of his divine form. She remained thinking “What a beautiful form! how beautifully he is decorated! What a beautiful pair of eyes!” and so on.
  • annaimIr – You are only focussed on redeeming her [instead you should let her be with emperumAn].
  • thozhum – She would look in to the direction [of the town] without even blinking and stand worshipping it as said in SrI rAmAyaNam sundhara kANdam 16.25 “Ekastha hrudhayA nUnam rAmam Eva anupaSyathi” (she is seeing SrI rAma with single-focussed mind). Her worshipping is not limited to just one direction too [being bewildered, she worships in different directions].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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