Author Archives: Sarathy Thothathri

iraNdAm thiruvandhAdhi

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

bhUthaththAzhwAr, the second among the mudhalAzhwArgaL (first 3 AzhwArs namely poygai AzhwAr, bhUthaththAzhwAr and pEyAzhwAr) divined a beautiful prabandham named iraNdAm thiruvandhAdhi. This is part of the iyaRpA section of the dhivya prabandham. iyaRpA is generally recited during puRappAdu (ceremonial procession of uthsava deity of emperumAn).

 

With this introduction, we will proceed with the translation for iraNdAm thiuvandhAdhi. The commentary for this prabandham has been written by nampiLLai and by periyavAchchAn piLLai (which has been explained by appiLLai, one of the ashtadhik gajangaLs of maNavALa mAmunigaL).

periyavAchchAn piLLai (sEnganUr) – nampiLLai (thiruvallikkENi)
  • thaniyan (Invocation)
  • avathArikai (Introduction)
  • pAsuram 1
  • pAsuram 100

Translation by krishNa rAmAnuja dhAsan

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thiruvAimozhi – 5.10.3 – peyyum pUnguzhal

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

Full series >> Fifth Centum >> Tenth 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, AzhwAr says “Your childhood activities are greatly tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction. AzhwAr is explaining further what was mentioned in first pAsuram “vaLarndhavARu” (the way emperumAn grew up) saying that he grew up sustaining himself with the life of the enemies and the materials which are touched by his devotees.

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

See nanjIyar‘s introduction.

pAsuram

peyyum pUm kuzhal pEy mulai uNda piLLaith thERRamum pErndhOr sAdiRach
cheyya pAdham onRAl seydha nin siRuch chEvagamum
ney uN vArththaiyuL annai kOl koLLa nI un thAmaraik kaNgaL nIr malga
paiyavE nilaiyum vandhu en nenjai urukkungaLE

Listen

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

(due to assuming the form of yaSOdhA and having decorated herself nicely)
peyyum – wearing
pU – having flower
kuzhal – having hair
pEy – demon
mulai – bosom
uNda – consumed [milk]
piLLai – in childish act
thERRamum – clearly knowing it is not his mother’s bosom;
Or – being possessed by demon
sAdu – wheel
pErndhu – to be thrown
iRa – and be finished
seyya – reddish
pAdham – divine foot
onRAl – by one
seydha – mercifully done [kicked]
nin – your
siRuch chEvagamum – childish yet valourous act;
ney – ghee
uN – ate
vArththaiyuL – when such discussion came up
annai – mother yaSOdhA

(in hand, with care)
kOl – stick
koLLa – having
nI – you (the omnipotent who controls everything under your sceptre)
un – matching your stature
thAmarai – lotus like
kaNgaL – eyes
nIr – tears
malga – to flow
paiya – standing with fear
nilaiyum – that state
vandhu – coming (from those days up to me)
en – my
nenjai – desirous heart
urukkungaL – melting.

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

Your act of consuming milk from the bosom of the demon who is having flower decorated hair in a childish act while clearly knowing it is not his mother’s bosom; your childish valourous act of mercifully kicking the wheel possessed by the demon, by your reddish divine foot to be thrown up and be finished; your act of standing with fear and tears flowing from your lotus like eyes which match your stature when mother yaSOdhA held a stick when the discussion about your eating of ghee came up; these acts coming up to me and are melting my desirous heart.

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

  • peyyum pUm kuzhal pEy mulai uNdaAzhwAr is explaining further what was mentioned in first pAsuram “vaLarndhavARu” (the way emperumAn grew up) saying that he grew up sustaining himself with the life of the enemies and the materials which are touched by his devotees. Mother yaSOdhA gave a bath to krishNa, decorated him, made him sleep and went away. At that time, pUthanA arrived.
  • peyyum pUm kuzhal – This can be considered as an adjective for “piLLai” (baby krishNa); alternatively, it can be seen as an adjective for “pEy” (demoniac pUthanA). She decorated herself and arrived there only to be killed. The mothers usually would decorate themselves nicely to avoid upsetting their toddlers. So, she too decorated herself nicely; she is said in periya thirumozhi 1.3.1 “peRRa thAy pOl vandha pEychchi” (she came dressed like his mother). The demon which was having hair decorated with flowers.
  • pEy mulai uNda piLLaith thERRamum – Instead of having knowledge about his control over everything etc, here it is talking about the knowledge of distinguishing between mother’s bosom and others’ bosom. Even at very toddler state, the babies would know their mothers’ bosom. Still, emperumAn consumed the milk considering her to be his mother.
  • piLLaith thERRamum – His clarity in that toddler state. That is – he performed the acts towards pUthanA which he would normally do after pleased on consuming milk from mother yaSOdhA. He both knows and knows not that she is dangerous for him, and his nature is such that whoever is inimical towards him, when they approach him, they will naturally be finished.
  • pErndhu – Furthermore.
  • Or sAdiRa – It [the wheel] cannot even be doubted to be inimical. At least in the case of pUthanA, one can doubt who she is, but this wheel was placed as protection for him. When some one sees [real] yaSOdhA, one would at least doubt the identity of pUthanA.
  • Or sAdu – There is no comparison for the enmity of the wheel towards krishNa.
  • iRa – To break. As said in thiruvAimozhi 6.9.4 “thaLarndhum muRindhum …” (weakening and breaking into pieces).
  • seyya pAdham – Reddish divine feet. He eliminated the enemies using my life. His life is always resting on emperumAn‘s divine feet.
  • onRAl – We cannot say which divine foot he used. It is not that he was doing it with hatred/intent.
  • seydha nin siRuch chEvagamum – This is how you set out to perform valorous acts. As SrI rAma, you appeared as a prince, attained the right age, learned weaponry, followed vaSishta et al, acquiring weapons from viSvAmithra et al and then only destroyed thAdakA, mArIcha, subAhu et al; all of those are happening without reaching mature age, here in krishNAvathAram, with the mouth and feet. For one whose mouth is capable, he does not need anything more. There is no one who has stronger feet than him. That is why a flag is hoisted on his feet as said in sthOthra rathnam 31dhvajAravaindhAnkuSavajralAnchanam | thrivikrama! thvachcharNAmbujadhvayam” (Oh my lord who incarnated as thrivikrama! Having Sankha (conch), chakra (disc), kalpaka vruksha (kalpaka tree), dhvaja/kodi (flag), arvaindha/thAmarai (lotus), ankuSa (hook), vajrAyudham (a weapon) as identity! your two divine feet). Even at that time, it was his divine feet which rose against everything as said in thirunedunthANdagam 5 “avuNan uLLahthu eN madhiyum kadandhu aNdamIdhu pOgi” (reaching beyond the thoughts of the demoniac king and upto the end of the spherical universe).
  • ney uN … – Just as he frightened his enemies even in his childhood, as he grew up, he was fearing his devotees.
  • ney uN vArththaiyuL – Mother yaSOdhA had placed the ghee safely with specific markings and had gone out; on returning she noticed that the markings were changed and said that it was stolen; at that time, krishNa started looking at her with fear.
  • annai kOl koLLa – Being a child, he does not understand that it was just his mother who has taken up the stick; it was her own words in periya thirumozhi 10.4.8 “un tham adigaL munivar” (Your father will be angry) – dear child, if your father hears about your actions, he will be angry; her anger is as said in “unnai nAn en kaiyil kOlAl nondhida mOdhavum killEn” (I cannot beat you with the stick in my hand to hurt you); for one who is capable, they can use this stick to punish you and stop you from engaging in mischief further, but I am not capable to do so. As said in periya thirumozhi 8.3.5 “thAy eduththa siRu kOlukku uLaindhOdi” (fleeing out of fear for the small stick (straw) which his mother took up to beat him). He does not realise that his mother just tries to frighten him and even if he was beaten with that stick it will not hurt. [krishNa’s thinking] Even if the father takes up a stick, one can relax since it is apt due to his being intent on krishNa’s well being. But if the mother who is always showering love, takes up a stick with anger, he could not bear it. But why did mother yaSOdhA do this? When the ghee was stolen, there is no one to stop her anger which will make her take up the stick to beat him.
  • nI un thAmaraik kaNgaL nIr malga – As it is you deserve to be enjoyed, and if your eyes are well blossomed [like a lotus flower], shall we be patient!
  • un thAmaraik kaNgaL – Eyes matching your stature as said in SrI rAmAyaNam sundhara kANdam 16.15 “rAghavOrhathivaidhEhIm” (SrI rAma who matches sIthA). It is said in thiruvAimozhi 5.5.5thakka thAmaraik kaN” (matching lotus like eyes).
  • paiyavE nilaiyum – When she lifted the stick in her hand to beat him, his state of looking at her and shedding tears, becoming pale and being anguished. Alternative explanation – when fearfully looking at her face, his mischievous acts being restless due to neither being able to step back nor being to stay put.
  • vandhu … – These acts are tormenting me. At least you can escape from your situation, but in my case, they chase me wherever I go and torment me.
  • paiyavE nilaiyum vandhu en nenjai urukkumAzhwAr says – They are binding my feet to make them not step away.
  • nenjai urukkum – This is how those acts banged on AzhwAr’s heart.
  • urukkum – This is how emperumAn melted AzhwAr’s heart.

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 – 5.10.2 – vadhuvai vArththaiyuL

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

Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr says “All your activities such as fighting the bulls etc have weakened me. You should make me sustain myself to enjoy you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. See nanjIyar‘s introduction. [Why AzhwAr is focussing on krishNa’s growing up instead of his birth or other incarnations?] If we analyse the other incarnations, they too would have similar qualities only and hence AzhwAr would not go behind them and would not focus on krishNa’s birth too and hence would engage in his growing up only; this is explained in periya thiruvanthAdhi 16 “sIrAl piRandhu” (born in a royal manner). AzhwAr cannot do anything when it comes to emperumAn‘s birth since it is his choice; now, the devotees can care for him only in his growing up; so he is explaining that now.

pAsuram

vadhuvai vArththaiyuL ERu pAyndhadhum mAya mAvinai vAy piLandhadhum
madhuvai vAr kuzhalAr kuravai piNaindha kuzhagum
adhu idhu udhu ennal Avana valla ennai un seygai naivikkum
mudhuvaiya mudhalvA! unnai enRu thalaip peyvanE?

Listen

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

vadhuvai vArththaiyuL – when the marriage plan [for nappinnaip pirAtti] came up
ERu – bulls
pAyndhadhum – jumped on them and killed them
mAyam – deceptive and being possessed by demoniac qualities
mAvinai – horse named kESi

(to eliminate the fear of cowherd girls)
vAy – mouth
piLandhadhum – tore
madhuvai – honey
vAr – flowing
kuzhalAr – with girls who are having hair
kuravai – rAsa krIdA
piNaindha – playing together
kuzhagum – performing sweet activities
adhu – that
idhu – this
udhu – the other thing
ennalAvana – to be specifically said
alla – not
ennai – me (who is greatly attached to you)

(infinitely enjoyable)
un – your
seygai – activities
naivikkum – weakens;
vaiyam – for the universe
mudhu mudhalvA – oh primordial cause!
unnai – you
enRu – when
thalaip peyvan – will I reach?

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

Your acts of jumping on and killing the bulls when the marriage plan [for nappinnaip pirAtti] came up, tearing the mouth and killing the horse named kESi which is deceptive and is possessed by demoniac qualities, your playing together rAsa krIdA with girls who are having hair with flowing honey and performing sweet activities, are all weakening me without distinguishing between that activity, this activity or the other activity; oh primordial cause of the universe! when will I reach you? Implies – just as you created the universe which was destroyed in deluge, you should make me who is weak to stay steady.

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

  • vadhuvai vArththaiyuL – vadhuvai – marriage.
  • vArththaiyuL – The popular discussion of “one who kills the seven bulls will be given nappinnaip pirAtti in marriage”.
  • ERu pAyndhadhum – Jumping on the bulls. AzhwAr feels that emperumAn had jumped in to the jaws of death, but emperumAn feels that he had jumped into a pond. nappinnap’s enjoyability is such that one will even jump into karumAri [In the olden days, in kAmAkshi temple, to fulfil one’s desire, one will jump into the pond which is planted with spears. If the person avoids the spears and jumps into the water, his desires will be fulfilled].
  • mAya mAvinai vAy piLandhadhum – Sent by kamsa, assuming a deceptive form, the horse kESi arrived. A demon appeared assuming the form of a deceptive horse with an open mouth. Just as small children would poke their hand into holes, he placed his hand into its mouth; due to the [amazing] unseen sight, his hands grew bigger and ended up tearing its mouth and it feel down in two pieces. AzhwAr feels similar to how SrI nAradha bhagavAn fell unconscious saying in SrIvishNu purANam “jagadhasmitham” (the world is ending). SrIvishNu purANam 5.16.7 “vyAdhithAsyO mahA raudhras sOsura:krishNabAhunA | nipapAthadhvithAbhUthO vaidhyuthEnayathAdhruma: ||” (That fearsome demon with widely opened mouth fell down broken into two pieces by the divine hands of krishNa just as a tree was cut into two by thunder bolt). In this way, emperumAn eliminated the hurdles for the girls of SrIvrindhAvanam.
  • madhuvai vAr kuzhalAr … – Girls who have honey-flowing hair. madhuvAr kuzhalAr is written as madhuvaivAr kuazhalAr. In rAsakrIdA sport, emperumAn made himself one among the game.
  • kuzhagum – Eliminating their [independent] thinking and pride, and mingling as one amongst themselves. That is instead of being an outsider, he entered and stood in the group of cowherd girls as one amongst them.
  • adhu idhu udhu ennalAvana alla – I have not specific requirement on this, that or the other activity.
  • ennai un seygai naivikkum – Whichever activity, it does not make any difference to me; all it takes is them being your activities and me being there, to torment me. piLLAn explains – “With this, three concepts are explained in this pAsuram; that is – his togetherness with his devotees [embracing nappinnai], his killing of the enemies [kESi] and the protection of neutral persons [cowherd girls who are not as dear as nappinnai yet not inimical as kESi] are explained as adhu, idhu and udhu”.
  • mudhuvaiya mudhalvA – His state is similar to that [the universe which was consumed in deluge]. Just as the universe which was consumed by deluge, AzhwAr too is totally broken, and he needs to be fully recreated. [Two direct meanings] The cause of ancient universe; the ancient cause of the universe.
  • unnai enRu thalaippeyvanE – Instead of becoming weakened meditating upon you, you should make me sustain myself and meditate upon you. Also explained as – when will I reach 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 – 5.10.1 – piRandha ARum

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

Full series >> Fifth Centum >> Tenth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mercifully explains the meaning of this decad briefly in this pAsuram saying “your birth etc touch my internal spot [heart] and weakens me; when will I be removed of this weakness and sustain myself to enjoy you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr mercifully explains the birth and activities of krishNa briefly.

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

piRandha ARum vaLarndha ARum periya bAradham kai seydhu aivarkkuth
thiRangaL kAtti ittuch cheydhu pOna mAyangaLum
siRandhanUdu pukkenadhAviyai ninRu ninRu urukki uNginRa ich
chiRandha vAn sudarE! unnai enRu kol sErvadhuvE

Listen

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

piRandha – (as said in “ajAyamAna:“, “nArAyaNAth” and “ajOpisan“, though being not bound by karma and having unfailing nature, born for the sake of protecting his devotees as one amongst the [worldly] species) born
ARum – way
vaLarndha – grew (to have his enemies destroyed and to sustain himself with the materials which are dear to his devotees)
ARum – way
periya bAradham – in mahAbhAratha [war]
kai seydhu – arranging the armies
aivarkku – for the five pANdavas
thiRangaL – the means for victory
kAtti ittu – revealing
seydhu – completing the purpose of his incarnation (by favouring his devotees and destroying the others)
pOna – returning to his own radiant abode
mAyangaLaum – amazing ways
niRandhan – for the inner region of my heart
Udu – inside
pukku – entered
enadhu – my
Aviyai – AthmA
ninRu ninRu – moment after moment
urukki – melting to be fluid
uNginRa – consuming;
i – being present for me always
siRandha – matching
vAn – infinite
sudarE – Oh one who is having radiance!

(to enjoy these without being weakened by these aspects)
unnai – you
enRu kol – when
sErvadhu – will I reach?

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

The way krishNa was born, the way he grew up, the way he arranged the armies in mahAbhAratham for the five pANdavas and revealing the means for their victory, and the amazing ways of completing the purpose of his incarnation and returning to his own radiant abode have all entered inside the inner region of my heart and is melting my AthmA moment after moment to become fluid and consumes me; oh one who is being present for me always, is having matching and infinite radiance! when will I reach you?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • piRandha ARum – He was born to break the shackles of his parents. Is there anyone who takes birth eliminating the bondage of the parents who give birth to him? They (vasudhEva and dhEvaki) thought that he was the one who was binding them [just as anyone would think about a child bringing in restrictions in their lifestyle]; unable to bear it, he eliminated their bondage. As said in periya thirumozhi 8.5.1 “thandhai kAlil vilangaRa”, did he not take birth to remove the knot in the feet of his parents?
  • piRandha ARum – Dear child! Should there at least not be a lamp lit! you were yourself born as the light. As said in thiruppAvai 5 “Ayar kulaththil thOnRum aNi viLakku” (the beautiful lamp which appeared in the cowherd clan).
  • piRandha ARumAzhwAr is thinking about emperumAn who is not bound by karma is taking birth as an individual bound by karma, having the protection of his devotees as his purpose while assuming such births, having their time of danger as the time for his birth, taking birth without minimizing any of his opulence, making his divine spiritual form available for everyone to enjoy and eliminating the birth of those who meditate upon his birth. AzhwAr thinks about the various aspects such as “these [parents of krishNa] being imprisoned and emperumAn to be born to them, for our sake”.
  • piRandha ARum – As said in SrIvishNu purANam 5.3 “AvirbhUtham“, why is AzhwAr not saying “thORRinavARum” (appearing) [piRandha is casual, thORRina is more poetic and signify divinity]? AzhwAr is using the term “piRandhvARum” since while samsAris live in womb for 10 months, emperumAn as SrI rAma lived in the womb for 12 months as said in SrI rAmAyaNam bAla kANdam 18.8 “thadhaScha dhvAdhaSEmAsE” (in the 12th month of chaithra), since his mother kausalyA suckled him and since SrI rAma suffered when he could not get mother’s milk, and since he placed himself in a humble position to be bound and beaten by his mother [yaSOdhA]. Just as one who fell in a pit in the morning, would fall in it again in the night, AzhwAr is so bewildered that he became unconscious thinking about krishNa’s grown up [growing up] stage by saying previously in thiruvAimozhi 1.3.1eththiRam” (how is it possible?) is now getting to that same state by going further behind [upto the stage of krishNa’s birth]. It is well known that AzhwAr fell unconscious there saying “eththiRam” and here saying “piRandhvARum“. SrI bharathAzhwAn while being separated from SrI rAma, fell unconscious and was helplessly surrounded by his mothers and all, and SrI SathrugnAzhwAn became frightened to near him and became dumb-founded on seeing his state as said in SrI rAmAyaNam ayOdhyA kANdam 87.4 “Sathrugna: anantharasthitha:” (Sathrugna stood helplessly); similarly, AzhwArthirunagari is praised in thiruviruththam 100 “nallAr navil kurugUr” (kurugUr which is the abode for noble people), all the wise people (devotees) from all over the world came there and became bewildered seeing AzhwAr‘s state.
  • vaLarndha ARum – If one thinks about krishNa’s growing up, his birth seems relaxing. While he was born in the prison cell, was he given birth to be raised as one amongst the worldly children?
  • vaLarndha ARum – He grew up to kill pUthanA et al and to nourish the devotion of yaSOdhA et al as said in periyAzhwAr thirumozhi 1.7.11 “thAyar magizha onnAr thaLarath thaLar nadai nadandha” (emperumAn who walked like a child for the joy of his devotees and to weaken the others). They relished his actions as said in periyAzhwAr thirumozhi 3.2.6 “midaRu mezhu mezhuththOda veNNey vizhungip pOy padiRu pala seydhippAdi engum thiriya” (Eating butter which is best for the throat and roaming around in this town).
  • vaLarndha ARum – As he stretched his divine feet, both the unfavourable ones and favourable ones were freed from their bodies [in case of unfavourable ones, they were killed; in case of favourable ones, their belongings were taken away and were eventually liberated to serve him eternally]; as said in periyAzhwAr thirumozhi 3.5.1 “pottaththuRRi” (consuming quickly) and periyAzhwAr thirumozhi 2.9.1 “veNNey vizhungi veRum kalaththai veRpidai ittu” (consuming the butter and breaking the pots by throwing them on the ground), he consumed the belongings of the favourable ones. In this manner he mercifully grew up to have the enemies bite the dust, himself consume ghee and his devotees enjoy by having his dharSan.
  • periya bAradham – Popularly known as mahAbhAratham.
  • kai seydhuAzhwAr is thinking about kaNNan emperumAn himself setting the army etc and other warfare activities.
  • aivarkkuth thiRangaL kAtti ittu – In his childhood days, his existence itself caused the enemies to die; darkness and light cannot co-exist; once he grew up, he became subservient to his favourable ones.
  • thiRangaL kAtti ittu – AzhwAr is explaining various acts of krishNa such as going as messenger, being the charioteer, picking up arms after vowing not to do so, changing day into night, revealing the life spots of enemies etc.
  • seydhu – doing so
  • pOna mAyangaLum – The amazing act of leaving this samsAram (material realm) after some time instead of [permanently] residing here, where though he descended for the protection of his devotees and favour them by eliminating their dangers, they would fight with him instead of being grateful towards him. As said in mahAbhAratham “kruthvApArAvatharaNam pruthivyA: pruthulOchana: mOhayithvAjagathsarvam kathassvamsthAnam uththamam” (The wide-eyed krishNa, eliminated the burden of the earth, mesmerized the whole world and ascended to his divine abode) – mercifully incarnating here, fulfilling all the tasks for his favourable ones, smashing all his enemies with his stick, capturing his devotees with merciful glances, and [in turn] tormenting both favourable and unfavourable ones and finally leaving this abode! svam sthAnam uththamam – Just as everyone opposes emperumAn here [in this material realm], everyone accepts emperumAn there [spiritual realm].
  • niRandhan Udu pukku – It is not a superficial thing, it pierces the internal/confidential heart and torments.
  • enadhu Aviyai – Others, even after hearing about these subject matters, spent their lives eating, dressing up and roaming around.
  • Aviyai ninRu ninRu urukki – AthmA which is said in SrI bhagavath gIthA 2.24achchEdhya: … adhAhya:” (cannot be cut, burnt), is constantly being broken here.
  • ninRu ninRu urukki uNginRa – Though these activities happened once, they are tormenting me repeatedly.
  • ich chiRandha vAn sudarE – Oh one who is having matching infinite beauty! emperumAn acquires  more radiance as he takes on more births.
  • ich chiRandha – Though it happened in the past, for AzhwAr everything appears in front of his eyes, as if it is happening in the present. Also said as, the bright light (emperumAn) of the spiritual sky became the best after descending here. Everything upto “ich chiRandha vAn sudarE” can be construed as adjective for that [ich chiRandha vAn sudarE]. Another explanation is by saying “urukki uNginRa“, these are highlighted as qualities – that is, all these aspects are making AzhwAr melt. This is the preferred explanation.
  • unnai enRu kol sErvadhuvEAzhwAr is praying to emperumAn to mercifully allow him to enjoy emperumAn by sustaining himself. Alternative explanation – “sErugai” is construed as uniting of emperumAn and AzhwAr, and as AzhwAr asking “when will I be free from getting weakened by meditating upon you in separation and unite with you without ever being separated?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 5.10 – piRandhavARum

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

Full series >> Fifth 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 tenth decad – in this manner, AzhwAr tried to enjoy emperumAn in thiruvallavAzh but did not get that experience and hence became anguished; he then tries to meditate upon the qualities and activities of emperumAn in his incarnations as said in periyAzhwAr thirumozhi 5.4.8 “ninaiththirundhE siramam thIrndhEn” (pacified myself by meditating upon emperumAn) and sustain himself and, highlights the following aspects of emperumAn:

  1. krishNa’s birth and related incidents
  2. his activities towards his beloved consort
  3. his childhood activities
  4. destruction of the asuras who were residing in thripura (three towns)
  5. his super-human activities
  6. his standing, sitting and sleeping activities
  7. his revealing and concealing aspects both internally and externally
  8. his creation which establishes his supremacy over all
  9. his state of being a seeker to fulfil his desire
  10. his great efforts to favour his devotees

Meditating upon these aspects, since these aspects will weaken him further while not having attained the goal [that is, while being in separation], he prays to emperumAn “you should mercifully steady me to let me enjoy your activities etc”; he mercifully explains how the unflinching faith on emperumAn’s divine feet being the means, leads up to the attainment of the goal and concludes by establishing the true nature of emperumAn who is the means.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr set out thinking “Let me go to thiruvallavAzh and interact with emperumAn who is standing there”, but unable to reach there due to lack of strength, fell down enroute and cried out for him; now, he thinks “let me enjoy emperumAn’s qualities and sustain myself”, but that itself appears to be as difficult as the ultimate goal and causes weakness in AzhwAr; he then surrenders to the divine feet of emperumAn praying “you should mercifully make me sustain myself to be able to enjoy your qualities in all states”.

The suffering undergone by rishis of dhaNdakAraNyam due to fear in this samsAram is the same fear undergone by AzhwArs due to separation from bhagavAn; those rishis will put in efforts for their results, while these AzhwArs are similar to sIthA pirAtti who suffered in aSOka vanam until SrI rAma gave the result; as those rishis also put in their own efforts, they will tolerate the delay [in achieving the result] and these AzhwArs will cry out since they have no such self-efforts. There is no defect in those who remain “our results are by emperumAn‘s divine feet [also explained as emperumAn’s efforts]”. iLaiya perumAL (lakshmaNa) counted himself along with sIthAp pirAtti in the result as in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA nachAhamapi rAghava” (Oh rAghava! I too will not sustain in separation from you just as sIthA would not). As thiruvadi (hanuman) is singularly attached to SrI rAmAvathAram as said in SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (my thoughts do not go towards anyone else), AzhwAr is attached to all incarnations and all activities. As his desires were not fulfilled in archAvathAram (deity forms), he is now going towards vibhavAvathArams (incarnations); they (AzhwArs) will remain saying”if we go to vibhavAvathArams, our desires will be fulfilled”.

While archAvathAram is the place where those who missed out on vibhavam can fulfil their desires, why is AzhwAr leaving archAvathAram behind and going after vibhavams? Though in archAvathAram, emperumAn will present himself who is athIndhriya (beyond the sense perceptions) to samsAris and fulfil all their desires, he vowed that he will not glance mercifully, enquire about the well-being and embrace [his devotees]. Not wanting to force him to break such vow of the sathya sankalpa (one whose vows never fail), he set out to reach krishNAvathAram which is closer [by time] as said in SrIvishNu purANam 5.18.2 “samspruSya Akrushyacha prIthyA sugAdam parishasvajE” (akrUra said – krishNa touched me with his hands, pulled me towards him with affection and embraced me).

When nanjIyar asked bhattar “Why are the AzhwArs so attached to krishNAvathAram?”, bhattar mercifully replied “When a person is afflicted with sorrow, after some time, he will manage it; but if it is fresh in mind, he cannot tolerate; similarly, unlike other avathArams, krishNAvathAram is in contemporary times (recent past) of AzhwArs; so AzhwAr would anguish saying ‘I was not born just a Tuesday earlier! how wretched I am, it is like losing something [for example, a piece of mango fruit] when it falls down on the earth after hitting the teeth while trying to swallow it'”. Now, in rAmAvathAram, dhaSaratha, SrI rAma’s father was a great warrior who killed sambara [another great warrior]; dhaSaratha’s sons were like tigers; his clan is well known for destroying the enemies; moreover, the whole kingdom is obedient towards them and hence there is no question of enemies; but here in krishNAvathAram, unlike that, krishNa’s father is a soft-natured person; he [krishNa] was born in the prison cell of kamsa and was raised near kamsa’s place [so, they were always fearful]; in SrI brindhAvanam, even a grass which grows, will turn into a demon; if those who are protecting lag behind for a moment, his acts are such that he will be trapped by a snake [kALinga]; this being the case why would not they (AzhwArs) fear [for kaNNan emperumAn]? These AzhwArs did not have realisation about emperumAn and protect him, hence are feeling anguished now. This is the anguish of nammAzhwAr who is one among those AzhwArs.

periya thiruvandhAdhi 82 “therindhuNarvu …” (I am a sinner due to not having realisation about emperumAn previously) – When SrI rAma went chasing the deer and returned being tired, unable to step on the ground due to the hot weather, SrI rAma searched for leaves and stepped on them to comfort himself. Hearing this, emperumAnAr said “Oh what a sinner I am! I was not present there to place my head on the ground to have his divine feet placed on it; all along my lives have been wasted!” and felt greatly anguished. This is how they feel anguished for historical incidents. AzhwAr too feared for emperumAn saying in thiruvAimozhi 8.3.6 “thiruneela maNiyAr mEniydu en manam sUzha varuvArE” (emperumAn will arrive with his beautiful blue-gem like form to capture my heart”.

Three different explanations are given as brief context for this decad:

  • AzhwAn‘s [kUraththAzhwAn] explanation – AzhwAr became weakened meditating upon emperumAn’s incarnations, his activities such as creation of universe etc., and the incarnation of krishNa who mercifully grew up to enliven his devotees and to destroy the others as said in periyAzhwAr thirumozhi 1.7.11 “thAyar magizha onnAr thaLarath thaLar nadai nadandha” (emperumAn who walked like a child for the joy of his devotees and to weaken the others); such AzhwAr surrenders to emperumAn praying “Mercifully make me sustain myself to meditate upon you”.
  • embAr‘s explanation – AzhwAr mercifully says to emperumAn “In separation, your qualities are tormenting me; to eliminate such suffering, you should bring me to your divine feet and mercifully make me approach you and enjoy you”.
  • piLLAn‘s explanation – AzhwAr heard that sarvESvaran divinely appeared as krishNa in thiruvAyppAdi (gOkulam) and thought “let me go there and enjoy him to my heart’s content” and entered through the south side entrance; he heard that emperumAn had just mercifully left for his divine spiritual abode of paramapadham through the north side gate; hearing that, he fell down on the ground and started crying out.

 

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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thiruvAimozhi – 5.9.11 – nAmangaL Ayiram

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

 

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who are experts of this decad, are best among everyone even while being in samsAram (material realm)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the end, AzhwAr explains the result of this decad as those who can recite this decad are born with qualification to enjoy bhagavAn.

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

nAmangaL Ayiram udaiya namperumAn adi mEl
sEmam koL then kurugUrch chatakOpan therindhuraiththa
nAmangaL AyiraththuL ivai paththum thiruvallavAzh
sEmam koL thennagar mEl seppuvAr siRandhAr piRandhE

Listen

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

nAmangaL Ayiram udaiya – having thousand names (which are amSam (representation) of the priamary name “nArAyaNan”, as said in “pErAyiram koNdadhOr pIdudaiyan nArAyaNan“)
nam perumAn – sarvESvaran who can be surrendered by everyone claiming “our lord”, his
adi mEl – on divine feet

(while AzhwAr could not enjoy him as desired)
sEmam – the firm faith in the form of intelligence of being the bestower of tranquillity
koL – having
then – orderly
kurugUr – the leader of AzhwArthirunagari
satakOpan – nammAzhwAr
therindhu – analysed and determined (that “these divine feet are the refuge”)
uraiththa – mercifully spoke
nAmangaL – like divine names which describe him
AyiraththuL – among the thousand pAsurams
ivai – these
paththum – ten pAsurams
thiruvallavAzh – thiruvallavAzh
sEmam koL – protective
then – beautiful
nagar mEl – on this town
seppuvAr – those who can recite
piRandhu – being connected with the material body
siRandhAr – having the greatness of being able to enjoy bhagavAn

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

sarvESvaran who is having thousand names, can be surrendered to by everyone claiming “our lord”. nammAzhwAr, the leader of the orderly AzhwArthirunagari, having firm faith in the form of intelligence of such sarvESvaran’s divine feet being the bestower of tranquillity, analyzed, determined and mercifully spoke the thousand pAsurams which resemble the [thousand] divine names which describe him. Those who can recite these ten pAsurams which are on the protective and beautiful town thiruvallavAzh, will have the greatness of being able to enjoy bhagavAn even while being connected with the material body.

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

  • nAmangaL … – As said in mahAbhAratham “dhEvO nAma sahasravAn” (The shining emperumAn who has thousand names), as he is having many divine names which describe his qualities and activities, he is well known as sarvESvaran. nam – familiarity. perumAn – sarvESvaran.
  • adi mEl sEmam koLAzhwAr who gave up all other bondage and held emperumAn’s divine feet as his refuge.
  • therindhuraiththa nAmangaL AyiraththuL ivai paththum – Analysed and spoken from the thousand pAsurams which reveal his qualities and activities as revealed by his divine names. Just as one will experience the divine qualities when reciting the thousand names, these pAsurams will also give the same experience. For those who recite this decad which is on the noble town of thiruvallavAzh. thennagar – beautiful town.
  • siRandhAr piRandhE – For an AthmA, accepting birth is the lowest point [since he is forced into it by his karma (deeds)], but for emperumAn, his birth leads to increasing his radiance; similarly since these devotees are engaged in enjoying bhagavAn right here, they too are the best. Is it not said in thiruviruththam 79 “sIdhanaiyE thozhuvAr viNNuLArilum sIriyarE” (those who worship the cool emperumAn, are greater than the nithyasUris)? Those who can practice this decad, will enter the dhivya dhESams and enjoy emperumAn unlike me who set out to go to his dhivya dhESam and suffered enroute due to lack of strength. Though their birth is due to their karma, since they are meant for him, their bodies are greater than that of mukthAthmAs (liberated souls). They are as great as bhagavAn’s incarnations which are meant for his devotees.

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

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 – 5.9.10 – thol aruL

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki says “Will I be able to see emperumAn and recite his divine names out of love, by his natural mercy?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will it be possible for us to recite the divine names of nArAyaNa who is naturally related to us and is residing in thiruvallavAzh which is the abode of distinguished personalities, by his mercy?”.

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

thol aruL nal vinaiyAl solak kUdum kol? thOzhimIrgAL!
thol aruL maNNum viNNum thozha ninRa thirunagaram
nal aruL Ayiravar nalan Endhum thiruvallavAzh
nal aruL nam perumAn nArAyaNan nAmangaLE

Listen

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

thol – natural
aruL – his benefactorship
maNNum – residents of samsAram (material realm)
viNNum – residents of paramapadham (spiritual realm)
thozha – to worship and enjoy
ninRa – where he descended to and stood in
thiru – having prosperity
nagaram – town
nal – caring towards his devotees even more than himself
aruL – having mercy
Ayiravar – thousand devotees
nalan – goodness in the form of knowledge about him, love towards him etc
Endhum – beholding
thiruvallavAzh – in thiruvallavAzh
nal – well
aruL – having mercy
nam – making us enjoy
perumAn – being lord
nArAyaNan – nArAyaNan who is with all auspicious qualities and wealth, his
nAmangaL – divine names which express those qualities, wealth etc
thOzhimIrgAL – Oh friends (who are joyful to recite such divine names)!

(his)
thol – natural
aruL – mercy
nal vinaiyAl – virtuous aspects
solak kUdum kol – will we be able to recite?

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

sarvESvaran descended to and stood in prosperous thiruvallavAzh to have the residents of both samsAram and paramapadham worship and enjoy his natural benefactorship. There are thousand devotees who are caring towards his devotees even more than himself, who behold the goodness in the form of knowledge about him, love towards him etc. He is nArAyaNan who is with all auspicious qualities and wealth, having mercy and letting us enjoy him. Oh friends! will we be able to recite his divine names which express those qualities, wealth etc, by the virtuous aspects which are his natural mercy? Also explained as – aruL also implies his favour. Will we be able to praise him by his virtuous deeds out of his mercy?

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

  • thol aruL – By his natural mercy.
  • nal vinaiyAl – That is, by seeing him and as a result of that joy, will we be able to recite [his divine names]? Explained as – seeing him by his natural mercy, and being pleased with that, will we be able to recite his divine names; nalvinai – joy. Alternative explanation – By the virtuous deeds which are a result of his natural mercy, will we see him and recite his names? ammangi ammAL (an AchArya) would explain the meaning of the whole sentence as – “due to one’s sin, one’s tongue will be dry; parAnguSa nAyaki is saying ‘will we be fortunate to have saliva in our tongue and be able to recite his divine names?'”.
  • thol aruL – The great town where he stood to have his unblemished mercy be worshipped by the residents of both samsAram and paramapadham.
  • nal aruL Ayiravar – Those who are even more caring than emperumAn in protecting the citizens/children.
  • nalan … – The town which lives by praising his auspicious qualities; the town which lives by performing mangaLASAsanam [benediction] out of love towards him.
  • nal aruL nam perumAnemperumAn who is having good mercy and is being our lord. good mercy – vAthsalyam (motherly care). The meaning of the word nArAyaNa includes vAthsalyam [his motherly care of being the antharyAmi of every entity] and svAmithvam [his supremacy of being the support for every entity]. First AzhwAr explains the meaning of the word nArAyaNa and then recites the word “nArAyaNa”.
  • nArAyaNan nAmangaLE – The word “nArAyaNa” ascertains bhagavAn [his true nature of being the antharyAmi and the support for all entities]. All other names explain the qualities and activities of such emperumAn who is established by such specific aspects [of being the antharyAmi and the support for all entities].

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 – 5.9.9 – kazhal vaLai

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki says “Will it be possible to receive his mercy to worship him, to retain the bangles which are slipping from my hands?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will we be able to enjoy him, by the mercy of sarvESvaran who is having the divine chakra in his hand, in thiruvallavAzh where the beetles who have drunk the honey, are swaying?”.

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

kazhal vaLai pUrippa yAm kaNdu kai thozhak kUdum kolO?
kuzhalenna yAzhumennak kuLir sOlai uL thEnarundhi
mazhalai vari vaNdugaL isai pAdum thiruvallavAzh
suzhalin mali chakkarap perumAnadhu thollaruLE

Listen

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

kuLir – cool
sOlaiyuL – in the garden
thEn – honey
arundhi – drink
mazhalai – young
vari – having stripes
vaNdugaL – beetles
kuzhalenna – to be said as flute
yAzhumenna – to be said as yAzh (a string instrument)
isai – music
pAdum – sing
thiruvallavAzh – one who is standing in thiruvallavAzh
suzhalil – due to radiance of self
mali – greatly shining
chakkaram – one who is having the divine chakra (disc)
perumAnadhu – sarvESvaran’s
thol – natural
aruL – mercy
kazhal – slipping from hands
vaLai – bangles
pUrippa – to become complete (and remain on the hands)
yAm – us
kaNdu – see him
kai thozha – to worship him with our hands
kUdum kolO – will it be possible?

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

thiruvallavAzh is having cool gardens where young beetles which are having stripes, have drunk honey and are singing music which can be said as the sound of flute and yAzh. sarvESvaran is standing in such thiruvallavAzh, having divine chakra which is greatly shining due to radiance of self. Will it be possible that his natural mercy will make us see him and worship him with our hands to make my bangles complete and stop them from slipping from my hands?

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

  • kazhal vaLai – Like “veL vaLai” (white bangles), here it is said as “kazhal vaLai” (bangles which are slipping from hands). “Slipping from hands” has become the adjective for the bangles. It is because of his abandoning of her, this slipping from hands is said as adjective for the bangles. pUrippa – to become complete. If he arrives, these bangles can be seen on her hands.
  • yAm kaNdu kai thozhak kUdum kolO – Subsequently comes the verb [her action].
  • yAm – [Reason for saying yAm in plural instead of yAn] Though only her bangles are slipping during separation, the situation is common for all.
  • kuzhalenna yAzhumenna – The sound of the beetles can be compared to that of flute and yAzh. One would feel that they heard everything that is sweet in the world. As said in SrI rAmAyaNam bAla kANdam 1.18 “vishNunA sadhruSO vIryE sOmavath priya dharSana:” (SrI rAma is similar to vishNu in his valour and in his looks he is attractive to see like the moon).
  • kuLir sOlaiyuL thEn arundhi – [The beetles] drinking the honey to warm them up in the cool and invigorating gardens.
  • mazhalai vari vaNdugaL – thiruvallavAzh where young and attractive beetles, singing to express their joy. One who is standing there [emperumAn].
  • isai pAdum – Just as those prideful and tender persons [sons of very rich persons] would wander around discarding sandalwood as waste wood and applying fragrant essences, these beetles will discard prose and will only sing the music.
  • suzhal … – sarvESvaran who is having the divine disc which is rotating fiercely with the intent of destroying the enemies.
  • suzhalin mali chakkaram – Also explained as the disc which is shining like rotating.
  • thol aruL – Due to the natural mercy – will it be possible for me to worship him with my hands and have my bangles be complete [that is, remaining in my hands].

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 – 5.9.8 – nAdoRum vIdinRiyE

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

Full series >> Fifth Centum >> Ninth 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 says “Will it be possible to serve him eternally?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will it be possible to eternally enjoy the divine feet of emperumAn who is eternally residing in thiruvallavAzh which is surrounded by fertile fields?”.

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

nAdoRum vIdinRinRiyE thozhak kUdum kol? nannudhaleer!
AduRu thIm karumbum viLai sennelum Agi engum
mAduRu pUndhadam sEr vayal sUzh thaN thiruvallavAzh
nIduRaiginRa pirAn nilam thAviya nIL kazhalE

Listen

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

engum – everywhere
Adu – swaying
uRu – having
thI – sweet
karumbum – sugarcane
viLai – well grown
sennelum – fresh paddy
Agi – becoming
mAdu – proximity
uRu – having
pUm thadam – ponds with blossomed flowers
sEr – together
vayal – fields
sUzh – surrounded
thaN – cool
thiruvallavAzh – in thiruvallavAzh
nIduRaiginRa – eternally residing
pirAn – great benefactor’s
nilam – earth
thAviya – measured and accepted
nIL – growing to reach everyone’s head
kazhal – divine feet
nal – being attractive due to such worship
nudhaleer – having forehead!
nAL thoRum – everyday
vIdu – a momentary break
inRiyE – without
thozhak kUdum kol – will it be possible to worship?

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

The cool thiruvallavAzh is surrounded by fertile fields which are filled with swaying sweet sugar canes and fresh paddy and are having ponds with blossomed flowers in close proximity. emperumAn, the great benefactor who is eternally residing in such thiruvallavAzh, measured and accepted the earth with his divine feet which grew to reach everyone’s head.  Oh friends who are having attractive forehead due to worshipping such emperumAn! Will it be possible for me to worship him everyday without even a momentary break?

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

  • nAL thoRum … – “nAL thoRum” (always) differentiates it from “dharSa pUrNa mAsa …” (in every paksham (fortnight)) etc. “vIdu inRiyE” (without a break) differentiates it from nithya agni hOthram (agni hOthram which is performed everyday [but only at certain times of the day]). AzhwAr is praying as said in thiruvAimozhi 3.3.1ozhivil kAlam ellAm” (At all times). AzhwAr is desiring for this continuous service to emperumAn due to his attachment as a result of his taste in servitorship unlike us who desire for service based on the faith in our AchArya’s instructions.
  • nal nudhaleer – Will I see you with the dust particles on your forehead due to having paid obeisances to emperumAn who has arrived? parAnguSa nAyaki will worship emperumAn as said in thiruvAimozhi 5.3.7thalaiyil vaNangavumAngolO” (can we bow to him with our head?), and they too will follow; just as she is happy in performing kainkaryam, they (her friends) are happy to see her desires fulfilled.
  • AduRu thIm karumbum – The sugar canes are always engaged in swaying. thI – sweetness. The fresh paddy is also ready to be harvested at all times. Everything there is ripened [in devotion].
  • mAduRu pU … – In invigorating thiruvallavAzh which is surrounded by fields which are close to ponds having flowers. The town is surrounded by ponds which are surrounded by fields – this is how the town remains cool.
  • nIdu … – The greatness of this abode is – unlike the incarnations, specifically thrivikrama avathAram where emperumAn placed his easily approachable divine feet on everyone’s end without checking their qualities or the lack of them, here in this dhivyadhESam, he is eternally residing and favouring everyone.

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 – 5.9.7 – pAdhangaL mElaNi

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

Full series >> Fifth Centum >> Ninth 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 says “Would we eternally pray by placing flowers at the divine feet of emperumAn who is mercifully standing in thiruvallavAzh?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Would we at least worship the flowers which were worn by Apathsakan (companion in difficult situations), the lord of thiruvallavAzh which is having attractive ponds?”.

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

pAdhangaL mElaNi pUnthozhak kUdungol? pAvai nalleer!
Odha nedum thadaththuL uyar thAmarai sengazhunIr
mAdhargaL vANmugamum kaNNum Endhum thiruvallavAzh
nAdhan ingyAlam uNda nampirAn thannai nAdoRumE

Listen

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

Odham – like ocean
nedu – vast
thadaththuL – in ponds
uyar – tall
thAmarai – lotus
sengazhunIr – red lily
mAdhargaL – women
vAL – having radiance
mugamum – beauty of the face
kaNNum – beauty of eyes
Endhum – reflecting
thiruvallavAzh – for thiruvallavAzh
nAdhan – being the lord
i – this
gyAlam – world
uNda – with the incident of his consuming and protecting from total deluge
nam – for us
pirAn thannai – appearing as our benefactor
nAL thoRum – eternally
pAvai – like a doll
nalleer – oh beautiful ladies who are having features!
pAdhangaL – divine feet
mEl – on
aNi – wearing
pU – at least the flower
thozha – to worship
kUdum kol – will it be possible?

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

thiruvallavAzh is having ponds which are vast like ocean, with tall lotus and red lily flowers which reflect the radiance from the beautiful face and eyes of the ladies. emperumAn, who is the lord of such thiruvallavAzh consumed and protected the world from total deluge. Hence he is appearing as our benefactor. Oh beautiful ladies who are having features like a doll! Will it be possible to at least worship the flower which is on the divine feet of such emperumAn?

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

  • pAdhangaL mElaNi pUnthozhak kUdum kol – Will it be possible for us the decorate his divine feet with flowers and worship him?
  • pAvai nalleer – Three explanations – 1) The ladies who appear like doll to not have the ability to stop her. 2) They appear like an [beautiful] art work. 3) parAnguSa nAyaki is conversing happily with them since they are not stopping her.
  • Odham … – In the ponds which are as vast as the ocean, the tall lotus and red lily flowers reflect the radiantly beautiful faces and eyes of the ladies of the town [both the flowers and beauty of ladies are comparable]. Alternative explanation – as in a great scholarly assembly ignorant people will be discarded, the beauty of the town discards everything else [such as the beauty of tall lotus and red lily flowers, the radiance of the beautiful faces and eyes of the ladies].
  • mAdhargaL vAL mugamum kaNNum Endhum – It is difficult to distinguish between the [beauty of the] town and fertile fields.
  • thiruvallavAzh nAdhan – Superior to SrIvaikuNtanAthan. Being the lord of SrIvaikuNtam means being the lord of antha:puram (private quarters of the queen) only, since it is said in thiruvAimozhi 4.9.10oNdodiyAL thirumagaLum nIyumE nilA niRpa” (While SrImahAlakshmi, the one who is having distinguished forearms with ornaments like bangles, and you stand alone; but this samsAram (material relam) is unlike that, it is barren land where one person’s clothes are to be shared by seven persons [and you are mercifully here to help everyone here].
  • i gyAlam uNda – Without considering his own supremacy, he will be the abode of those who are suffering. Just considering the danger, he would place everyone in his stomach and protect them.

When asked “Was this only heard in history?”, parAnguSa nAyaki replies,

  • nam pirAnemperumAn who rescued me who was consumed by the deluge of samsAram and brought me up to this stage.

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