Author Archives: Sarathy Thothathri

thiruvAimozhi – 7.8.4 – kaLLavizh thAmarai

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

Full series >> Seventh Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, AzhwAr mercifully explains how emperumAn is having nithya (eternal) and anithya (transient) entities as his wealth.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are having lotus eyes which reveal your enjoyability in the form of supremacy and simplicity, and you are having eternal and transient entities as your wealth; how do you meditate about the protection of such entities?”

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

kaL avizh thAmaraik kaN kaNNanE! enakkonRaruLAy
uLLadhum illadhumAy ulappillanavAy viyavAy
veLLath thadangadaluL vida nAgaNai mEl maruvi
uLLap pal yOgu seydhi ivai enna upAyangaLE!

Listen

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

kaL – honey
avizh – sprouting
athAmarai – like fresh lotus flower
kaN – having divine eyes
kaNNanE – Oh krishNa!
enakku – for me

(the means of protection which you are contemplating)
onRu – one
aruLAy – you should mercifully tell;
uLLadhum – being eternal (due to being nithyam) [chith (sentient beings)]
illadhumAy – being transient (due to having forms which keep changing) [achith (insentient objects)]
ulappillanavAy – being innumerable
viyavAy – having entities which have differences, as your prakAra (form)

(to protect all these chEthanas and achEthanas)
veLLam – fully
thadam – having space
kadal uL – in milk ocean
vidam – spitting out poison (being invincible by enemies)
nAgaNai mEl – on the mattress called thiruvananthAzhwAn
maruvi – fitting well
uLLam – in your divine heart
pal – many types
yOgu – thoughts for protection
seydhi – contemplating;
ivai – these
enna – what
upAyangaL – means!

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

Oh krishNa who is having divine eyes which appear like fresh lotus flowers which sprout honey! you should mercifully tell me one thing; you are having innumerable eternal and transient entities which have differences, as your prakAra; you are contemplating many types of thoughts in your divine heart for the protection of such entities, while fitting well on the mattress called thiruvananthAzhwAn who is spitting out poison, in the fully, spacious milk ocean; what means are you contemplating! I am not sure about what is going on in your divine heart. Are you thinking to incarnate? Are you thinking about how to eliminate the hurdles? Are you thinking about how to fulfil the desires [of such entities]? Are you thinking about uniting with your devotees? Are you thinking to become victorious? You should firmly and mercifully explain which is the one that you are thinking about.

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

  • kaL avizh … – Oh one who is having divine eyes which resemble freshly blossomed lotus flower and who is obedient! emperumAn‘s wealth is attractive to AzhwAr just as his divine eyes. Alternative explanation – just as his divine eyes is hurting AzhwAr, experiencing his wealth too is causing hurt. What is causing hurt here? When one has a doubt due to lack of clarity on a particular subject, one will be distressed, and that would cause hurt. piLLAn explains “AzhwAr is reminiscing what he said in previous decad ‘sUzhavum thAmarai nAL malar pOl vandhu thOnRum‘ (They came and appeared like fresh lotus flower which is surrounding everywhere)”. Hearing this nanjIyar mercifully said “it will be nice if this too is similar to the experience AzhwAr had previously; but this being in a different taste, as the context here is AzhwAr being awakened from his previous bewilderment, that principle will not fit here”.
  • uLLadhum … – Being the controller for the innumerable AthmAs (souls) which are said as existing [sath] and the variegated achith (matter) which are said as non-existing [asath]. As said in SrIvishNu purANam 2.13.96 “yaththu kAlAntharENApi nAnya samgyAm upaithi vai | pariNAmAdhi sambhUthAm thath vasthu nrupathachcha kim ||” (Oh king! That which has no changes such as growth or shrinkage, is called vasthu; you analyse about that), since achith is transitory it can be said as non-existing; and since AthmA is always singular in form, it is said as existing.
  • veLLath thadam kadal uL … – In milk ocean, fitting well on thiruvananthAzhwAn who is spitting poison to stop unfavourable ones from getting close. AdhiSEsha would have his fear placed in inappropriate place [where there is no reason for fear] and spit poison as said in nAnmugan thiruvandhAdhi 10AngAravaram adhu kEttu azhal umizhum – pUngAr aravaNaiyAn” (emperumAn has the furious AdhiSEshan as his mattress, who is spitting fire on hearing the praises of brahmA et al during thrivikrama avathAram, mistaking it to be an army of attackers).
  • uLLap pal yOgu seydhi – You are having many thoughts in your divine mind for our protection. Just as there are so many different chEthanas (AthmAs), his thoughts are also so variegated and vast. How is this fitting with the preceding and succeeding sections [this is related to emperumAn being upAyam, while rest of the pAsuram, decad is focussed on AzhwAr enjoying emperumAn’s wealth]? achith, being transitory, should be given up; AthmA [chith], being singular in nature, should be pursued; ISvara would be the controller for both achith and chith; such emperumAn thinks “This chEthana has karma which he performs and has his own desires; unless he develops desire to reach me, he will not have the means to reach me; as he does not have that, what shall be done” and is resting there, thinking about the means to uplift him thinking “what shall we do to make him reach me, while he does not have the desire and does not say as in thiruviruththam 1 ‘inninRa nIrmai ini yAm uRAmai’ (I cannot bear this lowly life)” as if he said that.
  • ivai enna upAyangaLE – As the chEthanas are many, their protection will also be in many forms; and since emperumAn is sarvagya (omniscient) he will know all such means; what [amazing] means are these!

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 – 7.8.3 – chiththirath thEr

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

Full series >> Seventh Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “emperumAn is the one who is having the many yugas starting with kruth yuga, and all the dhEvas (celestial beings), manushyas (human beings) et al who exist in those times, as his wealth”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Being great and yet being subservient towards your followers, and while remaining as all entities starting with time, you should mercifully explain your uniqueness of being unconnected with them”.

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

chiththirath thEr valavA! thiruchchakkaraththAy aruLAy
eththanai Or ugamum avaiyAy avaRRuL iyalum
oththa oN pal poruLgaL ulappillanavAy viyavAy
viththagaththAy niRRi nI ivai enna vidamangaLE!

Listen

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

(as per the situation)
chiththiram – in many ways
thEr – chariot
valavA – one who can conduct
thiruchchakkaraththAy – similarly, oh one who is having the weapon, divine chakra, which can transform day into night!
aruLAy – you should mercifully explain;
eththanai – having variations [in yugas] such as krutha, thrEthA, dhvApara and kali
Or – distinguished to be incomparable with one another
ugamum – being the controller of yugas
avaiyAy – being the time
avaRRuL – in it
iyalum – occurring
oththa – being the same in being the embodiment of knowledge
oN – having distinguished aspects such as being self-illuminating, being knowledgeable etc
pal – having distinguished natures as said in “EkO bahUnAm
ulappillana – innumerable
poruLgaL – chith (sentient) and achith (insentient) entities
Ay – having them as your form
viyavu – for the differences (in them such as dhEva, manushya forms which conceal the equality of the souls)
Ay – being the controller

(while being like this)
viththagaththAl – being amazing due to being unaffected by their defects as said in “namaksnigdhAni bhUthAni
nI niRRi – you remain;
ivai enna vidamangaL – what kind of uniqueness is this?

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

Oh one who can conduct your chariot in many ways and who is having the weapon, divine chakra, which can transform day into night! You should mercifully explain; your are being the controller of yugas which are having variations such as krutha, thrEthA, dhvApara and kali, and are distinguished to be incomparable with one another; you are being the time and having as your form, the innumerable chith (sentient) and achith (insentient) objects which are existing within the scope of such time, being the same in being the embodiment of knowledge, having distinguished aspects such as being self-illuminating, being knowledgeable etc and having distinguished natures as said in “EkO bahUnAm“; you are being the controller for their differences; yet, you remain amazing due to being unaffected by their defects as said in “namaksnigdhAni bhUthAni“; what kind of uniqueness is this?

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

  • chiththirath thEr valavA – Oh one who can conduct the chariot in amazing ways! His amazing acts include – when dhrONa arranged the armies and waited at the entrance, emperumAn went around him and placed the chariot beyond his reach, stopping him from being able to fight; bhIshma can aim for distant target, and arjuna’s arrow will fall short; hence when bhIshma takes aim, emperumAn will drive the chariot too far away from his sight and when arjuna takes him, he will drive the chariot to be too close to bhIshma; this ability of driving the chariot makes AzhwAr praise emperumAn as “chiththirath thEr valavA“.
  • thiruchchakkaraththAy – Oh one who is having the weapon which can transform day into night [as done while killing jayadhradha]!
  • eththanai Or ugamum avaiyAy – being the controller of yugas such as krutha etc.
  • avaRRuL iyalum – residing within the time frame of the yugas.
  • oththa … – Being equal in one aspect, and at the same time being different in another aspect, having distinguished, many types of objects – having many such objects as your prakAra (form). Being equal by the species such as dhEva, manushya et al, but being different due to being individual entities. While all AthmAs will be equal due to being embodiment of knowledge, due to the individual identity, they will all be separate/different from one another.
  • viththagaththAy niRRi nI – You remain causing amazement for everyone.
  • ivai enna vidamangaLE – What kind of togetherness of unrelated objects is this!

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 – 7.8.2 – angaN malar

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

Full series >> Seventh Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr is mercifully explaining how emperumAn is having entities such as chandhra (moon), sUrya (sun) etc as his wealth.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Your highness who has the completeness acquired by fulfilling your desire, should mercifully explain your variegated nature of having chandhra, sUrya etc as your wealth”.

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

angaN malarth thaNduzhAy mudi achchudhanE! aruLAy
thingaLum gyayiRumAych chezhum pal sudarAy iruLAy
pongu pozhi mazhaiyAyp pugazhAyp pazhiyAyp pinnum nI
vengaN vengURRamumAm ivai enna vichiththiramE!

Listen

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

am – distinguished
kaL – having honey
malar – having flower
thaN – invigorating
thuzhAy – decorated with thiruththuzhAy (thuLasi)
mudi – having hair
achchudhanE – Oh achyutha who does not fail (due to complete lordship acquired after accomplishing the desired task)
aruLAy – you should mercifully explain!

(those who give out coolness and heat)
thingaLum – moon
gyAyiRumAy – being sun
sezhum – distinguished
pal – many
sudarAy – luminous objects such as planets, stars
iruLAy – darkness (in which, creatures cannot see the objects)
pongu – in abundance (for the growth of such creatures)
pozhi – pouring
mazhaiyAy – being rain
pugazhAy – glories (which were earned by the crop etc which grew abundantly due to the rain [and were shared to others])
pazhiyAy – blame (due to inapt recipient etc)

(when such blame becomes large)
pinnum – further
vem kaN – being with cruel eyes (to destroy them)
vem – with cruelty
kURRamumAm – being death personified
ivai – these aspects
enna vichithram – how variegated?

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

Oh achyutha who is having hair which is decorated with distinguished, honey filled, flowered thiruththuzhAy and who does not fail! You should mercifully explain! How variegated your aspects are? You are being moon, sun and many distinguished, luminous objects such as planets, stars; you are being darkness; you are being the rain which is pouring in abundance; you are being glories and blame, and further being with cruel eyes as cruel death personified.

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

  • am kaL malar … – Oh one who is having beautiful thiruththuzhAy which has honey and flower, on your divine hair and having that beauty eternally without any change ever! Experiencing bhagavAn’s wealth is as enjoyable for AzhwAr, as his garland on his hair. piLLAn explains, AzhwAr is reminiscing what he said in the previous decad as in thiruvAimozhi 7.7.9 “viLginRa pUnthaNduzhAy virai nARa vandhu” (to spread the fragrance of thiruththuzhAy which has blossomed flower). Here, AzhwAr is enjoying emperumAn‘s hair through sAkshAthkAram (internal vision) instead of being harmed by uruveLippAdu (visualisation) as said in previous decad “mAyan kuzhal viLginRa pUndhaNdhuzhAy virai nARa vandhu“.
  • thingaLum gyAyiRumAy – As said in SrIvishNu purANam 5.10.13 “sUryAmSu janitham thApam ninyE thArApathiS Samam” (The heat caused by sun’s rays was removed by the moon, you are being the moon which refreshes chEthanas (sentient beings) by eliminating the heat caused by sun’s rays, and being the sun which eliminates the wetness caused by moon.
  • sezhum pal sudarAy – being the stars which have movements which determine the gain and loss of chEthanas.
  • iruLAy – being the darkness which helps in enjoyment of chEthanas.
  • pongu pozhi mazhaiyAy – Being the rain which helps producing crops which help all creatures.
  • pugazhAy – fame which is desired by all
  • pazhiyAy – blame which should be eliminated by struggling hard by everyone
  • pinnum – further
  • vem kaN vem kURRamumAm – As said in SrI rAmAyaNam AraNya kANdam 65.4 “purAbhUthvA mrudhurdhAntha: sarva bhUtha hithE ratha: | na krOdha vaSAm Apanna: prakruthim hAthum arhasi ||” (SrI rAma should not give up his natural calmness and assume anger, after previously being very kind hearted, being in full control over his senses and being desirous of doing good to all creatures), once their conduct becomes too bad, instead of showering his cool glance, he himself shows his cruel glance.
  • vem kURRam – Being very cruel-hearted to make demoniac persons cry for water. This explains how emperumAn becomes the antharyAmi of rudhra etc during samhAram (annihilation).
  • ivai enna vichiththiramE – How variegated are these! Kindly explain.

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 – 7.8.1 – mAyA! vAmananE!

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

Full series >> Seventh Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mediates upon emperumAn having variegated causes and effects as his wealth, and asks emperumAn “how is this!” in amazement.

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

mAyA! vAmananE! madhusUdhA! nI aruLAy
thIyAy nIrAy nilanAy visumbAyk kAlAy
thAyAyth thandhaiyAy makkaLAy maRRumAy muRRumAy
nIyA nI ninRavARu ivai enna niyAyangaLE!

Listen

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

mAyA – Oh one who has naturally amazing abilities
vAmananE – (matching such ability, one who requested for alms in a tiny form as the huge mEru mountain was shrunk into a small stone) being vAmana
madhusUdhA – Oh one who destroys (like you destroyed madhu to eliminate the doubts of those who doubted your variegated abilities)!
nI – yourself
aruLAy – should kindly explain the way you have your variegated wealth;
thI nIr nilan visumbu kAl – five great elements which are the cause for the spherical universe
thAy thandhai makkaL maRRum – mother, father, children et al (who are all residents in the universe and are unique in their own ways)
muRRum – all entities which are connected to mother, father, children et al
Ay – having them as prakAram (form) to have them at your full disposal

(not limited to that)
nIyAy – being the one with distinguished form
nI – you
ninRa – remaining
ivai ARu – this manner
enna – what
niyAyangaL – are under [what] principles?

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

Oh one who has naturally amazing abilities! Oh vAmana! Oh destroyer of madhu! You should kindly explain the way you have your variegated wealth; under what principles, are you remaining in this manner with the five great elements which are the cause for the spherical universe, mother, Father, children et al and all entities which are connected to them, as your form and being the one with a distinguished form as well? AzhwAr is mercifully saying “since the causal entities are themselves present as effectual entities, bhagavAn who is the antharyAmi of everyone/everything, without being contaminated with the faults of those entities, should himself mercifully explain these confidential principles of vEdhAntham”.

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

  • mAyA – This one word is the essence of this decad.
  • vAmananE – The meaning of the word mAyA is well manifested here. AzhwAr is saying “born on one day, grew up on the same day, went to mahAbali and stood in front of him, mercifully spoke so convincingly that he will follow every word of it, showed small feet and measured the world with huge feet, and oh vAmana who thought about all of these ahead!”
  • madhusUdhA – Just as vAmanAvathAram is for amazing acts, madhusUdhanAvathAram is for eliminating hurdles.
  • madhusUdhA nI aruLAy – Just as you killed madhu, you should mercifully eliminate my doubts as well.
  • thIyAy … – The variegatedness which is seen in the effect, will be seen in cause as well. That is, each one is distinct in nature. In this manner, emperumAn is the controller of the five great elements.
  • thAyAy … – Even the effectual entities, what is done by mother is not done by father; the help done by father is not done by the sons; the help done by the sons is not done by the relatives; in this manner, being all types of relatives.
  • muRRumAy – Oh controller of all those related entities in the form of chEthanas (sentient beings) and achEthanas (insentient objects) who are not mentioned here!
  • nIyAy – His distinguished form is unlike [much more glorious than] the universal form. AzhwAr acquired great knowledge that emperumAn‘s presence in paramapadham being enjoyed by the nithyasUris and his having universal form, are equally enjoyable.
  • nI ninRavARu – The manner in which you remained with these variegated forms.
  • ivai enna niyAyangaLE – How amazing these forms are! Though in the beginning itself AzhwAr has enjoyed emperumAn‘s wealth, he is enjoying emperumAn’s wealth as if he has never experienced them, just as while experiencing emperumAn’s qualities is ever fresh as mentioned in thiruvAimozhi 2.5.4appozhudhaikku appozhudhu en ArAvamudhamE” (every moment, emperumAn is like infinitely relishable nectar).
  • ivai enna niyAyangaLE nI aruLAy – You should kindly explain this. Just as you cleared the doubt of arjuna as said in SrI bhagavath gIthA 6.39thvadhanya: samSayasyAsya chEththA na hyupapadhyathE” (none other than you are qualified to clear this doubt), you should clear my doubt as well.

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 – 7.8 – mAyA! vAmananE!

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

Full series >> Seventh 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 eighth decad – AzhwAr observed emperumAn‘s vaichithriyam (diversity) of stopping the physical experience while he was having uruveLippAdu (visualisation) and causing him great anguish, AzhwAr thinks about emperumAn having such diversified ability, highlights the following aspects of emperumAn:

  1. his amazing form of being a mendicant/seeker
  2. his supremacy which was acquired due to attaining the desired aspect
  3. his obedience towards his devotees, while having such supremacy
  4. his puNdarIkAkshathvam (being lotus-eyed) which reveals his supremacy and simplicity
  5. his being infinitely enjoyable for ananyaprayOjanars (those who are exclusively devoted to him)
  6. his activities which cause bewilderment
  7. his causing sorrow etc based on one’s karma
  8. his being unintelligible even for greatly knowledgeable persons
  9. his ultimate subtleness which is the cause for not being able to understand him
  10. his having chith and achith as prakAram (form) as highlighted by well established scriptures

AzhwAr meditated upon these aspects and questioned emperumAn who is seen by his intelligence “How are you, with such aspects, having amazing ability to have the universe which is having such contradictory aspects, as your wealth?” and becomes satisfied thinking that he has nothing to do in eliminating his own hurdles.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad – AzhwAr experienced uruvuveLippAdu (visualisation) in previous decad; as he could not reach out to emperumAn, he understood it to be mere visualisation. Now, he also understands that sarvESvaran will keep him in this material realm until emperumAn accomplishes the desire task; yet, as he cannot sustain himself without emperumAn, he will not remain patient thinking about this aspect. Even if AzhwAr prays to emperumAn saying “please eliminate my hurdles”, he will not fulfil that until AzhwAr completes his prabandham. Though he does not fulfil AzhwAr’s desire, emperumAn knows how to sustain him in this material realm. Hence, as some entities [fish etc] are sustained by keeping them together with water, AzhwAr too is sustained so that he never perishes nor lives happily and is tormented; meditating upon this, he says to emperumAn “though I don’t fit in this material realm, you are keeping me here and making me live; kindly explain to me this amazing act of yours”; as those who would divert others when a particular question is asked by answering in an unrelated manner, emperumAn said “Are you amazed by this one aspect? You now behold my variegated universal form!” and manifested his amazing universal form – though AzhwAr did not expect to see that, since it was shown by emperumAn himself, it will be pleasing for AzhwAr. Hence, as AzhwAr asked one question, emperumAn manifested many amazing aspects and satisfied him. akrUra, on the banks of yamunA, stepped in to the river and saw the children (krishNa and balarAma) inside the river as well and being fearful looked out; he saw them there as well; seeing them there, he said as in SrIvishNu purANam 5.19.7 “jagath Ethath mahAScharyam  rUpam yasya mahAthmana: | thEnAScharya varENAham bhavathA krishNa sangatha: ||” (Oh krishNa! I united with you who are having amazing activities and with you, the mahAthmA (great soul) who are having this amazing universe as your form) and became amazed; AzhwAr too becomes amazed seeing his variegated universal form.

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

thiruvAimozhi – 7.7.11 – katkariya piraman

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

Full series >> Seventh Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who know this decad, will not go through the sufferings which I endured in this decad, and will eternally associate with ayarvaRum amarargaL (nithyasUris)”.

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

katkariya piraman sivan indhiran enRivarkkum
katkariya kaNNanaik kurugUrch chatakOpan sonna
utkudai AyiraththuL ivaiyum oru paththum vallAr
utkudai vAnavarOdu udanAy enRum mAyArE

Listen

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

katku – for the eyes (of humans et al)
ariya – difficult to see
piraman sivan indhiran – brahmA, rudhra, indhra et al
enRu – as told
ivarkkum katku – for their eyes
ariya – difficult to see
kaNNanai – krishNa
kurugUrch chatakOpan – AzhwAr (who experienced through visualisation)
sonna – mercifully spoke
utku – strength (to reveal bhagavAn’s svarUpa (true nature), rUpa (forms), guNa (qualities) etc)
udai – having
AyiuraththuL – among the thousand pAsurams
oru – distinguished (due to revealing bhagavAn’s great beauty)
ivaiyum paththum – this decad
vallAr – those who can practice
utku udai – those with strength (to eternally experience bhagavAn)
vAnavarOdu – with the residents of paramapadham
enRum – always
udanAy – to be known as equals
mAyAr – will live (without destruction in nature of self which is in the form of bondage in samsAram).

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

AzhwAr mercifully spoke this distinguished decad among the thousand pAsurams which are having strength [to reveal bhagavAn’s true nature, forms, qualities etc] and which are on krishNa who is difficult to be seen by the eyes of brahmA, rudhra, indhra et al who are told to be difficult to be seen by the eyes of humans et al. Those who can practice this decad will be always known as equals to the residents of paramapadham who have the strength to eternally experience bhagavAn and will live with them.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • katkariya … – krishNa who cannot be seen by the eyes of dhEvathAs such as brahmA et al who cannot be seen by the eyes of humans. krishNa, who cannot be seen by brahmA et al, revealed himself to AzhwAr through visualisation so that AzhwAr cannot forget him and krishNa chased and surrounded AzhwAr wherever he went. Just as he made it difficult for the eyes of brahmA et al to see him, he manifested himself to AzhwAr, as said in “sUzhavum thAmarai nANmalarmEl vandhu thOnRum” (he came and appeared like fresh lotus flower).
  • kurugUrch chatakOpan sonna – Mercifully spoken by AzhwAr.
  • utkudai AyiraththuL … – Among the thousand pAsurams which have the strength to reveal the subject matter as it is, those who can practice this decad, will become united with the nithyasUris who have the qualification to keep enjoying bhagavAn while eternally experiencing him.
  • enRum mAyArE – AzhwAr is considering uruveLippAdu (visualisation) and mAygai (separation) as synonyms. mAyAr – will not separate. They will become part of the assembly of devotees as said in thiruvAimozhi – 2.3.10adiyArgaL kuzhAngaLai – udan kUduvadhu“. Unlike sufferings inflicted by bhagavath apachAram (offenses committed towards bhagavAn) and bhAgavatha apachAram (offenses committed towards bhAgavathas), this suffering [of AzhwAr] is caused after getting acceptance of bhagavAn and not having that joy perpetually. As in deluge, AzhwAr’s eyes is directly covered by emperumAn‘s eyes [not letting him see anything else and hence suffering. Such suffering will not be there for those who practice this decad].
  • sUzhavum – [trick] All of these are done by him over his neck [i.e – suffering inflicted by his facial beauty; this would also mean that he inflicted this suffering just from his mouth and not from his heart].

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 – 7.7.10 – niRRi muRRaththuL

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

Full series >> Seventh Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki says “My heart is captivated by the beauty of his crown; your scolding me has no purpose”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki explains how her heart became attached to his divine crown which reveals his supremacy.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Tenth pAsuram. parAnguSa nAyaki explains how the beauty of his divine crown is tormenting her thinking “even the SrIya:pathi (lord of SrI mahAlakshmi) is wearing me on his head, for this situation [to torment her]”.

pAsuram

niRRi muRRaththuL enRu neriththa kaiyarAy ennai nIr
suRRiyum sUzhndhum vaidhir sudarch chOdhi maNi niRamAy
muRRa im mU ulagum viriginRa sudar mudikkE
oRRumaik koNdadhuLLam annaimIr! nasai en nungatkE

Listen

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

(From inside)
muRRaththuL – in the courtyard
niRRi – standing there
enRu – saying
neriththa – pressed [in anger]
kaiyarAy – having hand
ennai – me
nIr – you
suRRiyum – surrounding
sUzhndhum – (due to anger) tricking
vaidhir – scolding me;
sudar – spreading as radiance
sOdhi – having shining
maNi – gems
niRamAy – having complexion
im mU ulagu – the world which has three types of chEthanas (sentient beings) and achEthanas (insentient objects)
muRRavum – all
viriginRa – pervading
sudar – having radiance
mudikkE – in the divine crown
uLLam – heart
oRRumaik koNdadhu – became attached;
annaimIr – oh mothers!
nungatku – for you (who are scolding me)
nasai – having desire (towards me)
en – what is the use?

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

You are saying “you are standing in the courtyard”, having hands pressed, surrounding me, tricking me and scolding me; my heart became attached to the radiant, divine crown [of emperumAn] which is spreading like radiance, having the complexion of shining gems and pervading the world which has three types of chEthanas and achEthanas;  oh mothers! what is the use for you to have desire towards me?

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

  • niRRi … – Unless she tells them to give up attachment towards her, it appears that they won’t give up on her.
  • niRRi muRRaththuL enRu – They will say “Why are you standing in the courtyard?” They thought “instead of staying in the bed, she has risen and is standing in the courtyard to be seen by everyone – what is more shameful than this?” SrI rAmAyaNam ayOdhyA kANdam 33.7 “yA naSakyA” (one (sIthAp pirAtti) who was not seen even by those who wander in the sky). They are thinking her act to be similar to that which is mentioned in the same SlOkam “rAjamArgagathAjanA:” (those who are walking on the road are seeing her). They are pressing their hands in anger for her courageous act of stepping out to the courtyard.
  • ennai nIr – I who was brought out to the courtyard by the uruvu veLippAdu (visualisation) and you who are fortunate to remain unharmed by this visualisation. I who was brought out to the courtyard by him, and you who have nothing to do with this.
  • suRRiyum sUzhndhum vaidhir – Analysing within your heart thinking “how to make her escape from this situation?” and standing around me, being unable to leave. Alternative explanation – you are scolding me, going in and out of the place.
  • sudarch chOdhi … – Unlike them who are standing in a particular place trying to help her escape, it (the divine crown) remains everywhere tormenting her. She is saying “my heart became fully attached to the divine crown which is pervading its radiance everywhere we see and is having the radiance of a very shining gemstone”. Alternatively, saying “I have written myself off for the divine crown”.
  • annaimIr nasai en nungatkE – You mothers should give up attachment towards me. The mothers should beget the girl, raise her and once she becomes enjoyable, should leave her with the one who married her and stay away. Instead should they show anger and scold? As one becomes a matured adult, should the mothers try to advice and withdraw the girl, just because they have given birth?

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 – 7.7.9 – koLginRa kOLiruLai

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

Full series >> Seventh Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki explains how the beauty of his divine hair which is beyond this world, is tormenting her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki explains how the matchless, divine hair of krishNa who has an amazing form, is tormenting her.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Ninth pAsuram. parAnguSa nAyaki is explaining how the beauty of his divine hair is tormenting her saying “It is for this purpose [to torment her] that we are decorated with flowers and fragrant substances”.

pAsuram

koLginRa kOL iruLaich chugirndhitta kozhunjuruLin
uL koNda neela nannUl thazhaikol? anRu mAyan kuzhal
viLginRa pUndhaNdhuzhAy virai nARa vandhu en uyirai
kaLginRavARu aRiyIr annaimIr kazhaRA niRRirE

Listen

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

koLginRa – to contain (the whole world)
kOL – having pride
iruLai – darkness
sugirndhitta – (to eliminate all blemishes) reformed
kozhum – dense
suruLin – collection’s

(without being touched by hands)
uL – inside
koNda – (spun and) kept
neelam – having dark complexion
nal – beautiful
nUl thazhaikol – is it a bunch of thread?
anRu – it is not like that (due to krishNa’s hair being curly);
mAyan – krishNa who is having amazing form, his
kuzhal – (matchless) divine hair
viLginRa – blossomed
pU – having flower
thaN – having freshness
thuzhAy – thiruththuzhAy’s (thuLasi)
virai – fragrance
nARa – to spread
vandhu – come
en – my
uyirai – soul
kaLginRa – stealing
ARu – means
aRiyIr – you don’t know;
annaimIr – being the mothers
kazhaRA niRRIr – you are ordering me (without knowing my state)

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

Is krishNa’s hair a bunch of beautiful thread, which is having prideful darkness to contain the whole world, which is reformed and is a dense, internal collection of such darkness kept with dark complexion? it is not like that. The divine hair of krishNa who is having an amazing form, which is having blossomed flowers and having fresh thuLasi, which is spreading its fragrance, has come to steal my heart; you don’t know the means by which it does this; being my mothers, you are ordering me.

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

  • koLginRa … – Starting to give an example for his divine hair, and since the example does not match his hair, the example is getting decorated [to make it a match]. The darkness which consumed everything and pervaded everything, during praLayam (deluge) where there is no difference between day and night; kOL means pride, implying prideful darkness. sugirdhal means reforming it. After extracting the reformed, dense portion, and eliminating the extraneous aspect (the internal diamond-like strong dark pigment is extracted) – is this such a bunch of dark coloured thread?
  • anRu mAyan kuzhal – She saw his beautiful hair in her heart. Only after decorating the example, it can be compared. Still, she is saying that it is the divine hair of krishNa who has an amazing form. Will these extraneous decorations bring any comparability to his naturally divine hair?
  • viLginRa … – The fragrance from the blossoming, fresh and cool thuLasi is appearing to hit her face. For the beauty of his divine hair, the fragrance of the thuLasi becomes the army and is causing harm.
  • en uyiraik kaLginRavARu aRiyIr – kaLginRa – stealing. While you all remain happy, you will not know how it is specifically coming to me and stealing my soul. What does it mean by stealing? Taking it away without the acceptance of the soul. It is emperumAn who is stealing. The roles have reversed [i.e. usually, AthmA claims ownership of self, which is considered as stealing of emperumAn’s property]. One can stop if an inapt person steals, but if emperumAn who is apt [to have our soul] steals, there is no stopping. Once he gets a hold of the soul, he will then start talking with authentic texts to justify his act.
  • annaimIr kazhaRA niRRirE – You, being angry, are scolding me thinking that I am assisting in his theft. [Instead] Can you help me by stopping this uruveLippAdu (visualisation)? Does being my mother where you can control me, give you rights to scold me? kazhaRal – hurting by words.

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 – 7.7.8 – kOL izhaith thAmaraiyum

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

Full series >> Seventh Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki explains how the beauty of his face starting with his divine eyes along with all the previously explained limbs, is tormenting her.

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

Eighth pAsuram. “Thinking ‘We cannot leave everything to the forehead’, all the previously explained limbs are tormenting me together” says AzhwAr. When the enemies arrive, as one would gather all the scattered armies and push forward at the enemies, AzhwAr is explaining how all the limbs which individually tormented are now coming together to torment him.

pAsuram

kOL izhaith thAmaraiyum kodiyum pavaLamum villum
kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum
kOL izhaiyA udaiya kozhunjOdhi vattangol? kaNNan
kOL izhai vANmugamAyk kodiyEn uyir koLginRadhE

Listen

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

kOL – (its own) radiance
izhai – having as ornament (for itself)
thAmaraiyum – lotus flowers [divine eyes]
kodiyum – creeper [divine nose]
pavaLamum – coral [divine lips]
villum – bow [divine eye brows]
kOL – (its own) radiance
izhai – having as ornament (for itself)
thaN – cool
muththamum – pearl [divine teeth]
thaLirum – sprouts [divine ears]
kuLir – cool
vAn – beautiful
piRaiyum – crescent [divine forehead]

(these)
kOL – to have
izhaiyA – as ornament (for self)
udaiya – having
kozhum – complete
sOdhi vattangol – is it a jyOthirmaNdalam (a sphere of radiance)?
kaNNan – krishNa’s

(having the limbs which are explained through the examples, such as divine eyes, divine nose, divine lips, divine eyebrows, divine smile, divine ears and divine forehead)
kOL – radiance
izhai – to be the ornament
vAL – radiant
mugamAy – as the divine face
kodiyEn – me who is having cruel sin (of being tormented by his beauty), my
uyir – life
koLginRadhu – is stealing.

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

Is it a complete jyOthirmaNdalam with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which is itself an ornament, is stealing the life out of me, who is having cruel sin.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kOL izhaith thAmaraiyum – Though the species of all lotus is the same, there are different internal varieties such as poRkAl thAmarai, nURkAl thAmarai etc; here it is talking about nURkAl thAmarai (izhai – nUl – string/thread); alternatively, saying “lotus which is focussed on stealing”; another explanation – lotus which is having its beauty itself as an ornament; another explanation – lotus which is having its radiance as an ornament. Divine eyes.
  • kodiyum – divine nose.
  • pavaLamum – divine lips.
  • villum – divine eyebrows.
  • kOL izhaith thaN muththamum – The cool divine teeth which are having their radiance as an ornament. Alternative explanation – The cool divine teeth which appear like pearls strung on a thread.
  • thaLirum – divine ears.
  • kuLir vAn piRaiyum – divine forehead. The eyes, the one who said “I am the strong nose”, the one [lips] who spoke about the mouth, the eyebrows which bent saying “did the lips become great?”, the one remained at the forefront [teeth/smile], the ears which stood up on hearing the name, the forehead which thought itself as the leader of all, together tormented.
  • kOL izhaiyA … – Is it a jyOthirmaNdalam which is having many ornaments? Allegorical. Alternative explanation – Is it a jyOthirmaNdalam which is having its own beauty as an ornament?
  • kaNNan kOL izhai … – Having krishNa’s beauty itself as an ornament and having radiant face, as the reason.
  • kodiyEn uyir koLginRadhE – It is so tragic that I have performed sin to make me lose my life when I should get it [by seeing his beauty]. The radiant sphere of light which is decorated, is stealing the life out of me who is having the sin which makes me perish while I should be living.

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