Category Archives: periya thirumozhi

mudhal thiruvandhAdhi – 89 – enakkAvAr Ar oruvarE

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

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avathArikai

AzhwAr recounts the happiness that he had mentioned in the previous pAsuram. Just as it is rare for samsAris to think of emperumAn, it is rare for AzhwAr to forget him.

Let us go through the pAsuram and its meanings:

enakkAvAr Ar oruvarE em perumAn
thankkAvAn thanE maRRallAl punakkAyAm
pUmEni kANapp podhiyavizhum pUvaippU
mAmEni kAttum varam

Word by Word Meanings

punam – on the land appropriate to itself
kAyAm pU mEni – the colour of kAyAm pU (a blue coloured flower)
kANa – as one keeps looking
podhi avizhum – blossoming
pUvaippU (mEni) – the colour of pUvaippU (blue coloured flower)
mA mEni – (emperumAn’s) great divine form
varam kAttum – will display properly
enakku – to me (who is so fortunate)
Ar oruvarE AvAr – is there anyone who is comparable to me?
emperumAn – sarvESvaran (supreme being) also
thAne thanakku AvAn – he can be compared only to himself
maRRu – can he become my equal?

vyAkyAnam

enakku AvAr Ar oruvarEAzhwAr asks “Is there anyone who is comparable to me?”

But why [do you ask this], is emperumAn not comparable to you?

emperumAn thankkAvAn thAne maRRu allAl – emperumAn is comparable only to himself and cannot be compared to me. emperumAn did not become a servitor to someone and get this benefit! Did he not come on his own, without having to be a servitor to someone! Does he have any glory as I do, about having received someone’s grace? When asked “why are you talking as if you do not have any shortcoming? Have you seen emperumAn well? You still have a grievance that you have not seen him yet!”. AzhwAr responds that in order to get rid of his grievance of not having seen emperumAn, he has seen those entities which are like him. I am on the same land where there are objects which look like him; there is a difference of just a foot between him and me, says the AzhwAr.

punam kAyam pU mEni – the colour of kAyAm pU (a blue coloured flower) which is fresh as it is on the land which is appropriate for it.

kANap podhi avizhum pUvaip pU – the colour of pUvaip pU (another blue coloured flower) which blossoms as it is being looked at.

These

mAmEni kAttum varam – if the word varam is taken to mean “vRiyatha ithi varam” – ‘that which is wished for’, the meaning for this verse will be: show the divine form of emperumAn who is wished for. If the word is taken to mean varishtam – beautiful, the meaning for the verse will be: show the divine form of emperumAn beautifully. Hasn’t nammAzhwAr mercifully conveyed the same meaning in his periya thiruvandhAdhi pAsuram 73 “pUvaiyum kAyAvum neelamum pUkkinRa kAvimalar enRum kANdORum pAviyEn mellAvi mey migavE pUrikkum avvavaiyellAm emperumAn uruvE enRu” (flowers such as pUvai, kAyA etc have the same colour as emperumAn’s divine form; thus whenever I look at them I feel like looking at emperumAn himself)!

We shall consider the 90th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.4.9 – venjudaril

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

Full series >> Fifth Centum >> Fourth 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 “The night is torturing me. The sunrise which supposed to happen has not occurred since it is desired by me; emperumAn too has not arrived; other than the suffering of mine, is there any one who will come and protect me?”.

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

venjudaril thAn adumAl vIngiruLinuN thuLiyAy
anjudara veyyOn aNi nedunthEr thOnRAdhAl
senjudarth thAmaraik kaN selvanum vArAnAl
nenjidar thIrppAr iniyAr? ninRuruguginREnE

Listen

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

vIngu – huge
iruL – having darkness
nuN – tiny
thuLi – mist droplet
Ay – having

(the current night)
vem – hot
sudaril – more than fire
adum – burning;

(at this juncture, one who dispels the darkness by his appearance)
am – beautiful
sudar – having rays
veyyOn – Adhithya who is the hot sun, his
aNi – beautiful
nedu – tall
thEr – chariot
thOnRAdhu – not appearing;

(at this juncture)
sem – reddish (highlighting his great opulence)
sudar – having radiance
thAmarai – like a lotus flower
kaN – one who is having eye
selvanum – SrImAn [one who has SrI mahAlakshmi]
vArAn – has not come;

(hence)
ninRu – standing steadily
uruguginREn – I am melting;
ini – now
nenjidar – the suffering in my mind
thIrppAr – destroyer
Ar – who?

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

The current night which is having huge darkness and tiny mist droplet(s), is burning more than hot fire; the beautiful tall chariot of Adhithya, the hot sun, who is having beautiful rays, is not appearing; emperumAn, who is SrImAn and is having lotus flower like,  radiant reddish eye(s) has not come; I am standing steadily and melting; now, who is the destroyer of the suffering in my mind?

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

  • vem sudaril … – The appearance of huge darkness along with the tiny mist droplets resembles rAvaNa appearing along with mArIcha. Both [darkness and mist droplets] are favourable for enjoyment [during union with the beloved person]. [Darkness is favourable for enjoyment; are mist droplets too the same?] as said in periya thirumozhi 8.5.8 “ozhugu nuNpani” (dripping tiny mist droplets), during rainy season, the beloved woman should be embraced by the beloved man tightly. Darkness is naturally favourable for enjoyment.
  • vIngiruLin nuN thuLiyAy .. vem sudaril thAn adumAl – Well developed darkness and tiny mist droplets are burning more than hot fire; also said as burning like hot fire. What is more important among these two? – Do we need to explicitly say that? Is it not sufficient to say there are two tormentors? Now, this decad is specifically speaking about the suffering in the night; so there is more importance for the darkness.
  • am sudar … – Just as iLaiya perumAL (lakhsmaNa) stayed away [while rAvaNa came to capture sIthA], the sun stayed away here. The sun  which has beautiful rays which will dispel the sufferings at once on their arrival, did not come.
  • thOnRAdhAl – Just as some one miraculously escaped in the total deluge and will see “have I reached the shore? have I reached the shore?”, throughout the night, she is seeing “Has it dawned? Has it dawned?” [repetition highlights the severity of the suffering].
  • sem sudar … – As said in chAndhOgya upanishath 1.6 “thasya yathA kapyAsam puNdarIkam Evam akshinI” (The divine eyes of SrIman nArAyaNa, the supreme lord, resemble the lotus flower which has been freshly blossomed by the rays of the sun), one who is residing in the sun planet has not come; just as the aruNOdhayam (the arrival of aruNa, the charioteer of sun god) signifies the subsequent arrival of sun, the sun’s arrival signifies the subsequent arrival of bhagavAn. The SrImAn (the one who beholds SrI mahAlakshmi on his chest) who has lotus like eyes which shine like red glow, has not come. Even if sun comes, there is scope for the arrival of darkness too; the never-setting sun (bhagavAn) too has not come; the sun’s glow is limited to certain regions; but bhagavAn illuminates both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm). It is said in iraNdAm thiruvanthAdhi 81 “pagal kaNdEn nAraNanaik kaNdEn” (I have seen the sun (which sets) and the nArAyaNa (the sun which never sets)).
  • nenjidar thIrppAriniyAr – Who will cure the internal darkness [suffering]? Sun is the one who dispels external darkness; but internal darkness is well-rooted suffering; only a visionary and confidante person [bhagavAn who is greatly capable and is present as antharyAmi (in-dwelling super soul)] can remove it. He is said in thiruchchantha viruththam 114 “gyAnamAgi gyAiRAgi” (he is knowledge, he is sun).
  • ninRurugiginREnE … nenjidar thIrpAr ini Ar – Separation from distinguished emperumAn, having melted, the entity (suffering in separation) will neither be finished nor be able to sustain itself. The desire to see the beloved person who is separated, once more, will not let the person in separation die, and since the beloved person is not seen at once, that loss will not let the person live.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 19 – mAlum karum kadalE

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

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avathArikai

AzhwAr says “When he himself came one day [as thrivikrama] and approached all, I lost him; this earth, because he came one day and measured it, was touched by him on that day. What fortune do you [referring to thiruppARkadal] have, that you are always with emperumAn!”

Let us look at the pAsuram and its meanings.

mAlum karum kadalE  ennORRAy vaiyagam uNdu
Alin ilaith thuyinRa AzhiyAn kOlak
karumEnich chengaN mAl kaN padiyuL enRum
thirumEni nI thINdap peRRu

Word by Word Meanings

vaiyagam uNdu – after swallowing the world [after deluge]
Alin ilai – on the banyan leaf
thuyinRa – sleeping
AzhiyAn – one who reclines on the ocean [thiruppARkadal]
kOla karumEni –having  beautiful, black form
sem kaN – having reddish eyes
mAl – one who had affection [towards his devotees]
kaN padaiyuL – when he is reclining in a sleeping posture
enRum – at all times
thirumEni – his divine form
thINdappeRRu – feeling it
mAlum – overwhelmed (due to that happiness)
karum kadalE – Oh, black coloured ocean!
ennORRAy – what penance did you perform! [to get this fortune]

vyAkyAnam

mAlum – this word means stupefied or overwhelmed or bewildered. Just as people who get intoxicated after consuming certain types of drinks, the ocean is also feeling intoxicated due to the touch of emperumAn constantly. The ocean has the same happiness that mukthars (those who are liberated from samsAram (materialistic realm) and have reached SrIvaikuNtam) have on enjoying emperumAn.

karum kadalE – wouldn’t the ocean have become pale otherwise? But, emperumAn is lying on milky ocean, which is white in colour. How is AzhwAr then referring to it as the dark coloured ocean? It is said that emperumAn lies in all oceans and hence it is called as dark coloured ocean. Alternatively, the qualities of an ocean are referred to, in all places. Hence it is called as dark coloured ocean. Another explanation is that since dark coloured emperumAn is lying on it, the ocean too has become dark and hence AzhwAr is referring to it as dark coloured ocean. Ocean and emperumAn are having the complexion of bharatha (white) and rAma (dark) respectively.

en nORRAy – what penance did you carry out to be inseparable from emperumAn? AzhwAr wants to rid his attachment toward emperumAn and carry out the same penance for a similar result.

vaiyagam uNdu Alin ilaith thuyinRa – keeping all the worlds within his divine stomach and lying on a banyan leaf which appeared at the same time.

AzhiyAn – lying atop the banyan tree with all the weapons required for protecting. Holding the sudharSana (disc) weapon on his hand, emperumAn says that he will release the disc and tear apart the deluge if it comes to swallow the earth. Alternatively, Azhi could be construed as referring to ocean and in this case it would refer to his reclining on oceans.

kOlak karumEni sem kaN mAl – eyes which are beautiful, remove the tedium of beholders and shower affection on them. His divine eyes are like those referred to in chAndhOgya upanishath 1-6-7  “yathA kapyAsam puNdarIkamEva akshiNI” (eyes like lotus flower just blossomed by sun).

mAl – if the meaning is considered as pride, this word will refer to Isvaran (one who controls). If the meaning is considered as infatuation, it will refer to one who has lot of love.

kaN padaiyuL – where he is sleeping

enRum – at all times. Even if pirAtti (mahAlakshmi) out of a rare discord with emperumAn were to leave him, the ocean has no separation from emperumAn. AzhwAr is praising the good fortune of ocean which, unlike him, has no separation from emperumAn.  For upAsakas (those who attain emperumAn through upAsana or bhakthi (devotion)), attaining emperumAn is the end result; kainkaryam is like a by-product. In the same way, for the ocean, feeling emperumAn is the end-result. Just as sweat comes out when one is pounding paddy, kainkaryam, like sweat, comes automatically when emperumAn is attained [through devotion]. If the underlying knowledge about emperumAn, who is the means for attaining him, is obtained, strong belief in him comes on its own.

thirumEni nI thINdap peRRu mAlum karum kadalE – Oh ocean! You are in a stage of stupor after attaining him. I am bewildered because I have not.

karum kadalE – He showers qualities which he himself has, on those who he wants to grace. That is why you are also dark, like him. It appears that you have carried out some penance to get this. At the same time, it appears that this has come about because he has graced you especially.

Let us go on to the 20th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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