Category Archives: thiruvAimozhi

thiruvAimozhi – 6.8.1 – ponnulagALIrO

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

Full series >> Sixth 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, parAnguSa nAyaki prays to some birds saying “inform him about my state and [in turn] I will bestow you paramapadham (spiritual realm) and samsAram (material realm) for you to rule over”.

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

ponnulagALIrO? bhuvani muzhudhALIrO?
nannalap puLLinangAL vinaiyAttiyEn nAn irandhEn
mun ulagangaL ellAm padaiththa mugil vaNNan kaNNan
en nalangoNda pirAn thanakku en nilaimai uraiththE

Listen

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

nal nalam – having distinguished friendship etc towards those who pray [to you]
puL inangAL – Oh flocks of birds (who have wings which help in your acts)!
vinaiyAttiyEn – who am having sins to be separated from him and sending message to him
nAn – I
irandhEn – praying to you as his devotees pray to him;

(for what?)
mun – in the beginning
ulagangaL – world
ellAm – all
padaiththa – created

(as protection for the created worlds)
mugil – like black cloud
vaNNan – one who is having divine form
kaNNan – being easily approachable for his devotees [as krishNa]

(with such forms)
en – my
nalam – all distinguished features
koNda – took ownership
pirAn thanakku – to the benefactor
en – my
nilaimai – state
uraiththu – informing

(both of us being united by that act, and gifted to you)
pon – eternally desirable
ulagu – paramapadham
ALIrO? – would you rule?
bhuvani – highlighted by the earth
muzhudhu – entire material realm
ALIrO – rule.

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

Oh flocks of birds (who have wings which help in your acts) having distinguished friendship etc towards those who pray [to you]! I who am having sins to be separated from him and sending message to him, am  praying to you as his devotees pray to him; inform my state to the benefactor who created all worlds in the beginning, who is having divine black cloud like form, who is easily approachable for his devotees and who took ownership of my distinguished features; [after both of us become united after you inform him] would you rule the eternally desirable paramapadham and the material realm which is highlighted by the earth? Implies that both the realms are at your disposal. By saying inangAL (flocks), she feels confident that with so many of birds, the task in hand will be easily accomplished.

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

  • pon ulagu ALIrOparAnguSa nAyaki is thinking that ISvara’s wealth (spiritual and material realms) are there to be gifted to those who united her with him, when she was suffering in separation. Both the realms are at the disposal of the [divine] couple. One can say this when  she reaches that state [being the consort of the lord]. She is thinking that while sarvESvaran is present, this is being a ruler-less kingdom [so, she is asking the birds to rule over]. Whatever one will acquire after being freed from material bondage and reaching paramapadham, she is offering that right here. This is the nature of the one [AzhwAr] who bestows paramapadham while being in bondage and the one [emperumAn] who bestows paramapadham after freeing one [AthmA] from bondage. When two persons [emperumAn and parAnguSa nAyaki] are separated from each other and suffering, it is natural for both to give [but the approach is different, as explained here]. The nature of those who help in uniting is – some give up their body in trying to unite [like periya udaiyAr, jatAyu] and some others who unite being with their bodies [like these birds].
  • pon ulagu ALIrO bhuvani muzhudhu ALIrO – Should your kingdoms also suffer as I am suffering now [i.e., being without the lord]? parAnguSa nAyaki who is separated from her beloved consort, and is seeking out a messenger, is offering both realms to the messenger! This is based on her dependence on him. She is not with some lowly person who would make himself and his belongings hers while being united and take them away when separated. He made himself and his belongings exist fully for her so that she can give them to anyone she desires, even in his absence. When aruLALap perumAL emperumAnAr [a disciple of bhagavath rAmAnujar] was ill, AzhwAn [kUraththAzhwAn] went to see him along with piLLai uRangA villi dhAsar [another disciple of bhagavath rAmAnujar]. aruLALap perumAL emperumAnAr said “The heartache caused by AzhwAn [in not praying to emperumAn to make him bestow me mOksham, though he is capable of doing so] will be cured only when I attain the divine feet of ALavandhAr [who is in paramapadham already]”.
  • pon ulagu ALIrO bhuvani muzhudhu ALIrO – She thinks that just as SrI rAma broke the bow and krishNa killed the bulls to attain sIthA and nappinnai respectively, here the birds will get to rule both realms of emperumAn for uniting her with emperumAn.
  • ALIrO – She is in total possession that some one [i.e., emperumAn] need not make her the owner newly. perumAL (SrI rama) himself said in SrI rAmAyaNam yudhdha kANdam 18.34 “dhaththam asya abhayam mayA” (he was given protection by me); similarly, parAnguSa nAyaki too bestows both the realms just as the birds turn favourable to become messengers. As they are really fulfilling emperumAn‘s benefit, she need not inform him before giving the gift to them. She too is working for his benefit. As they go as messengers, she will survive; as she survives, emperumAn too, who is her owner, will survive. Now, she is giving them her own private wealth [which she acquired due to being with emperumAn].
  • ALIrO – You should not just be engaging in your own activities; you should also work for my benefit. Ruling the realms means taking care of her activities. When asked “If she gives both the realms to them, when he arrives, where would both of them live?”, ananthAzhwAn said “They will live in a place which is given by the bird”.
  • pon ulagu ALIrO – bhuvani muzhudhu ALIrO – [Reasons for giving paramapadham first] One would give that which is at closer reach first and then the others next. She is giving in the order which she received them from emperumAn. emperumAn bestowed AzhwAr nithya vibhUthi (paramapadham) first and then leelA vibhUthi (samsAram). First AzhwAr sang [based on emperumAn’s revelation] his having paramapadham in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (lord of tireless nithyasUris) and then only his having leelA vibhUthi in thiruvAimozhi 1.1.3ilanadhu udaiyanidhu” (emperumAn cannot be limited to saying that he is far from an object or close to an object). Even while being here, when one acquires knowledge, paramapadham appears closer; periyAzhwAr too said in periyAzhwAr thirumozhi 5.3.7 “akkarai ennum anaththak kadaluL azhundhi un pEraruLAl ikkarai ERi iLaiththu irundhEn” (While I was previously suffering in the disastrous ocean, with your great mercy, I have now reached this shore and am remaining peaceful) – he highlighted paramapadham as his current abode and samsAram as the other shore. At the time of attaining the goal, paramapadham only will be in forefront; only because of samsAram being a possession of emperumAn, it will be desirable. Though it is said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), one will consider that emperumAn’s possession should be enjoyed fully, and only due to that reason, one will consider samsAram to be desirable. Otherwise, with any other reason [such as materialistic enjoyment], it will not be fully enjoyable [as it is said “bhuvani muzhudhu (fully) ALIrO“]. ponnulagu ALIrO – bhuvani muzhudhu ALIrO – This [material] realm is contrary to servitude, but paramapadham is natural fit for servitude. paramapadham is the primary abode of emperumAn who is the target of the message. leelA vibhUthi is his possession too [Since paramapadham is his primary abode, it is said first].
  • bhuvani muzhudhu ALIrO – Why did she, who gave the desirable paramapadham, also give leelA vibhUthi which is to be given up? Being overwhelmed by the help of the birds, she gives leelA vibhUthi too without realising what she is doing. Even those who became bewildered previously did the same thing as said in  SrI rAmAyaNam AraNya kANdam 68.29 and 68.30 “aparAvarthinAmyAcha yAcha bhUmipradhAyinAm” (For those who never return to this world and for those who have given the earth in charity). Only when the love is limited, one will be clear. [When sIthAp pirAtti became overwhelmed with affection towards hanuman for announcing the victory of SrI rAma] she became bewildered and said in SrI rAmAyaNam yudhdha kANdam 116.20 “hiraNyamvA suvarNamvA rathnAnivividhAnivA | rAjyamvA thrishu lOkEshu rAjyam naithadharhathi bhAshitham ||” (All of silver, gold, many varieties of gems, the reign of the three worlds would not be a match for the sweet words you rendered). Both the realms are present equally at the disposal of the couple [emperumAn and parAnguSa nAyaki].
  • nal nalap puL inangAL – Your quality [two explanations – collection of all good qualities, compassion], is greater than his, how amazing! Instead of being like him who needs to be sent a messenger even at this situation, you are present in front of me! I have seen your qualities – you have carried my message and brought him over to me! We thought he is famous due to his qualities; but it appears that you have greater qualities than he – says parAnguSa nAyaki. Instead of realising about your qualities, due to my urge, I troubled you saying “accept this (paramapadham)! accept that (samsAram)!” and so on! On seeing you even emperumAn who is praised in SrI rAmAyaNam yudhdha kANdam 116.28 “guNAsthvayyEvaSObhanA:” (these qualities are shining in you only), is to be overlooked. piLLai amudhanAr used to say “For your greatness his qualities are like aRugu (grass) and thALi flowers”. Did I do anything for you! Haven’t you done all of these out of your mercy! Your mercy is similar to how krishNa went as messenger for pANdavas and how maNakkAl nambi reformed ALavandhAr!
  • nal nalap puL inangAL – Explained as “Oh flock of birds who are having good qualities!” and “Oh flock of birds who are being very affectionate!” They remained confident saying “would we do anything short of uniting both of you?”; (hanuman says to sIthAp pirAtti) SrI rAmAyaNam yudhdha kANdam 116.24 “arthathascha mayAprApthA dhEvarAjyAdhayO guNA: | hathaSathrum vijayinamrAmam paSyAmi susthitham ||” (On seeing the victorious SrI rAma, I attained the greatness of ruling the heaven etc).
  • nal nalam – You have mercifully helped me and made me shiver thinking “what will I do in return” forever. [nalam is explained as mercy] SrI rAmAyaNam yudhdha kANdam 1.11 is explained. SrI rAma says to hanuman.
    • aham cha raghuvamSaScha … – I who remain as said in SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi” (SrI rAma says – I will not survive even for a moment without seeing sIthA) and brother bharatha who cannot survive without me and lakshmaNa who is our life.
    • vaidhEhyA: – to say that all of these words are apt [finding of vaidhEhi].
    • dharmatha: parirakshithA: – Is there anything in return that will match your help? You have done this only due to your righteousness.
  • puL – You who are having such great mercy, are having wings which help you travel! Due to recollecting the act of the monkeys in SrI rAmAyaNam, she remains thinking “the job of the animals/birds is to unite those who are separated from each other”.
  • inangAL – Even those who say as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed), are present [in the flocks].
  • inangAL – Like the body and soul (wife and husband) are together! Having those who walk ahead saying as [sIthAp pirAtti said] in SrI rAmAyaNam ayOdhyA kANdam 27.9 “agrathasthE gamishyAmi” (I will go before you).
  • inangAL – Also explained as in SrI rAmAyaNam sundhara kANdam 30.3 “dhikshu sarvAsu mArganthE” (searching in all directions), the flocks are present to go in every direction.
  • vinaiyAttiyEn – I have sinned so much that I lost the emperumAn who was with me, and am now falling at your feet. Just as you have good qualities as your nature (main characteristic), I have misfortune as my nature.
  • nAn – He remains as said in “dharmatha: parirakshithA:”! She is thinking “I am sending messenger with the same greatness of the divine daughter of SrI janakarAja!”.
  • nAn irandhEn – The tables have turned (Previously, SrI rAma prayed towards hanuman/sugrIva and now parAnguSa nAyaki is saying the words towards birds).
  • irandhEn – Previously, nammAzhwAr surrendered to emperumAn in four decads (thiruvAimozhi 5.7, thiruvAimozhi 5.8, thiruvAimozhi 5.9, thiruvAimozhi 5.10); now, he is surrendering to emperumAn‘s devotees; even if those failed, this would not fail. There is no hurdles in this approach. [Where is SaraNAgathi?] SaraNAgathi is said as “prArthanA mathi” (the state of praying). He is pursuing the means which has no failings.
  • inangAL – irandhEn – For couples, the nature of those who request will be well known. While these birds with great mercy will even give up their own lives for the sake of those who surrendered unto them [as illustrated by SrI rAma to sugrIva and others while accepting SrI vibhIshaNAzhwAn – a pigeon sacrificed its own life to feed the hungry hunter who previously killed the pigeon’s pair], my situation is too pathetic even for the most cruel murderers.
  • nal nalap puL inangAL irandhEn – How complete he is to give refuge!
  • nAn irandhEn – First he only surrendered to sugrIva as said in SrI rAmAyaNam kishkinthA kANdam 4.19 “sugrIvam SaraNamgatha:” (SrI rAma surrendered to sugrIva); only then, she (sIthAp pirAtti) said in SrI rAmAyaNam sundhara kANdam 40.3 “thathA kuru dhayAm mayi” (you have to bestow your mercy in this manner).
  • vinaiyAttiyEn nAn irandhEn – Even after giving everything to the birds, she remains dissatisfied feeling that she has not done nothing to them. Only when their favour is limited, she can find a matching favour in return and give it to them. Even after giving everything, as said in mahAbhAratham “kruthsnamvA pruthivIm dhadhyAn na thaththulyam kathanchana” (while serving the AchArya, for the favour done by the AchArya, the Sishya can never repay it even if he can offer the entire world), one remains only with the feeling that whatever offered is not enough. One should not stop with thinking as said in Apasthamba sUthram “thasmai na dhruhyEth” (I should not betray him); instead one should think as said in mahAbhAratham udhyOga parvam “krutham asya jAnan” (one should be grateful for his favour). Only when one withdraws from being grateful, he should be told not to betray the benefactor. When the birds asked “Do we have to explain these to him? Only if he has it in him to come, we can inform him”, she replied “I lost him due to my misfortune only and if we look at his qualities, would I lose him?”.
  • mun ulagam … – He can create everything from the beginning after being destroyed! I am too in a dilapidated state. Who created this world for me to feel broken in separation and send him a messenger? He did this purely out of his mercy! Previously (during creation), one need not send him a messenger to protect everyone!
  • mun ulagangaL ellAm padaiththa em mugil vaNNan – He who previously created everything without distinguishing between water and land, through his sankalpa gyAnam as said in thaiththirIya upanishath “bahu syAm” (let me become many)!
  • mugil vaNNan – Even if he protects with favouritism, his form is so beautiful that he cannot be given up; can also be construed as emperumAn helping for his own sake [like cloud, instead of expecting anything from us].
  • mugil vaNNan kaNNan – Explaining the audhAryam (magnanimity) etc which is the reason for jagath kAraNathvam (his being the cause of everything) and avathArams (incarnations); alternatively – it can be construed as saying how emperumAn descended with his spiritual divine form.
  • en nalam koNda pirAn – Why should we re-dig an old well [why going back to emperumAn who created the world long ago]? He is the one who fully captured me; he made me surrender unto you. Except for being separated from me now, whatever he has done is good! Before uniting with us he would have many good qualities, but now he only has beautiful qualities.
  • mugil vaNNan en nalam koNda – Instead of me being the recipient of the water of that cloud [emperumAn], I became the place from where he fetches water [i.e., captured me].
  • thanakku en nilaimai – When the birds asked “Though he will come on his own, what should we tell him?”, she said “my state” and showed her own form just as the dhaNdakAraNya rishis showed their bodies with cut-off limbs to SrI rAma in SrI rAmAyaNam AraNya kANdam “Ehi paSya SarIrANi” (Look at our bodies). As you have seen me, you can yourself speak about my situation to him [I need not tell you what to tell him]. She spoke about his jagath kAraNathvam, avathArams and the special mercy he showered upon her without any shortcoming; but her own nature of being fully immersed in his qualities cannot be spoken by her similar to emperumAn who is said as in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (emperumAn does not himself know the limits of his greatness).
  • uraiththu – She is confident that these birds can speak about her situation, which are difficult to comprehend for himself. Since they stand on the shore [unlike me who is drowned in his qualities], they can do it. Why did she not tell the birds “inform him, and bring him along” [and stopped at saying “inform him”]? She remains “How can I ask him to act in a particular way? It is his choice”; we can only inform him our needs; rest is his responsibility.
  • en nilaimai uraiththu – pon ulagu ALIrO – You try to rule after ensuring my suffering cry [it will be unfair for you to enjoy while I am suffering]! While dhaSaratha chakravarthi was eagerly awaiting the coronation of perumAL (SrI rAma), SrI rAma did not have his heart attached to the kingdom due to the sufferings of the sages at the hands of the demons and hence he left for the forest; similarly, she thinks that the birds will not rule the two realms if they keep hearing the defeat of the women and their cry.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 6.8 – ponnulagu

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

Full series >> Sixth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the eighth decad – For AzhwAr who previously became greatly eager to be with emperumAn who is the goal, and since he was not qualified to act according to that urge, he becomes desirous to attain emperumAn through a gataka (one who connects, messenger) and highlights the following aspects:

  1. his state of being the creator etc, which make him a desirable target to be united with
  2. his distinguished symbols which are enjoyable
  3. his eliminating the enemies of the devotees
  4. his greatly enjoyable, distinguished sweetness
  5. his magnanimity
  6. his great obedience/humility
  7. the ability to eliminate undesirable aspects by the most beautiful emperumAn who is the in-dwelling soul of everyone
  8. his supremacy over everyone else
  9. his great simplicity which goes along with his supremacy
  10. his being the lord of SrI mahAlakshmi which highlights both his supremacy and simplicity

Meditating upon these aspects, AzhwAr assuming the mood of nAyaki (woman) who is separated from ISvara (supreme lord), her nAyaka (beloved consort), who is seeking to send a messenger to him out of great sorrow, speaks with gratitude to the birds who are ready to go as messenger, thinking “For the great favour of uniting me with such sarvESvaran, out of great love, I am offering everything in this material realm and the spiritual realm, to the messengers”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

The previous two decads explained AzhwAr‘s bewilderment [becoming unconscious] and realisation. Here, it talks about AzhwAr sending messenger; for AzhwAr who has been blessed with unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan“, there cannot be any bewilderment which is said in SArIraka mImAmsA (SrI bhAshyam) 3.2.10 “maraNAyArdha sampaththi:” (half the state of death, i.e., being fully unconscious); now, unconscious state for AzhwAr means – having no time for thinking about external objects and having the mind freed from any attraction for worldly aspects, having emperumAn only as the target for his mind and only enjoying him; that is, having the SarIri (bhagavAn who is the AthmA) as the only object of the knowledge and forgetting self.

[For any human being, five states are explained – a) jAgradh (awakened) – both external and internal senses are alert; b) svapna (dreaming) – external senses are subdued, but internal senses are active and will visualize everything clearly as presented by bhagavAn, both glorification and condemnation [based on one’s karma] c) sushupthi (deep sleep) – both external senses and mind are subdued, and just the prANa (life air) is moving around in the form of inhaling/exhaling; AthmA unites with paramAthmA in the purIthath nerve and becomes relieved from fatigue which was accumulated due to the actions of the external senses d) mUrchA (unconscious) – even prANa becomes subtle and just has life e) maraNa (death) – AthmA leaving the body fully].

AzhwAr‘s previous [unconscious] state [in thiruvAimozhi 6.6] is as said in bruhadhAraNyaka upanishath “aham manurabhavam” (I have become manu) and  SrIvishNu purANam .19.85 “sarvagathvAth ananthasya” (As parabrahmam which is known by the name “anantha” is present everywhere, I too am present everywhere). Subsequent [conscious] state [in thiruvAimozhi 6.7] is similar to that of SrI prahlAdha who was able to realise the self and the activities of the world as said in SrIvishNu purANam 1.20.7 “prahlAdha: asmIthi sasmAra” (On seeing the universe with sky etc, prahlAdha realised himself seeing his own form). AzhwAr did not immerse in something which is nirguNa (attribute-less), but one who has great qualities. When one meditates upon the master, one would realise self who is servitor too. Previously, by meditating upon his qualities, he sustained himself, eliminated the weakness and started seeing the external objects; at that time, having sustained himself, he realizes the loss [separation from emperumAn] again, assumes the mood of a pirAtti (consort of lord) and speaks in her words.

In the previous decad, whatever the divine mother of parAnguSa nAyaki feared thinking “enganE pugungol” (how will she reach thirukkOLUr), became reality. parAnguSa nAyaki, who left due to her desire, being unable to reach there, fell down in the forest at the borders of AzhwArthirunagari, and seeing that he has still not arrived, she send the birds which were seen by her, as messengers (bhattar says that “sella vaiththanaL” which means she started her journey, and having not reached, sends messengers due to single focussed desire). As she left on her own, there is no one who would go as a messenger for her; even if there were any one with her, they would be more immersed in him than she; so, there is none other than the birds which are in close proximity, who can reach him; she falls at their feet and prays “you should inform my state to him”.

[Now the decads which were focussed on AzhwAr‘s thUdhu (dhUthu, message) are explained]

In thiruvAimozhi 1.4 “anjiRaiya mada nArAy“, she said “he only thought about me [my faults] but forgot about him [his mercy]”; there she sent a messenger saying that emperumAn should not consider her faults and instead see his own forbearance and should come to her.

In thiruvAimozhi 6.1 “vaigal pUngazhivAy“, the joy in that town (thivaNvaNdUr) made him forget both (emperumAn and AzhwAr); she sent a messenger saying that on indicating her sorrow/urge he will come due to his quality of protecting his devotees; since he is greatly knowledgeable, he will come immediately on hearing about it.

Here, she saw that he has not come, due to engagements; as said in thiruvAimozhi 6.8.6 “than mannu nIL kazhal mEl thaNduzhAy namakkanRi nalgAn” (He will present the thuLasi garland which decorated his divine feet, only to us), his form is very distinguished; as she sees that emperumAn is lovingly engaged with his devotees, she sends a messenger considering such quality in him. Since it is said in many pAsurams “idhuvO thakkavARu” (is this fair), piLLAn explains that she sends a messenger considering his AnruSamsyam (mercy). piLLAn explains parAnguSa nAyaki united with emperumAn in thirukkOLUr and enjoyed with him for long time and then separated like sIthAp pirAtti who enjoyed along with SrI rAma without any disturbance  for twelve years as said in SrI rAmAyaNam sundhara kANdam 33.18 “bhunjAnAmAnushAn bhOgAn sarvakAmasamrudhdhinI samAdhvAdhaSatharAham” and then separated; subsequently parAnguSa nAyaki is sending a messenger. bhattar mercifully explains “Since she left but had not reached thirukkOLUr, she sends a messenger from the forest at the borders of AzhwArthirunagari“. SrI rAmAyaNam sundhara kANdam 39.10 “jIvanthIm mAm yathArAmas sambhAvayathi kIrthimAn” (You can speak to me with the same respect given by the glorious SrI rAma to me) – emperumA is coming in a great family heritage where he will not tolerate insult for others. So, he will obviously try to eliminate the blame which he will acquire [if I am not saved]. sIthAp pirAtti said [to hanumAn] “if emperumAn built a bridge over the ocean, kill rAvaNa et al only to find out that I am no more, it will be useless; so, ask him to protect his own glories”; similarly parAnguSa nAyaki too is just informing emperumAn [through the birds] about her status.

Each pAsuram is discussed subsequently.

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

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 6.7.11 – vaiththa mA nidhiyAm

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

Full series >> Sixth 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 “thirunAdu (spiritual realm) will be at the disposal of those who are experts in this decad”.

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

vaiththa mA nidhiyAm madhusUdhanaiyE alaRRi
koththalar pozhil sUzh kurugUrch chatakOpan sonna
paththu nURRuL ippaththu avan sEr thirukkOLUrkkE
chiththam vaiththuraippAr thigazh ponnulagALvArE

Listen

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

vaiththa – preserved
mA nidhiyAm – like great wealth

(being the perfectly fit attainable lord)
madhusUdhanai – one who eliminates the hurdles of enjoyment
alaRRi – blabbering due to sorrow (of not attaining)
koththu – flower bunch
alar – blossoming
pozhil – by garden
sUzh – surrounded
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoken
paththu – (revealing different meanings) ten
nURRuL – centums
ippaththu – this decad which highlights the great urge to attain the goal
avan – he
sEr – residing
thirukkOLUrkkE – to thirukkOLUr
chiththam – heart
vaiththu – placing
uraippAr – those who can recite
thigazh – having the radiance of bhagavath anubhavam
pon – laudable
ulagu – paramapadham (spiritual realm)
ALvAr – will rule over to their full desire.

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

nammAzhwAr, the leader of AzhwArthirunagari which is surrounded by garden having blossoming bunches of flower, out of sorrow, blabbered about emperumAn who eliminates the hurdles of enjoyment and is the great wealth which is preserved; he mercifully spoke in this decad which highlights the great urge to attain the goal, amongst the ten centums, about emperumAn who is residing in thirukkOLUr; those who can recite this decad placing their heart into it, will rule over to their full desire, the laudable paramapadham which is having the radiance of bhagavath anubhavam.

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

  • vaiththa mA nidhiyAm – This is the reason for her lone journey and leaving the mother behind. While the accumulated wealth is already present, who would let it perish and not enjoy it!
  • vaiththa mA nidhi – Here emperumAn is said as nidhi (wealth) due to the following reasons – being the preserved wealth as said in periya thirumozhi 7.10.4 “eyppinil vaippinaik kAsinai maNiyai” (the wealth when one is helpless, the gold and gems), that which makes one hold onto their life when heard about its presence [just as one would get their life back when one accepts the existence of bhagavAn], that which makes everyone fall at the feet of the owner [even the dhEvathAs will fall at the feet of bhAgavathas who have bhagavath bhakthi], that which lets one live off it [when an AchArya teaches about bhagavAn to a Sishya, the Sishya would give offerings], where no one would blame the owner for living off the wealth [no one would blame for accepting such offerings] and would bring great honour [such AchAryas who have great knowledge about bhagavAn are praised greatly], such possessor need not worry about anything [one who has bhagavAn in his heart, need not worry about anything], one can get anything with that [one can get anything with bhagavAn’s presence], and one can enjoy all types of enjoyment with its presence. mAnidhi means highly valued wealth. That is, even after getting everything with it, it remains the same – imperishable. The worldly wealth will perish over time.
  • madhusUdhanaiyE alaRRi – madhusUdhana implies he protects himself. The goal itself can eliminate the hurdles and let us enjoy it.
  • koththalar pozhil – As said in SrI rAmAyaNam yudhdha kANdam 127.5 “sarvancha kuSalam gruhE” (everyone is well at home). Just as SrI bharathAzhwAn was having his heart getting closer to perumAL (SrI rAma), the whole of SrI ayOdhyA became green with blossomed flowers realising that he is arriving soon, AzhwArthirunagari too became green with blossomed flowers due to AzhwAr‘s mind acquiring clarity due to his being fully focussed on emperumAn, not having the time to think about the separation anymore. When there is so much urge in here [AzhwAr, AthmA], would there be any shortcoming in facilitating the goal there [bhagavAn]? It changed from the state as said in SrI rAmAyaNam ayOdhyA kANdam 59.5 “apivrukshA:” (the trees withered) to the state as said in SrI rAmAyaNam yudhdha kANdam 127.19 “akAla palinO vrukshA:” (the trees blossomed in non-season).
  • paththu nURRuL ippaththu – Like nectar in the ocean, this decad among the thousand pAsurams.
  • avan sEr … – Placing their heart on thirukkOLUr where he firmly resides.
  • uraippAr – those who recite.
  • thigazh pon ulagu ALvArE – Instead of having one person (mother) calling out and another person (daughter) going alone, they would enter the abode where they can eternally enjoy. Instead of having to travel alone, they would travel towards the distinguished abode, being witnessed by the residents of archirAdhi gathi (the multi layered path which leads to paramapadham).

In the next article we will enjoy the next decad.

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

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.7.10 – ninaikkilEn dheyvangAL!

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

Full series >> Sixth 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‘s mother says “Not considering the blame which will befall the family. she is determined to go to thirukkOLUr and never leave him”.

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

ninaikkilkEn dheyvangAL! nedungaN iLa mAn inip pOy
anaiththulagum udaiya aravindhalOchananai
thinaiththanaiyum vidAL avan sEr thirukkOLUrkkE
manaikkuvAn pazhiyum ninaiyAL sella vaiththanaLE

Listen

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

dheyvangAL – Oh Gods!
ninaikkilEn – I cannot comprehend (her out of bound activities)
nedu – huge (to behold all his greatness in it)
kaN – having eyes

(if we look at her age)
iLam – young
mAn – she who appears like a deer
ini – now (though she is having beautiful eyes herself)
pOy – go
anaiththulagum – for all worlds
udaiya – to be the apt lord
aravindhalOchananai – aravindhalOchanan
thinaiththanaiyum – even for a moment
vidAL – not leaving
avan – his
sEr – residence
thirukkOLUrkkE – to thirukkOLUr only
sella vaiththanaL – left at once;

(her such leaving)
manaikku – for the family
vAn – big
pazhi – blame
ninaiyAL – did not consider.

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

Oh Gods! I cannot comprehend the activities of my young deer like daughter who is having huge eyes who left at once and is now going to thirukkOLUr, which is the residence of aravindhalOchanan, the apt lord for all worlds and is not going to leave him even for a moment; she did not consider the great blame which befell upon the family.

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

  • ninaikkilEn – It is impossible to see the shore of an ocean. There are so many aspects – the way she left leaving the mother behind, the trouble enroute, and the torment she will go through after entering thirukkOLUr.
  • dheyvangAL – This cannot be told to those who are blaming her [mother] by saying as in in thiruvAimozhi 6.7.4kollai“. [Why would she call out for dhEvathAs, though she is totally dependent on emperumAn] dhEvathAs have the following similarities with her – they are also not blaming and they are also not sleeping [as they are known as animisha (those who don’t close their eyes)] like those who become friends while staying in prison, she is calling out for them.
  • dheyvangAL – ninaikkilEn – This is said in a helpless state.
  • nedum kaN iLa mAn inip pOy – She left, not knowing what is coming in the future! Those who are seen by her eyes, will come to her with all their greatness as all the serpents fell in to the sarpa yAgam (fire sacrifice performed by janamEjayan to kill all the serpents in revenge for his father’s killing by a serpent].
  • inip pOy – Who is doing whose job! How can she be having beautiful eyes and yet go to thirukkOLUr [seeking beautiful eyed emperumAn]! Her true nature is sufficient for her to not go there [by nature, one should be fully dependent for emperumAn to come].
  • anaiththulagum udaiya aravindhalOchananai – His eyes have just won over ubhaya vibhUthi (his two realms – spiritual realm and material realm). But her eyes are capable of winning over himself. He is aravindhalOchanan who owns all worlds! She is the who is having huge eyes [which own him]. He along with his two realms can reside in a corner of her expansive eyes. The remaining portion of her eyes and her age have no specific use.
  • thinaiththanaiyum vidAL – She cannot even bear a little bit relaxation during an embrace. Due to the sufferings she went through here, she cannot even bear him say “I won’t separate from you” [i.e., she cannot even hear the word “separation” from him, not even to say “I won’t separate”]. Even if he needs to go away for specific tasks, he needs to explain clearly that it is done for good reasons.
  • manaikku vAn pazhiyum ninaiyAL – She [parAnguSa nAyaki] is not considering even the greatest blame for the family. Not only is she disregarding the apt means [of waiting for him], but is considering that to be a hurdle. The mother considers “going towards him on her own” is a blame! mahAbhAratha SlOkam where dharma dhEvathA instructs yudhishtra is explained here. atha bAdhaka bhItha: thvam sarva bhAvEna bhAratha – in this manner, dharma dhEvathA is instructing yudhishtra who performed many rAja sUya yagyams, yet had to visit naraka (hell) for telling a lie once. Here it implies that both sath karma (righteous act) and asath karma (unrighteous act) are hurdles, and krishNa only is the true refuge. vimukthAnya samAramabha: – don’t fall apart by just holding on to rituals which are insentient. nArAyaNa parObhava – Try to hold on to emperumAn who is befitting your true nature.
  • sella vaiththanaLE – Two explanations – a) she placed her heart in going there, b) she went there to be seen by all of us. That is – a) she set out to go there; b) as she reached there, not to return, she made us also reach there.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.7.9 – kAriyam nallanagaL

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

Full series >> Sixth 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‘s mother says “My daughter who is greatly attached to emperumAn, is considering the accusations thrown at her by the residents of the town as her companion and is going to thirukkOLUr”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter who considers anything good she sees to be existing for krishNa, who is easily accessible to her, is ignoring the accusations of the residents of the town, and is going to thirukkOLUr”.

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

kAriyam nallanagaL avai kANil en kaNNanukkenRu
IriyAy iruppAL idhellAm kidakka inip pOy
sEri pal pazhi thUuy iraippath thirukkOLUrkkE
nErizhai nadandhAL emmai onRum ninaiththilaLE

Listen

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

nallanagaL – good
kAriyam – that which is known [having form, name]
avai – objects
kANil – when seen
en – one who is obedient to me
kaNNanukku – for krishNa
enRu – saying that
IriyAy – kind-hearted
iruppAL – one who is
nEr – thin
izhai – she who is wearing ornaments
idhu – this material realm which is created for that
ellAm – all
kidakka – while they exist
ini – now
pOy – leaving me
sEri – the residents of the town
pal – in many ways
pazhi – accusations
thUuy – saying
iraippa – shouting loudly
thirukkOLUrkkE – certainly to thirukkOLUr
nadandhAL – walked;
emmai – me
onRum – in any manner
ninaiththilaL – did not think about.

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

My kind-hearted daughter, who is wearing thin ornaments, when seeing good objects which are known,thinks that they exist for krishNa; while all this material realm which is created for that is existing, she is now leaving me; the residents of the town are shouting loudly and accusing her, and she certainly walked to thirukkOLUr; she did not think about me in any manner. Implies that she neither thought her mother as a co-resident nor as one who lived with her as her mother.

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

  • kAriyam nallanagaL avai kANil – She does not see anything to start with; but if she sees something good in objects, she will say that this is for krishNa who presented himself to me, and become melted and will remain like that. She says similar to whatever SrI rAma said in SrI rAmAyaNam sundhara kANdam 36.45 “dhrushtvA palam vA pushpam vA” (Whenever he sees fruits and flowers, he calls out for you – said hanuman to sIthA). She is seeking out something greater than just thinking that everything good she sees is for krishNa! His simplicity is the manner he descended to thirukkOLUr for her and remained there.
  • idhellAm kidakka – [First explanation – giving up all these play tools] As said in SrI rAmAyaNam sundhara kANdam 16.19 “sarvAn bhOgAn parithyaya” (giving up all enjoyments). [Second explanation – giving up all the bhagavath anubhavam here] As said in thiruvaimozhi 6.7.1uNNum sORu parugu nIr thinnum veRRiai ellAm kaNNan“, thiruvAimozhi 6.7.2Urum nAdum ulagamum thannaip pOl avanudaiya pErum thArgaLumE pidhaRRak kaRpuvAn idaRi“, thiruvAimozhi 6.7.3pUvai paingiLigaL pandhu thUdhai pUmputtilgaL yAvaiyum thirumAl thirunAmangaLE kUviyezhum“. Giving up these unlimited wealth [kainkaryaSrI] here which exist for krishNa only.
  • inip pOyemperumAn will feel indebted to one who simply becomes fully faithful to him. For such emperumAn, she went to offer something and has her worries eliminated. He remains as said in yajur vEdham “thE bhUyishtAm” (We are reciting “nama:” which is too much to handle for you). Doesn’t it befit her to remain here if we look at his nature?
  • sEri pal pazhi thUuyiraippa – As she got companion [accusations of the townspeople], she left there. Not just one or two! Also, each one says different accusations.
  • pal pazhi thUuyiraippa – First she made herself exist for him; that was not sufficient; she left for going there; she did not consider her mother; she did not consider the accusations of the townspeople; emperumAn should have come to her seeing any of these – but he has not done anything. As said in thirukkuRaL 1141 “alarezhil Aruyir niRkum” (the accusations of townspeople will sustain her life).
  • nErizhai nadandhAL – Her mother is also desiring to follow her daughter’s beautiful ornaments.
  • nadandhAL – Though she is talking about her own daughter, once she took a few steps towards thirukkOLUr, her acts should be expressed only in a polite language [she could have said “pOnAL“, but is using more respectful term]. How respectfully she is treating her own daughter! Though own children or disciples, those who are immersed in bhagavath vishayam should be treated respectfully. Once nanjIyar greatly praised his disciple nampiLLai in an assembly and said “don’t think that I am praising my own disciple”! He mercifully continued to say – even previously there were those who said as in periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child). ammuNi AzhwAn [an AchArya] would often offer obeisances to his disciple; when asked “what are you doing?”, he replied “we need to analyse the actions of other SrIvaishNavas to know about them! but I praise my Sishyas having known their vaishNava qualities very well”.
  • emmai onRum ninaiththilaLE – Even if she did not take me along as a companion, should she not have at the least thought about me?
  • onRum ninaiththilaLE – Should she not consider me as one amongst those who receive her there, or those who accompany her? The mother remains “Her thoughts about me are what I need”. The care of those who are close to emperumAn is that which is desirable/necessary.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.7.8 – osindha nuNNidai

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

Full series >> Sixth 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‘s mother says “Will my daughter who discarded me and left from here due to her attachment towards thirukkOLUr, not reach there having such attachment as her companion?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “Will my daughter who discarded me and left from here due to her attachment towards thirukkOLUr which is the abode of the one who is dear to the greatly enjoyable lakshmi, not reach there having such attachment as her companion?”.

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

osindha nuNNidai mEl kaiyai vaiththu nondhu nondhu
kasindha nenjinaLAyk kaNNa nIr thuzhumbach chollungol!
osindha oN malarAL kozhunan thirukkOLUrkkE
kasindha nenjinaLAy emmai nIththa em kArigaiyE

Listen

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

osindha – being weakened (like a flower which withered due to being sucked out of its honey)
oN – being distinguished
malarAL – of the one who resides in lotus flower
kozhunan – lord (who is greatly desirable)
thirukkOLUrkkE – to thirukkOLUr
kasindha nenjinaLAy – having dampened heart
emmai – me
nIththa – who left
em kArigai – my beautiful daughter
osindha – previously weakened
nuN – slender
idai mEl – on the waist

(due to fatigue)
kaiyai – hand
vaiththu – placed

(due to that)
nondhu nondhu – feeling grief more and more
kasindha nenjinaLAy – having such dampness [indicating melted heart] as companion
kaNNa nIr – tears
thuLumba – to overflow
sellum kol – will she go there?

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

Will my beautiful daughter who has a dampened heart and who left me for thirukkOLUr which is the abode of the lord of the distinguished and weakened one [SrI mahAlakshmi] who resides in lotus flower, placing her hand [to support] the previously weakened slender waist, feeling grief more and more, having such dampness [indicating melted heart] as companion and with overflowing tears, go there?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • osindha … – Her waist is so slender that even if she does not walk, one should worry for it!
  • nuN idai mEl kaiyai vaiththu – She does not realise that there is nothing [waist, hurdle] in the middle. Her waist cannot even bear the weight of her own hand; her waist is so slender and one should worry for it even if she goes along with him as said in periya thirumozhi 3.7.7 “minnaiyum vanjiyaiyum venRilangum idaiyAL” (the waist which is thinner than a creeper and lightning). osindhu – withered, slender, straight waist. To put it simply – it is so thin that we can say there is no waist. That is, to fear for it thinking “oh, its breaking, fully broken now” [Generally, waist indicates attachment to worldly matters, slender waist means totally detached].
  • osindha nuNNidai mEl kaiyai vaiththu – Is there anyone who does not know what is coming! The waist can only bear the hand of her lord and not her own. It is said in thiruviruththam 37 “thodungAl osiyum idai” (the waist which will wither as soon as touched). From the beginning [thiruviruththam 1st pAsuram], her waist [body] is bothering her.
  • kaiyai vaiththu – as if placing a mountain on her waist.
  • nondhu nondhu – She would neither take her hands off nor will stop feeling the grief. One can survive enemies who are born with self, but cannot survive the trouble from outsiders [explained next]!
  • nondhu nondhu – Feeling very grieved; from the beginning, she is bearing the weight of her bosom [bosom indicates bhakthi generally] which are suffering in separation, but now does she have to even bear the weight of hands?
  • kasindha nenjinaLAy – While the hands are weakened, is the heart well nourished? No, her heart is also very grieved.
  • kaNNa nIr thuLumba – That (heart) is the source for the [tears in the] eyes.
  • sellum kol – Now, there is no scope of returning for her. Can she overcome the troubles on her way?
  • osindha … – If the one [SrI mahAlakshmi] who is united with emperumAn herself is withered, what can we say about the one who is in separation! The one who is residing in the distinguished lotus flower, is withered [due to the union with emperumAn] as a flower which was sucked out of its honey by a beetle. To the abode of the beloved consort of such SrI mahAlakshmi.
  • kasindha nenjinaLAy – Having a heart which is friendly towards her. She will only pursue that town and will even give up her own mother.
  • oNmalarAL kozhunan thirukkOLUrkkE kasindha nenjinaLAy – Is she the one who is caught in her romance, going to return? Being the beloved lord of SrI mahAlakshmi who resides in the flower, is his greatness. The benefactor who has the fame of being the independent lord of SrI mahAlakshmi as said in thiruvAimozhi 1.6.9thirumagaLAr thanik kELvan“.
  • emmai nIththa em kArigaiyE – As she kept losing her mamAkaram here [possessiveness towards her mother], that itself became the reason for her mother’s growing attachment towards her. This explains the ultimate stage of being immersed in bhagavath vishayam, giving up other attachments and how such persons are most desirable. All she needs is the knowledge about the one who made her leave everything else! All her mother needs is her relationship!
  • kasindha nenjinaLAy emmai nIththa em kArigai – osindha oNmalarAL kozhunan thirukkOLUrkkE – kasindha nenjinaLAyk kaNNa nIr thuLumbach chellum kol – Would the great desire which made her leave her me, not let her enter into the town too? The mother knows firmly that “she has left”; but she is doubting about her reaching there; would the desire/love not accomplish both? It may induce pAravaSyam (totally helpless state) and leave her in between; or it may bring her to thirukkOLUr.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.7.7 – malgu nIr

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

Full series >> Sixth 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 seventh pAsuram, parAnguSa nAyaki‘s mother thinking about her daughter’s tender nature and her weakened state due to the separation from emperumAn, says “we need to think about what she will go through on entering there, only if she can reach there”.

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

malgu nIrk kaNNOdu maiyaluRRa manaththanaLAy
allum nan pagalum nedumAl enRazhaiththu inippOy
selvam malgi avan kidandha thirukkOLUrkkE
olgi olgi nadandhu enganE pugungol osindhE?

Listen

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

malgu – overflowing (due to separation)
nIr – having tears
kaNNodu – with the eyes
maiyal – confusion
uRRa – attained
manaththanaL Ay – one who is having the heart

(having such uncontrollable internal and external senses, due to great attachment)
nan – having goodness (to speak about him)
allum – night
pagalum – day
nedumAl – Oh one who has great love!
enRu – saying that
azhaiththu – calling out
ini – further to such longing
olgi – contracting
olgi – swaying
nadandhu – walking
osindhu – weakening
pOy – left
selvam malgi – having abundance of wealth
avan – he
kidandha – resting
thirukkOLUrkkE – to thirukkOLUr only
enganE – how
pugum kol – will she reach there?

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

My daughter who is having eyes with overflowing tears, confused heart, is calling out “Oh one who has great love!” during night and day which are having goodness; further to such longing, she is contracting, swaying, walking and weakening, and left for thirukkOLUr where he is resting and is having abundance of wealth; how will she reach there?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • malgu nIrk kaNNodu maiyal uRRa manaththanaLAy – While both the senses which, as said in periya thiruvandhAdhi 23 “enREnum katkaNNARkANAdha avvuruvai nejennum ut kaNNERkANum” (The form which cannot be seen by the external eyes, can be seen by the heart which is the internal eye), are unstable, how will she reach there? Eyes became abundantly teary; heart became confused. If both the internal vision and external vision become covered in darkness, how will she go there? Due to the tears in the eyes, she cannot see with her eyes; due to being blinded by love, she cannot see with her heart.
  • malgu nIrk kaNNodu maiyal uRRa manaththanaLAy – The tears identify the eyes and the confusion identifies the heart.
  • maiyal uRRa manaththanaLAy nedumAl enRu azhaiththu – She called out even without the help of the heart.
  • allum nan pagalum – Since this is the time when she calls out for bhagavAn, being engaged in his matters, she calls it good night and good day. While the worldly people are engaged in lowly sensual pleasures and call out for such pleasures, this is the time when she calls out saying “ellAm kaNNan” (everything is krishNa).
  • nedumAl enRu azhaiththu – Calling him out highlighting his great love towards her.
  • inip pOy – After calling him out highlighting his great love towards her, now she is going there to highlight her great love towards him. At this stage of being with eyes which don’t see and heart which is captivated [by him], is she going to enjoy anything else going there?
  • selvam malgi avan kidandha thirukkOLUrkkE – It is due to his arrogance of being very wealthy, he did not come half way across, glance at her and embrace her! If he did not have such arrogance, would he not have come all the way towards her? She is saying that he could have enjoyed her even during the journey but lost the opportunity due to his arrogance.
  • selvam malgi avan kidandha – As said in SrI rAmAyaNam sundhara kANdam 3.24 “samayA bOdhitha: SrImAn …” (SrI rAma, who was blissfully sleeping, was awakened by me), where he is very beautifully resting.
  • avan kidandha – She went to see his beautiful resting posture which is said in the same SlOkam “sukasuptha:” (blissfully sleeping); it is said in thirumAlai 23kidandhadhOr kidakkai” (beautiful resting posture).
  • avan kidandha – How amazing! Instead of her waiting for his arrival, he is awaiting her arrival!
  • olgi olgi nadandhu – It appears that she has to walk ten steps to cross distance of one sep.
  • osindhu – becoming weakened.
  • olgi olgi nadandhu – osindhu – enganE pugum kol – Walking with great difficulty, becoming weakened even being unable to walk in that manner, how will she reach there?
  • nadandhu enganE pugum kol – The mother is thinking that even if her daughter walks, she will not reach. [Why?] She is thinking that since her daughter walks like a swan as said in periya thirumozhi 11.2.5 “annamennadaip pUnguzhali” (one who gracefully walks like a swan and has beautiful hair), she will not reach there.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.7.6 – inRu enakku

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

Full series >> Sixth 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 sixth pAsuram, parAnguSa nAyaki‘s mother says “After reaching thirukkOLUr and seeing his friendly glance etc, my daughter, out of great joy, weakens more”.

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.

She will feel happy only when her daughter enters thirukkOLUr and sustains herself. In the previous pAsuram, she said “how will she enjoy” and in this pAsuram she is explaining how she enjoys. This is the struggle of the divine mother of parAnguSa nAyaki – on the one hand she is meditating on the target (emperumAn) of her daughter; on the other hand, she is meditating upon the state of her daughter!

pAsuram

inRu enakku udhavAdhaganRa iLamAn inip pOy
then thisaith thiladham anaiya thirukkOLUrkkE
senRu than thirumAl thirukkaNNum sevvAyum kaNdu
ninRu ninRu naiyum nedum kaNgaL pani malgavE

Listen

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

enakku – to me (who is suffering in separation from her)
inRu – now
udhavAdhu – without helping
aganRa – left
iLa mAn – my little daughter
pOy – went with anguish
then thisai – for the southern direction
thiladham anaiya – decoration like a thilak (a beautiful symbol on the forehead)
thirukkOLUrkkE – in thirukkOLUr
senRu – entered
ini – now (after entering)
than – one who eliminated her relationship with her relatives (by bestowing union with him which is dear to her)
thirumAl – SrImAn’s (consort of SrI mahAlakshmi)
thiru – glancing lovingly
kaNNum – divine eyes
sem – shining radiantly due to the welcoming words
vAyum – lips
kaNdu – after seeing

(her)
nedu – wide
kaNgaL – eyes
pani malga – filled with happy tears due to great bliss
ninRu ninRu – every moment
naiyum – weakens.

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

Without helping me, my little daughter left me with anguish now and entered thirukkOLUr; now, after seeing the SrImAn who eliminated her relationship with her relatives, lovingly glancing with his divine eyes and the lips shining radiantly due to the welcoming words, she is becoming weak every moment with her wide eyes filled with happy tears due to great bliss.

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

  • inRu enakku udhavAdhu aganRa – One gives birth to a child and nurtures the child, so that the child helps when in danger [need]. Is there any greater danger than being lonely in separation from her daughter and the current situation? She is not helping me now! SrI rAmAyaNam ayOdhyA kANdam 59.26 “athO nu kim dhu:khatharam sOham ikshvAku nandhanam | imAm avasthAm Apanna nEha paSyAmi rAghavam ||” (Having attained this state, I am not seeing SrI rAma, the scion of ikshvAku dynasty; what is more sorrowful than this?) – “Did I not perform penance for long time and beget you as my son, to have you at this juncture of suffering in separation? Alas! I have lost you today!” said dhaSaratha.
  • enakku udhavAdhu – This is the difference between [dhaSaratha] chakravarthi and self [mother]; as said in nAchchiyAr thirumozhi 9.9 “Remaining helpless”; did I treat you like other mothers would do? I always considered your happiness as mine. And she is the mediator for her daughter’s dear lord. thiruvAimozhi 6.7.6pirAn irundhamai kAttinIr” (you showed the lord), periya thirumozhi 3.7.7 “annaiyum aththanum enRu adiyOmukku irangiRRilaL” (She did not show mercy upon us (parents) who considered ourselves as her servitor). Should one who plans to leave, cause us blame while leaving? Should she consider us servitors as her controller? Why did she leave us who would have accompanied her!
  • aganRu – Why did she leave us in this manner! At least she could have remained in the same town as we!
  • iLa mAn – She is in the adolescent stage where she did not realise “I have left my own mother”! What can we do if it is her age doing it!
  • inip pOy – There is none closer/greater than mother among the relatives! While she has great attachment towards emperumAn even to discard her own mother, what more is she seeking there? After giving up the unnatural aspects, should we need to separately pursue that which is natural?
  • then thisai … – The southern direction which is known as “mlechchA bhUmi”, is looked down upon by the Aryas (the wise); though it is said like that, just as one nice ornament will make other ornaments to shine, due to the presence of thirukkOLUr, the whole southern direction became laudable. SrI rAmAyaNam AraNya kANdam 11.82 “dhakshiNa dhik kruthA yEna SaraNyA puNya karmaNA” (The southern direction was made to be the refuge for everyone by agasthya who has glorious history).
  • thirukkOLUrkkE senRu – It appears great for the divine mother.  For her daughter, the journey, entry into the town and seeing him – all of these are desirable. Just as the journey through archirAdhi gathi (the path which leads to paramapadham), the paramapadham itself and emperumAn who is constantly seen/enjoyed after entering in there are desirable and part of the goal [for an AthmA].
  • than thirumAl – As said in mahAbhAratham “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava:” (SrIman nArAyaNan is the father and mother for all the creatures in the world) – whatever relations she gave up here, he becomes all of them. He being the goal is in the form of the divine lord of SrI mahAlakshmi. She cannot focus on anything other than emperumAn‘s form with his divine consort.
  • thirukkaNNum sevvAyum kaNdu – To beg for pardon for making her come before he could have gone there, he glances gently, and the lips which tremble to say some kind words. This is how emperumAn‘s “kOvai vAy thudippa mazhaik kaNgaL” (thiruvAimozhi 6.7.3 – trembling reddish lips and eyes with rain like tears) is.
  • ninRu ninRu naiyum – Will break into pieces as days go by. When she sees him, she can no longer remember the separation; she becomes immersed in the emotions of emperumAn. She remains as said in thirukkuraL 1286 “kANungAl kANEn thavaRAna kANAkkAl kANEn thavaRallavai” (When I see my beloved, I do not see any faults, but when I do not see him, I do not see anything but his faults).
  • nedum kaNgaL pani malgavE – My whole eyes become filled with tears.
  • ninRu ninRu naiyum – Weakened continuously. Like the shore which will give in when there is a flood.
  • nedum kaNgaL pani malgavE – Just as the heart becomes weakened, the eyes become teary. When she goes to see him, the tears in his eyes become a hurdle for her. There is no difference between happy tears or sad tears; whatever stops, that becomes enemy; I got to enjoy the entity which is said in bruhadhAraNyaka upanishath 6-5-6 “dhrashtavya:” (one who is to be seen).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.7.5 – mEvi naindhu

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

Full series >> Sixth 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 fifth pAsuram, parAnguSa nAyaki‘s mother says “How [well] will my daughter like the gardens, ponds and his temple which decorate thirukkOLUr?”.

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

mEvi naindhu naindhu viLaiyAdaluRAL en siRuth
thEvi pOy inith than thirumAl thirukkOLUril
pUviyal pozhilum thadamum avan kOyilum kaNdu
Avi uL kuLira enganE ugakkungol inRE?

Listen

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

mEvi – thinking (about his beauty, easy approachability etc) with mind
naindhu naindhu – weakening every moment
viLaiyAdal – in play
uRAL – being not interested
en siRuth thEvi – my daughter who is adolescent yet having distinguished nature
pOy – leaving from here
than – one who is specially existing for her
thirumAl – SrImAn’s (one who has SrI mahAlakshmi as his divine consort)
thirukkOLUr – in thirukkOLUr
pU – flower
iyal – naturally having
pozhilum – gardens
thadamum – the ponds (which give freshness to the gardens)
avan – his (along with lakshmi) residence
kOyilum – the temple which is the abode of enjoyment

(thinking of these, the one who previously weakened)
ini – now
kaNdu – on seeing
Avi – the abode of prANa (life)
uL – heart
kuLira – to cool down
inRu – today (which is a good dawn for me)
enganE – how
ugakkum kol – enjoying?

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

My daughter who is adolescent yet having distinguished nature, is thinking (about his beauty, easy approachability etc) with mind, weakening every moment and being not interested in play, is leaving from here towards the SrImAn who is specially existing for her and who is residing in thirukkOLUr which is with gardens which are naturally having flowers, ponds and his residence, the temple which is the abode of enjoyment; now, on seeing it, cooling down her heart which is the abode of her life, how is she enjoying it today?

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

  • mEvi – Focussing on the qualities of bhagavAn.
  • naindhu naindhu – Like fire which destroys its own base, the qualities destroy her heart; as said in thiruvAimozhi 9.6.2 “ninaidhoRum sollum thoRum nenjidindhugum” (my thoughts, words and mind will tremble). She did not approach an entity which is nirguNa (devoid of qualities); is she not engaged with one who is said in thiruvAimozhi 1.1.1uyarvaRa uyar nalam udaiyavan” (the one who has great, auspicious qualities)?
  • mEvi – Even while she was here, she did not engage with us.
  • naindhu naindhu – She would not stop weakening; will not sustain herself.
  • viLaiyAdal urAL – She gave up the activities which match her age. She had not just given up her playful activities, approached him and had become weakened; instead she fully immersed in him, and then gave up everything else. As said in mUnRAm thiruvandhAdhi 14mARpAl manam suzhippa mangaiyar thOL kaivittu” (as one focusses on emperumAn, he will give up sensual pleasures), as she focussed on bhagavAn’s qualities, she gave up other pleasures. When there are good and bad aspects, one should naturally give up the bad aspects and pursue good aspects. As said in bhArhaspathya smruthi “paramAthmani yOraktha: viraktha: aparamAthmani” (one who is having great attachment towards paramAthmA and great detachment towards all other aspects) and iraNdAm thiruvandhAdhi 42manaippAl piRandhAr pirAndhu eydhum pErinbam ellAm thuRandhAr thozhudhArath thOL” (Those who worship the divine shoulders of emperumAn will detest the small [worldly] pleasures which are attained by those who are born in samsAram (materialistic realm)).
  • mEvi naindhu naindhu viLaiyAdal uRAL – She is not of the type where one becomes more detached after growing up. She is not of the type where one learns from SAsthram “the sensual pleasures are to be given up” and gives them up and pursues bhagavAn thinking “bhagavath vishayam is good” [Here, AzhwAr‘s special status of being fully blessed with divine knowledge and devotion by bhagavAn himself is implied].
  • en siRuth thEvi – Here the mother is saying “younger goddess” since subsequently the “older goddess” is highlighted by “thirumAl” (divine consort of SrI mahAlakshmi).
  • en siRuth thEvi – Though she is not grown up, she is comparable to the divine consorts of emperumAn, who are the crowned queens. She does not consider her to be merely her own daughter. periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child). Here she is saying that she should purify her tongue which advised her.
  • ini pOy – She has the mood of enjoying emperumAn in the [adolescent ] stage when one desires to enjoy sensual pleasures. With such maturity did she go there seeking anything better?
  • ini – If one gets the mood as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), is there anything more to enjoy after reaching there?
  • than thirumAl thirukkOLUril – Just as emperumAn is too attached to SrI mahAlakshmi, he has the same attachment towards parAnguSa nAyaki too. The relationship/conduct with one’s beloved [wife] is unlike his lord-servant relationship in the world. He cannot interact with those who are dear, as stated in nArAyaNa sUktham “pathim viSvasya” (The lord of the universe). In the town where her wealth, Sriya;pathi (divine lord of SrI mahAlakshmi) is resting.
  • pUviyal pozhilum – Instead of being with leaves, stem, creepers etc, the garden being filled with flowers only. Eternally blooming garden.
  • thadamum – The pond which is spread all over the garden and is helping to nourish the garden.
  • avan kOyilum kaNdu – Seeing the temple where he joyfully resides, for the full satisfaction of the eyes as said in periya thirumozhi “mA maNik kOyilE vaNangi” (Worshipping the thanjaimAmaNik kOyil, temple which is greatly decorated with gems). Just as his divine nature is revealed by his divine form, both his divine nature and form are revealed brightly in the temple. As soon as one sees the temple, one can vouch for the entity inside the temple. Just as a beautiful jewel box for the gold inside.
  • kaNdu – Seeing to the full satisfaction of her who only experienced him internally and became anguished [due to not seeing him]. nanjIyar used to mercifully explain “I saw and enjoyed from behind, how  piLLai thirunaRaiyUr araiyar and bhattar were slowly going around the temple and were seeing the temple walls/structure etc as if eating them with their eyes”. When AchchAn and ANdAn were going east [to thirukkudandhai], they would neither cross over thiruppErnagar nor enter the town, but would just see the temple from outside and enjoy it.
  • Avi uL kuLira – When parASara bhattar was mercifully explaining this section briefly, sIrAmap piLLai (vEdha vyAsa bhattar) who was present there said “jIyA (Oh learned)! Do you not remember how embAr used to mercifully explain this in detail?”. Just as a dry land becomes flooded with water all over the place.
  • enganE ugakkum kol – The mother is saying – when she was not matured, she gave up everything else and became weakened meditating upon him – I saw that and enjoyed it; but when she physically sees him and enjoys him – I am not seeing that.
  • inRE – When I am grieving here today, she is having great enjoyment! How is the same day bringing different emotions to different persons! The reaction is based on the object [she is enjoying due to attaining him, and I am suffering due to losing her].

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