Category Archives: thiruvAimozhi

thiruvAimozhi – 7.3.10 – nagaramum nAdum

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

Full series >> Seventh Centum >> Third 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, when parAnguSa nAyaki‘s friends say “would everyone not accuse you?” she says “Am I not searching for them as well?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says “makaranedunguzhaikkAdhan, who is the eliminator of enemies of his followers, residing in thenthiruppEreyil has stolen my heart long ago; I will myself go and search for the towns, countryside and regions where he resides; I have no shyness”.

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

nagaramum nAdum piRavum thErvEn nAN enakkillai en thOzhimIrgAL!
sigara maNi nedu mAda nIdu then thiruppEreyil vIRRirundha
makaranedunguzhaikAdhan mAyan nURRuvarai anRu manga nURRa
nigaril mugil vaNNan nEmiyAn en nenjam kavarndhenai UzhiyAnE

Listen

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

enakku – for me
thOzhimIrgAL – in the name of friends, you are giving advice
sigaram – having peaks
maNi – having abundance of gemstones
nedu – tall
mAdam – having mansions
nIdu – present for long time
thenthiruppEreyil – in thenthiruppEreyil
vIRRirundha – mercifully seated
makaram – in the form of a fish
nedu – huge
kuzhai – having ornament
kAdhan – one who is having ears
mAyan – just as the beauty with the ornaments, one who has amazing activities
nURRuvarai – dhuryOdhana et al, who are the enemies of his followers
anRu – back then (during mahAbhAradha war)
manga – to be finished
nURRa – wove his magic

(due to that)
nigar il – matchless
mugil – like a dark cloud
vaNNan – having radiance in his form
nEmiyAn – one who is having the divine chakra (which is protective towards followers)

(manifesting this activity)
en nenjam – my heart
kavarndhu – stole
enai UzhiyAn – one who did long ago;

(hence)
nagaramum – the town (where he resides)
nAdum – the region (which is along that town)
piRavum – other cities

(Myself)
thErvEn – will go and search;
nAN – shyness (which is apt for women, i.e. thinking “why am I doing this in the presence of these people who are blaming me?”)
enakku illai – I don’t have

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

Oh friends who are staring to advice me! emperumAn who is having ears which are wearing huge ornament in the form of a fish and who is mercifully seated in thenthiruppEreyil which is present for a long time, having tall mansions with abundance of gemstones, and who has amazing activities just as the beauty with the ornaments, wove his magic and finished dhuryOdhana et al, who are the enemies of his followers, back then; he is having dark cloud like matchless radiance in his form and the divine chakra; he stole my heart long ago; I will go and search for him in the town, the region and other cities; I don’t have shyness.

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

  • nagaramum nAdum … – Friends ask her “Looking at your determination, the rural people, urban people and all others are accusing you”, she replies “Do I really seek emperumAn? No. I only seek the accusations of the town, region and cities” [It is their accusations which work like manure in providing nutrition to my love towards him – Refer to thiruvAimozhi 5.3.4Uravar kavvai eru vittu“].
  • thErvEn – She is saying that she is searching. As you are not uniting me with him, and as he is not arriving himself, it is these people who throw accusations of speaking about me and him being together and they only sustain me; even thiruvaLLuvar said in thirukkuRaL “alar ezha Aruyir niRkum” (I will survive as the accusations keep coming). piRavum – all other places.
  • nAN enakku illai – I am not having shyness just here; even after reaching there I won’t have shyness. That is, there is no shyness in parAnguSa nAyaki from the beginning.
  • en thOzhi mIrgAL – It is unfortunate that I have to explain this to you!
  • sigaram … – Mercifully seated in the huge thenthiruppEreyil which has tall mansions which are filled with gemstones and which appear as if peaks where brought and placed here.
  • makara nedum kuzhaik kAdhan – One who is having ears which are decorated with makara shaped ornament. If some one becomes immersed in his limbs, can he/she be retrieved?
  • mAyan – She is thinking about the radiance in his form and internal qualities, which have not been explicitly stated here.
  • mAyan – His favouritism towards his followers.
  • nURRuvarai anRu manga nURRa – One who destroys without leaving anyone remaining when he thinks to do so. One who wove his magic to destroy dhuryOdhana et al during the mahAbhAratha war.
  • nigaril mugil vaNNan – His matchless physical beauty which appears like that of a dark cloud. With this – she is implying that his beauty is so hard to ignore that one cannot leave him even if it nurtures the enemies.
  • nEmiyAn – One who is having the instruments to turn day into night, while destroying the enemies. He lifted his chakra and even chased bhIshma et al.
  • nigaril mugil vaNNan – While he remained like lightning and thunder for dhuryOdhana et al, he was like soothing rain for pANdavas to eliminate their suffering.

When asked “When he is not thinking to eliminate your enemies and unite with you, could you not weave your magic at him to make him fall at your feet?” she says,

  • en nenjam kavarndhu enai UzhiyAnE – How long can I survive after losing the instrument [my heart] to do that? How long has it been since he stole my heart showing his beautiful form and his being with weapons?
  • enai UzhiyAnE – It has been many eons. How long has he been planning to steal my heart just as he planned to destroy dhuryOdhana et al?

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 – 7.3.9 – sErvan senRu

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

Full series >> Seventh Centum >> Third 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 “You cannot console me; I will go and enter thenthiruppEreyil”.

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

sErvan senRu ennudaith thOzhimIrgAL! annaiyargAL ennaith thERRa vENdA
nIrgaL uraikkinRadhu en idhaRku? nenjum niRaivum enakku ingillai
kAr vaNNan kArk kadal gyAlam uNda kaNNa pirAn vandhu vIRRirundha
Er vaLa oN kazhanip pazhanath thenthiruppEreyil mA nagarE

Listen

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

ennudai – while sharing my grief, setting out to advice me
thOzhimIrgAL – friends!
annaiyargAL – oh mothers (who always advice me)!
ennai – me
thERRa vENdA – need not console me;
idhaRku – for this state

(to console me)
nIngaL – you
en – what words
uraikkinRadhu – can you speak?
nenjum – heart (which will remain pacified)
niRaivum – completeness
enakku – for me
ingu illai – not present;

(as they have gone there, the pacification also has gone there; hence, to steal my heart and obedience)
kAr – dark
vaNNam – form
kArk kadal – consumed by deluge
gyAlam – world
uNda – his quality of protecting in danger, of consuming
pirAn – who has the obedience of being the benefactor for his followers
kaNNan – krishNa
vandhu – arrived
vIRRirundha – having as residence
Er – plough’s
vaLam – having abundance
oN – beautiful
kazhani – fields
pazhanam – having water bodies
thenthiruppEreyil – thenthiruppEreyil
mA nagar – big city
senRu sErvan – will reach

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

Oh friends who are setting out to advice me while sharing my grief! Oh mothers! You need not console me; what can you speak for this state? My heart and completeness are not present; krishNa, who is having dark form and who has the quality of protecting the world from being consumed by deluge, by consuming it, arrived at thenthiruppEreyil and having it as residence; I will reach this big city which is having abundance of ploughs, beautiful fields and water bodies.

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

  • sErvan senRu – They say “though you are speaking in anguish, is this practically possible?” she says “I will certainly reach there”.
  • ennudaith thOzhimIrgAL … – Those who exist for me [friends] and those who think I exist for them [mothers] need not say anything. To be unable to console her, there is no difference between friends and mothers. Can ignorant persons instruct wise person and save them? Can those who consider my love towards him which is due to his nature, to be a means, advice me? She is forgetting herself and speaking with her focus on him; they are forgetting him, and focussing on themselves, trying to withdraw her.
  • nIrgaL uraikkinRadhen idhaRku – Can those who are confused [friends and mothers], console the one who is clear [parAnguSa nAyaki, who is clear on her goal]? What is your state? And what is my state? How can you who consider my leaving as a fault/blame, advice me who is determined to go to him?
  • idhaRku – For my state.

They say “Still, is this how one who has a heart and obedience will speak? Should you not listen to advice and follow us?” She says,

  • nenjum niRaivum enakku ingu illai – If you want to say that, you go there and say that. My heart and obedience have reached him. niRaivu – obedience. nenju – the container of that.
  • kAr vaNNan … – Is his form such that my heart and obedience will be under my disposal?
  • kAr vaNNan –  One who has a beautiful form which makes me disregard the words of mothers and friends.

When asked “Does he only have physical beauty?” She says,

  • kArk kadal gyAlam uNda – The saviour for the suffering ones.

When asked “would he just protect during dire situations and leave subsequently?” She says,

  • kaNNA pirAn – The benefactor who places himself at the disposal of others.
  • vandhu vIRRirundha – Being present there manifesting all his opulence.
  • Er … – I will reach the great city of thenthiruppEreyil which is having abundance of ploughs [implying fertile lands], beautiful fields and water bodies. I will neither withdraw myself seeing the hurdles you place nor will I remain on the way [looking at the beauty]. Don’t console me.

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 – 7.3.8 – kaNdadhuvE koNdu

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

Full series >> Seventh Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki says “my desire to see him is not just greater than ocean, but it has become extreme; hence, if you don’t give your consensus, I will myself go and enter thenthiruppEreyil which is having abundance of water and where he is mercifully seated manifesting his greatness”.

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

kaNdadhuvE koNdellArum kUdik kArk kadal vaNNanOdu en thiRaththuk
koNdu alar thURRiththadhu mudhalAk koNda en kAdhal uraikkiRthOzhI
maN thiNi gyAlamum Ezh kadalum nIL visumbum kazhiyap peridhAl
theNthirai sUzhndhu avan vIRRirundha thenthiruppEreyil sErvan senRE

Listen

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

kaNdadhuvE – the external changes only
koNdu – with
ellArum – everyone (mothers and townspeople)
kUdi – together
kAr – dark
kadal – invigorating like ocean
vaNNanOdu – being with the one who is having the form
en thiRaththu – my weakness
koNdu – considering
alar – accusations
thURRiRRadhu – throwing
mudhalA – as reason
koNda – present
en – my
kAdhal – love
thOzhI – oh friend (who first caused)!
uraikkil – if I see (to explain it through words)

(not just “kadalin migap peridhu” (greater than ocean), but)
maN – land
thiNi – abundant
gyAlam – earth

(surrounding that earth)
kadal Ezhum – seven oceans

the great ether (the one which gives space for all of these)
visumbum – ether
kazhiya – beyond them, having consumed them
peridhu – remained huge;

(hence)
theL – clear
thirai – invigorating due to having waves
sUzhndhavan – one nurtured the great love
vIRRirundha – residing
thenthiruppEreyil – thenthiruppEreyil
senRu – go there (to pacify my suffering)
sErvan – will reach there

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

Oh friend! If I try to speak about the love in me which is present due to the accusations thrown at me by everyone seeing my external changes only and my weakness due to desiring to be with emperumAn who is having invigorating ocean like form, it remains huge, beyond the earth which is abundant with land, seven oceans and ether, having consumed them all; I will go to thenthiruppEreyil where one who nurtured my great love is residing, and which is invigorating due to having clear water and waves, and 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

  • kaNdadhuvE koNdu – she would recite his name, perform a praNAmam (obeisance) as said in “thalayil vaNangavumAngolO?“; seeing that only, if they become so worried for just these external aspects, what would they feel if they come to know her internal emotions?
  • ellArum kUdi – Those [friends] who care for her, those [mothers] who look for her well-being, and the others [townspeople] will all unite together. [Why would the townspeople come along?] For blaming someone, even those who don’t normally unite, will unite.
  • kArk kadal vaNNanOdu en thiRaththuk koNdu – As she has paled, should she not have lost her complexion to him? Does his complexion not appear as if the ocean flooded and drained subsequently? Uniting my urge with him who is having an invigorating complexion.
  • alar thURRiththadhu mudhalAk koNda en kAdhal uraikkil – Would I not remain happy had they not spoken? They are throwing accusations at me to make me withdraw from him fearing their accusations.
  • alar thURRiRRu – They threw accusations at me.
  • adhu mudhal … – Having that as the cause, my love expanded manifolds like a tree with hundreds of branches.
  • kAdhal uraikkil – Even she can’t explain her love. Even if emperumAn‘s qualities which are said in thaiththirIya upanishath as “yathO vAchO nivarthanthE” (The speech returned unable to understand and glorify emperumAn), can be explained, her love cannot be explained through words. Her love will consume even emperumAn who is the target of her love. AzhwAr himself, in thiruvAimozhi 10.10.10, first explained emperumAn’s bliss as “sudar gyAna inbam” (radiant knowledge and bliss) and then said “adhanil periya en avA” (my love which is greater than that).
  • thOzhI – You know the efforts which went in to have this love nurtured; now see the result of it.
  • maN thiNi gyAlam … – We said “kAdhal kadalil migap peridhAl” without analysing; so, how can we explain that? We can only say that it is larger than the largest aspects, but cannot explain it precisely. Earth which has abundance of land. The seven oceans which surround that and the ether which gives space for everything. Beyond all of these.

Her friend asked “If the love overflows like this, what are you going to do?” She says,

  • theL thirai … – She will reach the place where the emperumAn who will enjoy this love is present. She will go to thenthiruppErai which is surrounded by clear waves, and reach there. We will go to the abode where there is scope for enjoyment as said in SrI rAmAyaNam sundhara kANdam 38.14 “thasyOpavana shaNdEshu nAnA pushpa sugandhishu | vihruthya salilaklinnA thavAngE samupAviSam ||” (sIthAp pirAtti says to SrI rAma – I will sweat on playing around the many gardens in the chithrakUta hill which is filled with the fragrance of many flowers, and then rest on your lap).
  • sErvan senRE – Now, just the words are not sufficient, I will really go there. I will not send a messenger, and will not wait for his arrival.
  • senRE sErvan – Even if I meet him on the way, I will not return. My desire is not to be with him, but to reach the abode [dhivyadhESam is given greater importance than the emperumAn who resides 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 – 7.3.7 – pEreyil sUzh

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

Full series >> Seventh Centum >> Third 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, after perumAL (SrI rAma) bids farewell to iLaiya perumAL (lakshmaNa), as said in SrI rAmAyaNam uththara kANdam “lakshmaNEna gathAm gathim” (I will follow the path taken by lakshmaNa), perumAL set out to follow lakshmaNa. Similarly, parAnguSa nAyaki too says to her friend “Just as my heart reached thenthiruppEreyil to sustain itself, I too will reach there”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says “I am not seeing my heart returning from the abode where the one who destroyed lankA which was the great hurdle for the result, resides; now, I will also go there”.

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

pEreyil sUzh kadal then ilangai seRRa pirAn vandhu vIRRirundha
pEreyiRkE pukken nenjam nAdip pErththu vara engum kANa mAttEn
Arai ini ingudaiyam thOzhI! en nenjam kUda vallArum illai
Arai inik koNdu en sAdhikkinRadhu en nenjam kaNdadhuvE kaNdEnE

Listen

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

pEr – big
eyil – by the fort
sUzh – being surrounded
kadal – having the ocean (as a moat surrounding the fort)
then – well organized
ilangai – lankA
seRRa – one who destroyed
pirAn – benefactor
vandhu – arrived (to rest)
vIRu irundha – mercifully seated manifesting that valour
pEreyiRkE – to thenthiruppEreyil
pukku – went and reached
en – my
nenjam – heart
nAdi – seeking him
pErththu – return
engum – anywhere
vara – to come
kANamAttEn – I am not seeing;
ini – now
thOzhI – oh friend (who shares my grief)!
ingu – in this state

(as company, the mothers who control and the townspeople who blame)
Arai – whom
udaiyam – are we having?

(pOna – went)
en – my
nenjam – heart
kUva – to bring back
vallArum – capable ones
illai – not present;
ini – now (after the heart is not helping, and you have given up)
Arai – whom
koNdu – with
en – what benefit
sAdhikkinRadhu – can accomplish?

(thus)
en – my
nenjam – heart
kaNdadhuvE – whatever seen
kaNdEn – I have also seen.

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

I am not seeing my heart returning to come here, after it went and reached thenthiruppEreyil seeking emperumAn, the benefactor, where he has arrived and mercifully seated manifesting his valour with which he destroyed lankA which was surrounded by big fort and the ocean and was well organised; now, oh my friend! whom are having in this state, as company? there is no one capable who is present here to bring back my heart; now, what benefit can be accomplished with whom? I have also seen what my heart had seen [i.e. going to thenthriuppEreyil is the only way].

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

  • pEreyil … – She is saying “as my state has crossed the limits of tolerance, this is what I am planning to do now”. pEr eyil – big fort.
  • sUzh kadal – The ocean is a protective layer surrounding the fort. The benefactor who trashed such town which frightened everyone.
  • vandhu vIRRirundha – To compensate the avoidance then, he has arrived in close proximity to embrace me. As said in SrI rAmAyaNam yudhdha kANdam 117.36 “vimala SaSAnka nibhAnanA” (pure, moon like, cool) – even while perumAL (SrI rAma) was very angry and cannot be seen, sIthAp pirAtti remained with a pure moon like, coolness in her face. SrI rAmAyaNam yudhdha kANdam 118.17 “dhIpOnEthrA dhUrasyEva prathikUlAsimE dhrudam” (SrI rAma says – certainly, you appear to be unfavourable for me as a lamp for the one with an eye-disease); ALavandhAr mercifully explained this as “the defect is in the eyes and not in the lamp”.
  • seRRa pirAn vandhu vIRRirundha – He has arrived here after becoming tired while eliminating the enemies; as said in SrI rAmAyaNam AraNya kANdam 30.40  “bharthAram parishasvajE“ (embraced her husband), he should be cooled down.
  • pEreyiRkE … – I am not seeing my heart returning after entering thenthiruppEreyil seeking him. Even thiruvadi (hanuman) who entered lankA where one can never return from, returned; but I am not seeing my heart returning from this nearby town! When the heart itself has not returned, we need not say explicitly that he will not come [it is implied]. Her eyes become dizzy due to looking out for the arrival of her heart for a long time.
  • mAttEn – I should not perish here itself without seeing him, instead of sustaining myself by seeing him.

Her friend asked “Should you not wait for your beloved lord until he comes, by singing sorrowful songs?”, she says,

  • Arai ini ingudaiyam thOzhI – Who is here to accompany me, when my heart itself is lost?
  • thOzhI – If you asked “Am I different from your heart?”, you are my friend [you would fall for him before me].

Her friend asked “Am I not here?”, she says,

  • en nenjam kUva vallArum illai – You should be present to bring my heart back; you who created the attachment in my heart for him, should be the one who brings it back to me; but your state is such that you cannot be even take a step forward; and the others don’t have the urge to bring my heart back to me; so, who will bring my heart back?
  • Arai inik koNdu en sAdhikkinRadhu – With whom shall I accomplish? What can be accomplished? When the heart and he arrive here, should I not be present? Here, the situation is very bad [I have almost perished].

When asked “So, what are you trying to do now?”, she says,

  • en nenjam kaNdadhuvE kaNdEnE – I am also trying to follow the path which was taken by my heart. As said in SrI rAmAyaNam uththara kANdam “adhyaivAham gamishyAmi lakshmaNEna gathAm gathim” (I am going to follow lakshmaNa’s path immediately), I am seeking to follow the path taken by my 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 – 7.3.6 – kAlampeRa ennai

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

Full series >> Seventh Centum >> Third 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 says “I am not at the stage where you can enquire ‘should we take her there or not’; my desire has crossed the limits; I cannot sustain myself here; take me to thenthiruppEreyil at once”.

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

kAlampeRa ennaik kAttumingaL kAdhal kadalin migap peridhAl
neela mugil vaNNaththemperumAniRku munnE vandhen kaikkum eydhAn
gyAlaththavan vandhu vIRRirundha nAn maRaiyALarum vELvi OvA
kOlach chenneRkaL kavari vIsum kUdu punal thiruppEreyiRkE

Listen

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

neela mugil – like a dark cloud
vaNNam – manifesting the beautiful form which is magnanimous by nature
em – one who enslaved me
perumAn – lord
munnE – in front of me
vandhu – arrived
niRkum – stood as visualised [by me];

(instead of himself embracing me after arriving)
en – my
kaikkum – for hand
eydhAn – beyond my reach (like such cloud);

(hence)
kAdhal – love
kadalil – more than the ocean
miga – much
peridhu – became larger;

(hence)
gyAlaththu – in the world
vandhu – arriving (with that physical beauty)
avan – he
vIRRu – manifesting his generosity
irundha – abode

(those who reside there)
nAn maRaiyALarum – distinguished persons who are experts in four vEdhams
vELvi – in vaidhika practices which are a form of worship of emperumAn
OvA – occurring continuously
kOlam – beautiful
senneRkaL – paddy crops
kavari – like fan
vIsum – swaying
kUdu – matching that
punal – having abundance of water bodies
thiruppEreyiRkE – to thiruppEreyil
ennai – me (who cannot tolerate any further delay)
kAlampeRa – at once
kAttumingaL – take me and show me

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

My lord who enslaved me by manifesting the dark cloud like beautiful form which is magnanimous by nature, arrived in front of me and stood as visualised [by me]; yet he was beyond the reach of my hand; my love became much larger than the ocean; take me at once to thiruppEreyil where he has arrived and is manifesting his generosity in this world, and where vaidhika practices which are a form of worship of emperumAn are occurring continuously  in the presence of distinguished persons who are experts in four vEdhams, and which is having beautiful paddy crops which are swaying like fans and abundant water bodies.

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

  • kAlampeRa ennaik kAttumingaL – Though this is not the solution for the family, there is no other solution for me. There is no fault in me any more.

When asked “Why do you want to go immediately?”, she says,

  • kAdhal kadalin migap peridhAl – Is my love bounded? You see the word which I used [kadal – ocean]. You are thinking “previously she said in thiruvAimozhi 5.3.4 ‘kadal puraiya’ (ocean like)”. But, this love did not occur to fulfil a particular purpose, it has occurred naturally in me [so, there is no boundary, it keeps growing].

They said “still, should you not restrain your love, listen to us and follow us?” She says,

  • neela mugil vaNNaththu emperumAn – Should I follow you? Or should I follow him? When he appears in front of me to accept me, how can I withdraw myself from him? When he engages me with his divine form, will I listen to your advice? He appeared in front of me with an invigorating form and increased my love. It is his form, which nurtures my love. As seen in thiruvAimozhi 5.3.4, my love grew to the size of an ocean due to his dark coloured form only.
  • niRkum munnE vandhu – Had he not arrived near me, would I not have withdrawn myself listening to your advice?

They asked “Is he reachable for you?”, she says,

  • en kaikkum eydhAn – Nice, it will be good if I get him. Not just he is not talking and embracing, he is not even reachable to my hand; they asked “what are you doing now?”, she says “instead of enjoying him through visualisation, I desired to go to the abode where I can physically enjoy him”.
  • gyAlaththavan vandhu vIRRirundha – Instead of having to travel far and seeing him, he is manifesting all the opulence of paramapadham here in thenthiruppEreyil.
  • nAnmaRaiyALarum vELvi OvA – Even the experts in the principles of vEdham are engaged in worshipping him perpetually. Those who are similar to me, will be engaged in kainkaryam (service) which fit them [instead of doing the worship for other benefits, they will do it as kainkaryam].
  • kOlach chennel … – The abode is such that they need not put in any effort to get rain, food etc. They will get them consequentially; it is said in perumAL thirumozhi 5.9. “nIL selvam vENdAdhAn thannaiyE thAn vENdum” (Like the wealth that will desire to reach the one who does not desire for the wealth and desiring for you only) and in periyAzhwAr thirumozhi 5.1.4 “angangE avai pOdharum” (they will get food, clothes etc naturally). Beautiful paddy crop will sway like a fan for that abode.
  • kUdu punal thiuppEyiRkE – Having abundance of water due to the confluence of river water, ground water and rain water.
  • thiruppEreyiRkE – Please take me to the invigorating abode and leave me there to eliminate my fatigue. Just as the paddy crop is sustained by water there, she will be sustained by the sight of that abode.

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 – 7.3.5 – munindhu sagadam

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

Full series >> Seventh Centum >> Third 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 scolds her saying “This urging does not fit your femininity” and she says “I have lost it long back; instead of taking me there when there is no use, you leave me in thenthriruppEreyil now”.

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

munindhu sagadam udhaiththu mAyap pEy mulai uNdu marudhidai pOyk
kanindha viLavukkuk kanReRindha kaNNa pirAnukku en peNmai thORREn
munindhini en seydhIr annaimIrgAL? munni avan vandhu vIRRirundha
kanindha pozhil thiruppEreyiRkE kAlam peRa ennaik kAttuminE

Listen

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

munindhu – showing his anger due to the delay in getting mother’s milk

(lifting up the divine feet due to that)
sagadam – the wheel
udhaiththu – kicked
mAyam – came in the form of mother
pEy – demoniac woman

(to finish)
mulai uNdu – drank from the bosom
marudhu idai – between the [twin] arjuna trees
pOy – (finding the route and) went
kanindha – ripened
viLavukku – on the demon who stood as a wood apple fruit
kanRu – the demon who came as a calf
eRindha – threw
kaNNan – krishNa
pirAnukku – great benefactor
en – my
peNmai – femininity
thORREn – lost;
ini – now

(knowing my state)
annaimIrgAL – oh mothers!
munindhu – controlling me

(you neither fulfilled my desire nor had your desire fulfilled);
en – what
seydhIr – did you accomplish;

(my desire)
avan – him
munni – taking the initiative
vandhu – arrived
vIRRirundha – mercifully seated
kanindha – well blossomed
pozhil – having garden
thiruppEreyiRkE – to thiruppEreyil
ennai – me (who cannot wait to attain the goal)
kAlampeRa – without any delay
kAttumin – take me there and show me

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

I lost my femininity to krishNa, the great benefactor who kicked the wheel showing his anger due to the delay in getting mother’s milk, drank from the bosom of the demoniac woman who came in the form of his mother, went between the [twin] arjuna trees and threw the demon who came as a calf on the demon who stood as a wood apple fruit. Now, oh mothers! what did you accomplish by controlling me? Take me to thiruppEreyil which is having well blossomed garden and where he is mercifully seated after arriving there on his own initiative, without any delay and show him to 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

  • munindhu … – Think about my thoughts [and situation]; Will I, who am already caught in his anger, escape your anger? Will I, who am caught in the anger which is both hitham (well being) and priyam (pleasing), escape the anger which is neither? [emperumAn‘s anger is both hitham and priyam since it is done with his divine will for the benefit of his devotees]
  • munindhu sagadam udhaiththu – The wheel broke into pieces after being touched by the divine feet which was angrily stretched out due to the delay in mother yaSOdhA’s arrival to feed him. It is said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet).
  • mAyap pEy mulai uNdu – Finishing the evil demon who assumed the form of his mother to feed him as he showed his anger due to delay in getting mother’s milk.
  • marudhu idai pOy – As a baby is fed, it will start crawling. Unlike those demons who came from outside to kill him, the yamaLArjuna trees stood right in their yard and planned to kill him – he broke them into pieces.
  • kanindha … – Due to being possessed by demons, one stood as a wood apple, and another as a calf; he picked up one of them and threw at the other one to kill both of them.
  • kaNNa pirAnukku en peNmai thORREn – He finished both the perishable ones [achith – the various demoniac forms] and the imperishable one [my femininity]. He finished them with his prowess and finished her with his gentle nature.
  • pirAnukku – She is writing herself off to him for the favour of escaping from the clutches of those demons and saving himself and presenting himself to her. He preserved himself who is the lord and made me to remain in the ultimate state of servitude. The actions he performed in this krishNAvathAram are as vast as the many incarnations which are explained in SrI bhagavath gIthA 4.5bahunimE vyathIthAni janmAni” (I have gone through many births). His anger is a result of his motherly affection towards his followers.
  • kaNNa pirAnukku en peNmai thORREn – He stole her femininity manifesting his masculinity [of being the purushOththama] which is explained in SrI bhagavath gIthA 15.18athO’smi lOkE vEdhE cha prathitha: puruṣhOththama:” ( I am reputedly known as purushOththama in Sruthi and smruthi) and in SrI bhagavath gIthA 15.19jAnAthi purushOththamam” (knows as the one who is greater than bound souls and liberated souls for many reasons)!
  • peNmai thORREn – I lost that which can never be won over!
  • munindhu ini … – Are you thinking that I can be withdrawn now? Should you not have tried to withdraw me before I became aware of his [amazing] activities?
  • en seydhIr – Neither you remained favourable for me nor could you withdraw me.
  • annaimIrgAL – You who know may nature from my birth, are trying to withdraw me! You are angry at me due to not knowing the favours he has done to me.

The mothers said ” You think about him, if you cannot forget his favours. But you should also think about our favours of giving birth to you and raising you!” She replies

  • munni avan vandhu vIRRirundha – See, he came first to favour me [even before you].
  • munni – being the first one; as said in jithanthE sthOthram 1 “… pUrvaja” (one who puts in the initial effort for the uplifting of jIvAthmAs); emperumAn who is seated in a distinguished manner to get me.
  • kanindha pozhil … – the problem is only with those who take me there; everything which is present there is well-ripened. The garden where one need not fear for the presence of demons when seeing a well-ripened tree [as in the case of krishNAvathAram wood apple incident].
  • kAlampeRa ennaik kAttuminE – There is only one solution for me and our family. Please avoid takiing me there later; you should try to do it when I am alive. Instead of taking me there later like building a dam after the flood water drained, show me when I am alive.

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 – 7.3.4 – izhandha em mAmai

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

Full series >> Seventh Centum >> Third 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, parAnguSa nAyaki‘s mothers angrily say “Should you not pass your time thinking about something in anguish?” and she replies “even my heart was stolen by him; how can I pass my time?”

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

izhandha em mAmai thiRaththup pOna en nenjinArum angE ozhindhAr
uzhandhiniyAraik koNdu en usAgO! Odhak kadal oli pOla engum
ezhundha nal vEdhaththoli ninROngu thenthiruppEreyil vIRRirundha
muzhangu sangak kaiyan mAyath thAzhndhEn annaiyargAL ennai en munindhE

Listen

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

izhandha – previously lost
em – my
mAmaith thiRaththu – for the complexion
en – my
nenjinArum – heart
angE – in close proximity there
ozhindhAr – due to the connection with emperumAn, he remained with him;
ini – now

(after heart, the confidante, left)
uzhandhu – being anguished
Arai – those who are ignorant about my state
koNdu – with
en – what principles (which are beyond them)
usAgO – will discuss?

(I who am ready to discuss)
Odham – having rising waves
kadal oli pOla – like the sound of the ocean
engum – everywhere
ezhundha – rose
nal vEdhaththoli – the loud sounds of sAma vEdham recital
ninRu – present (always)
Ongu – rising
thenthiruppErEyil – in thenthiruppErEyil
vIRRirundha – one who is mercifully seated
muzhangu – blowing (along with the vEdham recital)
sangam – SrI pAnchajanya
kaiyan – who holds it in his divine hand
mAyaththu – in amazing activities which reveal his simplicity, beauty etc
AzhndhEn – immersed;
annaiyargAL – Oh mothers (who consider themselves having the experience and relationship to stop her)!
ennai – you (who is engaged in him, without any companion)
munindhu – being angry
en – what is the benefit?

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

My heart which reached in close proximity there seeking my previously lost complexion, remained with him due to the connection with emperumAn; now, being anguished, what principles will I discuss with those who are ignorant about my state? I am immersed in the amazing activities which reveal his simplicity, beauty etc of the one who is holding the blowing SrI pAnchajanya in his divine hand and is mercifully seated in thenthiruppErEyil where the loud, rising sounds of sAma vEdham recital which resemble the sound of the rising waves of the ocean everywhere, are present always; oh mothers! What is the benefit of your being angry?

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

  • izhandha emmAmaith thiRaththup pOna – Saying “nANum niRaiyum izhandha” (lost my shyness and obedience), implies the other aspects which were lost; while reiterating, she is highlighting the loss of her complexion explicitly. Her heart thought “While we should steal everything he has, how can he steal some of our aspects”, went to him saying “I will bring those back from him immediately”, only to remain there.
  • en nenjinArum angE ozhindhAr – emperumAn transformed the one who entered there to be like him. He who said “I will never separate from you” is now there without thinking about me.
  • nenjinAr –  My heart is remaining there with his disturbed clothes, becoming a close confidante to him.
  • nenjinAr – As in SrI rAmAyaNam yudhdha kANdam 19.23 “pravEkshyAmi cha vAhinIm” (I will also enter the army), SrI vibhIshaNAzhwAn told that he will fight along with SrI rAma [came from the opponent’s side only to become a confidante of emperumAn, similarly, my heart said that it will fight for me, but ended up staying with him].
  • izhandha … – My heart which went saying that it will bring back my complexion etc, ended up staying there. Just as one will eliminate the foundation of the enemy, emperumAn gave my heart rewards and sAmyApaththi (equivalence to himself) too. As said in SrI rAmAyaNam yudhdha kANdam 28.27 “rAjAhyEsha vibhIshaNa:” (Isn’t this vibhIshaNa the king?), my heart got its reward. Why are Sukha and SAraNa who grew up eating the food provided by rAvaNa, hailing SrI vibhIshaNAzhwAn as the king in front of rAvaNa himself? [In samskritham language] while a letter may exist, if a dot were placed on top of it, the letter would not be counted for the total number of letters in a sentence/verse. Here, as SrI vibhIshaNAzhwAn was already crowned by SrI rAma, who is the emperor [who crowns other kings], rAvaNa no longer is counted as a king. Still, why would they address SrI vibhIshaNAzhwAn as the king, knowing well the cruelty of rAvaNa? They thought “would an image harm us?” [as rAvaNa became delinquent already]. One would think “let us use this capable person to eliminate the enemy” and reward him.
  • en nenjinArum angE ozhindhAr – One who went to bring back my complexion became like the one who stole my complexion. The heart which went there seeing my emptiness became like the one who left me seeing my completeness. Everyone who leaves her tells her while leaving that they are going to fulfil her purpose! emperumAn left her saying “our love for each other should increase”; my heart left me seeing my emptiness, to save me. What is the point in hating them? 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), after entering the abode where there is no return from?
  • angE ozhindhAr – They remained there saying “I will fill the gaps in an ocean”.
  • uzhandhu … – Did those who lost their hearts previously, become pained but sustained themselves by crying along with others? Could you also not spend your time in anguish with some?
  • uzhandhu – being anguished
  • ini – after losing my heart. Now, being anguished, what could I discuss with whom, to pass my time? Even for the one who was held captive in lankA, there was a person (SrI vibhIshaNAzhwAn) and a family (his daughter, thrijadA); I don’t even have that! SrI rAmAyaNam sundhara kANdam 37.11 “jyEshtA kanyAnalA nAma vibhIshaNa sudhA” (nalA, the eldest maiden daughter of vibhishaNa) – [sIthAp pirAtti tells hanuman] while she is here, she really belongs there [to us]! “kapE” – just as you are helpful at times, she too is helpful. To be precise, she is comparable to you!
  • Araik koNdu en usAgO – Would I be able to pass my time with samsAris (materialistic people) who are dhEhAthmAbhimAnis (considering soul to be the same as body)? Would I be able to pass my time with brahmA, ISAna (rudhra) et al who consider themselves to be the lords as said in SrI bhagavath gIthA 16.14ISvarOham” (I am the lord)? Would I be able to pass my time with nithyasUris who never think about anything other than bhagavath vishayam? Would I be able to pass my time with emperumAn who even stole my clothes and left me? With whom can I pass my time?
  • en usAgO – sIthAp pirAtti could at least say as in SrI rAmAyaNam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham” (I enjoyed blissfully with SrI rama for twelve years). Is there anything like that for me? This is how insufficient her [parAnguSa nAyaki’s] union [with him] is.
  • Araik koNdu – Is there anyone who is as compatible as the heart?

When asked “So, what can be done?” She says,

  • Odhak kadal … – Since the continuous celebrations which happen there [in paramapadham], are now happening here [in thenthiruppEreyil], we should also go there. The one who is seated in thenthiruppEeryil where the loud sound of vEdham recital resembles the sound of rising waves in an ocean, is spreading everywhere.
  • nal vEdham – Everywhere, the sound of sAma vEdham which is hailed in SrI bhagavath gIthA 10.22vEdhAnAm sAmavEdhO’smi” (I am sAma vEdham among the vEdhams), is seen everywhere. Just as the mukthAthmAs would sing sAmagAnam seeing emperumAn’s posture there.
  • muzhangu chakkarak kaiyan – As the SrI pAnchajanya hears the sound of vEdham recital there, it would release its sound.
  • mAyaththu AzhndhEn – I got captured deeply, not to return, in his smile, glance etc.
  • annaiyargAL ennai en munindhE – Would you be angry with me only due to being my mother and having the right to do so? Should there not be someone present to receive your wrath? You have to show anger only when the entity (I) would exist!
  • mAyaththAzhndhEn – ennai en munindhE – There is benefit only if you show your anger on the one you controls! [I have already become emperumAn’s property – so you cannot show your anger on me]

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 – 7.3.3 – sengani vAyin

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

Full series >> Seventh Centum >> Third 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, parAnguSa nAyaki‘s friends ask “Is your act in line with our shyness and honour?” and she replies “after being captivated by his beauty, my heart lost all of those”.

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

Third pAsuram. Everyone except one of her friends withdraw themselves saying “this is not possible for us”; that one friend said “this is not good for us; should you not control your heart and sustain yourself?”, parAnguSa nAyaki replies “What can that heart do now? It has lost everything it had by being captivated by his beautiful limbs etc”.

pAsuram

sengani vAyin thiRaththadhAyum senjudar nIL mudi thAzhndhadhAyum
sangodu chakkaram kaNdugandhum thAmaraik kaNgaLukku aRRuth thIrndhum
thingaLum nALum vizhA aRAdha thenthiruppEreyil vIRRirundha
nangaL pirAnukku en nenjam thOzhI! nANum niRaiyum izhandhadhuvE

Listen

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

sem – reddish
kani – enjoyable like a fruit
in – attractive due to the sweetness etc
vAy – divine lips
thiRaththadhAyum – plunged into

(revealing his supremacy)
sem – reddish
sudar – radiant
nIL – tall
mudi – in the divine crown
thAzhndhadhAyum – residing humbly matching the supremacy
sangodu chakkaram – the divine ornaments which confirm such supremacy
kaNdu ugandhum – becoming joyful
thAmarai – like a greatly enjoyable lotus
kaNgaLukku – for the divine eyes
aRRu – without attachment to anything else
thIrndhum – existing exclusively
en nenjam – my heart
thOzhI – Oh friend who helped our union previously!
thingaLum – every month
nALum – every day
vizhA – festivals
aRAdha – happening continuously without a break
thenthiruppEreyil – in thenthiruppEreyil
vIRRu – highlighting his distinguished nature
irundha – one who is mercifully residing
nangaL – manifesting himself to people like us
pirAnukku – benefactor who is easily approachable in this archAvathAram (deity form)
nANum – natural shyness
niRaiyum – obedience
izhandhadhu – lost

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

Oh friend who helped our union previously! My heart is plunged into emperumAn’s enjoyable, reddish fruit like lips; it is residing humbly under the reddish, radiant, tall, divine crown, matching its [crown’s] supremacy; it is becoming joyful seeing the divine ornaments which confirm such supremacy; it is existing exclusively for the greatly enjoyable lotus like divine eyes; it has lost its natural shyness and obedience to the benefactor who is easily approachable in this archAvathAram, highlighting his distinguished nature, mercifully residing in thenthiruppEreyil where festivals are happening continuously without a break, every day and month, manifesting himself to people like us.

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

parAnguSa nAyaki is saying “sengani vAyin thiRaththadhAyum, senjudar nIL mudith thAzhndhadhAyum, sangodu chakkaram kaNdugandhum, thAmaraik kaNgaLukku aRRuth thIrndhum – nenju nANum niRaiyum izhandhadhu kAN!“. A muni (sage) named Saubhari, with his special power, assumed fifty forms. The one with whom she united, could do a lot more than that. Just as emperumAn could fully pervade every entity, her heart too could be captivated individually in his every limb. [Alternative explanation] The multifarious forms acquired during experience with bhagavAn as said in chAndhOgya upanishath “sa EkathA bhavathi thridhA bhavathi” (he assumes one form, three forms and so on), is happening to the heart in separation.

  • sem kani vAyin thiRaththadhAyum –  Being captivated in the divine lips which are trying to say “Whether I am away from you in separation or present in your vicinity, am I not your belonging?” That too she is not even going into in-depth experience of the divine lips [just seeing the lips from outside is captivating her].
  • vAyin thiRaththadhAyum – Is this experience not as big as mahAbhAratham?
  • sem sudar … – When emperumAn spoke about the separation and stood a few steps away from her, she saw the divine crown which is highlighting his supremacy, revealing that he is the lord of both nithya vibhUthi and leelA vibhUthi (spiritual and material realms), and fell flat on the ground and held his divine feet.
  • sangodu … – She then saw the AzhwArs (Sanka and chakra) which are the tools for him to eliminate the enemies when in separation, and which are so beautiful not to take our eyes off them, and became joyful.
  • thAmaraik kaNgaLukkaRRuth thIrndhum – If one escapes for his words “thavAsmi” (I am yours), he/she will be captivated by his eyes; she became totally existing for him for those eyes. While separating from her, he glanced at her in such a manner that she was uplifted, to not exist for anyone else. Just as emperumAn assumed eight forms [being the antharyAmi for dhEvas, asuras, vAsuki (the serpent) and manthara (the mountain); kUrmam (tortoise), antharikshAvathAram (the form which appeared on top), upEndhram and the form which held the mountain from falling off), ] while churning the ocean, her heart took several forms to experience emperumAn’s different features. All his abilities can occur for her heart too.
  • thingaLum nALum … – While festivals are celebrated on a daily basis in the desirable abode, would the heart remain with us in suffering! [the abode] where monthly festivals and daily festivals never stop.
  • vIRRirundha nangaL pirAnukku – The benefactor who is manifesting such benevolent presence to us. parathvam (his presence in paramapadham) is for nithyasUris and mukthAthmAs; vyUham (his presence in kshIrAbdhi) is for for those who are comparable to mukthAthmAs; vibhavam (his incarnations such as SrI rAma, krishNa et al) is for the virtuous ones; but this archAvathAram is for the samsAris who have committed sins.
  • en nenjam – His favours, beauty etc are like diamond-melters [which can melt my heart which is hard like diamond]. [Oh friend!] You know the hard nature of my heart. Both the heart and he are perfectly aligned [he is attached to the devotees, it is attached to him].
  • nangaL pirAnukku en nenjam – as said in SrI rAmAyaNam sundhara kANdam 16.15 “rAghavOrhathivaidhEhIm” (SrI rAma who matches sIthA).
  • thOzhI – You can understand the hardness of my heart, and now you too are siding with him.
  • nANum niRaiyum izhandhadhuvE – Is there anything which it has not lost? See what happened by his separation for a fraction of a moment! I lost myself; mothers and friends lost me; my heart lost its shyness and obedience.

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 – 7.3.2 – nAnak karunguzhal

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

Full series >> Seventh Centum >> Third 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, parAnguSa nAyaki‘s friends et al say “should you be anxious? should you not sustain yourself by holding your heart tight?” and she replies “my heart which became immersed in the divine lips of the emperumAn who is mercifully residing in thenthiruppEreyil, is not under my control”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki says to her friends, mothers and neighbours “I am unable to control my heart which became attached to emperumAn who has infinite supremacy, simplicity etc”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. In the previous pAsuram, parAnguSa nAyaki spoke to her mother directly; thinking “she cannot be stopped anymore”, the mothers, friends and the neighbours came together and started advicing her. She replies to them “I am unable to hear your advice since my heart is out of my control as it has become attached to emperumAn who has infinite supremacy and simplicity, and hence cannot stop it; you see, my heart is consumed by the ocean [of love]”

pAsuram

nAnak karunguzhal thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL!
nAn iththanai nenjam kAkka mAttEn en vasamanRidhu irAp pagal pOy
thEn moyththa pUm pozhil thaN paNai sUzh thenthiruppEreyil vIRRirundha
vAnap pirAn maNi vaNNan kaNNan sengani vAyin thiRaththadhuvE

Listen

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

nAnam – fragrant due to application of fragrant materials
karu – black
kuzhal – hair
thOzhimIrgAL – oh friends!
annaiyargAL – oh mothers (who control them and me)!
ayaR chEriyIrgAL – oh neighbours (who have arrived to enquire about the situation)!
nAn – I (who am very attached to emperumAn)
thani – independent  (and having more attachment than I)
i – this
nenjam – heart
kAkka mAttEn – unable to stop (from leaving me);
en – to me
vasam – obedient
anRu – not;
idhu irAp pagal – night and day
pOy – leaving me
thEn – beetles
moyththa – swarming
pUmpozhil – having flower gardens
thaN – cool
paNai – water bodies
sUzh – surrounded
then – fortified
thiruppEreyil – in thenthiruppEreyil
vIRRu – manifesting his greatness
irundha – residing
vAnam – resident of paramapadham
pirAn – supreme
maNi – like a radiant gemstone
vaNNan – one who is having form
kaNNan – krishNa (who is obedient towards his devotees)
sem – reddish
kani – like a fruit
vAyil – beautiful lips
thiRaththadhu – became attached

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

Oh friends who have black, fragrant hair due to application of fragrant materials! Oh mothers! Oh neighbours! I am unable to stop this independent heart of mine; it is not obedient to me; night and day, it is leaving me and is becoming attached to the reddish fruit like beautiful lips of krishNa who is having a radiant gemstone like form, who is the resident of paramapadham with supremacy, and is now residing, manifesting his greatness, in the fortified thenthiruppEreyil, which is surrounded by cool water bodies and is having flower gardens which are swarmed by beetles.

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

  • nAnak karum kuzhal thOzhimIrgAL – nAnam – nice fragrance. She is highlighting it as a blame for them. As they are with the best fragrance, she is unable to bear it like a deer which will die if a hair falls off it [in separation, she cannot just bear her own decorations, she cannot even bear others’ decorations]. Would I not stay here itself, if you were not here [decorating yourself like this]? Their hair reminds her of emperumAn‘s dark hair. Should the friends not be in the same state like her as said in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy)? While she is not even caring for her hair and will perish if she sees the fragrance, can her friends use fragrances? As he engages with her in union, whatever flowers etc they discard, are given fully by her to her friends only. Since it was his merciful gift, even if those flowers become dry, they will continue to keep them in their hair! That reminds her of him and tortures her. Alternative explanation – they do use fragrances too. That is, they decorate themselves since if they remain morose without decoration, that will cause more anxiety to her. They will work to uplift her mood even at the cost of ignoring their own suffering [of decorating in such situations]. While bhagavAn who is indicated by “a” in praNavam and AthmA who is indicated by “ma” in praNavam are both present since time immemorial, the AthmA was not uplifted. Now, the act of uniting them is that which uplifts him; in this manner, they need to convince her to uplift her. They will not bother about their own suffering, they remain “we should bring glory for the lord”; this is similar to iLaiya perumAL (lakshmaNa) who is more anguished than perumAL (SrI rAma) [during separation from sIthAp pirAtti], would sustain himself with care for the protection of perumAL. iLaiya perumAL is said to be parama bhOgi [great enjoyer, great serpent]. SrI rAmAyaNam kishkindhA kANdam 1.60 “saumithrE paSya pampAyA:” (Oh lakshmaNa! See this pampA river banks) – though he could see the enjoyability there, he turned away from the scenery to distract perumAL; [so perumAL says] brother! look at this.
  • nAnak karum kuzhal – A thamizh scholar said “since nAnam is an adjective for kuzhal, this means hair which appears like nAvi (musk, civet scent)”. This also implies fragrance only.
  • thOzhimIrgAL – Those who speak priyam (favourable sweet words) have gone to the group of those [mothers] who speak hitham (advice)!
  • thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL! – The three stages are highlighted here – a) I know some secret and not even share it with the friends b) the friends and I know of it and the mothers don’t know about it and c) friends, mothers and I know but others don’t know; crossing all these stages, things have become so public that, she is calling for everyone. She need not tell anyone; this being the case, she is so anguished that even the enemies will pity her state. SrI rAmAyaNam sundhara kANdam 21.18 “mAm samAnaya dhu:khithAm” (unite me who is suffering, with SrI rAma) – sIthAp pirAtti tells rAvaNa to unite her with SrI rAma. As said in SrI rAmAyaNam sundhara kANdam “thadhAkuru dhayAm mayi” (show mercy to me), sundhara kANdam 39.10 “vAchA dharmam avApnuhi”  (become righteous through your speech), she is speaking the words that should be spoken to thiruvadi (hanuman) et al, to the one who separated her from SrI rAma.
  • thOzhimIrgAL … – [Being my friends] How you liked what I liked! How you looked out for my priyam and hitham! How you remain indifferent towards me!

The friends ask “What is our fault? As you crossed your limits, we too crossed our limits”, she says

  • nAn iththani nenjam kAkka mAttEn – Do you have any reason like I do, to cross your limits?
  • nAn – Did you lose your heart [to any one]? Implies her situation is not the same as theirs.
  • ith thani nenjam – Just as I have become distinguished from you, my heart has become distinguished from me.
  • thani nenjam – Independent heart which does not obey me. Even the heart of sIthAp pirAtti who is said to be SrI rAmAyaNam sundhara kANdam 39.40 “thath thasya sadhruSam bhavEth” (it will be fitting if SrI rAma could come on his own and take me) is not a match for her heart.
  • kAkka mAttEn – (I don’t have the ability to protect myself) She can only say as in periya thiruvandhAdhi 1 “mundhuRRa nenjE iyaRRuvAy emmodu nI kUdi” (Oh heart which is rushing towards perumAL before me! wait, let us pray together), and cannot stop it. It left me without seeing anyone else as said in SrIvishNu purANam 5.18.22 “kurava:kim karishyanthi dhagdhAnAm virahAgninA” (what would the elders do to us. I am burnt by this fire of separation); it is not returning after hearing something from him; from “mAttEn“, it appears that she tried to stop the heart, but it went without listening and she gave up. Just as samsAris (materialistic people) won’t withdraw themselves from worldly pleasures derived from Sabdha (sound) etc, AzhwAr will not withdraw himself from bhagavath vishayam.

Can someone say “mAttEn” (I won’t stop)? Should the heart not be submissive to the self in all cases?, she says

  • en vasam anRu idhu – What shall I do if it ends up separating the child from the mother? Only when SrI bharathAzhwAn listens to kaikEyi’s words and rules the kingdom, she will listen to her mother’s words and withdraw herself. Am I am not your daughter now? My heart too is like me. Instead of being present for my sake, it made me follow it.

When asked “even if the heart is not obedient generally, should you not advice it when it is obedient?” She says

  • irAp pagal pOy – I am not seeing any moment when I can advice it, in the available time; her attachment is unlike [that of materialistic people] where one is sometimes attached to bhagavath vishayam and other times to worldly pursuits. Only if it is here for a moment, we can advice it.
  • thEn moyththa … – Did it get captivated in a matter from which it can be withdrawn? Can we withdraw those who are captivated by the enjoyability of the town itself? thEn indicates beetle.
  • pUm pozhil … – In thenthiruppEreyil which has blossomed gardens and water bodies.
  • vIRRirundha – Manifesting his seated posture of paramapadham, as it is, in here. Is this town like that paramapadham? This place is such that, one person’s clothes will be worn by many [such inferior abode]; this abode is the place from where both the paramapadham and samsAram are perfected.
  • vAnap pirAn – This implies the faultless supremacy.
  • thenthiruppEreyil vIRRirundha vAnap pirAn – The benefactor who manifested the posture of SrIvaikuNtam in this abode.
  • maNi vaNNan – The beautiful form which will make us hold him tight, even if he lacks the supremacy.
  • kaNNan – One who lets the residents of this samsAram to enjoy the form which is enjoyed by the residents of paramapadham.
  • vAnap pirAn … – Is it possible to measure the supremacy, beauty or simplicity?
  • sem kani vAyin thiRaththaduvE – Just as one will get caught in the swirl during floods, she got caught in his lips; wouldn’t one return only when the boundary of the desired matter is found? It got captivated in the reddish, fruit like lips; only when it returns to me, can I listen to your advice.

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 – 7.3.1 – veLLaich churiu sangu

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

Full series >> Seventh Centum >> Third 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 is informing that she desires to go to thenthiruppErai due to the suffering she is going through, which is beyond words, to her mother who is enquiring about her state.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki is telling her determination to go to thenthiruppErai where emperumAn resides, due to his manifesting his form with the enjoyable weapons, limbs and periya thiruvadi (garudAzhwAn) in her heart.

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

veLLaich churi sangodAzhi Endhi thAmaraik kaNNan en nenjinUdE
puLLaik kadAginRa ARRaik kANIr en soillich chollugEn annaimIrgAL!
veLLach chugamavan vIRRirundha vEdha oliyum vizhA oliyum
piLLaik kuzhA viLaiyAttoliyum aRAth thiruppEreyil sErvan nAnE

Listen

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

annaimIrgAL – Oh those who try to keep me away from him thinking “we are your mothers [so we know what is good for you]” (without realising my internal emotions which are beyond the expression of words)!

(as per my desire)
veLLai – having white colour
churi – having curliness
sangodu – with SrI pAnchajanya
Azhi – divine chakra
Endhi – holding
thAmaraik kaNNan – one who is having lotus eyes (which made me fully exist for him)

(the one which can hold even if he entered along with his abodes)
en – my
nenjin – heart
UdE – inside
puLLai – periya thiruvadi (garudAzhwAr)
kadAginRa – riding (to his desire)
ARRai – way
kANIr – you don’t know!

(for this experience)
en solli – through which words
sollugEn – Will I be able to explain?

(now)
veLLach chugam – having the flood of bliss due to experiencing him
avan – one who shines in my heart
vIRu – manifesting his greatness
irundha – the divine abode where he is
vEdha oliyum – the loud chants of vEdham by those who enjoy such beautiful sitting posture of emperumAn
vizhA – due to the ever occurring uthsavams (festivals)
oliyum – sound of the musical instruments etc

praising his qualities and activities as said in “bhAshA kavi kIrthanA:
piLLaik kuzhA – group of children
viLaiyAdu – play
oliyum – loud noise
aRA – are heard continuously without a break
thiruppEraiyil – in thiruppEreyil
nAn – I
sErvan – will reach

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

Oh those who try to keep me away from him thinking “we are your mothers!” emperumAn who is having lotus eyes and holding the white, curly SrI pAnchajanya and the divine chakra, is inside my heart riding periya thiruvadi and you don’t know how he does that! Will I be able explain it through words? emperumAn who is shining in my heart which is having the flood of bliss as a result of experiencing him, is manifesting his greatness in the divine abode, thiruppEreyil; the loud chants of vEdham by those who enjoy such beautiful sitting posture of emperumAn, the sound of the musical instruments etc due to the ever occurring uthsavams and the loud noise of the playing of the group of children, are heard continuously without a break; when will I 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

  • veLLaich churi sangodu Azhi EndhiAzhwAr constantly engages in the beauty of emperumAn‘s divine hand and chakra combination as said in thiruvAimozhi 6.5.1thavaLa oN sangu chakkaram” (white coloured radiant conch and chakra),  thiruvAimozhi 6.9.1kUrAr Azhi veN sangu” (sharp chakra and white conch), thiruvAimozhi 7.2.1sangu chakkarangaL enRu kai kUppum” (she performs anjali saying “Sanka, chakra”). He is known as mugilvaNNan (one who has complexion of cloud); holding the conch which is curly and white, contrasting with the complexion of his divine form, and the beautiful chakra which does not need any additional adjectives.
  • thAmaraik kaNNan – She is reminiscing what is said in thiruvAimozhi 7.2.1thAmaraik kaN enRE thaLarum” (becomes tired by just saying “lotus eyes”). Just as his divine shining form is represented by his divine weapons, his glance highlights his internal qualities. Naturally, the compassion in the heart is revealed through the eyes. Just as the eyes appear to be enemies for the unfavourable ones, similar to the divine weapons, for the favourable ones, his divine weapons are seen as adding beauty to his divine form similar to the divine eyes. The favourable ones will enjoy the divine eyes along with the divine weapons and the divine weapons along with the divine eyes. The divine weapons are recited along with the divine eyes to indicate how emperumAn won over her; they will make one say as in jithanthE sthOthram 1 “jithanthE” (victory!). The eyes are recited along with the weapons, to highlight his beauty. Here nanjIyar mercifully used to highlight the words of nilAththukkuRi pagavar [this can be seen in thiruvAimozhi 3.7.2]. Just as the AzhwArs [Sanka, chakra] are ornaments to decorate the hands, the eyes are ornaments for the face. As said in mUnRAm thiruvandhAdhi 1thirukkaNdEn ponmEni kaNdEn thigazhum arukkan aNi nirRamum kaNdEn serukkiLarum ponnAzhi kaNdEn purisangam kaikkaNdEn ennAzhi vaNNan pAL inRu” (I had the fortune to worship SrI mahAlakshmi, his beautiful divine form,the beautiful, resplendent radiance shining like a sun from his form, his beautiful divine disc which is bursting out in the battle field and his beautiful divine conch which is curling towards the right), the divine weapons too appear as decoration, along with his physical beauty. As AzhwArs (Sanka and chakra) have decorated his hands, they are known as ornaments.
  • en nenjin UdE – Since it is not in their[mothers’] heart, they will say “this is not acceptable”.
  • en nenjin UdE puLLaik kadAginRaemperumAn bestowed AzhwAr unblemished knowledge and devotion and made his heart to be said as in thiruvAimozhi 3.8.2nenjamE nIL nagar” (considering my heart as a big divine city); while there is sufficient space in paramapadham [which is three times the size of material realm], as he would climb the shoulders of thiruvadi (garudAzhwAr) and ride along to sustain the dwellers of paramapadham, here emperumAn is manifesting the same inside his heart.
  • nenjin UdE – They will say “Would whatever is present inside, be not seen outside as well?” She will say “if he is not present in my heart, I too can be considered as non-existing”. emperumAn is roaming around in parAnguSa nAyaki’s divine heart with the AzhwArs (Sanka, chakra) as hamsa (swan), chakravAga (another bird) on a pond, the divine limbs as fully spread out, blossomed lotus, the divine form which is like the water and lotus leaves in that pond, periya thiruvadi (garudAzhwAr) holding emperumAn as mount mEru holding that pond. This is how emperumAn engages with his dear devotees. nanjIyar was once travelling to kOyil (SrIrangam) and meets piLLAn on the way; nanjIyar asks piLLAn “Does ISvara only have svarUpa vyApthi (pervading everywhere with his subtle antharyAmi form) or does he also have vigraha vyApthi (present in the heart, with a visible antharyAmi form)? piLLAn replied “bhAshyakArar (emperumAnAr) primarily explained svarUpa vyApthi in his commentaries; yet, embAr (disciple of emperumAnAr) told me once ‘I have heard from emperumAnAr once that emperumAn is present with a visible form in the heart of his devotees for their worship’ ” Just as it is said in thaiththirIya AraNyaka “guhAyAm” (one who resides in the cave of mind/heart), katOpanishath “gahvarEshtam purANam” (the ancient person who resides in the mind/heart), periyAzhwAr thirumozhi 5.2.10 “aravaththamaLiyinOdum azhagiya pARkadalOdum aravindhap pAvaiyum thAnum agam padi vandhu pugundhu” (emperumAn entered my heart with his serpent bed, beautiful milky ocean and SrI mahAlakshmi) and SrI rAmAyaNam “EshAm indhIvara SyAmO hrudhayE suprathistitha:” (In whose hearts dark-coloured bhagavAn is firmly present),  “en nenjinUdE puLLaik kadAginRa” is also similar to these. In SubhASraya prakaraNams [sections which explain meditation on the auspicious form of emperumAn], as said in muNdaka upanishath 3.2.3 “thasyaisha AthmA vivruNuthE thanUmsvAm” (bhagavAn shows his true form to those who are dear to him), his divine form as the target of meditation is explained; subsequently he presents his form only to them as said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasva bhUthasthu” (This embrace of mine is equivalent to everything else). Let the others say whatever they like; but there is nothing greater than this path which is shown by our AzhwArs; even those who [sections of vEdhAntham] say “there is something inside/beyond the [divine] form”, are only speaking about the true nature of bhagavAn; they are not negating the form.
  • puLLaik kadAginRa – garudAzhwAr would eagerly wonder “Are we going to be roaming around inside AzhwAr‘s heart only?” emperumAn would tap him to speed him up saying “Yes! How did you know?” and garudAzhwAr would continue his run inside; [is garudAzhwAr more eager to protect AzhwAr than emperumAn?] as said in SrI rAmAyaNam sundhara kANdam 16.4 “dhImatha:” (one who is conscious, his [it is in context of lakshmaNa being more protective of sIthAp pirAtti, than SrI rAma]), garuda’s duty is to unite the devotees with emperumAn.
  • kadAginRa – [present tense] not recollecting what happened in the past and not talking about future. Is there any specific instruction needed for what is happening now?
  • kANIr – You are not seeing. Even what is happening at present, is not fulfilling the purpose due to your efforts to stop it. Are you not hearing the noise of garudAzhwAr’s flying? It is unfortunate that I have to explain about what is well known.
  • kANIr – Are you trying to stop me, even after having eyes and ears? You too see this using your internal vision! They said “We have not seen it; you who have seen it, explain it to us!”
  • en sollich chollugEn – I cannot explain it; what can I say and which words can I use? Just as it is beyond your vision, it is beyond my speech. It appears that the experience which filled his heart cannot be fitted in to his speech!
  • en sollich chollugEn – I am not speaking due to my weakness; due to his unlimited greatness, we cannot speak about him. I need not speak since you are not going to believe me anyway.
  • annaimIrgAL – If you are like me [like minded], based on what is already known, we can do as said in SrI bhagavath gIthA 10.9bOdhayantha: parasparam” (discuss with each other) [but you are much older than I].
  • en sollich chollugEn annaimIrgAL – I cannot express my anguish through words; you are stopping me in your old ways due to lack of understanding my situation; do I need only those who constantly stop me?

They ask “If we don’t have the eyes to see and the ears to hear, what are you planning to do?” She says I am going to the town where those who advice and try to withdraw me from him are not present. This abode [thenthiruppEreyil] is an abode which will not let one think about those [parents, friends etc] who separated 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).

  • veLLach chugam avan – One who has a flood of bliss. One who retains the infinite bliss which originated during the union, even during separation. The bliss he gave during union remains even in separation.
  • veLLai – When it is read as “veLLai“, it means faultless bliss [pure bliss, without suffering]. It should be recited as “avan vIRRirundha – thenthiruppEreyil“. This is the opposite to what is said in her case in thiruvAimozhi 7.2.4itta kAl itta kaiyaLAy irukkum” (she remains with her leg and hand placed wherever they were). While she is suffering here, he is seated jofyfully manifesting his opulence there.
  • avan vIRRirundha – Being seated victoriously after winning her over. If he remains forgetting the situation, should we also remain like that? If he remains complete and prideful there, should we who are with faults and are suffering, remain quiet? If he remains ignoring the rules, should we also not break the rules? If only we were united with someone whose separation is bearable, we can remain tolerant. Should we not break the rules, and even pursue madal [an act of crying out in public complaining about the beloved person]? Isn’t it said in periya thirumozhi 9.3.9 “namakkE nalam Adhalin” (if it is good for us)?
  • vEdha oliyum – Being heartless, he is hearing the ancient praises. That is, he is hearing about his previous successes. That is, the praises such as in jithanthE sthOthram 1 “jithanthE puNdarikAksha” (Oh lotus-eyed lord! Victory for you).
  • vizhA oliyum – It appears like celebration for winning her over.
  • aRA – Immediately after the thIrththavAri (concluding) day, they will perform thirumuLaichchARRu (commencement of the next uthsavam). Just as akrUra performed aSvamEdha yAgams continuously after acquiring the syamanthka maNi (a precious gemstone), for makaranedunguzhaik kAdhar, there are continuous uthsavams; parAnguSa nAyaki is a sthrI rathnam (gem among women). But the celebrations are not held where she is present [instead they are in thenthiruppEreyil].
  • piLLaik kuzhA viLaiyAttoliyum aRA – She is saying that she would leave the town where even aged [matured] persons are stopped [from engaging in bhagavath vishayam] and to the town where even young children [who are not matured] are engaged in bhagavath vishayam constantly, are present.  Even young children would be immersed in makaranedunguzhaikkAdhan’s beauty and would constantly utter about that as said in SrI rAmAyaNam ayOdhyA kANdam 6.16 “bAlA api krIdamAnA gruha dhvArEshu sangaSa: | rAmAbhishtava samyukthASchakrurEva mitha: kathA: ||” (Children who are in playing-stage will assemble at the entrance and sing about the glories of SrI rAma).  uththara rAmAyaNa SlOkam “rAmO rAmO rAma ithi” (Saying rAma, repeatedly) is beautifully explained here by nampiLLai.
    • rAmO rAmO rAma ithi –  Like some say “sORu sORu sORu” (food, repeatedly)
    • prajA nAm abhavan kathA: – this is the recital for everyone who has taken birth
    • rAma bhUtham jagatha bhUth – The whole kingdom became rAmAdhvaitham (everyone was seeing SrI rAma everywhere). What is the reason for feeling the experience of nithya vibhUthi (spiritual realm), here?,
    • rAmO rAjyam praSAsathi – The dwellers of ayOdhyA are not enjoying the result of their karma; they are enjoying the mercy of SrI rAma. As said in samkshEpa rAmAyaNam, “nachAgnijam bayam kinchith” – fire never gets hotter than it is necessary to cook rice. “nApsu majjanthi janthava:” – the water which will drown objects, will make them float. Water [ocean] has already seen the prowess of SrI rAma. thiruchchandha viruththam 31 “vElai vEva vil vaLaiththa” (launched his bow to heat the water of the ocean).
  • thiruppEreyil sErvan nAnE – It is natural that the loser reaches the abode of the winner. As said in “thAmaraik kaNNan en nenjinUdE“, she will sing “jithanthE” and fall there [at his divine feet].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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