Category Archives: thiruvAimozhi

thiruvAimozhi – 4.8.3 – mada nenjAl

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram, parAnkuSa nAyaki says “I don’t need my modesty which is not desired by the greatly distinguished emperumAn who showed great affection towards me previously”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki desiring to explain anishta nivruththi (removal of unfavourable aspects) etc which make emperumAn the upAyam (means), in the subsequent pAsurams fully, first starts explaining the killing of pUthanA who appeared as an anUkUla Sathru (enemy in disguise), and says “There is no use of my modesty when it is not desired by krishNa who descended from the serpent bed”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. parAnkuSa nAyaki says “I don’t need my modesty which is not desired by emperumAn who is capable of destroying the enemies, who is greatly distinguished and who was greatly affectionate towards me previously”.

pAsuram

mada nenjAl kuRaivillA magaL thAy seydhoru pEychchi
vida nanja mulai suvaiththa migu gyAnch chiRu kuzhavi
pada nAgaNaik kidandha paruvaraith thOL param purudan
nedumAyan kavarAdha niRaivinAl kuRaivilamE

Listen

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

madam nenjAl – having an affectionate heart (towards the nursing baby)
kuRaivillA – without any shortcoming
thAy magaL – mother (yaSOdhA)
seydhu – arriving in the form
oru – distinguished to defeat (the opponent)
pEychchi – the lady devil’s
vidam nanjam mulai – the breast which is covered with strong poison (where the poison of this world appears like nectar, when compared to her poison)
suvaiththa – completely sucked out
migu gyAnam – knowledgeable about different tastes
siRu kuzhavi – being an innocent toddler

(to kill the enemy who appeared in this way)
padam nAgaththu aNai – on the serpent bed (where the serpent’s hoods are expanded due to coming in contact with emperumAn)
kidandha – one who rests
paru varai thOL – one who is having mountain like huge shoulders
param purudan – (as said in “uththama:purusha:“) being the supreme lord
nedu mAyan – krishNa who is having infinitely amazing qualities and activities
kavarAdha – not desired by
niRaivinAl – completeness in my feminine nature
kuRaivu ilam – what use is there?

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

pUthanA (the lady devil) arrived in the form of mother yaSOdhA who has no shortcoming in her affectionate heart; kaNNan emperumAn, being an innocent toddler, knowledgeable about different tastes, completely sucked [her vital air] from her breast which is covered with strong poison; what is the use of my completeness in my feminine nature when it is not desired by such emperumAn who rests on the serpent bed, who is having mountain like huge shoulders, who is the supreme lord and who is having infinitely amazing qualities and activities?

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

  • mada nenjAl kuRaivillA – madappam – tenderness; that is having a soft heart. pUthanA assumed the care which is usually shown by mother yaSOdhA while she nurses krishNa. While she had hatred inside her towards krishNa, externally she manifested favourable intent.
  • magaL thAy seydhu – makkaL has become magaL – it indicates human being. Though she was a devil, she assumed the form of a human being, that too assuming krishNa’s mother’s form as said in periya thirumozhi 1.3.1 “peRRa thAy pOl” (like his own mother).
  • oru pEychchi – How wicked! Implying “Unparallel wickedness”. It can also be considered as disregard for her as saying “some devil”, due to parAnkuSa nAyaki having anger on pUthanA’s act of trying to kill krishNa.
  • vida nanjam – Repetition of poison by saying “visham” and “nanjam” – this implies the heavy nature of the poison; when compared to this, other poisons appear to be nectar.
  • pEychchi vida – To have her life taken away.
  • nanja mulai suvaiththa – One who consumed [through] the poison-afflicted breast. As said in periya thirumozhi 1.3.1 “uyirai vaRRa vAngi uNda vAyan” (emperumAn who sucked her life), he sucked in such a manner that along with milk, her life too came out; to get her life out of her, as said in SrIvishNu purANam 4.5.5 “prAnasahitham papau” (along with the life).
  • migu gyAnach chiRu kuzhavi – Though he was an infant, due to knowing the different tastes, he spotted that “this is not my mother’s breast; it is someone else’s breast” and fed on it. Alternative explanation – though she comes as his mother, and though he may consider her to be his mother, the nature of the object [poisonous milk] will have its effect.
  • pada nAgaNaik kidandha – His resting place also matches what he consumes. He consumes poison and reclines on a poisonous serpent. Poison is the antidote for another poison. Two explanations – after killing the enemy, emperumAn goes and rests on the serpent; another explanation – as said in hari vamsam 113.62 “nAgaparyankamuthsrujya” (he descends from the serpent bed), he steps out from his bed and kills the enemy. When he hears the cry of his devotee, his heart will not be satisfied with “bhOga” (bhOga means enjoyment as well as serpent). Due to the joy of sarvESvara resting on him, his (Adhi SEshan’s) hoods will be expanded. Just as demoniac entities will be killed when they approach [emperumAn] as said in mUnRAm thiruvanthAdhi 66 “vAyndha madhu kaidaparum vayiRurugi mANdAr” (even the brave madhu and kaitap got killed), when devotees approach emperumAn, they will end up with a joyful life.
  • paru varaith thOL – The changes in the EkarUpa (unchanging form) of emperumAn after coming in contact with thiruvananthAzhwAn (Adhi SEshan) is explained. For emperumAn, except for no changes/impacts due to karma [puNya, pApa], if we say that there is no change at all, then there is no point in desiring to embrace such emperumAn.
  • param purudan – As a diamond pressed on a gold plate will shine more than ever before, emperumAn, after reclining on Adhi SEsha, appears to be “sarvAdhika” (greater than all).
  • nedu mAyan – After knowing the flavour of resting on my lap, he does not rest on the lap of Adhi SEshan with satisfaction. (One who has huge mountain like shoulders; being the supreme lord as said in “uththama:purusha:‘; krishNa who has infinitely amazing qualities and activities.)
  • kavarAdha – If one who showed great attachment like this before, disregards me now, what is the use of my sthrIthva (feminine nature)?
  • niRaivu – modesty. That is, the feminine nature, where a woman does not reveal to others, what is in her mind.

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 – 4.8.2 – maNimAmai

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my heart which is not desired by emperumAn, the ultimate goal, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. parAnkuSa nAyaki says “What is the use of my obedient heart which is not desired by emperumAn, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi), which is the cause for his auspicious qualities”.

pAsuram

maNimAmai kuRaivillA malar mAdhar uRai mArban
aNimAnath thavaraith thOL adal Azhith thadakkaiyan
paNimAnam pizhaiyAmE adiyEnaip paNi koNda
maNimAyan kavarAdha mada nenjAl kuRaivilamE

Listen

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

maNi – infinitely radiant (due to eternal union with emperumAn)
mAmai – in the complexion
kuRaivillA – one who is having no shortcoming

(on top of this matching beauty)
malar mAdhar – the best among women, SrI mahAlkshmi, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower
uRai – eternally residing
mArban – having the divine chest
aNi – decorated by ornaments
mAnam – elongated
thada – well rounded
varai – like perfectly carved out of a mountain
thOL – having shoulders
adal – capable of destroying the enemies
Azhi – having divine chakra
thadakkaiyan – having huge hands
paNi mAnam – aspects in rendering service
pizhaiyAmE – without missing
adiyEnai – me who has the nature of a servitor
paNi koNda – engaging in matching service
maNi mAyan – one who has black complexion like a bluish precious stone
kavarAdha – not desiring
mada nenjAl – obedient heart
kuRaivu ilam – there is no use

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

The best among women, SrI mahAlakshmi who is having no shortcoming in her infinitely radiant complexion, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower; emperumAn who is having such pirAtti eternally residing in his chest, who is having the shoulders which are decorated by ornaments, elongated, well rounded and appear to be perfectly carved out of a mountain, who is having huge hands where he is having the divine chakra which is capable of destroying the enemies,  who engaged me  who has the nature of a servitor, in service that matches my nature without missing any aspect in rendering services to him; if such emperumAn who has black complexion like a bluish precious stone is not desiring for my obedient heart, there is no use of that heart.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • maNi mAmai kuRaivillA – One who need not say “maNi mAmai kuRaivilamE” [as I said in the previous pAsuram]. emperumAn who enslaved me by her [SrI mahAlakshmi] eternal presence with him. Even when SrI mahAlakshmi who said in SrI rAmAyaNam yudhdha kANdam 116.45 “na kaschinnAparAdhaythi” (there is no one who does not commit mistakes) was with him, if he disregards me, what is the use of my belongings [like my heart]?
  • malar mAdhar – Not just the complexion, she is having tenderness which never lets emperumAn separate from her. Being like the embodiment of the buds/fragrance of the flower.
  • uRai mArban – One who has the divine chest where she [pirAtti] eternally resides. Born in the lotus flower and eternally residing in his divine chest. He who is having the divine chest which makes her think that the flower, in which she took birth, is like a thorny forest. thiruvaLLuvar too said in thirukkuRaL 1120 “anichchamum annaththin thUviyum mAdhar adikku nerunjip pazham” (When compared to the tender feet of damsels, the anichcha flowers and the feathers of swan appear like thorns). Like the mukthAthmA who would not think about his lives in samsAra (material realm), SrI mahAlakshmi never thinks about the flower where she was born – emperumAn who is having such divine chest. Only if sIthA pirAtti thought about SrI mithilA after marrying SrI rAma, she will think about the flower. I am missing out on the form which she says in thiruvAimozhi 6.10.10 “agalagillEn” (I will never leave).
  • aNi mAnath thada varaith thOL – aNi means ornaments. mAnam means length. As said in SrI rAmAyaNam kishkinthA kANdam 3.14 “sarva bhUsaNa bhUshArhA:” (the shoulders which deserve to be decorated by all ornaments), nanjIyar mercifully explains this as “the shoulders which are ornaments to ornaments themselves”. A thamizh poet/scholar explained this as “aNi means beauty, mAnam means greatness – thus, shoulders which have great beauty”. By this definition also, it implies that the shoulders themselves are decoration for the ornaments. As said in the same SlOkam, “AyathAScha suvruthAScha …“, one who is having the shoulders which are long, well rounded and cannot be overcome by anyone.
  • adal Azhith thadak kaiyan – One who is having the divine chakra in his perfect hand; the divine chakra is of the nature that, being unnecessarily fearful about the divine togetherness of pirAtti and emperumAn, he is always alert for battles, and will destroy the enemies. His actions can be seen on top of emperumAn’s hands.
  • paNi mAnam pizhaiyAmE – paNi means kainkaryam (service), mAnam means measurement – without missing even the smallest services. As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • adiyEnaip paNi koNda – Like emperumAn accepted the kainkaryam of iLaiya perumAL (lakshamaNa), he accepted the kainkaryam of AzhwAr too, while being together with pirAtti.
  • adiyEnai – As said in “kumarirundhu pOgamE” (without getting my SEshathvam wasted, engaging me fully). That is, being an entity which is fully subservient to bhagavAn, not being used in the service of him who is the apt lord. An incident is mercifully explained here – Once during a thadhIyArAdhanam (distribution of prasAdham to SrIvaishNavas) in the mutt where emperumAnAr was residing, kidAmbi AchchAn was serving water to the SrIvaishNavas while they were eating [In those days, offering water, i.e., pouring water directly into the mouth of those who need water, was a separate service. Since one should not eat/drink anything with the left hand, this practice of some one pouring water directly into the mouth of those who needed it, existed]. When a SrIvaishNava wanted water, kidAmbi AchchAn goes to him, stands by his side and poured the water. Seeing this from a distance, emperumAnAr rushed to AchchAn and banged on his back and chastised AchchAn saying “Should you not be pouring water standing across the person to ensure regulated flow of water?”. Hearing this, AchchAn said “paNi mAnam pizhaiyAmE adiyEnaip paNi koNda” (engaging me in service without seeing my faults, and reforming me as necessary).
  • paNi koNda maNi mAyan – He did not engage me in kainkaryam saying “dhaha, pacha” (burn him, eat him); but by relaxing his upper body cloth (shawl) [manifesting his divine form]. Having a dark complexion like that of a blue gem.
  • kavarAdha – If he does not show his divine form and let me enjoy him, what is the use of my obedient heart? nanjIyar mercifully explains this here – Since emperumAn who desired for my heart then as said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste he applies), is disregarding it now – as a beloved consort would break the container with the sandalwood paste inside it, in front of her beloved husband  when he comes late, here AzhwAr also says “I don’t want my heart”. Will I not be patient, had pirAtti not been with him? Will I not be patient, had he not manifested his beautiful shoulders to me? Will I not be patient thinking that he is not the apt goal, had he not manifested the beautiful combination of his divine hand and chakra? Will I not be patient, had he attracted me through his qualities [so I can think about various aspects of him and engage in them] instead of his divine beautiful form [which cannot be forgotten]?

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 – 4.8.1 – ERALum iRaiyOnum

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

Full series >> Fourth Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, parAnkuSa nAyaki [AzhwAr in feminine mood] says “There is no use with my best bodily complexion which is not desired by emperumAn who is a great guNavAn (one with good qualities) and who is capable of destroying the enemies”.

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

ERALum iRaiyOnum thisaimuganum thirumagaLum
kURALum thani udamban kulangulamA asurargaLai
nIRAgum padiyAga nirumiththup padai thotta
mARALan kavarAdha maNi mAmai kuRaivilamE

Listen

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

ERu ALum –  having rushabha vAhanam (bull as his vehicle)
iRaiyOnum – rudhra who considers himself to be the ISvara (lord) (of the world as said in “ISOham sarvadhEhinAm” (lord of all creatures))
thisai muganum – chathur mukha (four headed) brahmA who is qualified to engage in variegated creation

(along the likes of the aforementioned dhEvathAs who consider themselves to be the lord)
thirumagaLum – lakshmi, who is inseparable from him and who is his wealth
kURu – individually (part by part)
ALum – enjoy and consider to be their own abode
thani – unique, and having spiritually distinguished
udamban – having divine body

(On top of not discriminating among his devotees as those [dhEvathAs] with pride and the one who is inseparable [SrI mahAlakshmi], with respect to driving out their enemies)
kulam kulamA – groups and groups of
asurargaLai – asuras (demoniac people)
nIRu Agum padiyAga – to transform them into particles of dust
nirumiththu – vowing in his divine heart
padai thotta – one who took up weapons and fought
mARALan – hostile controller
kavarAdha – not desired
maNi mAmai – radiant complexion
kuRaivu ilam – there is no use.

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

emperumAn is having a unique and spiritually distinguished divine body which is individually enjoyed and considered to be their own abode by rudhra who considers himself to be the ISvara and is having the bull as his vehicle, chathur mukha brahmA who is qualified to engage in variegated creation and SrI mahAlakshmi who is inseparable from him and who is his wealth; there is no use of my radiant complexion when it is not desired by emperumAn who is hostile controller and who, vowing in his divine heart, took up weapons and fought groups and groups of asuras to transform them into partices of dust.

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

  • ERALum … – parAnkuSa nAyaki tells “I have lost the divine form [body of emperumAn] which is the abode for even those who are very prideful”. She says “I am unable to attain what is attained even by a kApAli and kandhan [Both indicating rudhra – kApali – one who is having skull in his hand, kandhan – one who is wearing torn clothes; another explanation kandhan indicates brahmA who is born in the lotus in the divine naval of emperumAn]”.
  • ERALum – When sarvESvara has periya thiruvadi (garuda) who is vEdhAthmA (the soul of vEdham) as his vehicle, rudhra too, like wandering mendicants, pridefully thinks ‘I have a bull as my vehicle’.
  • ALum – This is his [rudhra’s] ubhaya vibhUthi [sarcasm – as emperumAn is ruling over spiritual and material realms, here rudhra is said to be ruling over the bull].
  • iRaiyOnumemperumAn is the sarvESvara controlling ubhaya vibhUthi; as [a small/useless] kaLLi (spurge) plant is mistaken as mahA vruksha (great tree), he [rudhra] considers himself to be ISvara. [This is to explain that bhagavAn is not the same as other dhEvathAs ever] While dharma [form/attribute] and dharmi [soul/substratum] have aikyam [indicated in unison], two dharmis [souls] have no aikyam [cannot be indicated as the same] [Here it is only talking about aikyam at the SarIra-SarIri level, that is, a soul and body are considered to be united and always indicated together. But there is no svarUpa aikyam, that is, the entities themselves (soul and body) are different from each other].
  • thisai muganum – One who is having four heads to recite four vEdhams through each mouth to engage in creation and who pridefully thinks that he is the creator.
  • thirumagaLum – And periya pirAttiyAr who is as explained in SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAghavENAham” (I am inseparable from SrI rAma).
  • kURALum … – Having a unique body which can individually (part-by-part) be occupied by aforementioned personalities. They have full control over their own regions so that pirAtti’s assistants will not come and disturb those dhEvathAs’ regions and those dhEvathAs’ assistants will not come and disturb pirAtti’s region. His divine form is even more glorious than his divine nature. His divine form is the abode for everyone. And I have lost such easily approachable/attainable emperumAn.
  • kulam kulamA – Have I lost him due to having hurdles in embracing him? Previous section is similar to samkshEpa rAmAyaNam “kOnvasmin sAmpradham lOkE guNavAn” (Who is the one with the most auspicious qualities in this world at this time?); this [section] is similar to “vIryavAn” (who is the one with valour?). Groups and groups of demoniac people.
  • nIRAgum padiyAga nirumiththu – As said in SrI bhagavath gIthA 11.33 “nihithA:pUrvamEva” (They have been already killed by me [through my will]). When [dhuryOdhana] declared he does not need any of you [pANdavas], I vowed that they will be burnt to ashes.
  • padai thotta – The same emperumAn who creates the universe through his divine will, physically jumps out with his weapons when it comes to destroying the enemies of his devotees. During srushti (creation) etc, he would remain sathya sankalpa (one who has accomplished will/vow) and for the enemies of his devotees, he wourld remain asathya sankalpan (would even lie to have them destroyed).
  • nIRAgum padiyAga – As said in SrI rAmAyaNam yudhdha kANdam 94.12 “chinnam binnam Sarair dhakdham” (one who was cut, cleaved or burnt by the arrows), he will vow to turn them into dust and take up arms [to accomplish that]. As said in “yagyavignakaram hanyAm pANdavAnAnchadhurhrutham” (I will torture those who create hurdles for yAgams (fire sacrifices) and who trouble pANdavas), he will attack those who strangle my neck [causing hurdles for yagAms] and those who attack my life-spot [pANdavas, his devotees are like his life].
  • mARALan – majestic/firm; enemy. When dhuryOdhana invited krishNa to eat at his residence he refused saying as in mahAbhAratham udhyOga parvam 74.27 “dhvishadhannam na bhokthavyam cha dhvishantham naiva bhOjayEth” (Neither can one consume the food given by one’s enemy, nor can one feed one’s enemy), will argue considering his devotees’ enemies as his own.
  • kavarAdha – After the enemies have been killed [in the fight], when he is thirsty and needs water, if he does not arrive and embrace me, I have no desire for my beautiful complexion. Only when he likes my complexion, there is use for it; when that liking is not there in him, it is only a hurdle.

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 – 4.8 – ERALum

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

Full series >> Fourth Centum

Previous Decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, even after being greatly anguished due to separation from emperumAn and calling out to him, he did not arrive; AzhwAr then decides himself that emperumAn does not like him and mercifully explains through the words of another person [as a nAyaki, consort, of emperumAn] “there is no benefit of my AthmA and its belongings which are disregarded by him; let these be destroyed”.

Highlights from nanjIyar‘s introduction

See piLLAn‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In eighth decad – Since emperumAn did not turn towards AzhwAr, when AzhwAr called out for emperumAn, AzhwAr thinks emperumAn is not interested in him, highlights the following aspects:

  1. His being the upAyam (means) due to his being attainable for devotees and unreachable for others.
  2. His completeness in being the upEyam (goal) due to being the recipient of [our] kainkaryam (service).
  3. His destruction of enemies in disguise, which is an effect of his being the means.
  4. His destroying the hurdles for the desirable aspects.
  5. His destroying the incidental hurdles.
  6. His intellect which enslaves others with his instructions.
  7. His crushing the great enemies.
  8. His destroying the 100 enemies.
  9. His destroying the limbs of the body of his enemy.
  10. His destroying all enemies without leaving a trace of them.

Meditating upon these aspects, AzhwAr says “I have no need for this AthmA and its belongings which were disregarded by emperumAn who favours his devotees” and mercifully speaks about her special detachment, through the words of a consort [of  lord] who disregards her own self and belongings which were disregarded by ISvara.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr called out to emperumAn, which made everyone melt; deciding that “even after calling out like this, sarvESvara did not turn towards me due to having disregard for me”, he decides to give up [his own self and belongings] thinking “if the lord who is naturally apt for me, is with good qualities and is able to destroy the enemies himself does not want these [self and belongings], do I need them?”, and says “I don’t want my self and my belongings which are disregarded by him” and highlights his detachment towards them through the words of another person [as a consort of the lord]. This AthmA is desired only because it is desirable for him; when he does not regard this AthmA as desirable, having attachment to that AthmA is as good as previous state [before enlightenment] of considering the soul to be the same as body [and pampering it];

sthOthra rathnam 57na dhEham” [is explained here].

na dhEham – One is so attached to his/her body that it will make one give up the eternal but invisible benefit also just for bodily enjoyment; I don’t want such body. na prANAn – the body is desired to sustain one’s prANa (life); I don’t want such prANa. na cha sukham – One desires one’s life for it’s joy; I don’t need that joy. I don’t want anything else which supports these. And, all of these are part of the goal for AthmA; I don’t want that AthmA too. Why are you addressing these aspects individually? [ALavandhAr says] There are many aspects which are outside the kingdom of service at your divine feet.I do not want any of these. nAtha – Is there any reason to be desiring for those which are beyond the desire of the owner? [emperumAn says] Alright. In that case, let me eliminate those over time for you. [ALavandhAr says] I cannot even tolerate these for even a single moment. You cannot just keep them away, you have to fully destroy them. [emperumAn asks] Is this your truthful desire? [ALavandhAr says] thath sathyam – Truth. madhu mathana – If I am not telling the truth, let me suffer the fate of those deceptive persons in front of your highness. SrI rAmAyaNam sundhara kANdam 26.5 “nahimEjIvithEnArthO naivArthair na cha bhUshaNai: | vasanthyA rAkshasImadhyE vinA rAmam mahAratham” (For me who is separated from SrI rAma, the mahAratha (the great charioteer) and living amidst the demoniac ladies, there is no use of my life; no use of any objects; no use of any ornaments) – sIthA pirAtti says “my existence is amidst the demoniac ladies, and I am separated from perumAL (SrI rAma), what is the use of any of these?”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.7.11 – thazhuvi ninRa

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learn this decad can enter paramapadham (spiritual realm) where they can eternally be united with emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains that the result of meditating upon this decad and becoming overwhelmed with joy is to ascend to paramapadham.

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

thazhuvi ninRa kAdhal thannAl thAmaraikkaNNan thannaik
kuzhuvu mAdath then kurugUr mARan satakOpan sol
vazhuvilAdha oN thamizhgaL AyiraththuL ippaththum
thazhuvap pAdi Ada vallAr vaikuntham ERuvarE

Listen

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

thazhuvi – being an inherent aspect of the svarUpam (true nature)
ninRa – firm
kAdhal thannAl – due to great desire to enjoy
thAmaraik kaNNan thannai – on sarvESvara who is having infinitely enjoyable divine eyes which are the cause for such great desire
kuzhuvum – group of
mAdam – having mansions
then kurugUr – the leader of AzhwArthirunagari
mARan – having great family lineage
satakOpan – nammAzhwAr‘s
vazhu ilAdha – without missing (any of bhagavAn’s qualities)
oL thamizhgaL – in dhrAvida (thamizh) language which is available to pursue for all, in the form of distinguished teachings
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
thazhuva – to be fixated in the heart
pAdi – sing
Ada – to dance with great emotions (out of overwhelming love)
vallAr – those who are able to
vaikuntham ERuvar – will ascend to paramapadham (where there is unlimited enjoyment).

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

nammAzhwAr, who is having great family lineage, who is the leader of AzhwArthirunagari, which is having group of mansions, due to great desire to enjoy, which is an inherent aspect of the svarUpam and is firm, sang thousand pAsurams in dhrAvida (thamizh) language which is available to be pursued by all, in the form of distinguished teachings, on sarvESvara who is having infinitely enjoyable divine eyes which are the cause for such desire to enjoy him; those who have this decad among those thousand pAsurams without missing anything, fixated in their heart, who are able to sing and dance with great emotions will ascend to paramapadham.

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

  • thazhuvi ninRa kAdhal thannAl – My love which cannot be given up even if said “I will give up”, which always accompanies me.
  • thAmaraik kaNNan thannaiAzhwAr is identifying the eyes which worked to cultivate this love in him for emperumAn.
  • kuzhuvu mAdath then kurugUr – As said in SrI rAmAyaNam yudhdha kANdam 127.5 “sarvancha kuSalam gruhE” (everyone is well at home), the whole of AzhwArthirunagari was overflowing with many who consoled each other saying “As AzhwAr‘s desire/sorrow is increasing, it is only a matter of time before sarvESvara arrives here”.
  • mARan – One who changed samsAram (material realm) [to become devoted to emperumAn].
  • satakOpan – One who is enemy for those who turn away from bhagavAn.
  • sol vazhuvilAdha – Among thousand pAsurams, this decad which is spoken (as good instructions to be heard by everyone without discrimination) without missing anything in this auspicious calling out in separation from bhagavAn.
  • thazhuvap pAdi Ada vallAr – AzhwAr’s pure mood and actions cannot occur in anyone else; if one can recite this decad even with slight emulation of such mood (those who can dance with such emotions).
  • vaikuntham ERuvarE – Giving up this samsAram where one can only call out with desire to see him, will ascend to nithya vibhUthi (paramapadham) where there is eternal enjoyment.

kuzhuvu mAdam – closely built mansions. thenkurugUr – also explained as, beautiful AzhwArthirunagari.

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

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.7.10 – chakkaraththaNNalE

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, AzhwAr becomes distressed thinking “How is this internal vision occurring which affects my joy of being forgetful of him when he is not seen physically?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When I desired to see emperumAn who is known from vEdham, with his divine hand and chakra, and did not get that physical vision, should he shine in my internal vision, making it impossible for me to forget him and sustain myself?”.

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

chakkaraththaNNalE enRu thAzhndhu kaNNIr thadhumba
pakkam nOkki ninRalandhEn pAviyEn kANginRilEn
mikka gyAna mUrththiyAya vEdha viLakkinai en
thakka gyAnak kaNgaLAlE kaNdu thazhuvuvanE

Listen

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

chakkaram – manifesting the beautiful combination of your divine hand and the chakra
aNNalE – Oh my lord who enslaved me!
enRu – saying this
thAzhndhu – falling down on the ground (due to not being able to enjoy him)
kaN nIr thadhumba – having overflowing tears
pakkam nOkki – looking around
ninRu – remained
alandhEn – anguished;
pAviyEn – I who am a sinner (sins, which stop me from seeing him)
kANginRilEn – unable to see him;

(but to not forget him, at this stage)
mikka gyAna mUrththiyAya – being natural embodiment of boundless knowledge
vEdham viLakkinai – one who is seen through the lamp of vEdham
en – for me (who desires to see him physically and anguishing due to that)
thakka – matching
gyAnam – gyAnam (wisdom)
kaNgaLAlE – eyes
kaNdu – see
thazhuvuvan – will embrace him.

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

Saying “Oh my lord who enslaved me by manifesting the beautiful combination of your divine hand and the chakra!”, falling down on the ground and having overflowing tears, I remained anguished; I who am a sinner, was unable to see him; with my matching gyAnam as the [internal] eyes, I will embrace emperumAn who is the natural embodiment of boundless knowledge and is seen through the lamp of vEdham. As the love became the cause for anguish due to not being able to see him, the internal shining wisdom also became the cause for anguish.

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

  • chakkaraththaNNalE enRu thAzhndhu – Falling on the ground saying “Oh lord who enslaved me showing your divine chakra!”.
  • kaN nIr thadhumba – To have overflowing tears in the eyes. The limit of AzhwAr’s sorrow is known from his tears.
  • pakkam nOkki ninRu alandhEn – Looked eagerly at the direction from where he is likely to come and became vexed [due to his not coming]. As described in vishNu dharmam 68 “paramApadhamApanna:” (fell in great danger).
  • pAviyEn kANginRilEn – Though in great danger [deserving to be helped by him], since I was a great sinner, I did not get to see him.

Though I am unable to see him, did I at least become saved by forgetting him due to his not shining in my heart?

  • mikka gyAna mUrththiyAya – one who is the embodiment of complete knowledge.
  • vEdha viLakkinai – One who is seen through the lamp of vEdham; also explained as – one who is revealed in vEdham.
  • en thakka … – Matching my nature, I will have an internal vision and through that I will see emperumAn and enjoy him. As the love became the cause for anguish due to not being able to see him, the internal shining wisdom in the heart also became the cause for anguish. The gyAnam (knowledge) and bhakthi (devotion) explained in thiruvAimozhi 1.1.1mayarvaRa madhi nalam aruLinan” (emperumAn blessed faultless gyAnam and bhakthi), became the hurdles themselves. AzhwAr says “Do I even need this knowledge which matches my stature, which stops me from forgetting him and sustaining myself?”.

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 – 4.7.9 – idagilEn

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram, AzhwAr says “If I who don’t have the means such as karma yOga etc to see emperumAn, desire to see him, is there any means to see him?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How will I being empty handed, yet desirous of seeing my lord who is carrying the enjoyable divine chakra, see him?”.

Highlights from periyavAchchAn piLLai‘s introduction

In ninth pAsuram, AzhwAr says “Having nothing in me, if I desirously call him out to see him, is there any means for me to see him?”.

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

See nanjIyar‘s introduction.

pAsuram

idagilEn onRattagillEn aimpulan vellagillEn
kadavanAgik kAlam thORum pUppaRiththEththagillEn
mada vannenjam kAdhal kUra valvinaiyEn ayarppAyth
thadavuginREn enguk kANban chakkaraththaNNalaiyE!

Listen

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

onRu idagilEn onRu attagillEn – I will not give a handful of food or a glass of water for some one who is hungry or thirsty, respectively;

(since I am devoid of karma yOgam in the absence of dhAnam (charity), I am, as part of gyAna yOgam)
aimpulan – the five senses
vellagillEn – unable to control them (from straying away into worldly pleasures);
kadavanAgi – (based on these, to be engaged in bhakthi yOgam) being an obedient person [devotee]
kAlam thORum – at appropriate times (suitable for worship)
pUppaRiththu – gathering flowers
EththagillEn – not worshipping and praising [emperumAn];

(even while being empty-handed like these)
madam – being desirous (of the goal)
val – very firm attachment which cannot be shaken by any one
nenjam – heart
kAdhal kUra – with overflowing affection
val vinaiyEn – I who am having strong sins (which stop me from having enjoyment which matches such desire)
ayarppAy – being ignorant
chakkaram – having enjoyable divine chakra
aNNalai – lord
thadavuginREn – searched (to see him);
enguk kANban – where will I see him?

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

I will not give a handful of food or a glass of water for some one who is hungry or thirsty, respectively; I am unable to control my five senses; I am not being an obedient person who gathers flowers at appropriate times for worshipping and praising emperumAn; [Still]  having a heart with desire, very firm attachment which cannot be shaken by any one and with overflowing affection, I who am having strong sins, being ignorant, searched to see the lord who is having enjoyable divine chakra; where will I see him?

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

  • idagilEn – When one sees a person who is suffering and offers him something after feeling bad for his state, that will very much please sarvESvara‘s divine heart; I have not done anything like that.
  • onRu attagillEn – Even if one does not desire to spend any wealth for others, at least one can physically work by carrying water and offer that [to a thirsty person]; I did not do that as well.
  • aimpulan vellagillEn – Even if one does not engage in helping others, should not one at least avoid what is hazardous for one’s own self? I did not restrain my senses from engaging in worldly pleasures.
  • kadavanAgi … – I did not gather flowers and other materials matching the times, and worshipped the divine feet of your highness, as ordained in SAsthram. But, has AzhwAr not engaged in worshipping emperumAn? He has never engaged in sAdhana bhakthi (bhakthi yOga as a means to attain emperumAn) which is explained in SASthram; but he is only engaged in bhakthi which is the only way for him to spend his life. If these were present, they can be counted as part of bhakthi yOga; but AzhwAr is saying, he has none of these. Here, AzhwAr is not rejecting the activity itself [like karma, gyAna, bhakthi], but the upAyathva (considering those acts as means) [It is explained in mumukshuppadi sUthram 271 that, for a prapanna (surrendered person), karma becomes part of kainkaryam, gyAna becomes part of svarUpa prakASa (realising the true nature clearly), bhakthi becomes part of prApya ruchi (taste for attaining the goal) and prapaththi (surrender) becomes part of svarUpa yAdhAthmya gyAna (knowing the ultimate nature of the self)].
  • mada val nenjam – madappam indicates the tender nature of the heart – that is, when hearing “bhagavath vishayam” (matters about bhagavAn), becoming engrossed in it at once. vanmai indicates that once a person becomes engrossed, it is difficult to take the heart away from it.
  • kAdhalkUra – with such a heart, full of love
  • valvinaiyEn … – I have sins which stop me from seeing him befitting my eagerness. I did not have my love fulfilled. Neither am I able to control my love towards him nor have I totally lost him since he will manifest himself to even those who slightly desire for him.

What was the nature of my sins?

  • ayarppAy – Me who is foolish, ignorant.
  • thadavuginREn – I am searching for him even if he appears in front of me. As said in SrI rAmAyaNam ayOdhyA kANdam 42.24 “… na thvA paSyAmi kausalyE! …” (my eyes went behind rAma and have not returned till now. Oh kausalyE! Touch me with your hands).
  • enguk kANban – How can I who is empty handed, see him?
  • chakkaraththaNNalaiyE – How can I see sarvESvara who is holding the divine chakra in his hand? Like mother yaSOdhA held krishNa with butter in his hands, AzhwAr desires to see emperumAn with the sharp chakra in his hands.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.7.8 – kaNdu koNdu

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, emperumAn asks “Now, what is that I have not done for you?” and AzhwAr replies “You have not arrived for us to see your highness in this samsAram (material realm), to render all services and be uplifted”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr, out of attachment towards the enjoyable nature of emperumAn, desires to see emperumAn, enjoy him and serve him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. As AzhwAr explained [in the previous pAsuram] the aspect which he attained, in this pAsuram, he explains what is not yet attained.

pAsuram

kaNdu koNdu en kaigaLAra nin thiruppAdhangaL mEl
eNdisaiyum uLLa pUk koNdu Eththi ugandhugandhu
thoNdarOngaL pAdiyAdach chUzhkadal gyAlaththuLLE
vaNduzhAyin kaNNi vEndhE! vandhidagillAyE

Listen

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

kaNdu koNdu – fully seeing and enjoying (with the eyes and not just in the heart as said in “nAn unnaik kaNdu koNdu” (I seeing you))
en kaigaL – my hands (which are as said in “thAyavanE enRu thadavum” (searching for the one who measured the worlds))
Ara – to the full satisfaction
nin – (the apt) your
thiruppAdhangaL mEl – on your divine feet

(to fulfil his great attachment)
eN thisaiyum – in all directions
uLLa – present
pUkkoNdu – bringing the flowers
Eththi – offering with praises
ugandhu ugandhu – being joyful in each of those activities
thoNdarOngaL – us who are having great devotion in the form of affection towards you
pAdi Ada – singing and dancing (to reveal our love)
kadal sUzh gyAlaththuLLE – in this material realm, which is the earth surrounded by the ocean

(that which was revealed in my heart)
vaL – distinguished
thuzhAyk kaNNi – wearing thiruththuzhAy (thuLasi) garland
vEndhE – Oh my lord!
vandhida killAy – you are not coming.

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

Oh my lord who is wearing distinguished thiruththuzhAy garland! You are not coming here to be fully seen and enjoyed [by me], to bring the flowers from all directions and offer them on your divine feet with my hands to their full satisfaction, being joyful in each of those activities, to sing and dance for us who are having great devotion in the form of affection, in this material realm, which is the earth surrounded by the ocean.

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

  • kaNdu koNdu – To see you to satisfy the hunger of my eyes which were left to starve as said in thiruvAimozhi 3.8.4kANa virumbum en kaNgaL” (my eyes desire to see). As said in periya thirumozhi 2.5.8 “aravindham pOnRu nINda kaNNAnaik kaNNArak kaNdu koNdu” (to the full satisfaction of my eyes to see the one whose eyes resemble lotus flower).
  • en kaigaL Ara – As said in thiruvAimozhi 3.8.3thAyavanE enRu thadavum en kaigaL” (Oh hands will seek out for him saying “Oh one who measured the world!”), to satisfy the need of my hands; as a hungry person would say “vayiRAra uNdu” (eat to the full satisfaction of the stomach).
  • nin thiruppAdhangaL mEl – On the divine feet which sustain you and give pleasure to you. It is said in periyAzhwAr thirumozhi 1.2.1 as “pidiththuch chuvaiththuNNum pAdhak kamalam” (the divine lotus feet you behold and suck on – as a toddler krishNa), they also sustain you. Alternative explanation –  On your divine feet which are apt and enjoyable for me. On your divine feet which is said in thiruvAimozhi 1.5.5 as “un thEnE malarum thiruppAdham” (Your divine feet which is the origin of honey). Previously too, I was engaged like this in worldly matters; instead of that, to be engaged in the divine feet of you who is the apt lord. For the words from mAlathI mAdhava drama “thvath pAdha pankaja parigrahadhanya janmAbhUyAsam” (By reaching your lotus like feet, my purpose of life is fulfilled), ALavandhAr mercifully explained “The words are nice; but it is not in the proper/apt matter” [as the context was not in relation to emperumAn and was in worldly dealings].
  • eN thisaiyum … – Matching the greatness of bhagavAn who is the target and matching my own desire. Matching his own desire, AzhwAr says “I want to bring everything I desire [for emperumAn]”. His desire spreads in all directions [Asai means both desire and direction in thamizh]. This is how the words of those who are desirous to serve, will be; like a hungry person would say “want to eat a whole pot of rice”. Devotees would be as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • ugandhu ugandhu – To go on without diminishing the love.
  • thoNdarOngaL – We, who know the intricacies of this kainkaryam (service). After thiruvAimozhi 2.7kEsavan thamar“, AzhwAr is not alone.
  • pAdi Ada – To be singing and dancing out of love.

emperumAn says “This is what I was also planning to do. Once you shed this body, I will bring you to paramapadham and get you engaged in that as said in thaiththirIya upanishath “Ethath sAmagAyannAsthE” (the mukthAthmA is singing the sAma gAnam which is explained subsequently)”, AzhwAr replies “That is not what I want”.

  • sUzh kadal gyAlaththuLLE – If some one is thirsty in one place, should that person’s thirst be quenched in some other place? I want you to come in to this world surrounded by ocean, to be seen by me, right here.
  • vaN thuzhAyin kaNNi vEndhE – While appearing in this samsAram (material realm), you should bless me with that same form which is seen by the residents of paramapadham; you should appear with the same decorations that is shown to nithyasUris.
  • vandhidagillAyEAzhwAr is saying that it is not sufficient to just say “kUviyum koLLAy” (even after calling, you have not accepted me). You are not coming. This is the aspect I have not attained yet. What is the nature of this? Neither has AzhwAr been freed from this material world; nor has he attained [eternal] kainkaryam [in paramapadham]; this being the case, how can he say “I have attained this aspect; I am yet to attain this other aspect”? Here, one [kainkaryam] is the goal, and the other [being freed from material bondage] is ancillary to that goal.  AzhwAr considers to have attained freedom from bondage thinking “As I have said in the beginning itself in thiruviruththam 1 ‘inninRa nIrmai iniyAmuRAmai’ (I cannot bear this existence in this lowly samsArm) and as he is fully capable [of liberating me], this bondage must have been extinguished [by him]”; and since AzhwAr cannot sustain himself without being engaged in kainkaryam, and since he has not achieved it [in paramapadham] yet, he is longing for that.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.7.7 – aRindhu aRindhu

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram, emperumAn says “Why are you calling me out? I have revealed about me to you and eliminated all your worldly sorrows” and AzhwAr says “That is not sufficient”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “While you remained in my heart, I meditated upon your beautiful form which you revealed to me and became free from worldly ignorance; now, I am desiring to see that beauty with my eyes physically”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Seventh pAsuram. emperumAn says “You are greatly disliking me now;  Did I not do any favour for you? Do you think that I have not helped you in anyway?”, AzhwAr replies “you have done some favours; I have got a little bit now; but I am not satisfied”.

pAsuram

aRindhaRindhu thERith thERi yAn enadhAvi uLLE
niRaindha gyAna mUrththiyAyai ninmalamAga vaiththup
piRandhum seththum ninRidaRum pEdhaimai thIrndhozhindhEn
naRunthuzhAyin kaNNi ammA! nAn unnaik kaNdu koNdE

Listen

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

naRu – abundantly fragrant
thuzhAy – having thiruththuzhAy (thuLasi)
kaNNi – wearing divine garland
ammA – Oh sarvAdhika (greater than all)!
nAn – I (who is desirous of your enjoyability)
unnai – you (who is apt and infinitely enjoyable)
kaNdu koNdu – seeing (with my heart, as you revealed yourself)
aRindhu aRindhu – by this mayarvaRa madhinalam (blemishless knowledge/devotion) blessed by you, knowing you to be the prApyam (goal) and prApakam (means)
thERith thERi – having clarity (about the in-depth aspects of such prApyam and prApakam)
yAn – I (who is with firm knowledge [bestowed by you])
enadhu Avi uLLE – in my heart which is substratum for my prANa (life)
niRaindha gyAna mUrththiyAyai – you who is the embodiment of complete knowledge
ninmalamAga – to be freed from any doubt, error
vaiththu – placing (firmly)
piRandhum seththum – going through birth and death
ninRu – remaining to be
idaRum – lamenting
pEdhaimai – ignorance
thIrndhu ozhindhEn – became free from.

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

Oh sarvAdhika who is wearing divine garland which is having abundantly fragrant thiruththuzhAy (thuLasi)! I am seeing you through my heart and having clarity by the mayarvaRa madhinalam (blemishless knowledge/devotion) blessed by you, knowing you to be the prApyam (goal) and prApakam (means), placing you who is the embodiment of complete knowledge, in my heart which is substratum for my prANa, to be freed from any doubt and error, became free from the ignorance of going through birth and death and remaining to be lamenting. “I have not had the fortune of physically seeing you” is the remainder which needs to be assumed.

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

  • aRindhu aRindhu thERith thERi – [First explanation – explaining it as progressive acquiring of clarity] In the [first centum] first decad, AzhwAr meditated upon emperumAn‘s supremacy; there is a clarity which is acquired when that is grasped; subsequent to that, there is clarity acquired by meditating upon him to be worshippable [in second decad], there is clarity acquired by meditating upon him to be simple [in third decad], and there is clarity acquired by meditating upon him to be tolerating the mistakes [of his devotees] [in fourth decad] and so on; in this manner only, AzhwAr’s clarity increased throughout thiruvAimozhi; all of these are mAnasa anubhavam (experience in the mind).
  • aRindhu aRindhu thERith thERi – [Alternative explanation – explaining this in the context of artha panchakam] By your bestowing of mayarvaRa madhinalam, I acquired clarity [in the five essential principles].
    • para svarUpam (nature of bhagavAn) – the clarity acquired by knowing that emperumAn is as said in thiruvAimozhi 1.1.2 “… manuNarvaLavilan poRi uNarvavaiyilan, edhir nigazh kazhivinum inanilan, migu naraiyilan, uNar muzhu nalam, inan …” (bhagavAn is immeasurable by even well blossomed mind which is free of blemishes such as kAmam, krOdham, etc., that can understand the AthmA. He is immeasurable by the external senses which are used to comprehend achith (matter). Thus he is distinct from both chith and achith. He is identified as full knowledge and full bliss and has none who is equal or higher in the past, present or future. He is my sustaining soul); further knowing the ultimate state of this para svarUpam is bhagavAn‘s total dependence in his archAvathAram [on his devotees] as mentioned in thiruvAimozhi 10.6.1 “adhu namadhu vidhi vagaiyE” (his mercy is based on the desire of his devotees) and thiruvAimozhi 3.6.9nenjinAl ninaippAva yavan avanAgum nIL kadal vaNNan” (he who is thought about and joyfully consecrated [in deity form] is the same sarvESvaran who has ocean-like vast nature).
    • sva svarUpam (nature of self) – the clarity acquired by knowing that AthmA is as said in thiruvAimozhi 8.8.5 “senRu senRu param paramAy yAdhum inRith thEyndhaRRu, nanRu thIdhu enRu aRivu aridhAy nAnRAy gyAnam kadandhirukkum” (Pursuing beyond different [material] entities (like body, mind, intelligence etc), unable to distinguish if it is good or bad, being distinguished and beyond the comprehension of mind); further knowing the ultimate state of this AthmA is to be totally surrendered to bhagavAn‘s devotees as said in thiruvAimozhi 8.10.3 “siRu mA manisarAy ennai ANdAr ingE thiriya – naRu mA virai  nAL malar adikkIzh pugudhal – uRumO” (While the devotees who may be physically small but are great in their heart, are present here, should I seek out and reach the divine, fragrant, fresh, lotus feet of emperumAn?) and thiruvAimozhi 3.7.10tham adiyAr adiyOngaLE” (being the servitor of the servitors of lord).
    • upAya svarUpam (nature of the means) – the clarity acquired by knowing that the means (process) is as said in thiruvAimozhi 5.10.11 “nAgaNai misai nampirAn saraNE [charaNau – the divine feet] saraN [SaraNam – refuge] namakku” (the divine feet of the lord who is reclining on Adhi SEsha is the refuge/means for us); further knowing the ultimate state of this upAyam is – bhagavAn‘s sahAkAri nirapEkshyam (not expecting any other support while being the upAyam) which cannot even tolerate the svIkAram (prapaththi/surrender) which is an adhikAri viSEshaNam (a quality of a person who realizes his true nature) [this implies that, even the surrender performed by the AthmA is not the means, bhagavAn is the exclusive means].
    • pala svarUpam (nature of the goal) – the clarity acquired by knowing that the goal is as said in thiruvAimozhi 3.3.1ozhivil kAlam ellAm udanAy manni vazhuvilA adimai seyya vENdum” (Being together with bhagavAn at all times, in all places and in all forms and serving him); further, knowing the ultimate state of this palam is – thiruvAimozhi 10.3.9 “undhan thiruvuLLam idar kedum thORum nAngaL viyakka inbuRudhum” (your divine heart should attain bliss and seeing that we should also feel the bliss) [More than us getting kainkaryam (and feeling joyful first – which is self-centered), his acquiring bliss is more important. As a natural result, we will also feel joyful seeing his joy].
    • virOdhi svarUpam (nature of the obstacles) – the clarity acquired by knowing that the obstacle is as said in thiruvAimozhi 2.9.9yAnE enthanadhE enRu irundhEn” (merely existing considering myself as independent and considering everything but myself as my belongings); further knowing the ultimate state of this virOdhi is – “kainkaryaththil ahankAra garbamAna mamakAram” (While performing kainkaryam, the ownership triggered by the ego) [When performing kainkaryam, it should be done for the pleasure of emperumAn and not to satisfy one’s own ego].
  • yAn – I who learned these by you teaching these principles to me.
  • enadhu Avi uLLE – In my heart.
  • niRaindha gyAna mUrththiyAyai – You who is an embodiment of complete knowledge. You who is so distinguished that I can never be satisfied with what I have enjoyed in you [and still craving for more].
  • ninmalamAga vaiththu – meditating upon you in the most expansive manner.
  • piRandhum … – Immediately after acquiring knowledge [mayarvaRa madhinalam], I acquired what I prayed for in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot tolerate this lowly samsAram). [That is] I got rid of the ignorance which makes one die, be born again and suffer in this samsAram.
  • naRum thuzhAy … – This is his effort to make this knowledge dawn in me. That is, by manifesting his thuLasi decoration, and making me study in that school of his beautiful form, he bestowed me knowledge and enslaved me.
  • nAn unnaik kaNdu koNdu – I who understands your enjoyable nature, having seen your infinite enjoyability. AzhwAr is explaining the essence that he acquired “naRunthuzhAyin kaNNi ammA! nAn unnaik kaNdu koNdu – aRindhaRindhu thERiththERi yAn enadhAviyuLLE niRaindha gyAna mUrththiyAyai ninmalamAga vaiththu, piRandhum seththum ninRidaRum pEdhaimai thIrndhozhindhEn“.

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 – 4.7.6 – nOkki nOkki

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, AzhwAr says “Though I know that you are not presenting yourself in front of me, despite being present always around me, due to your not having the intention for that, I desired to see you every moment; this is due to my own ignorance”.

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

nOkki nOkki unnaik kANbAn yAn enadhAvi uLLE
nAkku nILvan gyAnam illai nALthORum ennudaiya
Akkai uLLum Avi uLLum all puRaththin uLLum
nIkkam inRi engum ninRAy ninnai aRindhaRindhE

Listen

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

nAL thORum – everyday
ennudaiya – my
Akkai uLLum – in the heart which is inside my body
Avi uLLum – inside the AthmA (soul) (which is the controller of that body)
alla – beyond these two (and being the faculties of such AthmA)
puRaththin uLLum – indhriyas (senses) etc (which are outside the true self)
nIkkam inRi – without missing anything
engum – everywhere
ninRAy – Oh one who stood (as the antharAthmA (in-dwelling super soul))!

(being omnipresent)
ninnai – you
aRindhu aRindhu- always knowing
unnai – you (who is having enjoyable form)
kANbAn – to see with my eyes
nOkki nOkki – looking forward constantly
yAn – I (who is desirous)
enadhu – my
Avi uLLE – in my heart
nAkku nILvan – will desire for that;
gyAnam – knowledge (that “antharAthmA is beyond the reach of our senses”)
illai – due to not having.

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

Oh one who stood everyday as the antharAthmA in my heart which is inside my body, inside the AthmA and beyond these two, in my indhriyas (senses) and everywhere else without missing anything! Always knowing you (as omnipresent), I will desire in my heart and look forward constantly to see you with my eyes, due to not having the knowledge (that “antharAthmA is beyond the reach of our senses”).

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

  • nOkki nOkki – I will repeatedly look in the direction of your arrival.

What is reason for his constant looking there?

  • unnaik kANbAn – Due to the desire to see you.
  • yAn … – When a person is desirous of something, it is said that “ivan ivvishayaththilE nAkku nIttA ninRAn” (Having the tongue stretched out for that matter [keenly interested in it]); in this manner, I desired for him in my heart.

What is the reason for not revealing that desire?

  • gyAnam illai – There is no one more ignorant than I due to this desire.

But why is this “desire to see emperumAn” considered as ignorance?

  • nAL thORum … – You have permeated everywhere without missing any place such as my body which is a hurdle to reach you at all times, in the AthmA which will be the recipient [of your vision], and the others such as the senses which too are hurdles to see you. When there is treasure in the bag, some will run around searching for it to only end up with swelling in their leg – AzhwAr is like that now.
  • ninnai aRindhu aRindhu – It is only my ignorance that I am not remaining peacefully without realizing that emperumAn does not have the intention to be present in front of me even after being 1) the apt protector for me, 2) one who is omniscient to know the cause of this situation and provide a remedy, 3) being omnipotent to fulfil the task which is taken up, 4) having compassion to show his mercy to me and 5) is omnipresent. It is not that I am apt (to protect myself) and you are not; it is not that I am omniscient and you are ignorant; its not that I am omnipotent and you are incapable; it is not that I am omnipresent and you are miniscule; it is not that you are cruel to let me suffer; being the owner and not caring for your belonging only implies that you don’t have the intention to do so – not being  at peace [knowing all these] is purely due to my ignorance only.

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