Category Archives: thiruvAimozhi 10th centum

thiruvAimozhi – 10.4.2 – perumaiyanE

Published by:

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

Full series >> Tenth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr speaks about his own benefit saying “sarvESvaran who is the lord of SrI mahAlakshmi eliminated my hurdles and is accepting my service in this world, everyday”.

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

perumaiyanE vAnaththimaiyOrkkum kANdaRku
arumaiyanE AgaththaNaiyAdhArkkenRum
thirumey uRaiginRa sengaN mAl nALum
irumai vinai kadindhu ingennai ALginRAnE

Listen

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

vAnaththu – residents of higher worlds
imaiyOrkkum – brahmA et al
perumaiyan – having greatness (beyond them)
Agaththu – in the heart
aNaiyAdhArkku – for those who don’t think
kANdaRku – to see
arumaiyan – one who is difficult
enRum – always
thiru – lakshmi

(as said in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum“)
mey – in the divine form
uRaiginRa – due to eternally residing
sem gaN – having reddish divine eyes which highlight ultimate wealth
mAl – great lord
irumai vinai kadindhu – eliminating my karma in the form of puNya (virtues) and pApa (vices)
ingu – in this material realm
nALum – every day
ennai – me
ALginRAn – accepting my service

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

emperumAn is having greatness beyond brahmA et al who are the residents of higher worlds; he is difficult to be seen by those who don’t think about him in their heart; since lakshmi is eternally residing in his divine form, he is the great lord who is always having reddish divine eyes which highlight ultimate wealth; every day, such emperumAn is accepting my service in this material realm, after eliminating my karma in the form of puNya and pApa.

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

  • perumaiyanE vAnaththu imaiyOrkkum – AzhwAr is reiterating what was explained in thiruvAimozhi 1.3.3amaivudai mudhalkedal odividai aRanilam adhuvAm amaivudai amarar” (dhEvas such as brahmA et al have dharmam (virtuous path) that leads to proper result, have attained high position to be engaged in creation, annihilation etc and are very capable/intelligent). While others are present in lower worlds, they are residing in distinguished worlds; they think highly of themselves as being responsible for creation etc; emperumAn is so great that even such brahmA et al need to surrender unto him and retain their true nature.
  • vAnaththu – This [being in higher world] is the only distinction they have; when compared with him, there is no difference between us and them. They are more heavily immersed in samsAram than we are. For us, we need to give up only what we hold on to, but for them, they need to give up the whole worlds which are under their control.
  • kANdaRku … – When he himself pursues us, for those who reject him, it will not be possible to see him. No need to search for the sambandham (relationship [between us and him]) today; the difference lies in whether one desires to attain him or not. AzhwAr is reiterating what is said in thiruvAimozhi 1.3.1piRargaLukku ariya viththagan” (difficult to attain for those others who are not interested in him).
  • enRum thirumey uRaiginRa – AzhwAr is explaining the nithya yOgam (eternal togetherness indicated in “math“) in rahasyam (dhvaya mahA manthram). thiruvAimozhi 6.10.10agalagillEn” (I will not leave his chest even for a moment). AzhwAr is reiterating what is said in thiruvAimozhi 1.3.1malar magaL virumbum” (one who is dear to SrI mahAlakshmi). One who is always having periya pirAttiyAr residing in his divine form.
  • sem kaN – Due to eternal togetherness with her, his divine eyes are always fresh like watered green field.
  • mAl – The greatness acquired by having her as said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka); AzhwAr is reiterating what is said in thiruvAimozhi 1.3.1arum peRal adigaL” (our great lord, who is difficult to attain).
  • nALum … – Eliminating my karmas which are in the form of puNya and pApa, he accepted the kainkaryam which will be done after leaving this samsAra and reaching paramapadham, in this samsAra, everyday. There he will conduct the sustenance of the AthmAs by letting them experience his qualities; here we will sustain with the knowledge about his qualities.

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 – 10.4.1 – sArvE thavaneRikku

Published by:

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

Full series >> Tenth Centum >> Fourth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “The divine feet of emperumAn who owns ubhaya vibhUthi (spiritual and material realm), who is easily approachable for his devotees,  can be attained through bhakthi yOgam”.

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

sArvE thava neRikkuth thAmOdharan thALgaL
kAr mEga vaNNan kamala nayanaththan
nIr vAnam maN eri kAlAy ninRa nEmiyAn
pEr vAnavargaL pidhaRRum perumaiyanE

Listen

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

kAr mEgam – dark like a black cloud
vaNNan – having form

(contrasting it)
kamalam – like a lotus
nayanaththan – having divine eyes

(not just the physical beauty)
nIr vAnam maN eri kAl Ay ninRa – being the antharAthmA of the whole universe which is highlighted by the pancha bhUthams (the five elements), having the whole universe as prakAra (attribute)
nEmiyAn – having thiruvAzhi (divine chakra) which is the tool for protection
pEr – divine names for such beauty, aptness and protection
vAnavargaL – residents of paramapadham
pidhaRRum – to recite in no particular order, due to overwhelming joy
perumaiyan – one who has greatness

(being the lord of both realms, in this manner)
dhAmodharan – known as dhAmodharan for being obedient towards the devotees (due to being bound by his mother after being caught in stealing butter as said in thiruvAimozhi 1.3.1maththuRu kadai veNNey kaLavinil uravidai AppuNdu eththiRam“)
thALgaL – divine feet
thava neRikku – bhakthi mArgam which is popularly highlighted in thiruvAimozhi 1.3.5 as “vaNakkudaith thavaneRi”
sArvE – will be the attainable goal.

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

emperumAn who is having a dark form like a black cloud, who is having lotus like divine eyes, is the antharAthmA of the whole universe which is highlighted by the five elements, having the whole universe as attribute; he is having divine chakra which is the tool for protection; he has greatness to be praised by the residents of paramapadham who recite his divine names in no particular order, due to overwhelming joy, which highlight such beauty, aptness and protection; the attainable goal for bhakthi mArgam which is popularly highlighted in thiruvAimozhi 1.3.5 as “vaNakkudaith thavaneRi”, is reaching the divine feet of the one who is known as dhAmodharan for being obedient towards the devotees.

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

[This is based on the first explanation highlighted in the pravESam of this decad, where this decad is seen in the context of (sAdhya) bhakthi yOgam]

  • sArvE thava neRikkuth thAmOdharan thALgaL – “thavaneRikku – sArvE” – AzhwAr is saying that the divine feet of emperumAn, who is hailed in thiruvAimozhi 1.3.1 as “paththudai adiyavarkku eLiyavan” (he is easily approachable for devotees who have bhakthi) and in thiruvAimozhi 1.3.2 as “eLivarum iyalvinan” (having natural simplicity), are the goal. sArvu – prApyam (goal).
  • thava neRikku – There, AzhwAr said in thiruvAimozhi 1.3.5vaNakkudaith thavaneRi” (bhakthi mArgam which includes worshipping etc) for bhakthi mArgam; he is reiterating it; would “thavaneRi” indicate bhakthi? bhakthi would have “nama:” (worshipping) as a limb as said in SrI bhagavath gIthA 9.14namasyanthaScha mAm” (bowing down to me); when the devotee performs obeisances to emperumAn, emperumAn would think “he has put in great efforts” and would consider it as physical hardship – it is based on emperumAn’s opinion that bhakthi is explained as thava neRi. Alternatively – as said in muNdaka upanishath “yasya gyAnamayam thapa:” (this thapas which is in the form of abundant knowledge), since bhakthi is explained as the matured form of gyAna, bhakthi can be said as thapas.
  • dhAmOdharan thALgaL – AzhwAr is reiterating what was said in thiruvAimozhi 1.3.1uralinOdu iNaindhirundhu Engiya eLivu” (the simplicity of staying together with the mortar tirelessly and crying out in fear). Having the divine name which reflects his being bound by mother yaSOdhA et al and acquiring the scar; only those who hold on to his divine feet will like him, after he was being bound by mother yaSOdhA et al.

When asked “Who is being very easily approachable?” AzhwAr says “The one who is having distinguished form and who is the owner of ubhaya vibhUthi!”

  • kAr mEga vaNNan – One who has a rejuvenating form which resembles a black cloud which is filled with water. The devotee need not put in any effort for bhakthi. emperumAn is having such an apt form, where he causes the ruchi (taste) in the devotee and subsequently when the bhakthi matures, he remains the goal. His form is said as in thiruvAimozhi 5.3.4kAdhal kadal puraiya viLaiviththa kAr amar mEni” (Our obedient krishNa, who is having cloud like divine form, caused ocean like devotion). Like a rainy season cloud, or a black cloud. AzhwAr is reiterating what is said in thiruvAimozhi 1.3.10puyaRkaru niRaththanan” (having blackish hue like that of a black cloud).
  • kamala nayanaththan – His divine eyes will reveal his internal qualities. All his mercy is seen through his eyes. One who has divine eyes which highlight his vAthsalyam (motherly love).

Not only is his beauty attractive, even his supremacy makes one desire for him.

  • nIr vAnam … – AzhwAr is speaking about emperumAn’s svarUpa vailakshaNyam (distinguished nature) on top of his vigraha vailakshaNyam (distinguished physical beauty). AzhwAr is concluding what is said in thiruvAimozhi 1.3.3yAvaiyum yAvarum thAnAm amaivudai nAraNan” (SrIman nArAyaNan who sustains all chEthanas (sentient beings) and achEthanas (insentient objects)). By explaining the five great elements starting with earth, AzhwAr is also considering the effects of such elements such as dhEva (celestials) et al; with this, AzhwAr is speaking about leelA vibhUthi (material realm).
  • nEmiyAn – AzhwAr is speaking about emperumAn’s presence in nithya vibhUthi (spiritual realm) where he remains with divine chakra in his hand.
  • pEr vAnavargaL – [pEr vAnavargaL – great residents of paramapadham] AzhwAr is speaking about the great personalities in paramapadham instead of those dhEvas who are created here in samsAra; one who has the greatness of being praised by such nithyasUris. Alternatively, it can also be read as “vAnavargaL – pEr – pidhaRRum perumaiyan” (one whose name is praised by the residents of paramapadham). Those who have taste here, will also praise him; those who are already present in paramapadham, enjoying him fully, will also praise him. One who is having black cloud like form, who has lotus eyes, who is the one with chakra and is having water, ether, earth, fire and air as his prakAra, who is praised by the great residents of paramapadham; the divine feet of such dhAmOdhara are the goal of bhakthi mArgam; this is certain.

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 – 10.3.11 – senganivAy

Published by:

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

Full series >> Tenth 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 end, AzhwAr becomes amazed thinking “Among these thousand pAsurams, in comparison to other decads, what a decad this is, in which I, in the mood of a pirAtti, stopped emperumAn from going to tend the cows”

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

sengani vAy engaL Ayar dhEvu aththiruvadi thiruvadi mEl porunal
sangaNi thuRaivan vaN then kurugUr vaN satakOpan sol AyiraththuL
mangaiyar Aychchiyar Ayndha mAlai avanodum pirivadhaRkirangith thaiyal
angavan pasu nirai mEyppOzhippAn uraiththana ivaiyum paththavaRRin sArvE

Listen

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

sem – reddish
kani – like fruit
vAy – one who is having divine lips
engaL – enjoyable for us
Ayar dhEvu – similarly, being enjoyable for the herd-people
aththiruvadi thiruvadi mEl – on the divine feet of (their) lord
porunal – in divine thAmirabharaNi river
sangaNi – where conches reach
thuRaivan – one who is having the ghat
vaN – wealth
then kurugUr – being the controller of AzhwArthirunagari which has beauty
vaN satakOpan sol – mercifully spoken by the very generous nammAzhwAr
AyiraththuL – among the thousand pAsurams
mangaiyar – youthful
Aychchiyar – cowherd girls
Ayndha mAlai – garland composed by
avanodum – from him
pirivadhaRku – to separate
irangi – anguished
angu – in that assembly
thaiyal – (a popular) cowherd girl
avan – his
pasu nirai mEyppu – going to tend the cows
ozhippAn – to stop
uraiththana – spoken
ivaiyum paththu – this decad
avaRRin – to attain the result of the garland prepared by them which is to have his union
sArvu – became abundant

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

Very generous nammAzhwAr, who is the controller of AzhwArthirunagari which has beauty and wealth, who is having the ghat of the thAmirabharaNi river, where conches reach, mercifully spoke this decad among the thousand pAsurams, on krishNa who is having reddish fruit like divine lips, who is enjoyable for us and the herd-people; this decad is like a garland of words, spoken in the mood of a cowherd girl among the youthful cowherd girls, being anguished to separate from him, to stop him from going to tend the cows; by singing this decad to attain the result of the garland prepared by them which is to have his union, became abundant. We can say that the result of all other decads will be the result for this decad also; the result of this decad is to proclaim that the knowledge about this distinguished decad saying “this is also counted among all of the other decads [though it is very special]!”

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

  • sengani vAy … – This decad was spoken on the divine feet of sarvaswAmi (lord of all) who won over the cowherd boys of his own age just as he won us over with his smile which can even melt diamond. “sengani vAy” indicates his victory over them; “Ayar dhEvu” indicates his victory over cowherd boys of his age; SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men).
  • aththiruvadi thiruvadi mEl – On the divine feet of that supreme lord of all. He manifests his lordship; he [AzhwAr] is also remaining in servitude since he is saying “thiruvadi mEl“.
  • porunal sangaNi thuRaivan – Just as all the noble personalities will reach where AzhwAr resides, on the banks of the divine thAmirabharaNi river, conches will reach.
  • mangaiyar … – Cowherd girls who are of the same age as he, recited this garland of words, being unable to bear the separation from him.
  • thaiyal … – Seeing that if everyone collectively spoke as in an assembly, he will not hear the words, a cowherd girl who is of the greatness of nappinnaip pirAtti spoke to stop him from going to tend the cows, in a way that he cannot refuse. This will match the words “adichchiyOm” (sevitor(s)), “thozhuththaiyOm” (inferior one(s)), “Azhum en Aruyir” (my worthy AthmA is immersing) and “en sol kEL” (listen to my word) in both plural and singular context.
  • ivaiyum paththu avaRRin sArvE – “avai” indicates previous decads. nanjIyar mercifully explained as well as wrote in his commentary [as seen in his introduction for this pAsuram] “This decad is recited along with the other ones! [How amazing!]”.

Alternatively,

  • ivaiyum paththu avaRRin sArvE – The result explained for the previous decads will be applicable for this decad also. Another explanation – “avai” indicates the words of the cowherd girls and this decad will match those. The result of those is the result for this decad also. If those words got them the result, this decad will also do the same. When they said “don’t go”, as he listened to that and united with them, those who learn this decad will also get to unite with him permanently. pAsuram should be arranged as in “sengani vAy engaL Ayar dhEvu – avanodum pirivadhaRkirangi – mangaiyar Aychchiyar Ayndha mAlai – thaiyal angavan pasu nirai mEyppozhippAn uraiththana – aththiruvadi thiruvadi mEl porunal sangaNi thuRaivan – vaN thenkurugUr vaN satakOpan – sol AyiraththuL – ivaiyum paththu avaRRin sArvE“.

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 – 10.3.10 – avaththangaL viLaiyum

Published by:

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

Full series >> Tenth 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, parAnguSa nAyaki says “I am too worried for you who are roaming around even without nambi mUththa pirAn (balarAma) in the forest where demons sent by kamsa are also roaming around”.

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

avaththangaL viLaiyum en soRkaL andhO! asurargaL vankaiyar kanjan Eva
thavaththavar maRuga ninRu uzhitharuvar thanimaiyum peridhu unakku irAmanaiyum
uvarththalai udan thirigilaiyum enRenRu UduRa ennudai Avi vEmAl
thivaththilum pasu nirai mEppu uvaththi senganivAy engaLAyar dhEvE

Listen

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

sem – reddish
kani – like fruit
vAy – having beautiful lips
engaL – in our clan
Ayar – for the herdspeople
dhEvE – Oh enjoyable lord!
vankaiyar – very strong
asurargaL – demons
kanjan Eva – sent by kamsa
thavaththavar – rishis who are engaged in thapas (penances)
maRuga ninRu – to be worried (thinking “what will happen to you!”)
uzhitharuvar – will roam around;
unakku – for you
thanimaiyum – loneliness
peridhu – will give joy;
irAmanaiyum – very strong nambi mUththa pirAn (balarAma)
uvarththalai – disagreement for your free roaming around
udan thirigilaiyum – not having with you;

(at this stage)
avaththangaL – disasters
viLaiyum – will occur
enRu enRu – thinking repeatedly
ennudai Avi – my heart
UduRa – inside
vEm – burning;
andhO – alas!
en sol – my word
koL – you should hear;
thivaththilum – even more than remaining in paramapadham
pasu nirai mEyppu – tending the cows
uvaththi – cannot be jofyul.

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

Oh enjoyable lord of the herdspeople in our clan, who are having beautiful lips which resemble a reddish fruit! Very strong demons sent by kamsa will roam around there [in the forest] to make the rishis who are engaged in penance, worry; loneliness will give you joy; you are not even having balarAma with you due to his disagreement for your free roaming around; my heart is burning inside thinking repeatedly that disasters will occur; alas! You should hear my word; it cannot be more joyful tending the cows than remaining in paramapadham. As said in thiruviruththam 21 “mAyaiyinAl” , you can enjoy here while being there itself.

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

  • avaththangaL … – Don’t think that you need to put every word of mine into practice; it is sufficient if you listen to my word.
  • andhO – Alas! You are ignoring it because the word is uttered by me, instead of seeing the difficulty in putting it into practice.
  • asurargaL … – They are inferior by birth, many in numbers and are very strong; further, the evil kamsa can also come.
  • thavaththavar maRuga ninRu uzhi tharuvar – You can only abandon me; they will roam around to create fear in the rishis (sages) who are engaged in penance; those who are as said in SrI rAmAyaNam AraNya kANdam 1.20 “garbhabhUthA: thapOdhanA:” (they are cared by you like pregnant ladies care for the child in the womb, and are having penance as their wealth) and SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (Look at our bodies); those who look up to you for their protection to worry thinking “what will happen to emperumAn by these demons”. Alternatively, she is talking about the likes of SrI nAradha bhagavAn, SrI sugrIva mahArAjar, periyAzhwAr, piLLai uRangA villi dhAsar et al [those who have thapas of prapaththi].

When asked “But should I not go and eliminate the enemies of my devotees?” she says,

  • thanimaiyum peridhu unakku – As you walk along, you have become totally alone! This time of roaming around alone without balarAma is great for you as said in SrIvishNu purANam 5.7.1 “EkathA thu vinA rAmAm krishNO brindhAvanam yayau” (Once, krishNa went to the forest in vrindhAvanam without balarAma).
  • irAmanaiyum uvarththalai – You don’t agree with balarAma at times since it is impossible to perform mischievous acts in his presence.
  • uvarththalai – having displeasure/disagreement.
  • udan thirigilaiyum – Due to the disagreement, you are not roaming around with him to create fear in the enemies who see from a distance and think “They are together [we cannot fight with them easily]”.
  • enRu … – The fear and burning in my heart is not due to your going but your going alone without balarAma.
  • UduRa – Inside. My heart is burning.

When asked “Did I leave to make you force me like this?” she says,

  • thivaththilum pasu nirai mEyppuvaththi – Yes. You are known to change your presences in different places. You have come here to tend the cows giving up your presence in paramapadham. You have given up your presence there. She is thinking that his leaving paramapadham is bad. [She thinks] If he were there I need not be perturbed. It does not matter whether we get his presence or not; at least there will be no danger for him [since he need not face the demons]. Should you, who abandoned the residents of paramapadham and desired the cows, need any reason to abandon us? He cannot say that he has not left paramapadham.

He smiled thinking “What an overwhelming love she has towards me!”.

  • sem kani vAy engaL Ayar dhEvE – They become immersed in that smile. He smiles saying “Yes, I gave up my presence in there, but how can I leave you?” They become immersed in his smile/lips.

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 – 10.3.9 – ugakku nallavarodum

Published by:

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

Full series >> Tenth 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, emperumAn mercifully asks “Would it be palatable to you if I interact with some others, in your presence?” parAnguSa nAyaki says “It is more pleasing for us if you unite with others and have your sorrows eliminated than uniting with us; hence, you should avoid going to tend the cows in the dangerous place”.

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

ugakku nallavarodum uzhi thandhu undhan thiruvuLLam idar kedundhORum nAngaL
viyakka inbuRudhum em peNmai ARROm emperumAn! pasu mEykkap pOgEl
migap pala asurargaL vENduruvam koNdu ninRu uzhi tharuvar kanjanEva
agappadil avarodum ninnodu AngE avaththangaL viLaiyum en soRkoL andhO!

Listen

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

ugakkum – to make you joyful
nallavarodum – with those who have goodness
uzhi thandhu – roaming around (in our presence)

(not having them)
undhan thiruvuLLam – in your divine heart
idar – sorrows
kedum thORum – to be eliminated and when you become pleased

(more than you and them)
nAngaL – we too
viyakka – very
inbuRudhum – will become joyful;

(the reason for that – when you get separated)
em peNmai – our femininity
ARROm – cannot tolerate;

(for that)
emperumAn – Oh our lord!
pasu mEykka – to tend the cows
pOgEl – don’t go;

(further)
kanjan Eva – sent by kamsa
pala asurargaL – many demoniac persons

(due to being able to assume forms which they desire)
vENdu – matching your desire
uruvam – forms
koNdu – assuming
miga – very much
ninRu uzhitharuvar – will roam around;
agappadil – when caught (by hand)
avarodu – between them
ninnodu – and you
AngE – there itself
avaththangaL – cruel battles
viLaiyum – will happen;

(instead of ignoring out your pride)
en sol – my word
koL – should accept
andhO – alas! How sad that he is not bothered to accept the words of those who are separating from him!

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

When you roam around with those who have goodness and who bring joy in you, and when the sorrows in your divine heart are eliminated and you become pleased, we become very joyful. We cannot tolerate our femininity in your separation. Oh our lord! Don’t go to tend the cows. Many demons will assume different forms matching your desire and will very much roam around; cruel battles will happen there itself between them and you, when you meet them; you should accept my word. Alas! How sad that he is not bothered to accept the words of those who are separating from 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

  • ugakkum … – Roaming around in front of us, with those who are unlike us, having goodness which is dear to you.
  • undhan … – The sorrows which occur in your divine heart due to thinking “We have not united with them today itself”.
  • nAngaL … – viyappu indicates both amazement and abundance. We became abundantly joyful since we only seek your enjoyment unlike others. When asked “more than which joy?” [She says] even more than the joy of uniting with us; alternatively – when you unite with them, we derive more joy than the joy acquired by you.

When asked “Is your statement of becoming very joyful when I do this, apt?” she says,

  • em peNmai ARROm – We don’t need the femininity which is devoid of your joy. We are not of the type to desire you but disregard those who are dear to you; was it not mUkkaRaichchi (sUrppaNakA) who desired for you exclusively [disregarding pirAtti]?
  • emperumAn … – We are getting it in writing from you; can you not avoid going to tend the cows?

When asked “Am I going? And what if I went to tend the cows as part of my duty?” she says,

  • miga … – Very many demons assume many different forms as desired, and roam around actively. In SrI vrindhAvanam, even the plants are possessed with demons.
  • vENdu uruvam koNdu – The forms which you desire; alternatively, assuming forms which are apt to destroy you.
  • kanjan Eva – Since they come on kamsa’s instigation, they would fiercely attack “even if we lose to krishNa and escape from here, we will not be spared by kamsa”.

When asked “How does it matter on who sends or who comes? We will always remain victorious in the battles we enter”, she says,

  • agappadil – What if the unexpected happens? Is it not said that victory or loss is indeterminable in a battle?

When asked “What will happen?” she says,

  • avar … – Where they and you are present, there will be evil battles.

Even after saying this, he remained indifferent as if playing chess. She says,

  • en sol koL – Don’t be indifferent. Think about my words.
  • andhO – Even if you don’t understand us, should you not understand yourself?

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 – 10.3.8 – asurargaL thalaippeyyil

Published by:

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

Full series >> Tenth 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 “I fear thinking ‘what may happen to you when you go to tend the cows?’ I am also unable to be separated from you; hence, you attract those who are dear to you and remain along with them in my sight and roam around here”.

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

asurargaL thalaippeyyil evankol? Angu enRu Azhum ennAruyir Anpin pOgEl
kasigaiyum vEtkaiyum uL kalandhu kalaviyum naliyum en kai kazhiyEl
vasi seyun thAmaraik kaNNum vAyum kaigaLum pIdhaga udaiyum kAtti
osi sey nuNNidai iLavAychchiyar nI ugakkum nallavarodum uzhi tharAyE

Listen

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

asurargaL – demoniac entities
thalaippeyyil – if they attack
evankol Angu – whatever unexpected difficulties may occur
enRu – thinking this
en Ar uyir – my AthmA
Azhum – will be immersed (as in drowning in an ocean) and be anguished;

(hence)
An pin pOgEl – don’t go beyond the cows;

(further)
kasigaiyum – attachment (due to the love)
vEtkaiyum – (further) great affection
kalaviyum – union (matching such affection)
uL kalandhu – blending in my heart
naliyum – will torment me;
en – my
kaikazhiyEl – don’t leave;

(I am not holding you with me keeping you attracted in me)
vasi sey – attractive
un – your
thAmarai – like lotus
kaNNum – divine eyes
vAyum – divine lips
kaigaLum – divine hands
pIdhaga udaiyum – beauty of the divine yellow clothes
kAtti – showing
osi sey – that which will cause weakness (by its nature and embrace)
nuN idai – those who are having slender waist
iLam – having youth
Aychchiyar – cowherd girls (born in matching clan)

(we who have all of these, yet not desired by you)
nI ugakkum – dear to you
nallavarodum – with those distinguished persons
uzhi tharAy – roam around.

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

My AthmA will be immersed and be anguished thinking “whatever unexpected difficulties may occur if the demoniac entities attack you”; don’t go beyond the cows; the attachment, great affection and union will blend in my heart and will torment me; don’t leave me; showing your attractive, lotus like divine eyes, divine lips, divine hands and the beauty of the divine yellow clothes which will cause weakness to those youthful cowherd girls who are having slender waist, roam around with those distinguished persons who are dear to you, in my presence.

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

  • asurargaL … – She is saying “Even if you return victorious, I will be dead before that; don’t you need me?”
  • Azhum – Will immerse.

When asked “What shall I do now?” she says,

  • An pin pOgEl – Don’t go behind the cows; please follow me. Can someone say “I am going to perform sandhyAvandhanam” when the beloved girl is with him? Should one perform one’s duties abandoning one’s own people?

When asked “How can I avoid my duty which is prescribed for my jAthi (birth)? Should you not be patiently waiting?” she says “Did you unite with me in such a manner that I can remain patient?”

  • kasigaiyum – love
  • vEtkaiyum – great affection to unite with you further
  • kalaviyum – union
  • kasigai … – Your love, your great affection which you show while you are near as if being far away, and the union which makes my head feel dizzy, will all hurt my heart once you leave.

When asked “What needs to be done?” she say,

  • en kaikazhiyEl – You should not leave my embrace. Should you perform your duties at the cost of my life?

He asked “How can I avoid going? Are there not others who are dear to me outside? Should I not interact with them?” to hear how she responds to that. She says “Do we have any such restrictions? Don’t we only expect that you don’t leave us? You can enjoy with your beloved ones in my presence”. When asked “Who will bring them here?” she says,

  • vasi sey un thAmaraik kaNNum – When you have your eyes which are hailed as in thiruvAimozhi 9.9.9thUdhu sey kaNgaL” (eyes which act as messengers), do you need any other help? The eyes which change the anger in the hearts of those who say “we won’t be with him”, the mouth which reveals the intent of the eyes, the hands which will accept those who become flattened by such sight and smile, being unable to look at you straight and the divine yellow clothes which hold up those who are won over by the touch, without letting them fall. It is said in SrI bhAgavatham 10.32.2 “pIthAmbaradharas sragvI” (beautifully worn clothes and garland).
  • kAtti – Do you need any one else to help you to bring them to you? Can you not let your upper cloth slip and show your divine form to attract them?
  • osi sey … – Already very slender waist which will snap when touched by others. Further, it has become weak due to the union – those who have such slender waist.
  • iLa Aychchiyar – Those who are matchingly youthful for you. There are many who can engage you with their beauty and youth! While you remain here, there are many who can engage you with their youth.
  • nI ugakkum nallavar – Even when there is beauty, there is no use; unlike us, one should also be dear to you. You can remain in my presence and roam around with those distinguished girls who are dear to you.

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 – 10.3.7 – vEm emadhuyir

Published by:

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

Full series >> Tenth 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, parAnguSa nAyaki says “While we are suffering here, what disaster will befall you when you go to tend the cows such that you hurt your tender divine feet and some demons attack you?”.

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

vEm emadhuyir azhal mezhugilukku veL vaLai mEgalai kazhanRu vIzha
thu malark kaNNiNai muththanjOrath thuNai mulai payandhena thOLgaL vAda
mA maNivaNNA! un sengamala vaNNamen malaradi nOva nI pOy
A magizhndhugandhavai mEykkinRu unnOdasurargaL thalaippeyyil yavan kol AngE!

Listen

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

veL vaLai – white bangles
mEgalaiyum – waist clothes
kazhanRu vIzha – slipping down, not fitting well
thU – blemishless
malar – like fresh lotus flower
kaNNiNai – the eyes which you liked
muththam – sorrowful tear drops
sOra – flowing uncontrollably
thuNai mulai – the pair of bosoms which you praise
payandhu – becoming pale
ena thOLgaL – my shoulders
vAda – like a creeper which lost its support
mAmaNi – like a great blue gem (which can be owned)
vaNNA – Oh one who is having a form!
sengamalam – like a reddish lotus
vaNNam – attractive
men malar – tender like a flower
un adi nOva – to hurt your divine feet
nI pOy – You (who can sustain during separation)  going

(unlike us)
A – for the cows
magizhndhu ugandhu – being greatly blissful
avai mEykkinRu – while tending them
unnOdu – with you who lead to chaos
asurargaL – demons (such as arishtAsura, dhEnukAsura et al)
thalaippeyyil – if they fight
yavan kol – what will happen? (thinking this)
emadhuyir – our AthmA
azhal – in fire
mezhugil – like wax
ukku – melting
vEm – and burning.

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

Oh one who is having a great blue gem like form! My white bangles and waist clothes are slipping down, not fitting well; sorrowful tear drops are flowing uncontrollably in the blemishless, fresh lotus-flower-like eyes; my shoulders are becoming pale and look like a creeper which lost its support. When you are going to very blissfully tend  the cows which will hurt your attractive, tender flower like divine feet, what will happen to you who cause chaos if demons fight with you? Our AthmA is melting like wax in fire and burning.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • vEm … – Even if you don’t understand due to lack of loving connection, can you not understand with our instructions? As she is saying “emadhu uyir vEm” (Our AthmA is burning), she implies that he does not go through that emotion.
  • veL vaLai … – Bangles made of conch. Due to great weakness in separation, the bangles and waist clothes slip down. Even if they were adjusted without being noticed by others, due to lack of support, they will keep slipping; they cannot stay on ether; that is how lean the body has become.
  • thU malar … – She spoke the words of her nAyaka (hero, emperumAn). Did emperumAn say like this? Yes, he said in thiruviruththam 67 “kaNgaLAya thuNai malarkAviyum neelamum vElum kayalum pala pala veNRirukkum” (The pair of eyes which is like a pair of lotus flowers, is victorious over many entities like kAvi flower, neelam flower, spear, fish etc).
  • thU malark kaNNiNai muththam sOra – You can see something which is unseen before [since he would not have witnessed her sorrowful tears during separation, now she is showing him the same while he is present]; she is saying “don’t go”. Her tears in the eyes are like a pearl on lotus flower; the pearl which is primary or originated from the eyes. [Does she know about the beauty of her eyes?] She is saying based on how her friend explained this to emperumAn. He himself said in thiruviruththam 11 “gyAlam eydhaRkuriyana oN muththum paimbonnum EndhiRRina” (These eyes which can capture the world, are having beautiful pearls (tears) and gold (pale complexion) due to separation from me) as understood from her.
  • thuNai mulai payandhu – My bosoms which are praised for their matching togetherness, are acquiring pale complexion; she is saying “emperumAn’s kOyil kattaNam (temple, residence) is getting destroyed”.
  • ena thOLgaL vAda – As the avayavi (body) weakens, naturally the pair of shoulder will also wither. What is the purpose in standing on pointless aspects and yearning for them? She talked about his loss [since she belongs to him, whatever she lost is a loss for him]. Subsequently, she talks about her loss.
  • mA maNivaNNA – Oh one who has a form resembling a blue gem! mA – black. Are you leaving , taking this form with you? Would your body tolerate the hot weather and winds? You don’t know how it feels to separate from you!
  • un … – Due to the expansive nature etc, his divine feet can be compared to lotus flower. But there is no comparison for the tenderness of his divine feet.
  • nI pOy – She is feeling that he should walk with her feet [instead of his]. She is the one who says [as sIthAp pirAtti] in SrI rAmAyaNam ayOdhyA kANdam 27.7 “agrathasthE gamishyAmi mruthnandhI kuSakatakAn” (I will precede you [to the forest] clearing the grass and thorns in the path) – if he does not avoid leaving, she will lead him in the path.

When asked “Should I not go, once the path is cleared?” she says,

  • nI pOy – Are you SrI rAma, chakravarththith thirumagan (son of emperor dhaSaratha) who goes in the proper path and returns promptly? You are of the nature to go and cause chaos wherever you go.
  • A magizhndhu – You are not abandoning cows like you are doing to us.
  • ugandhu avai mEykkinRu – Due to your desire towards them, you are joyfully tending them.
  • mEykkinRu – In that situation of grazing the cows, you are not fully focussed [on external aspects].
  • unnOdu asurargaL thalaippeyyil – Similar to karumugai garland and fire of death meeeting each other.
  • yavan kol AngE – To be seen as “Angu yavankol?” – What will happen there? He will say wherever we go and whoever comes against us, we will remain victorious. But aren’t victory and loss seen as indeterminable as said in SrI rAmAyaNam sundhara kANdam 37.53 “avyavasthau hi dhruSyE thE yudhdhE jaya parAjayau” (In battles, victory or loss is indeterminable)? I am fearing for the undesirable result. What will happen if they come at you? Since she does not want to spell it out, she is saying “what will happen”?

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 – 10.3.6 – adichchiyOm

Published by:

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

Full series >> Tenth 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 “You have many girls who are dear to you; you have no shortcoming; we cannot sustain in your separation; your leaving is undesirable for us”.

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

adichchiyOm thalai misai nIyaNiyAy AzhiyangaNNA! un kOlappAdham
pidiththadhu naduvunakkarivaiyarum palar adhu niRka em peNmai ARROm
vadiththadangaNNiNai nIrum nillA manamum nillA emakkadhu thannAlE
vedippu nin pasu nirai mEykkap pOkku vEm emadhuyir azhal mezhugilukkE

Listen

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

Azhi – like an ocean (having the quality of immeasurability)
am – attractive
kaNNA – oh krishNa!
un – your
kOlap pAdham – well decorated divine feet
adichchiyOm thalaimisai –  on the head of ours, who fully exist for you
nI aNiyAy – you should mercifully place;

(you cannot say “If I come, I will do”)
naduvu – in between (your going for the task)

(as a hurdle)
adhu pidiththu – holding your divine feet
arivaiyarum – those (girls) who think about themselves highly
unakku – for you

(since all the five lakh families are your subordinates)
palar – there are many;

(are we trying to limit your greatness?)
adhu niRka – that aside;
em peNmai – our femininity
ARROm – unable to control by pacifying it;

(Unlike you who are strong, we who are weak, due to our sorrow)
vadi – beautiful like a split in a baby-mango
thada – vast
kaNNiNai – in the pair of eyes (which you praise)
nIrum nillA – tears are not stopping;
manamum – heart
nillA – is not steady;
adhu thannAlE – hence

(for us)
nin – your
pasu nirai mEykkap pOkku – going to tend the cows
vedippu – leading to destruction;
emadhu uyir – our AthmA
azhal – in fire
mezhugil – like wax
ukku – melting
vEm – and burning.

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

Oh krishNa, you who are like an attractive ocean! You should place your well decorated divine feet on the head of ours, who fully exist for you; in between, there are many of those (girls) who think about themselves highly, remain for you, holding your divine feet; that aside, we are unable to control our femininity by pacifying it; tears are not stopping in the pair of eyes which are vast and beautiful like a split in a baby-mango; our heart is not steady; hence, your going to tend the cows, is leading to our destruction; our AthmA is melting like wax in fire and burning.

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

  • adichchiyOm thalai misai nI aNiyAy Azhi am kaNNA – Should the winner not be caring towards the loser?
  • Azhi am kaNNA – Attractive eyes which are like ocean which rejuvenates. Since “nI aNiyAy” is followed by “Azhi am kaNNA” – it implies he is saying – Am I not saying “You should mercifully glance at me with your divine eyes, you should touch me with your hand”? Do I have any other go? Even if I go, will I think of anything other than you? She says – Yes! Let that be! [But we want you to glance us with your merciful eyes]
  • un kOlam … – There are many who hold on to your divine feet; don’t you have great festival wherever you go?
  • naduvu – In between your tasks which you are going to attend.
  • arivaiyar – Those who can engage you with their youth.
  • palar – Are they just one or two? SrIvishNu purANam 5.13.18 “shOdaSa sthrI saharsrANi” (sixteen thousand wives), periyAzhwAr thirumozhi 4.9.4 “padhinARAmAyiravar dhEvimAr” (sixteen thousand wives).
  • adhu niRka – That aside. Are we going to stop a herd of elephants marching on us? [We cannot stop your engagement with the girls]
  • em peNmai ARROm – We are unable to suppress our sorrow with our femininity. We cannot survive if you leave.

When asked “If femininity is your nature, should you not sustain yourself till I come?” she says,

  • vadith thadam kaNNiNai nIrum nillA – Can you not see us? Do we have any sign of an alive person in us? Sharp, vast eyes are not stopping to shed tears. What a sharpness where the glance clearly shoots the targeted person! See the torment faced by the eyes which you praised “The enjoyability is beyond the capability of the enjoyers!”
  • nIrum nillA – Even if you stop [leaving], the tears are not stopping. Even if I can stop you, I cannot stop the tears.

When asked “Why are you not stopping it forcefully?” she says “I have to stop at the source to stop the flow of the tears”. He asks “But, why can’t you force your heart?” she says,

  • manamum nillA – Can you not see how we are suffering due to losing our courage?

When asked “you should try hard to control your heart and sustain” she says,

  • namakku – You can do it; to separate and to sustain during separation, one has to be you as said in “yAmudai Ayan than manam kal” (the cowherd, krishNa’s heart has become very hard).
  • adhu thannAlE – Due this heart-broken situation.
  • vedippu nin pasu nirai mEykkap pOkku – Your going to tend the cows is destruction for us.

When asked “Why is it destruction?” she says,

  • vEm … – Our prANa (life) is melting like wax in close proximity of fire. Hence, your going to tend the cows is destruction for us.

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 – 10.3.5 – paNi mozhi

Published by:

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

Full series >> Tenth 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, emperumAn mercifully asks parAnguSa nAyaki “Why are you tormenting like this when I am here in front of you” and she says “Since you have to tend the cows, you will be leaving; after you leave, I am being tormented by entities which torment like the sandhyA (evening time); hence you should do acts like embracing me etc and enliven me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

paNi mozhi ninaidhoRum Avi vEmAl pagal nirai mEykkiya pOya kaNNA!
piNiyavizh malligai vAdai thUvap peru madha mAlaiyum vandhanRAlO
maNi migu mArvinin mullaip pOdhu en vana mulai kamazhviththun vAy amudham thandhu
aNi migu thAmaraik kaiyai andhO adichchiyOm thalai misai nI aNiyAy!

Listen

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

paNi mozhi – the words you say to pacify me

(due to being the reason for separation)
ninaidhoRum – every time I think about
Avi – heart
vEm – burning;
pagal – the daytime fully
nirai mEykkiya – to tend the cows
pOya – gone
kaNNA – krishNa!
piNi – bound by the string
avizh – expanding
malligai – jasmine (which has honey)
vAdai – northerly wind
thUva – as it blows
peru – huge
madham – pride

(like a wild elephant)
mAlaiyum – evening
vandhanRu – has arrived;

(not to be caught by it)
maNi – kausthuba gem
migum – very shining
mArvinil – in the divine chest
mullaip pOdhu – jasmine flower
en vana mulai – on my beautiful bosom
kamazhviththu – embracing me to spread the fragrance
un vAy amudham thandhu – giving me your ultimately sweet nectar from your mouth
aNi migu – attractive and well decorated
thAmarai – like a lotus flower
kaiyai – hand
adichchiyOm thalaimisai – on the head of ours, servitors
nI – you
aNiyAy – indicates the desire for wild union saying “you should place your hand as decoration”.
andhO! – It is tragic that I have to explain my suffering to you!

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

Every time that I think about the words you say to pacify me, my heart is burning. Oh krishNa who has gone to tend the cows during the daytime fully! As the northerly wind blows the jasmine flowers bound by the string, expanding their fragrance, the hugely prideful evening has arrived; you should embrace my beautiful bosom to spread the fragrance of the jasmine flower which is in your chest having very shining kausthuba gem; you should give me your ultimately sweet nectar from your mouth; you should place your hand which is like an attractive and well decorated lotus flower, on the head of ours, servitors; indicates the desire for wild union. It is tragic that I have to explain my suffering to you!

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

  • paNi mozhi ninaidhoRum Avi vEmAl – My words are unlike yours where you think about separation but say “I won’t leave you”; since your words are as in thiruvAimozhi 10.3.4kaLvap paNi mozhi“, they are false, and since my words express my experience, they are truthful.

He asks “Did I go?” She says,

  • pagal … – You went to tend the cows all through the daytime.
  • kaNNA – She is calling him “kaNNA” and directly telling him! [Commentator becomes amazed at AzhwAr’s mood]
  • mEykkiya – To tend.
  • piNi … – As those harmful entities starting with as said in thiruvAimozhi 9.9.1malligai kamazh thenRal” (southerly breeze fragrant with jasmine flavour) etc started tormenting me, hence it is certain that you have left. The northerly wind is spreading the fragrance of the blossoming jasmine. Just as rAvaNa assumed the form of a sanyAsi and appeared, the northerly wind is harming me in the form of cool breeze.
  • thUva – It is blowing on me by staying apart so that I don’t feel warm; SrI rAmAyaNam kishkindhA kANdam 1.17 “padhma kEsara samsrushta:” (with the buds of lotus flowers) – just as a mad elephant would arrive with band music in front of it, the evening arrives following the northerly wind. Since the evening respects her, it is coming along with companions to torment her.
  • vandhanRAlO – It has arrived; it touched my body and left. Just as you faced the arrows shot by bhagadhaththa aimed at arjuna by covering him and accepting them in your chest, you come in front of me and face this. We are not fearing for very fierce evening to come, it has already arrived.

When asked “What shall we do?” She says,

  • maNi migu mArvinil – The chest which will add shine to SrI kausthuba jewel; alternative explanation – the whole chest will have the lustre of SrI kausthuba jewel. It is of such nature that even during embrace, it need not be removed as said in SaraNAgathi gadhyam 5th chUrNikainirathiSaya sukha sparSa:” (wondrously soft on emperumAn’s body); just as her femininity is identified by her bosom, his masculinity is identified by SrI kausthubam. This is an identity of purushOththama (supreme lord). Adding fragrance to my beautiful bosom with the jasmine garland on that chest. My bosom became an enjoyable tool for him on his chest just like SrI kausthuba and garland. She is explaining this wild union to have the fragrance of the jasmine garland on his shoulders to be transferred to her bosom. These bosoms are waiting to be decorated by the garland just as those who would take bath and wait for flowers to decorate their hair. Instead of letting these bosoms remain celibate, make these fragrant with the fragrance of the garland; you should transfer the fragrance of the garland here and leave the residue on your chest. It is not possible to have the fragrance of the garland on my bosoms without union/embrace; as said in “kim mukham vanamAlA sankramasya” (how to attain the vanamAlA of emperumAn).
  • vAy amudham thandhu – As the union reaches ultimate stage, to sustain themselves there will be some romantic speech – that is highlighted here; alternatively, it is highlighting his necatrean saliva. Mainly, it is explained as speech.
  • aNi … – My tongue has become dry thinking about your leaving. As a remedy, can you please place your hand on my head? This is their mundhirigai fruit (a type of fruit) which will remove dryness in mouth.
  • aNi migu thAmaraik kai – Hand which is well decorated with ornaments and which is an ornament in itself negating the need for any other ornament as said in SrI rAmAyaNam kishkindhA kANdam 3.15 “sarvabhUshaNa bhUshArhA:” (the shoulders which bring about beauty for the ornaments which are worn by him). He will collect the ornaments showing his great attachment towards them saying “When I go to tend the cows, to sustain myself, give me your ornament [to one gOpikA], give me your ornament [to another gOpikA and so on]” and would wear them; she may also be talking about how he has decorated himself to go to tend the cows. As he gets decorated and gets ready to leave, she became broken.
  • thAmaraik kaiyai – The hand which needs no ornament to make it look more beautiful.
  • andhO – I have to request this from you as if a thirsty person needs to be requested to drink cold water!
  • adichchiyOm – She is highlighting that he has won over her with his beauty.
  • thalai misai nI aNiyAy – Just as his hand is for the ornament, her head is for his hand. They are trying to get their goal accomplished by holding his hand and falling at his feet as said in thiruvAimozhi 9.2.2pAdha pangayamE thalaikkaNiyAy” (your lotus feet are the decoration for my head) and “adichchiyOm thalai misai nI aNiyAy“. They [AzhwArs/AchAryas] remain as said in sthOthra rathnam 31 “… madhIya mUrdhAnam alankarishyathi” (when will my head be decorated with your divine feet?) He said “Who knows these conditions? If you desire so, you can take my hand and place it on your head yourself!” Will I have to put in my own effort to accomplish my goal, which is like letting kAla (death personified) to put a ring on my finger? Am I not of the nature that you will yourself desirously grant me that? They [AzhwArs/AchAryas] always accept any benefit only by bhagavAn’s will and effort.
  • aNiyAy – Just because of overwhelming grief, we won’t do improper acts! Are we supposed to perform your duty?

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 – 10.3.4 – thozhuththaiyOm

Published by:

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

Full series >> Tenth 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, as parAnguSa nAyaki starts feeling the pain thinking emperumAn is leaving, he mercifully says “is there any reason for me to leave?” and few other humble words; she says “these words only are finishing me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

thozhuththaiyOm thanimaiyum thuNai pirindhAr thuyaramum ninaigilai gOvindhA nin
thozhuththanil pasukkaLaiyE virumbith thuRandhemmai ittu avai mEykkap pOdhi
pazhuththa nal amudhin in sARRu veLLam pAviyen manam agandhORum uL pukku
azhuththa nin sengani vAyin kaLvap paNi mozhi ninaidhoRum Avi vEmAl

Listen

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

gOvindhA – Oh one who is crowned as gOvindha (due to protecting cowherd girls)!
thozhuththaiyOm – we the servitors (to be protected by you), our
thanimaiyum – loneliness
thuNai – you, the companion
pirindhAr – separated
thuyaramum – sorrow
ninaigilai – not thinking;

(instead of seeing the sorrow in separation)
un – your
thozhuththanil – cowshed
pasukkaLaiyE – cows alone
virumbi – showed attachment
emmai – us (who are also to be protected by you)
thuRandhu – abandoned
ittu – leave behind
avai – those
mEykka – to protect them only
pOdhi – you are starting to leave.

(Further)
pazhuththa – well ripen
nal amudhin – pure nectar’s
in – sweet
sARRu veLLam – flood of the essence
pAviyEn – I who am having sin to separate from you, my
manam agam thORum – every spot in my heart
uL pukku – entering
azhuththa – to strangle
nin – your
sem – reddish
kanivAyin – enjoyable divine lips which resemble a fruit
kaLvam – mischievous
paNi – humble
mozhi – words
ninaithoRum – every time I think about
Avi – my soul
vEm – is burning.

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

Oh one who is crowned as gOvindha! You, our companion, are not thinking about the loneliness and sorrow of separation of ours, the servitors; showing attachment to the cows in your cowshed, abandoning and leaving us behind, you are only starting to leave to protect them; you speak mischievously humble words from your enjoyable divine lips which resemble a reddish fruit; these words are like a flood of the essence of well ripened, sweet, pure nectar which enter into every spot in my heart and strangle it; every time I think about it, my soul is burning. paNi mozhi means humble words as well as spoken words.

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

  • thozhuththaiyOm thanimaiyum – This is the loneliness of the girls of five lakh families in gOkulam. They are referring to themselves as “thozhuththaiyOm” and “adichchiyOm” highlighting their being defeated [by him].
  • thuNai pirindhAr thuyaramum – That is those who have separated from you [the companion]. AchchAn would say “would companion not indicate presence of two persons?” These gOpikAs will be his companions and he will be their companion; now, companionship remains on only one person; he is the only companion now; everyone else is like a wound in the neck [hurdle]; periya thirumozhi 3.7.6 “vanthuNai” (strong companion). You are not thinking about our loneliness and the sorrow of those who are separated from you; you are not thinking that “we” [your servitors] are getting separated and are separating from “you” [who is distinguished].
  • gOvindhA – He was crowned as gOvindha for protecting the cows and cowherd people [during gOvardhan leelA]. Birth based duties will always remain. That is, even while his consort is suffering in separation, he would be desirous with his cows and look for fields which have grass and water to feed them.
  • nin … – if yo have two classes of entities to be protected (cows and cow-herd girls), why do you show your love towards only one class? Would it not be acceptable to love both classes?
  • nin thozhuththanil – Should you only protect the cows which are sheltered in a single place? Should you not protect those who are within your grasp? Even while going to tend the cows, you should embrace them [the cowherd girls] and leave for grazing the cows.
  • pasukkaLaiyE – Should you be helping those [cows] who do not suffer in your separation?
  • virumbi – Even while lying with the girls, embracing them, he will be saying “bring that rope”, “calves are leaving” and thinking about them only. Even while he is physically present here, his heart is with the cows. Here, he is faking the embrace only. piLLai amudhanAr would say “if a thorn pierces the foot of a cow, the head of the cowherd boy will accumulate pus”. When something happens to the body, it is the AthmA who naturally experiences the pain and pleasure [cowherd boys and cows have such close relationship].
  • thuRandhu emmai – The gOpikAs think that as his love increases for the cows, he becomes more detached from the gOpikAs themselves.
  • emmai ittu – Dropping us just like dropping insentient objects. Even while being with the gOpikAs, he will think about the cows; but when he goes behind the cows, he will not think about the gOpikAs.
  • avai mEykkap pOdhi – You will go for their protection. In protecting them, you would become tired, but to protect us, your mere presence is sufficient; your going to protect them will cause fear as said in periyAzhwAr thirumozhi 3.2.6 “idaRa en piLLaiyaip pOkkinEn” (I let my son go to make him suffer) and periyAzhwAr thirumozhi 3.2.2 “eRRukken piLLaiyaip pOkkinEn” (Why did I let my tender son go to roam around?) But in our protection, there is no fatigue involved, your presence here is sufficient.
  • pazhuththa … – He said some humble words such as “Will I go? Even if I go, will I forget you? Do you go through the same pain as I do? Am I not going to tend the cows since I am subservient to my parents and going as per their orders? Will my heart not remain here even if go there?” These words make us not forget you. Saying that the words are like an ocean of well ripened, sweet essence of distinguished nectar; alternatively – this can be a type of union. That is, the nectar from his mouth; it is said in periyAzwAr thirumozhi 1.7.4 “vAyamudham thandhu ennaith thaLirppikkinRAn” (bringing joy in me by giving his nectarean saliva).
  • pAviyEn – I am having sins which turn nectar into poison. This act of saying “I won’t separate” thinking about the separation is similar to poison.
  • manam agam thORum … – As it presses on every spot in my heart, your reddish fruit like mouth’s
  • kaLvap paNi mozhi – This (your mouth) is the gateway for this flood of essence of bliss; lowly words which will captivate us. Since the words are spoken having the separation in mind, they will destroy my heart. His speech and mind are not in harmony.
  • ninai thoRum – Will start meditating upon them considering “will these sustain us?” But they are harmful; still she cannot stop thinking; in this manner, it will go on forever.
  • Avi vEmAl – AthmA which is the abode, is burning. Just as the fire burns the object on which it is present, the thoughts burn the AthmA on which they are present. Should be understood as “pazhuththa nallamudhinin sARRu veLLamAna – nin sengani vAyin kaLvap paNi mozhi – pAviyEn manamagandhORum uL pukkazhuththa … Avi vEmAl”.

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