Category Archives: thiruvAimozhi 10th centum

thiruvAimozhi – 10.3.3 – vIvan nin

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 third pAsuram, parAnguSa nAyaki says “This one sided love, of your ignoring us and our liking you, should perish”.

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

vIvan nin pasu nirai mEykkap pOkku vevvuyir koNdu enadhAvi vEmAl
yAvarum thuNai illai yAn irundhu un anjana mEniyai Attam kANEn
pOvadhanRu oru pagal nI aganRAl poru kayaRkaNNiNai nIrum nillA
sAvadhu ivvAykkulaththAychchiyOmAyp piRandha iththozhuththaiyOm thanimai thAnE

Listen

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

nin pasu nirai mEykkap pOkku – In your going to tend the cows (which you consider as your activity matching your dharma)
vIvan – I will perish;
vevvuyir koNdu – breathing hot (due to this disease of separation)
enadhu Avi – my AthmA (soul)
vEm – is burning due to that;

(in that state)
thuNai – companion
yAvarumillai – there is no one;

(due to desire, even in that state)
yAn – I
irundhu – alive
un anjana mEniyai – your form which is attractive like dark pigment
Attam – activity
kANEn – not seeing;
nI aganRAl – if you go
oru pagal – that one day time alone
pOvadhu anRu – will remain without moving;

(getting disturbed due to sorrow)
poru – fighting (with each other)
kayal – like a fish
kaN iNai – pair of eyes which you praise
nIrum nillA – tears are not stopping;
ivvAyk kulaththu – in this cowherd clan (in which you are born)
AychchiyOmAyp piRandha – being born as cowherd girl instead of cowherd boy
thozhuththaiyOm – we who are lowly, our
ith thanimai thAnE – being alone in this manner
sAvadhu – should end.

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

I will perish if you go to tend the cows; as I am breathing hot, my AthmA is burning due to that; there is no companion for me; I am alive but not seeing the activity of your form which is attractive like dark pigment; if you go, that day time will remain without moving; tears are not stopping in the pair of eyes which you praise and which resemble fish fighting with each other; we are born lowly as cowherd girls instead of cowherd boys; our loneliness should end. Implies – since loneliness is natural for them, ending it means ending themselves. Also implies that loneliness is as good as death.

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

  • vIvan … – Having your going to tend the cows as the reason, I will perish. If you think “isn’t it my duty?”, then you will end up doing sthrIvadham (killing of woman).

When asked “How do you know that you are reaching the end?” she says,

  • vevvuyir … – Can you not see me? Due to your leaving, I am breathing heavily and having that as the reason, my heart has withered. I am burning by the fire of sorrow in separation; she is saying “Don’t you have the capability to pour water on this heart?”.
  • enadhu Avi – Don’t consider everyone to be like yourself [I am suffering and you are not].
  • yAvarum thuNai illai – You, who are my companion, have left; if you leave, naturally my friends who are my companions, would also leave; cuckoos, peacocks etc have also developed hatred towards me, like the townspeople.
  • yAn irundhu – Did I get to experience that [death] which happens when you leave? Even after suffering everything, I am continuing to live one hundred years; the desire to see you somehow, will not let me die. emperumAn who separated will neither let me die nor let me sustain; just as arjuna remained facing many insults after krishNa ascended to paramapadham.
  • un anjana mEniyai Attam kANEn – Did I get to enjoy the sustaining force of those who continue to live? She is desiring for the uruveLippAdu (visualisation) which she enjoyed in thiruvAimozhi 7.7EzhaiyarAvi“.
  • un – You have not seen yourself in mirror. Had you seen, should you not think “those who are separated from me will not survive”?
  • mEniyai – She in not interested to engage in his svarUpam (true nature) or guNam (qualities); as an eager woman, she is desiring for his body!
  • Attam kANEn – I did not get to see him walk around in front of me with his body.

He said “This is just for the day time”, and she says,

  • pOvadhu anRu … – Don’t think that it is the same for us like for you. When you step away, even if 30 nAzhigai [each nAzhigai is 24 minutes] pass it will not move even a little bit, just as those firm malayALar (people from the present state of kEraLam) who decide to get something from someone, will not move away until they get it; that is not due to the nature of the daytime.
  • nI aganRAl – It is because of your nature. If that is the nature of the daytime, even while you are together with us, it should stay still. Just as I cannot see night [darkness] when you are with me, I cannot see the daytime moving in your absence. When he is present, we cannot see night; iraNdAm thiruvandhAdhi 81nAraNanaik kaNdEn pagal kaNdEn” (I saw nArAyaNa, I saw light). He remains without saying “pOvadhu anRu oru pagal“; even previously she said that he said “I will not leave” [but left. Hence, she will not trust him].
  • poru kayal … – I am unable to stop the tears which are flowing from my eyes, due to your leaving.
  • nIrum nillA – Even if I can stop you, I cannot stop the tears. The suffering in thinking about the separation is similar to the fighting of the fish.

When asked “What should I do?” she says

  • sAvadhu … – Let the separation in this lowly life of being born as a girl in this cowherd clan, be ended. Whether you go or remain here, let my loneliness end. She is speaking like sAvithri who told yama “I should get hundred children with him” [When yama was taking her husband, sathyavAn, away, sAvithri prayed to yama and he agreed to give her a boon. She cleverly asked him to let her get hundred children with sathyavAn]
  • thanimaidhAnE – sAvadhu – Alternative explanation. We don’t distinguish between loneliness and separation! Also implying that this loneliness itself is death. AzhwAr says in thiruvAimozhi 2.3.7ninnalAl ilEn” (I have no existence without you); even thirumangai AzhwAr says in thirunedundhANdagam 1iRappadhaRkE eNNAdhu” (not thinking about death, that is kaivalyam, self enjoyment). Another explanation – this loneliness is very bad, and hence let this one sided love end. When a kaikkiLaith thalaivi (heroine who is engaged in one sided love) loses patience, she will say anything.

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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.3.2 – thagavilai

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 second pAsuram, as parAnguSa nAyaki speaks in this manner, to sustain her, emperumAn embraces her repeatedly. Seeing that, she says “while I get ultimate bliss in your union, when I think that you will leave, all that bliss becomes illusion like waking up from a dream in the sleep, and hence I am suffering”. This can also be considered as speaking about previously occurred union.

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

thagavilai thagavilaiyE nI kaNNA! thada mulai puNardhoRum puNarchchikkArAch
chuka veLLam visumbiRandhu aRivai mUzhkkach chUzhndhu adhu kanavena nIngi AngE
aga uyir agam agandhORum uL pukku Aviyin param alla vEtkai andhO!
miga miga ini unnaip pirivaiyAmAl vIva nin pasu nirai mEykkap pOkkE

Listen

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

kaNNA – Oh krishNa (who is known to be obedient towards girls)!
nI – you
thagvilai thgavilaiyE – are not having mercy in any manner (matching such obedience);

(even when you are present and united with me)
thada – expansive (to be praised by you)
mulai – bosoms
puNardhoRum – every moment you embrace
puNarchchikku – for that embrace
ArA – uncontrollable, great
suka veLLam – ocean of bliss
visumbu iRandhu – going beyond (endless) sky
aRivai – intellect too
mUzhkka – to be subdued
sUzhndhu – surrounded

(immediately)
adhu kanavena – as a dream
nIngi – faded away
AngE – in that situation
aga uyir – where the prANa (vital air) which is inside
agam agam thORum – in every spot
uL pukku – entering inside
Aviyin – for the AthmA (which is the abode)
param alla – intolerable
vEtkai – desire (increased);
andhO! – alas! (I am unfortunate to inform this to you who are with me now!)
ini – now

(at this point, you have to do this)
miga miga – further
unnai – you
pirivaiyAm Al – to handle the separation
nin – your
pasu nirai mEykkap pOkku – going to tend the cows for their grazing
vIva – should avoid.

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

Oh krishNa! You are not having mercy in any manner; every moment you embrace my expansive bosoms, I am surrounded with uncontrollable, great ocean of bliss which goes beyond the sky, and my intellect is subdued too; but that experience faded away as a dream, and my desire increased in the AthmA to become intolerable as it entered inside every spot  where the prANa is present; alas! Now, to handle separation from you, you should avoid any further intent on going to tend the cows for their grazing.

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

  • thagavilai … – (You krishNa, have no mercy) krishNa is popularly known to be the property of girls. But you, who are the property of girls, remain merciless. 

krishNa says “You are telling me that I am merciless! I did not think about leaving you and neither have I left you” and tightly embraced her to sustain her.

  • thada mulai … – Even if he embraced her million times, she will think “he is embracing me to separate from me” and her body will become pale when his hands relaxed from the tight embrace; he will see that and embrace her to pacify her and this will keep repeating. Though this could mean the union in the past, it is more apt to speak about the union in present only.
  • thada mulai – emperumAn is going through the same emotions which those who try to know him, go through [her bosoms are so expansive to be able to easily comprehend]; one cannot enjoy them fully; the ultimate enjoyability which cannot be fully enjoyed even by emperumAn himself who is the ultimate enjoyer.
  • puNarchchikku ArAch chuka veLLam – The ocean of bliss which cannot be controlled even after the union. The bliss matches the nature of the couple uniting. Just as his svarUpam cannot be determined to be in a particular manner, his excellent enjoyability cannot be determined; her desire is as explained in thiruvAimozhi 10.10.10 “adhanil periya avA” (my desire which is greater than everything).
  • puNardhoRum puNarchchikku ArAch chuka veLLam – Alternative explanation – That is, union happens rarely, but the bliss remains eternally. It is said in kuRundhogai 3 “nilaththinum peridhE vAninum uyarndhanRu, nIrinum AraLavinRE sAral, karungOl kuRinjip pUk koNdu perundhEn izhaikkum nAdanodu natpE” (The heroine says – my love for nAdan (her beloved) is longer than earth, taller than sky and deeper than ocean. Just as honey extracted from the kuRinji flower will be taken to bee-hive, I will be taken home by him). Just as honey is extracted from kuRinji flower to be enjoyed.

When asked “How big is this bliss?” She says,

  • visumbu … – AkAsam (ether) is the one which gives space for all entities; even making that look very small, and further, the bliss makes the knowledge which was acquired by the divine blessing of emperumAn also look very small. Alternative explanation – visumbu indicates paramapadham – mOksham (ultimate bliss) is explained in thirukkuRaL 1103 as “thAmaraik kaNNan ulagu” (the abode of lotus eyed lord). Hence – going beyond thripAdh vibhUthi [paramapadham which is three times the size of samsAram], it subdued ubhaya vibhUthi (both spiritual and material realms) and my intelligence.
  • adhu kanavena nIngi – It faded away just as a dream will disappear. On seeing its vastness, I thought there is no end to it; on seeing it disappear, it felt like a flood drained and the ground underneath became hot. One who united in such manner, separated. The endless union is explained as dream and magic; this union too remains endless.
  • AngE – In that situation.
  • aga uyir – The heart which is the abode of prANa.
  • agam agandhORum – Every spot in the heart. [Will the mind be expansive to have many spots?] Due to previous, special unions, the heart remains expansive. The union and separation will cause space in the heart; sorrow will fill in all of those spots.
  • Aviyin param alla vEtkai – The eagerness is not limited to the atomic nature of the AthmA; bhUthaththAzhwAr too said in iraNdAm thiruvandhAdhi 100enRan aLavanRAl yAnudaiya anbu” (my love is not limited to my size); the desire is beyond the abode [AthmA] on which it exists. There are three states in an AthmA – sukham (in the state of joy), dhu:kham (in the state of sorrow) and svarUpENAvasthi (neutral state); did I get to remain in the neutral state!
  • andhO! – It is sad that you have to learn this from me! While both of us enjoy in union, in separation, I have to explain the sorrow to you! While the union is equal for both, the sorrow is just for me!

When asked “So, what needs to be done?” she says,

  • nin pasu nirai mEykkap pOkku – vIva – You should not go to tend your cows.

When asked “Why should I not go?” she says,

  • miga miga ini unnaip pirivaiyAmAl – Since it will lead to further separation from you.
  • pirivai – This is poetic way of saying pirivu. Avoid going to tend the cows, which will lead to separation. pOkku is singular. Just as it is said “pasu vandhana” (cow[s] came, where pasu is singular indicating the group, vandhana is in plural), pOkkugaL (travels, plural) is mentioned as pOkku (travel, singular).
  • ini vIva – Though you have gone previously, at least going forward, you should avoid going.

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 – 10.3.1 – vEy maru thOL iNai

Published by:

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

Full series >> Tenth Centum >> Third decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki is in pain of separation thinking that emperumAn is leaving and further becomes anguished by the sounds of birds such as cuckoo etc and by the glance of emperumAn; she informs this state to him as if informing it to her friends.

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

vEy maru thOL iNai meliyumAlO! melivum thanimaiyum yAdhum nOkkAk
kAmaru kuyilgaLum kUvumAlO! kaNa mayil avai kalandhAlumAlO!
Amaru ina nirai mEykka nI pOkku oru pagal Ayiram UzhiyAlO!
thAmaraik kaNgaL koNdu IrdhiyAlO! thagavilai thagavilaiyE nI kaNNA!

Listen

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

(Unable to bear the sorrow of separation)
vEy maru – Like bamboo
thOL iNai – pair of shoulders
meliyum – became lean (to reveal the inside)

(not just that)
en melivum – the weakness of my body (which is the abode)
en thanimaiyum – my loneliness (where I cannot bear the separation)
yAdhum – anything
nOkkA – ignoring
kAmaru – attractive
kuyilgaLum – cuckoos

(instead of thinking “we should not torment those who are separated”)
kUvum – making sounds (to unite among themselves);
kaNa mayil avai – muster of peacocks
kalandhu – uniting (among themselves)
Alum – are dancing;
A – cows
maruvu inam – abundantly available matching their species
nirai – herds
mEykka – to tend them
nI – you
pOkku – going for a leelA (sport)
oru pagal – the day time
Ayiram Uzhi – felt like thousand yugas (as said in “thrudi yugAyathE“);

(further, to make me think that cuckoos, peacocks and your leaving are good)
thAmarai – attractive like lotus
kaNgaL koNdu – with the eyes
Irdhi – you are piercing me;
kaNNA – Oh krishNa (who is here to hurt the hearts of girls)!
nI thagavilai – You don’t have the common mercy not to torment (the girls);
thagavilai – Also, you don’t have the specific mercy (of not tormenting the already suffering ones).

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

Pair of shoulders which resemble bamboo, became lean; ignoring the weakness of my body and my loneliness, the attractive cuckoos are making sounds; the muster of peacocks is uniting and dancing; in the day time, when you go for the leelA of tending the herds of cows which are abundantly available matching their species, it feels like thousand yugas; you are piercing me with your eyes which are attractive like lotus. Oh krishNa! You neither have the common mercy not to torment the girls nor the specific mercy of not tormenting the already suffering ones. Implies that this cruelty has become a natural quality for him. She is saying “vEy maru thOL iNai” just as he would praise her beauty. kAmaru kuyil – beautiful cuckoo or cuckoo which is in the garden. “AlO” indicates the overwhelming sorrow.

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

  • vEy … – Due to having nice circumference and freshness, the shoulders can be compared to bamboo – such shoulders are becoming lean – says parAnguSa nAyaki, just as informing to a prideful prince “your garden is getting destroyed”. Her becoming weak is directly being witnessed by krishNa instead of hearing from others (like before), by looking at her shoulders. Thinking about her bewilderment, just as one would step into a flood, the shoulders became lean even while he was present there. Even his physical presence is of no use, when there is separation in the heart; the weakness which is a result of such separation, cannot be stopped from occurring. She is informing about the weakening of her shoulders as if saying “your shoulders are becoming weak”! This AthmA remains a prakAra (attribute) for bhagavAn to not differentiate between dhEvadhaththa (a jIvAthmA) and vAsudhEva (paramAthmA). When you unite with me where will you relax yourself? Usually he will rest on her shoulders and relax as said in thirunedundhaNdagam 13 “melliyal thOL thOyndhAy” (drowned in the shoulder of tender sIthA).
  • iNai – See the torment undergone by the pair of shoulders which are praised by your for their beautiful togetherness! She is of the nature of praising her own beauty; she is repeating what she heard from him. Now, they are as good as achit (matter) even if you arrive.
  • AlO! – The great sorrow is revealed by AlO.
  • melivum en thanimaiyum – My weakness and loneliness are unlike those of the worldly people. They are unlike your weakness and loneliness; this is the loneliness when you are with me and the weakness when we are together. This is much beyond what is explained in thiruvAimozhi 4.2.10pon sey pUN men mulaikkenRu meliyumE” (She desires such thuLasi to decorate her withered bosom which has pale complexion; since her desire is not fulfilled, she has become weak), thiruvAimozhi 9.7.10miga mEni meliveydhi” (body greatly wizened) and thiruvAimozhi 9.9.2thamiyamAlO” (lonely us). They were all felt in his absence; now, the sorrow is felt in his presence. For the one who says as in thiruvAimozhi 9.7.9thAm thammaik koNdagaldhal thagavanRu” (moving away from me does not match his mercy after knowing himself) that if he leaves he has to place himself there and leave [which is impossible], due to her loving attitude towards him, she can say that he has left, while he is present there with her. Neither has he left to return nor is he thinking to leave; it is not possible for him to leave her. Even he starts wondering “Have we really separated from her?” looking at her body truly becoming weak. As, both of them are crazy for each other as if eating UmaththangAy (a plant product, which causes hallucination), there is no scope for either of them to acquire clarity. This is his great fortune. He had not seen her sufferings previously; he has only heard from her friends and others; SrI rAmAyaNam yudhdha kANdam 5.6 “vAhivAtha …” (Oh wind!) etc; now he is seeing it with his own eyes. Now, she is telling whatever she would share with her friends usually.
  • yAdhum nOkkA – Not considering anything. Not seeing the weakness in the shoulders, her loneliness etc.
  • kAmaru kuyilgaLum – kAmarudhal – desire. Since their union will not lead to separation, such unions are desirous. They don’t have the fear of their union ending in separation.
  • kuyilgaLum – Not only you, even these cuckoos have become harmful. You seem good when compared to the entities you send to harm me.
  • kUvumAlO – Should they not shut their mouth seeing my state? Seeing my sorrow in separation, should they not avoid making sounds thinking “our sound will be like poison for her”? SrI rAmAyaNam kishkindhA kANdam 3.33 “kasya nArAdhayathE chiththam” (whose heart does not become enchanted) – her state is such that one will place the sword back in its pouch on seeing her.
  • kaNa mayil – Unlike those [like rAma] would remain alone in suffering and torment others by keeping them lonely, these peacocks are together.
  • avai – Since they appear like dhrushtivisham (like a snake’s poison which harms on being seen), she is saying “those” by keeping her face away, since she is not able to tolerate seeing them. They are tormenting her being in a group.
  • kalandhu – They are not retracting thinking “at this stage, if we unite that will kill that girl”.
  • AlumAlO – After physically observing the peacocks dancing as a result of the bliss of their union, she is turning her face away and saying “avai“. First part of SrI rAmAyaNam kishkindhA kANdam 1.40 is explained here. mayUrasya – AzhwAr is thinking that rAvaNa is separating anything seen in pairs. Did he not carry away the spouse of the peacock? vanE – He did not separate them in SrI ayOdhyA! He separated them in the secluded forest where they are meant to enjoy with each other. rakshasA na hruthA priyA – Only these were spared from separation by this cruel killer!
  • Amaruvu … – At this stage, he should have been thinking as in SrI rAmAyaNam kishkindhA kANdam 30.10 “katham EshA bhavishyathi” (how is she doing now), instead of doing that, he is setting out to protect his dependents. There are herds of cattle which move around with you – they are cows; to tend them. As said in periyAzhwAr thirumozhi 3.6.9 “mEyndha pullum kadaivAy vazhi sOra” (to let the gazed grass slip out of the mouth), the cattle sustain themselves by being with krishNa and nothing else.
  • inam – Even if we are in the group which is protected by him, he will only think about protecting everyone together; he protects only those who are in groups.
  • nI pOkku oru pagal – The daytime in which you go; or the daytime when you are away; another explanation – the daytime in which you stay away from me to go and protect the cows.

When asked “Isn’t it just one daytime!” she says,

  • Ayiram … – Don’t think about us to be like you. For those who are always craving for your togetherness, there is no separate desire for night time and day time. SrIvishNu purANam 5.13.59 “yathAbdha kOti prathima: kshaNasthEna vinAbavath” (When separated from krishNa, a moment will feel like millions of years).

emperumAn thought “We did not leave; we did not think about leaving as well; while we are here, she is thinking that I have left and is being tormented by these entities! What an amazing love she has for me?” and mercifully glanced at her. She says,

  • thAmaraik kaNgaL koNdIrdhiyAlO – It is better if you go to tend the cows rather than glancing at me like this. Some explain this as parAnkuSa nAyaki explaining emperumAn’s glance from previous occasions; but “Irdhi” (piercing, in present tense) indicates that she is talking about present only.

Even after parAnkuSa nAyaki says this, he does not take his eyes off her. She says,

  • thagavilai – You have no mercy towards the world; there is none who can stop his mercy. While emperumAn is tormenting us, why is she upset towards those who are inimical towards us? One has annadhOsham (defect in the food consumed) and the other has samsarga dhOsham (defect in friendship); hence, isn’t it natural that they will be inimical towards us? Peacock, being subrahmaNya’s vehicle, has defect in friendship; cuckoo, due to consuming crow’s food, has defect in its food.
  • nI thagavu ilai – You have no mercy. She who called him in thiruvAimozhi 2.4.6thagavudaiyavanE” (oh merciful one!), is now saying thagavilai in his presence. You are merciless. The first thagavilai says that he is merciless and the second indicates that he has mercy for worldly people; alternatively – both thagavilai mean he is merciless. The reason for the repetition is to indicate that she is working to establish that emperumAn is merciless as said in SrIvishNu purANam 5.18.30 “Evam ArthAsu yOshithsu krupA kasya na jAyathE” (If the girls are suffering like this, who will not have mercy?)

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 10.3 – vEymaruthOL

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Full series >> Tenth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the third decad, AzhwAr eagerly desired to perform kainkaryam in thiruvananthapuram, but did not get the chance to do it, without delay; though he (emperumAn) is residing in the heart to impress upon our intellect with his enjoyability, he being the apt goal, his eagerness in accepting service, since he is having the great fortune of being desired to serve due to our urge, AzhwAr highlights the following aspects about emperumAn:

  1. he being lotus-eyed
  2. he being humble towards devotees
  3. he having beautiful form
  4. he being the protector of devotees
  5. he being united with devotees which is requested by them
  6. his deep/profound nature
  7. his beautiful easy approachability
  8. he having attractive limbs
  9. his distinguished lordship
  10. he being enjoyable for devotees

Meditating upon these, unable to bear the delay, unnecessarily doubting about separation, desiring “You, such emperumAn, should not leave me”, he presented his situation in front of emperumAn; AzhwAr is mercifully explaining this in the mood of a gOpikA (cowherd girl) who united with krishNa and feared for his separation doubting about it during the dawn, telling “the harmful aspects will torment with their presence; you should remain here to pacify me; also, when you go out, I am fearing for your safety if demoniac elements come there” on behalf of all cowherd girls in thiruvAyppAdi (SrI gOkulam) to stop the exit of krishNa who is present for all the girls there.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

As AzhwAr could not perform service immediately in thiruvananthapuram, he ended up having to doubt unnecessarily.

AzhwAr was eager to serve along with SrIvaishNavas; but he did not get to go and serve in that abode as he desired. AzhwAr is highlighting his state of his mind through the words of a pirAtti (consort of emperumAn). due to

  • not being able to reach there
  • not being able to serve, matching his eagerness,
  • the impressions from lengthy separation from him and the fear acquired in thinking about the connection with achith (matter/body) since time immemorial,
  • the fear acquired in thinking about ISvara’s svAthanthriyam (freewill) – that is, his freewill of giving himself to SiSupAla but refusing to do so for SrI bharathAzhwAn, and
  • thinking that he does not have the bhakthi to have ISvara come and accept him,

The reasons (all of these listed here) for the removal of his fear previously, has now become the cause for his fear.

  • AzhwAr need not worry about not reaching there immediately. Since AzhwAr is of the nature as said in periya thiruvandhAdhi 34pAlAzhi nI kidakkum paNbai yAm kEttEyum kAlAzhum nenjazhiyum kaN suzhalum” (When I hear about the beauty with which you are reclining in the milk ocean, my legs become weak, my heart melts and my eyes spin around) when he meditates upon emperumAn, as he cannot even take one more step due to overwhelming devotion.
  • AzhwAr need not fear for not getting to serve emperumAn immediately since as said in thiruvAimozhi 3.4pugazhu nal oruvan“, as emperumAn is of the nature of considering anything said [by his devotees] as service rendered. He is of the nature that whatever we think or say, will consider them as service rendered unto him.
  • Now, prahlAdha who was treated inimically by his own father, was saved by bhagavAn who remained closer to him than his father, only to become inimical towards bhagavAn [and eventually realised his mistake and surrendered to bhagavAn again]. Thus, AzhwAr feared for prakruthi sambandham as said in thiruvAimozhi 2.9.10thEREl ennai” (not having faith in me), as in the case of knowledge acquired by one with body which is similar to clarity acquired by a bewildered person; but he need not fear like that since he is having his senses attached to bhagavAn as said in thiruvAimozhi 2.8mudiyAnE“.
  • AzhwAr need not fear for emperumAn‘s svAthanthriyam since he remains the means to get rid of the hurdles as well, as said in SrI bhagavath gIthA 18.66sarva pApEbhyO mOkshayishyAmi” (I will liberate you from all of your sins).
  • AzhwAr need not fear for not having bhakthi since he held prapaththi (surrender) [in turn bhagavAn himself] as the means.

Now, AzhwAr is in this state due to not having the physical vision which will make him forget this samsAra as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm). AzhwAr’s lengthy separation from emperumAn makes him remain confused, to be separated even while being together [In previous decad, AzhwAr enjoyed thiruvananthapuram as if being in paramapadham], where emperumAn’s physical presence is of no use [This can also be seen as AzhwAr speaking in the mood of a gOpikA who is with emperumAn, but still fearing separation]. As the material body is present where there is scope for separation from emperumAn, AzhwAr is still tormented. This confusion in AzhwAr’s is due to being blessed by bhagavAn himself with unblemished knowledge and devotion, due to the mercy of bhagavAn himself, in the form of parabhakthi and which is a result of taste towards him. Now, AzhwAr’s confusion will be eliminated only if ISvara is placed with him in a place where he cannot move away.

A pirAtti (consort, a gOpikA) who united with krishNa and subsequently separated for a long time, reunited with him again; while he was with her, during the dawn time when he previously separated from her, she observed many signs matching that time (period) of the day such as blowing of high winds, cuckoos singing, peacocks dancing, as the cows and calves start going towards the forest for grazing and thought “he won’t stop leaving now; as he needs to protect the cows, he will not remain here with us; hence, he must have left” and determined that he has left while he was with her there; in his presence, she started feeling the pain which she previously endured in his absence in thiruvAimozhi 9.5innuyirch chEval” and thiruvAimozhi 9.9malligai kamazh thenRal” etc. This danger cannot be eliminated even by sarvaSakthi (omnipotent lord). That is – it is not that he is away and he can come and eliminate the danger; also it is not that he is planning to go and he drops that plan. Suffering in this manner, she says “You will certainly not avoid going to herd the cows; your separation is not to my liking; hence, I feel that I should stop you from leaving; my mouth is dry now; to remedy this situation, you should place your hand on my head; you should not go to herd the cows; I am fearing for you thinking ‘if you go to tend the cows in the dangerous forest, what will happen to you due to the asuras and rAkshasas (demoniac persons)?’ ” [Will a gOpikA have such motherly affection?] Now, as said in subhAla upanishath “mAthA pithA brAthA nivAsa: SaraNam suhrudh gathir nArAyaNa:” (nArAyaNa is mother, father, brother, residence, refuge, well-wisher, goal), since he remains as all types of relatives, when the AthmA acquires sambandha gyAnam (knowledge about the relationships with emperumAn), the AthmA will experience various types of separations as said in SrI rAmAyaNam ayOdhyA kANdam 18.68 “yadhA yadhA hi” (kausalyA assumed various moods such as servitor, friend, wife etc with dhaSaratha at appropriate times). Thus, as she suffers saying “I will not survive if you leave me”, he contemplates all of these and says “Alright. I won’t go” and makes her understand that and sustains her and completes this decad.

With this, the ultimate stage of thAdharthyam (existing fully for bhagavAn) is explained. He determined the same in thiruvAimozhi 2.9emmA vIdu” saying in thiruvAimozhi 2.9.4thanakkEyAga enaikkoLLum IdhE” (to be fully dependent on him); this is even firmer than that. There, AzhwAr said “you should accept me [for your pleasure, not mine]”; but here AzhwAr is saying “you can be with me or you can be with others; all I need is your satisfaction”. There, when he said “enakku” (for me), it was said to make sure that it becomes purushArtham (which is desired by the individual). That is only to distinguish the self from achith (matter), emperumAn will not be the goal, if one does not desire for him and he too will not engage desirously with such person.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 10.2.11 – andhamil pugazh

Published by:

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

Full series >> Tenth Centum >> Second 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 are experts in this decad will become enjoyable for the residents of thirunAdu (paramapadham)”.

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

andhamil pugazh anathapura nagar Adhi thannai
kondhalar pozhil kurugUr mARan sol AyiraththuL
aindhinOdaindhum vallAr aNaivar pOy amar ulagil
paindhodi madandhaiyar tham vEy maru thOLiNaiyE

Listen

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

andham il pugazh – being with endless qualities
ananthapura nagar – residing in thiruvananthapuram
Adhi thannai – the cause of all
kondhu – flower bunches
alar – blossoming
pozhil – surrounded by garden
kurugUr – controller of AzhwArthirunagari
mARan – nammAzhwAr
sol – mercifully spoke
AyiraththuL – among the thousand pAsurams
aindhinOdu – along with the five pAsurams (which are advice for others)
aindhum – the five pAsurams where he adviced others as well as self
vallAr – those who can practice
pOy – going (in archirAdhi mArgam (path leading to paramapadham))
amar ulagil – in the abode of paramapadham, which is the dwelling place of “ayarvaRum amarargaL” (nithyasUris, mukthAthmAs)
paindhodi – being decorated with ornaments in their arms
madandhaiyar tham – divine apsaras (celestial damsels), their
vEy maru – distinguished like bamboo
thOLiNai – the brahmAlankAram (ultimate decoration) which is done by their shoulders (hands)
aNivar – will get to accept.

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

nammAzhwAr, the controller of AzhwArthirunagari, which is surrounded by garden with blossoming flower bunches, mercifully spoke on emperumAn, the cause of all, who is residing in thiruvananthapuram with endless qualities, five pAsurams as advice for others and five pAsurams as advice for others and self, among the thousand pAsurams; those who can practice this decad will go and reach the abode of paramapadham , which is the dwelling place of “ayarvaRum amarargaL“, to accept the brahmAlankAram (ultimate decoration) which is done by the distinguished bamboo like shoulders of the divine apsaras who are decorated with ornaments in their arms. thodi – bangles.

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

  • andham il … – On the one who is the cause of the universe, who is present with endless qualities in thiruvananthapuram; those who surrender are with endless qualities; the one who accepts the surrender is also with endless qualities. Since he left parampadham, arrived in thiruvananthapuram and is mercifully resting there, there is no end for his qualities/greatness; for the devotees, since they became detached from samsAram and engaged in service in ugandharuLina nilangaL (dhivya dhESams, where he is desirously living), there is no end for their qualities/greatness. Due to accepting service from such AthmA [from samsAram], there is no end to emperumAn’s greatness; due to serving emperumAn, there is no end for the greatness of such devotees. Only if emperumAn is glorified only while being in samsAram, AthmA will also be glorified while reaching paramapadham. As the AthmA increases his detachment in this world, he acquires greatness; similarly, as emperumAn increases his detachment in paramapadham, he acquires greatness. For both [AthmA and emperumAn], both [paramapadham and samsAram, respectively] are difficult to attain.
  • kondhu alar pozhil kurugUr … – Mercifully spoken by nammAzhwAr who has AzhwArthirunagari which is in spring season always.
  • aindhinOdu aindhum vallAr – Just as making a necklace with gems knowing their nature very well and glorifying the necklace, AzhwAr is enjoying five pAsurams at a time.
  • aNaivar … – Reach SrIvaikuNtam and will become the target of the care of the apsaras (celestial damsels) as said in kaushIdhaki upanishath “… Satham mAlA hasthA:” (With garlands in their hands, hundred apsaras will welcome the mukthAthmA (liberated soul) who enters paramapadham). There is no difference between what is said in thiruvAimozhi 10.9.8 “mudiyudai vAnavar muRai muRai edhir koLLa” (the crowned nithyasUris will welcome the liberated soul) and “vEy maru thOLiNai aNaivar“. It is said in thiruvAimozhi 10.9.10 “madhimuga madandhaiyar Endhinar vandhE” (Ladies with moon like face, with auspicious pots in their hands, came to welcome the liberated soul).

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 – 10.2.10 – mAyndhaRum vinaigaL

Published by:

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

Full series >> Tenth Centum >> Second 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, AzhwAr says “The glories of those who serve emperumAn in thiruvananthapuram are beyond words”.

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

mAyndhaRum vinaigaL thAmE mAdhavA! enna nALum
Eyndha pon madhiL ananthapura nagar endhaikkeRnu
sAndhodu viLakkam dhUbam thAmarai malargaL nalla
Ayndhu koNdEththa vallAr andhamil pugazhinArE

Listen

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

mAdhavA! enna – the moment that emperumAn is referred to as Sriya:pathi (husband of SrI mahAlakshmi)
vinaigaL – hurdles
thAmE – on their own
mAyndhu aRum – will be eliminated;
nALum – forever
Eyndha – rich
pon madhiL – having golden fort
ananthapura nagar – in the city of thiruvananthapuram
endhaikku – for the lord
enRu – vowing in this manner
nalla – good
sAndhodu – with sandalwood paste
viLakkam – lamp
dhUbam – fragrant smoke
thAmarai malargaL – lotus flowers
Ayndhu koNdu – preparing (to not being touched by attachment towards result, doership and ownership which are like dry leaves, hair and worms)
Eththa vallAr – those who can praise emperumAn, fulfilled with the feeling of having been acknowledged by him
andham il – endless
pugazhinAr – will have greatness in servitude.

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

The moment that emperumAn is referred to as “Sriya:pathi” (husband of SrI mahAlakshmi), hurdles will be eliminated on their own; those who can praise emperumAn, fulfilled with the feeling of having been acknowledged by him, preparing good sandalwood paste, lamp, fragrant smoke and vowing that all of these are for the lord, in the city of thiruvananthapuram which is having golden fort forever,  have endless greatness in servitude.

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

  • mAyndhaRum vinaigaL thAmE mAdhava enna – As we recite the divine names of the mother and father, the sorrows earned since time immemorial will go on their own.
  • mAdhavA enna – mAyndhu aRum vinaigaL – As we call him “father”, he will become pleased [and rid us of our sorrows].
  • Eyndha … – Those who can serve my lord in thiruvananthapuram which has an apt golden fort, offering flowers etc and approaching him.
  • andham il pugazhinArE – Not just as said in thiruvAimozhi 10.2.5amararAvAr” (they will become like nithyasUris), but will be as said in thiruviruththam 79 “viNNuLArilum sIriyar” (they are greater than nityasUris).

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 – 10.2.9 – nAm umakku

Published by:

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Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “The time which was identified as in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana’ (I don’t know the date fixed for me) and thiruvAimozhi 9.10.5maraNam AnAl’ (at the end of this body), has arrived; as we quickly reach thiruvananthapuram and engage in service, the karmas which are hurdles for our service will be eliminated”.

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

nAm umakkaRiyach chonna nALgaLum naNiyavAna
sEmam nangudaiththuk kaNdIr seRi pozhil ananthapuram
thUma nal virai malargaL thuvaLaRa Ayndhu koNdu
vAmanan adikkenREththa mAyndhaRum vinaigaL thAmE

Listen

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

(as said in thiruvAimozhi 3.3.10vaiththa nAL varai” (the end of your determined life span))
nAm – us

(previously)
umakku – for you
aRiyach chonna nALgaLum – the days of the end of the body, which were informed
naNiya Ana – are coming close
seRi pozhil – having dense garden
ananthapuram – thiruvananthapuram
nangu – good
sEmam – protection
udaiththuk kaNdIr – is having!

(thus, there)
thUmam – fragrant smoke, which is an aide in the worship
nal – good
virai – having fragrance
malargaL – flowers
thuvaL aRa – to be without defect
Ayndhu koNdu – preparing
vAmanan adikku enRu – vowing them to be for the divine feet of SrI vAmana who is naturally inclined towards union with his devotees
Eththa – (for such acceptance) praising his qualities such as Seelam (simplicity) etc
vinaigaL – karmas which are hurdles for kainkarayam
thAnE – on their own
mAyndhu aRum – will be destroyed.

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

The days of the end of the body, which were informed for you by us are coming close; thiruvananthapuram which is having dense garden, is having good protection! As we engage in preparing fragrant smoke which is an aide in the worship, flowers which are having good fragrance and vowing them to be for the divine feet of SrI vAmana who is naturally inclined towards union with his devotees, and praise his qualities such as Seelam etc, our karmas which are hurdles for kainkarayam, will be destroyed on their own.

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

  • nAm umakku – The days I said in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana” (I don’t know the date fixed for me) and thiruvAimozhi 9.10.5maraNam AnAl” (at the end of this body), have arrived near. Did he advice others in this manner? Yes. In thiruvAimozhi 9.10mAlai naNNi“, AzhwAr found out ISvara’s opinion in “maraNam AnAl” and instructed the same to others. Here also, AzhwAr is instructing others. mahAbhAratham “thasmin athamithE …” [krishNa tells this SlOkam to yudhishtra] – bhIshma is dying and he mercifully started explaining these since there won’t be anyone who will hear these words subsequently – AzhwAr is mercifully repeating the same advice now. asthamithE – There are two suns, viz the sun who illuminates the eyes and the sun who illuminates the heart; thiruchchandha viruththam 114 “gyAnamAgi gyAyiRAgi” (being the knowledge and sun). gyAnAnyalpI bhavishyathi – just as svarUpam (the self, which is also known as dharmi gyAnam), dharma bhUtha gyAnam (knowledge which helps understand other aspects) is also eternal [but it is considered insignificant due to depending upon the mind]; now, the dawn and dusk for this depend on the tool which receives such knowledge. If bhIshma dies, there won’t be anyone to give and receive this knowledge. parigyai appar (a SrIvaishNava) highlights what is mercifully explained by bhattar “unless a respectable person has this and teaches this, teachers and students will cease to exist and such knowledge will become worthless”. thasmAth thvAm chOdhayAmyaham – This is why I am urging to go to bhIshma and hear from him.
  • sEmam nangudaiththuk kaNdIr seRi pozhil ananthapuram – This perfectly enjoyable abode is the protection for our final moments.
  • thUma nal virai malargaL – Nicely fragrant smoke, fragrant and good flowers.
  • thuvaL aRa … – Making them distinguished to be apt for us and him.
  • vAmanan … – Praising the divine feet of emperumAn who became a mendicant to get back his own property, and offering to such divine feet.
  • mAyndhu aRum vinaigaL thAnE – As the AthmA engages in activity which is apt for his true nature, all the hurdles will be eliminated [i.e. the kainkaryam is not a means, but is a natural activity]

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 – 10.2.8 – kadu vinai

Published by:

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

Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for thiruvananthapuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr invites SrIvaishNavas saying “Please go to thiruvananthapuram to see the divine feet of sarvESvaran who is mercifully resting there”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kadu vinai kaLaiyalAgum kAmanaip payandha kALai
ida vagai koNdadhenbar ezhil aNi ananthapuram
padamudai aravil paLLi payinRavan pAdhangANa
nadaminO namargaL uLLIr! nAm umakkaRiyach chonnOm

Listen

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

kadu vinai – cruel sins (which are the reasons for delay in attaining the result)
kaLaiyal Agum – can be eliminated
kAmanai – kAma (cupid, who is famous for his beauty)
payandha – one who created
kALai – krishNa who did not lose his youth (even after that)
ida vagai – as his abode
koNdadhu – had
ezhil – beauty
aNi – having
ananthapuram – thiruvananthapuram
enbar – is said;

(there)
padam udai – having hoods (which are expanded due to being in contact with emperumAn)
aravil – in the divine serpent mattress
paLLi – in mercifully resting
payinRavan – of the one who is very involved
pAdham – divine feet
kANa – to see and enjoy
namargaL uLLIr – oh our people
nadaminO – start walking;

(not having to think that no one informed)
nAm – we (who know the greatness of emperumAn)
umakku – for you
aRiya – to know
sonnOm – have told.

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

Cruel sins can be eliminated. It is said that krishNa who did not lose his youth even after creating kAma, is having beautiful thiruvananthapuram as his abode. Oh our people! Start walking towards such thiruvananthapuram to see and enjoy the divine feet of the one who is very involved in mercifully resting on the divine serpent mattress with hoods. We have told this for you to know.

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

  • kadu vinai kaLaiyal Agum – We can get rid of the cruel sins which cannot be eliminated by our own efforts.
  • kAmanaip payandha kALai – I have to instruct you only until you see him! He is the one who created kAma who bewilders the whole world with his beauty. When both (krishNa and kAma) are seen together, one will think “kAma is mistakenly identified as beautiful”. Even what is said in “prasavAnthancha yauvanam” (youth remains only until one becomes pregnant), is not applicable here.
  • ida vagai koNdadhu enbar – All the learned ones say that he has taken this place as his abode and will remain blissful; “padhmanAbham vidhurbudhA:” (Learned ones know about padhmanAnAbha).
  • ezhil aNi ananthapuram – Nothing new can be done in paramapadham; this is the unique greatness here over there [here, the town can be newly decorated].
  • padam udai aravil – The blossoming which happens when sarvESvaran reclines on him, is highlighted here in “padam udai aravu“.
  • paLLi payinRavan – The mattress is so cozy that even the naturally omniscient lord will become unconscious while resting on it.
  • pAdham … – All of you who are my brethren in thinking to see his divine feet as said in thiruvAimozhi 9.4.5vari vAL aravinaNaip paLLi koLginRa kariyAn kazhalE kANak karudhum karuththu” (Dark-hued emperumAn is mercifully resting on the serpent mattress which has stripes and radiance; my intellect is thinking to see the divine feet of such emperumAn). During an adhyayana uthsavam, when araiyar recited this pAsuram, ALavandhAr heard it and thought “We should have a connection with AzhwAr [by following his instructions]” and immediately gathered SrIvaishNavas who are his disciples, and mercifully went to thiruvananthapuram.
  • nAm – We who know the nature of his merciful resting posture and say as in thiruvAimozhi 3.7.1yavarElum avar – emmai ALum paramar” (anyone who has the wealth of worshipping emperumAn, is my lord).
  • umakku aRiyach chonnOm – We have told you, who are having the desire to see such form of emperumAn, to know about it.

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 – 10.2.7 – thudaiththa gOvindhanArE

Published by:

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

Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for anantha padmanabha swamy

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “As one goes and serves sarvESvaran who is mercifully resting in thiruvananthapuram, our sorrow of not serving him previously will be eliminated immediately”.

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

thudaiththa gOvindhanArE ulaguyir dhEvum maRRum
padaiththa em parama mUrththi pAmbaNaip paLLi koNdAn
madaiththalai vALai pAyum vayalaNi ananthapuram
kadaiththalai sIykkap peRRAl kadu vinai kaLaiyalAmE

Listen

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

ulagu – worlds
uyir – creatures (such as humans)
dhEvum – dhEvathAs (celestial beings)
maRRum – and other entities such as mahath (the great element) etc
thudaiththa – one who created them all and annihilated them too
gOvindhanArE – (as said in “thama: parEdhEva EkI bhavathi“, as he has a shining form in that stage) one who is known as gOvindha, himself

(created all those entities which were annihilated)
padaiththa – one who created
em – one who revealed this kAraNathvam (his being the cause)
parama mUrththi – lord who is greater than all

(to protect the created world)
pAmbu aNai – in the serpent mattress
paLLi koNdAn – one who is mercifully resting, his

(due to abundance of water)
madaith thalai – in the entrance of the canals
vALai pAyum – the (schools of fish) jumping around joyfully
vayal aNi – having the field as decoration
ananthapuram – in thiruvananthapuram
kadaiththalai – in the divine entrance
sIykkap peRRAl – if we engage in sweeping the floor etc
kadu vinai – great sorrow (of not attaining opportunity to do kainkaryam)
kaLaiyalAm – can be eliminated.

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

emperumAn, who is known as gOvindha, himself created the worlds, the creatures, dhEvathAs and other entities such as mahath and annihilated them too; being the creator, lord who is greater than all, who revealed this kAraNathvam, is mercifully resting on the serpent mattress. If we engage in sweeping the floor etc at the divine entrance of his thiruvananthapuram which is having farm-field as decoration with (the schools of) fish jumping around joyfully in the entrance of the canals, our great sorrow, of not doing kainkaryam until now, can be eliminated. gOvindha could also indicate krishNa as said in “krishNa Evahi lOkAnAm uthpaththirapi chAbyaya:” .

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

  • thudaiththa gOvindhanArE … – thudaikkai – annihilating. Annihilation precedes creation. mahAbhAratham sabhA parvam 38.23 “krishNa Eva hi lOkAnAm uthpaththirapichAbyaya:” (krishNa is the cause for all worlds), periyAzhwAr thirumozhi 1.1.6 “vaiyam Ezhum kaNdAL piLLai vAyuLE” (mother yaSOdhA saw the whole creation in krishNa’s mouth).
  • ulagu uyir … – One who created the world, celestial beings and other sentient beings. When they started violating their limits, he annihilated them, and subsequently he gave them the senses/bodies which are necessary to attain the purushArtham (goal), and protected them.
  • em parama mUrththi – sarvESvaran who is humble towards his devotees.
  • pAmbaNaip paLLi koNdAn – One who mercifully reclined on thiruvananthAzhwAn (AdhiSEsha) in the created world, for the protection of the residents of the world. His,
  • madaiththalai … – In the abode which is decorated with fields where the (schools of) fish joyfully jump around and reside in the entrance of the canals, due to the abundant availability of water; just as mukthAthmAs reside in paramapadham singing sAma gAnam, even the animals reside joyfully in this abode.
  • kadaiththalai sIykkap peRRAl – If we get to perform divine sweeping kainkaryam at the sannidhi entrance.
  • kadu vinai kaLaiyalAmE – All the sorrows due to not performing service will be eliminated. After acquiring SEshathva gyAnam (knowledge of being a servitor), the sorrow of not having done service cannot be eliminated by prAyaSchiththam (atonement) [it will only go by engaging in kainkaryam fully].

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 – 10.2.5 – puNNiyam seydhu

Published by:

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

Full series >> Tenth Centum >> Second decad

Previous pAsuram

Image result for anantha padmanabha swamy

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr praises those who surrender unto thiruvananthapuram to be comparable to nithyasUris and says “You also surrender like that”.

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

puNNiyam seydhu nalla punalodu malargaL thUvi
eNNumin endhai nAmam ippiRappaRukkum appAl
thiNNam nAm aRiyach chonnOm seRipozhil ananthapuraththu
aNNalAr kamala pAdhAm aNuguvAr amararAvAr

Listen

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

puNNiyam seydhu – performing bhakthi which is enjoyable
nalla – that which is dear to him, due to being with bhakthi
punalodu malargaL – water, flowers etc
thUvi – offer (with love)
endhai – creator’s
nAmam – divine names
eNNumin – meditate upon them always and enjoy them;

(this experience itself)
ippiRappu – this birth, which hurts when seen
aRukkum – will ensure the eradication;
appAl – further
seRi pozhil – having rich garden
ananthapuraththu – in thiruvananthapuram
aNNalAr kamala pAdham – divine feet of the unconditional lord
aNuguvAr – those who approach in a friendly manner (as said here)
amarar AvAr – will become one among nithyasUris;

(this principle)
nAm – we (who are well versed)
thiNNam – firmly
aRiya – to know
sonnOm – told.

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

Performing bhakthi which is enjoyable, offering water, flowers etc which are dear to him, due to being with bhakthi, meditate upon the divine names of the creator always and enjoy them; that will ensure the eradication of this birth, which hurts when seen; further, those who approach in a friendly manner, the divine feet of the unconditional lord in thiruvananthapuram which is having rich garden, will become one among nithyasUris; we firmly tell this for you to know.

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

  • puNNiyam seydhu – Showing devotion. [How does puNya indicate bhakthi?] That is because, bhakthi has dhyAnam, varNASrama dharmam etc as ancillary aspects; hence, the gyAna in the form of bhakthi (devotion), which is a result of righteous karma is indicated. SrI bhagavath gIthA 9.34madhbhakthO … man manA bhava …” (be my devotee, think about me).
  • nalla punalodu malargaL thUvi – Being overwhelmed with love, offering flowers with pure water. With this, archanai [a mode of worship] etc are indicated. “madhyAji mAm namaskuru” (worship me, offer me obeisances) are said in the same SlOkam.
  • eNNumin – It is said in SrI bhagavath gIthA 9.14sathatham kIrthayantha:” (always engage in singing).
  • endhai nAmam – One need not seek any qualification to recite the divine name, since it is similar to someone stumbling upon and crying out “ammE!” (mother); nanjIyar asked paraSara bhattar “Should one purify oneself before reciting the divine name?” bhattar mercifully replied “Should one who is going to take a dip in gangA, take a dip in another pond to purify oneself? Will the divine name which bestows all goodness subsequently, not bestow the qualification to recite it as well?” One only needs taste to recite the divine name; only those [with desire] are qualified persons.
  • ippiRappu aRukkum – Have we not seen the state of this body which is like a garment stitched together!  One will hang the head down, while seeing the inside of the body; one will naturally develop detachment [when the inside is seen]. The power of previous impressions makes it difficult to develop detachment even after this being physically observable by the senses. Some SrIvaishNavas introduced a chetty (scholar) to bhattar and told him “He is a well known thamizh scholar”; bhattar asked him “If you have any questions, why don’t you ask?” He asked “Some say ‘beyond the body which is seen, there is no AthmA, there is no dharmam/adharmam and there is no ISvara’; others see the defects in the body and say ‘this body is impermanent; we should hold on to something which is permanent, and beyond this body’; while the body is the same, why are there multiple views?” bhattar mercifully explained “ISvara has arranged it as per individual’s karma, in such a way that the fortunate ones will see the defects in the body and shed it, and the unfortunate ones will enjoy the body and drown in it, as said in SrI bhagavath gIthA 7-14mama mAyA dhurathyayA’ (it is difficult to crossover my primordial matter) and ‘mAyAm EthAm tharanthithE’ (they cross over this ocean of samsAra [by my grace])” It will be as said in iraNdAm thiruvandhAdhi 66idhu kaNdAy” (This birth in samsAram itself is hellish – see for yourself); it is not good because we think in that manner; the true state of this body is the knowledge of “this is insignificant, this is impermanent” which was given by ISvara.
  • ippiRappu aRukkum – Will eradicate the connection with the body, which is to be known to understand its defective nature.
  • seRi pozhil … – Those who reach the ultimately enjoyable divine feet of the lord of all who is mercifully resting in thiruvananthapuram which is having rich garden.
  • appAl – amarar AvAr – Even those [nithyasUris with divine bodies] who are with body which cannot be said as “ippiRappu aRukkum“, are serving the divine feet of one who is mercifully resting in thiruvananthapuram. Thus, with this, this thiruvananthapuram which not only eliminates the hurdles but also facilitates attaining the desired goal, is said to be the abode of refuge.
  • thiNNam – This is confirmed.
  • nAm aRiyach chonnOm – We are blessed by emperumAn with “mayarvaRa madhinalam” (unblemished knowledge and devotion); we are telling this to you who are all considering your body as the self, to make you aware, seeing your disastrous state.

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