Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.4.4 – ilangai seRRavanE

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

lord-rama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram – parAnkuSa nAyaki‘s mother says “after sustaining herself for a little while on hearing from me about SrI rAma, again unable to bear the sorrow, she started blabbering and praying”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, she felt distressed speaking about his favours to everyone.

Highlights from periyavAchchAn piLLai‘s introduction

In the fourth pAsuram – parAnkuSa nAyaki‘s mother says “She called out to him highlighting his favours to people in historical times and since such emperumAn did not come to help her, she became pained”.

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

Fourth pAsuram – parAnkuSa nAyaki‘s mother says”that he destroyed rAvaNa’s lankA” is not his natural quality; it only happens some times; unable to bear that parAnkuSa nAyaki repeats the same incident.

pAsuram

இலங்கை செற்றவனே, என்னும், பின்னும்
வலம் கொள் புள் உயர்த்தாய்! என்னும், உள்ளம்
மலங்க வெவ்வுயிர்க்கும், கண்ணீர் மிகக்
கலங்கி கை தொழும் நின்று இவளே

ilangai seRRavanE ennum pinnum
valam koL puL uyarththAy! ennum uLLam
malanga vevvuyirkkum  kaNNir migak
kalangi kai thozhum ninRu ivaLE

Listen

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

ivaL – she
pinnum – (with more distress than before) again
ilangai – lankA (where mAli et al lived)
seRRavanE – Oh one who destroyed!
ennum – said

For that,
valam koL – having strength
puL – periya thiruvadi (garudAzhwAr)
uyarththAy – Oh one who is having as flag and vehicle!
ennum – said

Since, he did not arrive in such garuda,
uLLam – heart
malanga – becoming vexed
vem – hot
uyirkkum – breathe
kaNNIr – tears
miga – abundance
kalangi – with bewildered knowledge
ninRu – thinking (that he is coming)
kai thozhum – performs anjali (joining the palms to pray)

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

She again said with great distress “Oh one who destroyed lankA! Oh one who is having the strong garuda as flag and vehicle!”; But since he did not arrive, her heart became vexed, started breathing out hot air, with abundance of tears and becoming bewildered, she performed anjali (joining the palms to pray) thinking that he is coming.

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

  • ilangai seRRavanE ennum – two explanations:
    • parAnkuSa nAyaki said “Oh one who helped me before!” (She is saying this to her mother to emphasise that helping others is natural quality for him). She is calling out to him as if he helped her before and not helping now.
    • parAnkuSa nAyaki said “Do you have to build a bridge, lift a mountain (to bring herbs to bring back lakshmaNa’s consciousness) or draw an arrow (to fight) on the bow? What hurdle is there to come to me?” Whatever her mother said to get her to leave emperumAn, she is using the same for holding on to him further.
  • pinnum … – Further, she said “you are having the entourage (garuda) to help like someone having a water jug at a higher level to feed water for thirsty persons”. This indicates – having the able garuda in his flag or having garuda as his vehicle. Even though garuda is present (who can bring him to her), since he is not coming, as if her heart is taken away from her, she is heaving very hot air as said in SrI rAmAyaNam sundhara kANdam 17.29 “dhahanthImiva ni:SvAsairvrukshAth pallava dhAriNa: … ” (hanuman saw sIthA pirAtti who looked like burning down the trees, which are having fresh leaves and are in neck deep water, with her hot breath …).
  • kaNNIr miga – Whatever started as heavy breathing, turned into tears.
  • kalangith thozhum – beloved (while in separation) would usually not be praying with pristine knowledge (she will be bewildered).
  • ivaLE – she, who is so great to be prayed by him, is now herself praying for him.

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 – 2.4.3 – irakka manaththOdu

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

srirama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram – parAnkuSa nAyaki‘s mother is saying helplessly “My daughter desired you thinking about the acts you did towards King SrI janaka’s divine daughter and is suffering due to that; still you are not helping her; what can I do?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother says “You who destroyed rAvaNa and lankA for sIthA pirAtti are not helping my daughter; what can be done?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram – parAnkuSa nAyaki‘s mother says “Today, you have decided not to show your mercy to my daughter; but why did you spend sleepless nights, crossed over the sea and do such acts (like destroying lankA etc) then (as SrI rAma)?”.

pAsuram

இரக்க மனத்தோடு எரி அணை,
அரக்கும் மெழுகும் ஒக்கும் இவள்,
இரக்கம் எழீர் இதற்கு என் செய்கேன்,
அரக்கன் இலங்கை செற்றீருக்கே

irakka manaththOdu eri aNai
arakkum mezhugum okkum ivaL
irakkam ezhIr idharku en seygEn
arakkan ilangai seRRirukkE

Listen

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

irakkam – filled with sorrow
manaththOdu – having such heart
ivaL – she
arakkum – sealing lacquer (a type of wax) – firm
mezhugum – soft wax
eri aNai okkum – just like they (firm and soft wax) will melt when contacted with fire, she lost her chastity and shyness
irakkam ileer – you are not manifesting your mercy
idhaRku – for this
arakkan – rAkshasa named rAvaNa’s
ilangai – lankA
seRRirukku – you who destroyed
en – what
seygEn – (I) will do?

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

Having a heart filled with sorrow, she lost her chastity and shyness (after uniting with you) like firm or soft wax will melt when contacted with fire; but you who destroyed lankA, belonging to a rAkshasa named rAvaNa, are not manifesting your mercy; what will I do for this?

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

  • irakkam … – irakkam means melting of heart, attachment, friendship; having a weak heart, she melted like firm/soft wax in contact with fire. piLLai thirunaRaiyUr araiyar explains Firm wax as an adjective to her heart and soft wax as an adjective to her. bhattar explains both firm and soft wax as adjectives to her since her heart is in her control also. As said in SrI rAmAyaNam bAla kANdam 1.18 “vishNunA sadhruSO vIryE…” (He is like vishNu in valour, like moon to be a treat to the eyes – Each aspect of SrI rAma has one example), there can be many examples for her situation (this is explanation for bhattar’s view). Wax will disappear when placed in fire; it will become hard when taken away from fire and will melt when in proximity of fire. She can neither die (and be relieved) nor can sustain herself – you are torturing her like this – this is her state.
  • irakkam ezhIr – Are we asking you to also melt like her? You are not even showing mercy towards those who are suffering. She is with a suffering heart; your compassion is not manifesting; if you are not showing mercy, at least give her a heart like yours (which does not have any attachment).
  • idhaRku en seygEn – Can there be any means other than your mercy for this goal?
  • en seygEn – Can I make you show mercy to her? Can I make her not long for you?
  • arakkan ilangai seRRirukkE – If you don’t have mercy, why did you perform an act which developed her attachment towards you? She became attached to you thinking “Would one who helped his beloved, not help me too?” She misunderstood your act (as if it were your genuine help to a dear one) like someone misunderstanding the marks of a worm to be writing and thus became very agonised.

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 – 2.4.2 – vAL nudhal

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

krishna-banasura

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram – parAnkuSa nAyaki‘s mother says “you who cut off the many shoulders (hands) of bANAsura and helped anirudhdhAzhwAne, ar not helping her even in her such pitiful state”.

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

Second pAsuram – emperumAn asks “While you have lots of hurdles, is her craving enough?” and parAnkuSa nAyaki‘s mother says “are her hurdles greater than the bAhuvanam (many shoulders) of bANAsura?”.

pAsuram

வாள் நுதல் இம் மடவரல்,
உம்மைக் காணும் ஆசையுள் நைகின்றாள்,
விறல் வாணன் ஆயிரம் தோள் துணித்தீர்,
உம்மைக் காண நீர் இரக்கம் இலீரே

vAL nudhal im madavaral
ummaik kANum AsaiyuL naiginRAL
viRal vANAn Ayiram thOL thuNiththIr
ummaik kANa nIr irakkam ileerE

Listen

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

vAL – shining
nudhal – having forehead
immadavaral – this girl with abundance of humility
ummai – you (who are a treat to eyes)
kANum AsaiyuL – with the desire to see
naiginRAL – becoming weak
viRal – very prideful
vANan – bANAsura’s
Ayiram thOL thuNiththIr – oh the one who cut of the thousand shoulders!
ummai – you
kANa – to see
nIr – you
irakkam ileer – are merciless

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

This girl with shining forehead and abundance of humility is becoming weak due to desire to see you (who are a treat to eyes). Oh the one who cut off the thousand shoulders of the prideful bANAsura! You have no mercy to show your form (to her).

The important principle here – our desire is not the means to see him (it is only an intrinsic quality) and his mercy is the means to show himself to us.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • vAL nudhal – this beauty of the forehead is the cause for grief instead of joy (for the mother).. That which is attractive to me who gave birth to this girl, is that which is causing you to ignore her. nampiLLai quotes SrI rAmAyaNam bAla kANdam 73.24 “iyam sIthA mama suthA sahadharmacharI thava | prathIchchachainAm bhadhram thE pANim gruhNIshva pANinA ||” (this sIthA, my daughter is well qualified to accompany you in the righteous path; you accept her; let there be all auspiciousness; you hold on to her hands with your hands) comparing parAnkuSa nAyaki to sIthA pirAtti.
  • im madavaral – having a very tender nature; cannot bear separation. The state of this divine mother of parAnkuSa nAyaki is the same as when thiruvadi (hanuman) saw sIthA pirAtti (in aSOka vanam). nampiLLai beautifully explains SrI rAmAyaNam sundhara kANdam 15.53 here. dhushkaram kruthavAn rAma: – perumAL (SrI rAma) performed very difficult tasks while sustaining himself in her separation. hInO yadhanayA prabhu: – that is he sustained himself – which by itself is a great task. prabhu: – in his early days, he learned to ride horse, elephant etc and how to rule the kingdom; In separation from his beloved, he did not enjoy anything. When perumAL was in mAlyavAn, hanuman observed his agony in separation and since he was a renunciate, he thought about SrI rAma “he is Sishya of vaSishta (who is a great scholar/sage), but is suffering for a woman like this” and laughed [within himself] at perumAL; but on seeing sIthA pirAtti, since he is greatly knowledgeable, he thought “how can one sustain oneself in separation from sIthA pirAtti?”. dhArayathyAthmanO dhEham – is this a body which is acquired on loan (not one’s own) so that it can be sustained like this? is this body not present for enjoyment? is this body present for suffering? Her quality is not such that one can say “in separation, I will wait for the apt process to unite with her”.
  • ummai – I only need to explain her state to you; you know about yourself quite well such that you should know “those who are in separation from me will not survive”.
  • vAL nudhal immadavaral ummai – you both are as explained in SrI rAmAyaNam sundhara kANdam 16.5 “thulya SIla vayO vruththAm” (SithA and SrI rAma are perfect match in qualities, age, activities etc).
  • ummaik kANum AsaiyuL naiginRAL – one’s desire will match the object of such desire (you are great, so the desire is also great).
  • kANum AsaiyuL – Did she desire to embrace you? Why are you not even showing your form?
  • ummaik kANum AsaiyuL naiginRAL – Like being submerged in an ocean; desire is the ocean here; this craving is also acceptable.
  • viRal vANan Ayiram thOL thuNiththIr – if you are asking “is such craving sufficient when there are hurdles?”, let me say “are her hurdles not greater than the many shoulders of bANAsura?”. You are the one who united ushA and anirudhdha. Would you only help if it is your grandson or male? Should you not help this poor girl who united with you (previously)?
  • ummaik kANa – When someone desires for a karumugai garland [an exotic flower], it is to wear it, not to make it as summAdu (a cloth which is rolled up and kept on head to support heavy objects). Similarly, when she wants to see you, seeing is the purpose; she is not going to ask for something more after seeing. thirumazhisai AzhwAr says in nAnmugan thiruvanthAdhi 39 “azhaippan thiruvEnkataththAnaik kANa” (I call out for SrInivAsa to see him); thirumangai AzhwAr says in siRiya thirumadal “kArAr thirumEni kANumaLavum” (to see his cloud-like divine form); nammAzhwAr too said in thiruvAimozhi 3.8.5 “kaNgaLAl kANa varungolenRu” (arrive to be seen by my eyes). You are not having the mercy to make yourself visible.
  • nIr irakkam ileerE – As said in SrI rAmAyaNam sundhara kANdam 36.42 “…naiva dhamSAn…” (in separation from you, SrI rAma was not even driving away forest-flies etc from his body) – you were so attached to sIthA pirAtti; but here you are not even showing basic compassion towards parAnkuSa nAyaki who is suffering in separation from you. parAnkuSa nAyaki’s mother feels “her agony/craving is not the means for the goal; his mercy is the means for the goal”. She also thinks “her agony/craving is part of the entourage for his mercy; his mercy is the means for the goal”. As said in katavalli upanishadh “nAyamAthmA pravachanEna labhyO na mEdhayA na bahunA SruthEna | yamaivEsha vruNuthE thEna labhayasthasyaisha AthmA vivruNuthE thanUm svAm ||” (This paramAthmA cannot be attained through contemplation, profound and repetitive meditation, lots of hearing etc; only those who are accepted by such paramAthmA can attain him; for such jIvAthmA, this paramAthmA  shows his true nature) – one can see him only when he himself makes him visible.

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 – 2.4.1 – Adi Adi

Published by:

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

Full series >> Second Centum >> Fourth decad

Narasimha_Avatar1

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram – parAnkusa nAyaki‘s (AzhwAr in feminine mood) divine mother is grieving saying that my daughter is feeling sunken saying “emperumAn who incarnated as narasimha and helped SrI prahlAdhAzhwAn, is not helping me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram – She is saying that parAnkusa nAyaki is feeling depressed saying “He has not helped me like he did for prahlAdha”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

In the first pAsuram – parAnkusa nAyaki‘s mother is saying that her daughter is calling out for emperumAn who is of the nature of helping his devotees when they called for him keeping their danger itself as the reason (for his arrival).

pAsuram

ஆடி ஆடி அகம் கரைந்து,
இசை பாடிப் பாடிக் கண்ணீர் மல்கி,
எங்கும் நாடி நாடி நரசிங்கா என்று,
வாடி வாடும் இவ் வாள் நுதலே

Adi Adi agam karaindhu
isai pAdip pAdik kaNNIr malgi
engum nAdi nAdi narasingA enRu
vAdi vAdum iv vAL nudhalE

Listen

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

ivvAL nudhal (ivvANudhal) – one who is having a shining forehead
Adi Adi – running around many times (like a trained dancer whose dance is a treat to watch, out of her grief unable to stay in one place)
agam karaindhu – having a broken heart
isai pAdip pAdi – (out of that grief) lamenting by singing in many different ways
kaNNIr malgi – (like a melted heart will shed) tears from eyes
engum – everywhere
nAdi nAdi – looking out for him
narasingA enRu – calling out as narasimha! (who is present everywhere)
vAdi vAdum – (since he did not arrive even after that) became very exhausted

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

My daughter who is having a shining forehead, is running around many times (like a trained dancer whose dance is a treat to watch, out of her grief unable to stay in one place), and is having a broken heart; she is thus lamenting by singing in many different ways and shedding tears from her eyes; she is looking for emperumAn calling out as narasimha! (who is present everywhere) and (since he did not arrive even after that) became very exhausted.

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

  • Adi Adi – The divine mother of parAnkusa nAyaki became attracted to her daughter’s restlessness/anxiety (in separation from emperumAn) which was manifested in her irregular state, walking and sleeping. Like SrI kausalyA suffering in (thinking about the) separation from SrI rAma as explained in SrI rAmAyaNam ayOdhyA kANdam 40.45 “… nruthyanthImiva mAtharam” (Seeing kausalyA starting to cry constantly, in thinking about the separation of SrI rAma, lakshmaNa and sIthA – SrI rAma watched her like seeing a dancer). When someone is beautiful, all their actions would also be beautiful (and enjoyable for others). When sIthA was in separation from SrI rAma and not decorated, vAlmIki bhagavAn narrated her in SrI rAmAyaNam sundhara kANdam 29.1 “… subhAm …” (the one with an auspicious form).
  • Adi – Second “Adi” is not the same as first “Adi” (the tone becomes much lower due to her inability). Initially, though unable to sustain oneself, one would walk about waiting for perumAL [But subsequently, even that would not be possible, since one will be totally exhaused]. Since emperumAn is filled with auspicious qualities, one cannot easily give up on him. This is explained by quoting bharatha’s situation in SrI rAmAyaNam bAla kANdam 1.38 “rAmAgamanakAngshayA” (desiring for SrI rAma’s arrival) – bharatha thinks “if I can see SrI rAma’s face one more time, why should I give up this life in a useless manner?” administered the kingdom, waiting for SrI rAma. Second “Adi” is recited in half the volume of first “Adi” – this can be understood based on the sound of the cymbal (like a sound being echoed).
  • agam karaindhu – Like the walk (action) is irregular, heart/mind too became weak like ice melting to become water. How did the mother know the daughter’s heart is melting? Just like the daughter’s actions are observed through her eyes, the daughter’s heart is  understood by her own heart. While it is said that “mana: pUrvO vAguththara:” (whatever is conceived in mind manifests in action subsequently), there is no such order in her behaviour. Her crying out in anxiety has naturally turned into a song. Just as it is said in thiruchchantha viruththam 105 “paNNai venRa insol mangai” (girl whose words are better than music), SrI rAma said to hanuman about sIthA in SrI rAmAyaNam sundhara kANdam 64.15 “madhurA madhurAlApA” (the beautiful one with beautiful voice). Just like her actions out of anxiety became a dance, her words out of anxiety became a song. Unlike the first time crying, subsequent crying will be a lot weaker.
  • kaNNIr malgi – Once the heart melted, it flowed like music and came out as tears.
  • malgi – abundance. SrI rAmAyaNam sundhara kANdam 33.4  “kimartham thava nEthrAbhyAm vArisravathi SOkajam” (Why are sad tears coming out of your eyes (which resemble lotus flower) where there should only be tears of joy?) – bhattar explained the meaning of this SlOkam and mercifully asked “Whose clan is going to be destroyed by these tears?”; piLLAn asked “Who is there to enjoy this form (no one)?” focusing more on “lotus like eyes shedding tears” (since emperumAn is not present there). nampiLLai says “Oh sinful me! I have not seen perumAL arriving to see my form”.
  • engum nAdi nAdi – having her danger (separation) alone as thAmrasAsanam (charter written on copper plate as evidence/reason), she would look around in all directions. SrI rAmAyaNam sundhara kANdam 31.19 is explained by nampiLLai here:
    • sA thiryakUrdhvancha thathApyadhasthAth (sIthA pirAtti looked across, up and down) – though she was unconscious, when she heard the divine names (of SrI rAma recited by hanuman), she started looking around everywhere across lankA, up and down. Why did she look down? Three explanations are given: 1) If one can come out of earth and recite the names, he can come out of everywhere – so she looked around everywhere; 2) one who was fasting for a month, upon hearing the word “food”, will look around everywhere with great desire – similarly she looked around everywhere; 3) it can be said as sIthA pirAtti looking at the SimSupA tree everywhere (across, top and bottom).
    • thamachinthyabhudhdhim dhadharSa – Before seeing hanuman’s form, she analysed his heart, thinking that he has arrived where she is and with the kind heart to help her.
    • pingAdhipathEr amAthyam – she understood that he is not independent and he is here on the orders of his king
    • vAthAthmajam – he looked like “the son of vAyu who is the one who provides life sustaining air to all” since he is going to help sustain pirAtti who is the life of SrI rAma
    • sUryamivOdhayastham – he laid the foundation for sunrise in lankA; like the aruNOdhayam (the early morning time before sunrise), hanuman was the aruNOdhayam before SrI rAma who is the sUryOdhayam. That is why inside lankA’s fort, it sounds “hari hari” (double meaning – hari means vishNu; hari also means monkey; the name “hari” is recited in the morning as soon as one wakes up to ward off their sins). So, why is she searching in places from where emperumAn may not arrive? Because, emperumAn arrives from any place; why is she not calling out for vishNu (generally)? After singing “paththudai adiyavar“, she would always stop at avathArams (incarnations) and not go beyond that.
    • engum nAdi nAdibhattar explained this as “she searched even in her own koysakam (saree-fold)” – this is based on emperumAn having AzhwAr‘s waist as his residing place as AzhwAr himself said in thiruvAimozhi 1.9.4 “kaNNan en okkalaiyAnE” (krishNa is on my waist).
    • narasingA enRu – Since she did not have a pillar like prahlAdha had. The one who appeared in front of prahlAdha who had pristine knowledge and said “maththassarvam aham sarvam” (SrIvishNu purANam 1.19.85 – everything is created from me, everything is me) – he is not appearing before this poor girl! Would you help only if the father becomes enemy? Would you not help if you yourself become enemy (by not uniting with her)? While you helped the one who is firm in gyAnam (knowledge), would you not help me who is firm in bhakthi (devotion)? While you helped men, would you not help girls (like me)? While you helped assuming form which is unnatural, would you not help with your natural form? Should she develop some qualification (like prahlAdha should be protected with a unique narasimha form), approach you at a particular time (since hiraNyakaSipu could not be killed at day, night etc), expect you to help her with a particular tool (like emperumAn was forced to use his nails to kill hiraNyakaSipu and protect prahlAdha)? Should you have to assume a particular face to protect her (like he assumed lion face to protect prahlAdha)?
    • vAdi vAdum – Like a stem which lost its supporting stick. First “vAdi” (sulking) is fresh, when we compare the second “vAdum” with that (she deteriorated quickly).
    • vAdum – It is in future tense. So she is sure that she will not die and will just crave for his arrival.
    • ivvANudhalE (ivvAL nudhalE) – having a shining forehead. She is going through such suffering which those who become attracted to her will go through. Are you staying away from her thinking that you can create someone like her if she dies? Are you planning to create (someone like her) again as said in thaiththirya upanishadh nArAyaNavalli “dhAthA yathApUrvamakalpayath” (brahmA created like it was present in previous times (before praLayam))? The signs of the union you had with her in “Unil vAzhuyir” has still not disappeared. Just like one who was destroyed by arrows and one who drowned in water will be clearly identified, she is suffering due to separation from emperumAn who has abundance of auspicious 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 – 2.4 – Audio

Published by:

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

thiruvAimozhi –> Second centum

<< Previous

Meanings

paramapadham-nammzhwar-girl

Full rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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 – 2.4 – AdiyAdi

Published by:

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

Full series >> Second Centum

Previous Decad

Audio

paramapadham-nammzhwar-girl

Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr having desired to enjoy emperumAn in the company of nithyasUris, did not get to experience that immediately and became very exhausted and for a moment could not even sustain himself – he attained a state where everyone looks who at him will feel sorry for him; AzhwAr [in the mood of a mother] at that time meditates upon the situation where his relatives are watching her [daughter’s] state and explaining her [daughter’s] state on her behalf to emperumAn; This is mercifully explained by AzhwAr as a mother who watches her daughter who desires for emperumAn and feels sunken due to not attaining him and says to emperumAn “you should quickly come and accept her before she dies”.

Highlights from nanjIyar‘s introduction

Similar to piLLAn’s introduction. In addition, nanjIyar also highlights how AzhwAr thinks about emperumAn‘s incarnations such as rAma, krishNa  et al which are mainly focussed on his quality of his protecting his devotees; AzhwAr‘s mother (AzhwAr himself assuming the mood of the mother of a girl who is in separation from emperumAn) says to emperumAn “To match your quality of eliminating the enemies of your devotees and protecting them, you have to come and accept her before she dies”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fourth decad – AzhwAr became exhausted not having his desire (of being together with nithyasUris) fulfilled and vows “To remove my suffering, there is no one other than emperumAn who is the protector of all and most enjoyable person” and speaks in the mood of AzhwAr’s mother the following aspects:

  • how emperumAn helped his devotee prahlAdha
  • how he helped his grand-son anirudhdha
  • how he helped his most dear consort sIthA pirAtti
  • how he helped everyone in the world
  • his pure nature
  • unsurpassed sweetness
  • the relationship towards those who are protected by him
  • eliminating the enemies of those devotees
  • that which is used by him [implements] to protect his devotees
  • his valour which will destroy even if enemies are countless

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr became delighted saying “parugik kaLiththEnE” (I blissfully enjoyed) and desired to share such blissful experience with bhAgavathas  and realised that there is none qualified in this world to share such experience and so desired to reach paramapadham and be in the assembly of nithaysUris (thiruvAimozhi 2.3.10). But his desire did not get fulfilled so he became very perplexed and explains his state as SrIvaishNavas explaining that to emperumAn.

In “anjiRaiya madhnArAy“, he sent a messenger; in “vAyum thiraiyugaLum“, he felt that all visible entities are suffering in separation from emperumAn, felt their sorrow;  But now, overwhelmed by the suffering, he forgot his own self, assumed the form of a beloved, and further, unable to even express her situation and being dependent on those who are close to her to speak for her, having no order in her stature, walking, sleeping etc and suffered greatly. Observing her situation, her mother says to emperumAn “You incarnated as rAma, krishNa et al and eliminated the difficulties of your devotees, but why are you watching her suffer like this?” and since she belongs to the clan which fully depends on emperumAn only for everything, she placed her daughter at his divine feet and asked “What are you planning to do to her?” – AzhwAr reveals his state in these pAsurams in this manner.

The suffering of one who lost money, who lost gold and who lost precious gems will not be the same. In “anjiRaiya madhnArAy“, previously AzhwAr wanted to experience the lotus feet of thrivikrama (vibhava avathAram) as said in thiruvAimozhi 1.3.10perunilam kadandha nalladip pOdhu” (divine feet which measured the great earth) and could not experience it directly – so the suffering (this is like losing money). Next, AzhwAr desired to enjoy archAvathAra emperumAn (deity form) in thiruvAimozhi 1.10.9nambiyaith thenkuRungudi ninRa” (nambi who is in thirukkuRungudi) and could not experience it directly – so the suffering in “vAyum thiraiyugaLum” (this is like losing gold). Here, he desired to be in the assembly of nithyasUris who are like his life and since he did not attain that, his suffering is much more overwhelming (this is like losing precious gems) than previous two scenarios.

If he is suffering for not having reached the assembly of nithyasUris, instead of calling out for them, why is he calling out for emperumAn? That is because, when some one loses precious stones even in the forest, they will come to the kingdom, call out for the king and complain to him only. Since bhagavAn is the one who blesses us the association of bhAgavathas, AzhwAr calls out for him. Only in separation from bhagavAn, one will understand the separation from bhAgavathas.

This is seen in SrI rAmAyaNam AraNya kANdam16.10 “kadhAnvaham samEshyAmi bharathEna mahAthmanA | SathrugnEna cha vIrENa thvayA raghunandhana ||” (hE lakshmaNa! When will I be together with the great soul bharatha, the brave Sathrugna and yourself). Because of separation from bharathAzhwAn and SathrugnAzhwAn, SrI rAma did not feel he was with lakshmaNa too (though he was right there with him). SrI rAmAyaNam bAla kANdam1.29 “guhEna sahithO rAmO lakshmaNEna cha sIthayA” (when SrI rAma met guha, he felt he was together with lakshmaNa and sIthA too) – perumAL (SrI rAma) felt the togetherness with iLaiya perumAL (lakhsmaNa) and (sIthA) pirAtti only after meeting SrI guhap perumAL. So, for bhagavAn too, togetherness and separation (with one devotee) is when he is with other devotees too. The desire to be with devotees and not getting that led to AzhwAr pleading for togetherness with bhagavAn himself which was lost too. Also, since the joy of uniting with emperumAn after the suffering in “vAyum thiraiyugaLum” is short-lived, this suffering is too overwhelming for AzhwAr.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 2.3.11 – kuzhAm koL

Published by:

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

Full series >> Second Centum >> Third decad

Previous pAsuram

nammAzhwAr as SrI rAmanammAzhwAr in SrI rAma’s form (pagal paththu uthsavam day 5)

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 exclusively involved in enjoying bhagavAn, should enjoy this decad together unlike me who enjoyed it alone”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the result saying “Sing this decad together in association with mutual affection”.

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

குழாம் கொள் பேர் அரக்கன் குலம் வீய முனிந்தவனை
குழாம் கொள் தென் குருகூர்ச் சடகோபன் தெரிந்து உரைத்த
குழாம் கொள் ஆயிரத்துள் இவை பத்தும் உடன் பாடி
குழாங்களாய் அடியீர் உடன் கூடி நின்று ஆடுமினே

kuzhAm koL pEr arakkan kulam vIya munindhavanai
kuzhAm koL then kurugUrch chatakOpan therindhu uraiththa
kuzhAm koL AyiraththuL ivai paththum udan pAdi
kuzhAngaLAy adiyIr udan kUdi ninRu AduminE

Listen

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

kuzhAm koL – having many groups(of rAkshasas who are hindering (others))
pEr – rAvaNa who has greatness (of having such armies of rAkshasas)
arakkkan – rAkshasa’s
kulam – whole clan
vIya – to be destroyed
munindhavanai – one who mercifully showed his anger
kuzhAm koL – having many groups (of SrIvaishNavas)
thenkurugUr – the controller of thirunagari
SatakOpan – nammAzhwAr
therindhu – analysed
uraiththa – mercifully spoke
kuzhAm koL – in the form of decads (collection of 10 pAsurams)
AyiraththuL – in the thousand pAsurams of thiruvAimozhi
ivai paththum – these ten pAsurams
udan – agreeing (to the meanings)
pAdi – sing (to reveal the joy)
kuzhAngaLAy – in many groups (sharing the joy with each other)
adiyIrudan – being like minded devotees matching your true nature
kUdi – associate
ninRu – staying together (without break)
Adumin – try to dance

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

SrI rAma destroyed the clan of rAvaNa who has the greatness of having many groups of rAkshasas (who are hindering others); nammAzhwAr who is the leader of AzhwArthirunagari which is filled with many groups of SrIvaishNavas has analysed and mercifully spoken/sung this decad which is in one among the thousand pAsurams which have many such decads.  You sing this decad (to reveal your joy) agreeing with the meanings (of the pAsurams) in many groups of devotees together and try to dance in joy.

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

  • kuzhAm koL …. – rAvaNa had many groups of sons, grand sons, relatives et al to support him; he was also well established due to his own strength and the strength acquired through boons. Such rAvaNa was destroyed along with his clan by chakravarathi thirumagan (son of emperor dhaSaratha). This is explained by SrI rAma himself in SrI rAmAyaNam AraNya kANdam 64.66 “karishyE maithileehEthOr apiSAcham arAkshasam” (Having SithA as reason, I will free this earth from devils and demons).
  • kuzhAm koL thenkurugUrch chatakOpan – Just like the rishis entered dhaNdakAraNyam after the rAkshasas (kara, dhUshaNa et al) were destroyed in janasthAnam, many SrIvaishNavas arrived at AzhwArthirungari to see nammAzhwAr who survived the agony of separation in “vAyum thiraiyugaLum” padhigam (decad). AzhwAr himself declares in thiruviruththam 100 “nallAr navil kurugUr” (AzhwArthirungari where many good persons reside).  If there is a place where there are many good persons (devotees) who are engaged in glorifying (emperumAn), would they not assemble there together?
  • therindhuraiththa – meditated and spoke as it is
  • ivai paththum – these ten pAsurams, with which the assembled devotees sustain themselves
  • kuzhAm koL Ayiram – As said in thiruvAimozhi 9.4.9 “thoNdarkku amudhuNNa” (to be consumed as nectar for the devotees), ten pAsurams make one decad, ten decads make one centum and ten such centums make this thiruvAimozhi which has thousand pAsurams. This thiruvAimozhi is the livelihood for the devotees.
  • ivai paththum udanpAdi – singing along, agreeing with the principles
  • kuzhAngaLAy – Instead of saying “kaLitthEnE” (I enjoyed – singular) like me and subsequently searching for the assembly of devotees, be in the assembly first and sing along together.
  • adiyIrudan kUdi ninRu AduminE – You who are all fully pledged to him, who are quite few in numbers (in comparison to those who are not devotees) are going to be here in this world for a short span of time; in such time, instead of holding on to worldly wealth and desire and fighting with each other, enjoy this experience together here until you reach the great assembly in paramapadham.

nampiLLai, gives a brief summary of the whole decad at the end.

  • In the first pAsuram, AzhwAr praised his divine heart.
  • In the second pAsuram, he praised sarvESvaran who convinced his divine heart (to surrender).
  • In the third pAsuram, he highlighted a favour that was done by emperumAn.
  • In the fourth pAsuram, he submitted his own self as a return to such favour and subsequently repented for that.
  • In the fifth pAsuram, he said that since emperumAn is the primary good-deed for him, he already attained emperumAn‘s lotus feet.
  • In the sixth pAsuram, he said “Did I achieve this today? When you first blessed me – at that time itself I have attained your lotus feet”.
  • In the seventh pAsuram, he meditated upon his sweet nature and said “I cannot sustain separation from you”.
  • In the eighth pAsuram, he said “I attained such unsurpassed sweet person through easy means”; it can also be said as, “I followed him and easily attained him instead of having to perform austere penance for a long time to get that great result”.
  • In the ninth pAsuram, he said “I enjoyed so that all my difficulties are eliminated and became blissful”.
  • In the tenth pAsuram, he asked “when will I be in the assembly of such persons who enjoy emperumAn so much?”.
  • In the end, he said “Meditate upon and recite this thiruvAimozhi with its meaning;  you are few in numbers and are going to live for a short span of time only, so try to experience it (instead of fighting among yourselves)”.

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

In the next article we will enjoy the next 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 – 2.3.10 – kaLippum kavarvum

Published by:

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

Full series >> Second Centum >> Third decad

Previous pAsuram

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – AzhwAr searches for good company to share the divine experience of bhagavAn‘s qualities thinking “When will I have my worldly difficulties removed and enter the assembly of nithyaSuris (in paramapadham)?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram – After saying “kaLiththEnE” (enjoyed), AzhwAr says “instead of again being with samsAris (worldly people), when will I enter the assembly of nithyasUris who are leaders for such blissful experience?”.

pAsuram

களிப்பும் கவர்வும் அற்று பிறப்புப் பிணி மூப்பு இறப்பு அற்று
ஒளிக்கொண்ட சோதியுமாய் உடன் கூடுவது என்று கொலோ
துளிக்கின்ற வான் இந் நிலம் சுடர் ஆழி சங்கு ஏந்தி
அளிக்கின்ற மாயப் பிரான் அடியார்கள் குழாங்களையே?

kaLippum kavarvum aRRup piRappup piNi mUppu iRappu aRRu
oLikkoNda sOdhiyamAy udan kUduvadhu enRu kolO
thuLikkinRa vAn in nilam  sudar Azhi sangu Endhi
aLikkinRa mAyap pirAn adiyArgaL kuzhAngaLaiyE?

pAsuram 10

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

kaLippum – joy (in worldly gains)
kavarvum – craving (in the lack of such gains)
aRRu – without
piRappup piNi mUppu iRappu aRRu – without janma (birth), vyAdhi (disease), jarA (old age), maraNa (death) which are the cause for such gains and lack of them
oLik koNda – that which shines the flame (of knowledge etc)
sOdhiyamAy – having beautiful effulgent form
thuLikkinRa – raining
vAn – sky
innilam – earth (which sustains by that rain)

to eliminate from such hardships,
sudar – greatly radiant
Azhi – chakra (disc)
sangu – Sanka (conch)
Endhi – holding
aLikkinRa – mercifully protecting
mAyappirAn – the great benefactor’s
adiyArgaL – nithyasUris who are engaged with eternal servitude
kuzhAngaLai – assemblies
udan – with agreement (to mix as water with water)
kUduvadhu – joining
enRu kolO? – When

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

When will I have my worldly joy (on worldly gains) and craving (for such gains when in lack of such gains) and the root cause of those (joy/sorrow) viz. birth, disease, old age and death eliminated? When will I acquire an effulgent form which makes the flame of knowledge shine and become part of the assemblies of nithyasUris with full agreement (with their principles)? These nithyasUris are engaged with eternal servitude and are the devotees of emperumAn who is the great benefactor, who with his greatly radiant disc and conch, protects the sky which gives rain and the earth which sustains itself by that rain.

It is implied that for those who have all their hurdles removed and have realised their true nature, bhagavAn‘s devotees (nithyasUris) are the goal.

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

  • kaLippum – joy derived out of enjoying matters other than that which is related to bhagavAn
  • kavarvum – the sorrow derived out of craving for such matters when they are not attained
  • aRRu – eliminating
  • piRappup piNi mUppu iRappu aRRu – birth which is the cause for such joy/sorrow; disease which naturally follows birth at each stage of life; old age which occurs when one is thinking “at least we can survive with this disease” and finally the death; eliminating all of these
  • oLikkoNda sOdhiyamAy – having infinitely radiant body/form which is fully made of pure goodness unlike the body here which is mixed in sathvam (goodness), rajas (passion) and thamas (ignorance)
  • udan kUduvadhu enRu kolO – When will I join (that assembly)? Even after knowing that the assembly of bhAgavathas (devotees) is our goal, here one may hesitate to join the assembly due to ahankAram, mamakAram. But nithyasUris (who have pure forms) are not like that – they always enjoy in groups. When will I jostle in the crowd of such nithyasUris?
  • thuLikkinRa … – By nature, sky pours down rain; earth flourishes by that; the spectacular emperumAn who protects these with his divine weapons, just like he protected in the seashore (During SrI rAmAyaNa battle, the monkey army went around the camp of SrI rAma and protected him. When in the night they slept due to fatigue, SrI rAma went around all of them with his bow and arrow and protected them mercifully. So whether awake or sleeping, it is emperumAn who is protecting all).
  • sudar Azhi sangu Endhi aLikkinRa mAyap pirAn – In paramapadham, his weapons look like ornaments (since there is no use for weapons there); but here in this material realm, they act like weapons.
  • adiyArgaL kuzhAngaLaiyE – For such devotee who are won over by such protector, those who are the goal like he himself is, those leaders in (enjoying) bhagavAn‘s qualities, those who are company for bhOdhayantha:parasparam (bhagavath gIthA 10.9). In the assembly of such devotees. Like a very hungry person saying “When will I get food?”, AzhwAr is saying with great desire “When will I join those assemblies?”

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 – 2.3.9 – kadivAr thaNNanthuzhAy

Published by:

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

Full series >> Second Centum >> Third decad

Previous pAsuram

krishna-thulasi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – AzhwAr says that he enjoyed emperumAn‘s guNams (qualities) with great thirst and felt blissful.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram – As said in thaiththirya upanishadh Anandhavalli “sOshnuthE sarvAn kAman saha brahmaNA vipaSchithA” (He experiences all auspicious qualities of bhagavAn who is omniscient), AzhwAr says that he experienced bhagavAn and eliminated all his difficulties and becomes delighted.

pAsuram

கடி வார் தண் அம் துழாய்க் கண்ணன் விண்ணவர் பெருமான்
படி வானம் இறந்த பரமன் பவித்திரன் சீர்
செடி ஆர் நோய்கள் கெட படிந்து குடைந்து ஆடி
அடியேன் வாய் மடுத்துப் பருகிக் களித்தேனே

kadi vAr thaN am thuzhAyk kaNNan viNNavar perumAn
padi vAnam iRandha paraman paviththiran sIr
sedi Ar nOygaL kedap padindhu kudaindhu Adi
adiyEn vAy maduththup parugik kaLiththEnE

Listen

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

kadi – fragrance
vAr – flowing
thaN am thuzhAy – one who is wearing fresh thuLasi (garland)
kaNNan – krishNa (who is submissive towards his devotees)
viNNavar perumAn – for him who has supremacy (which is enjoyed by) nithyasUris who are matching in glory
vAnam – in paramapadham (spiritual sky)
padi – match
iRandha – since (it is) not there
paraman – the supreme who has no one greater than him
paviththiran – one who is so pure (that he purifies even those who are ignorant and don’t have this proper understanding and gives them divine experience)
sIr – in the qualities (which manifest his supremacy, simplicity, purity etc)
sediyAr – densely populated, abundant
nOygaL – great diseases (starting with worldly attachments)
keda – to destroy
padindhu – approached
kudaindhu – completely immersed
Adi – bathed (drenched/drowned)
adiyEn – I who am fully existing for bhagavAn
vAy maduththu – keeping my mouth (which is the desire that is the tool to enjoy) ready
parugi  – consumed it (like a very thirsty person drinking water) for full satisfaction
kaLiththtEn – attained unsurpassed bliss.

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

One who is wearing fresh thuLasi which has flowing fragrance, one who is krishNa (who is submissive towards his devotees), one who is the undisputed supreme lord since he does not have a match even in paramapadham where he is the master of nithyasUris (who have matching glory), one who is so pure (that he he purifies even those who are ignorant and don’t have this proper understanding and gives them divine experience); in order to destroy the great diseases (starting with worldly attachments), I have approached emperumAn, fully submerged, bathed, prepared the mouth and fully consumed emperumAn and acquired unsurpassed joy.

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

  • kadivAr thaNNanthuzhAyk kaNNan – krishNa who is wearing thuLasi garland which has abundance of fragrance; krishNa who is wearing thuLasi garland which has honey flowing.
  • viNNavar perumAn – With this mesmerising form, he wins over nithyasUris such as anantha (AdhiSEsha), garuda et al.
  • padi vAnam iRandha paraman – 3 explanations:
    • the supreme lord to whom even those nithyasUris are no match
    • having supremacy such that even those nithyasUris who are at par with emperumAn are not a match for his true nature
    • for his divine form (padi), even cloud (vAnam (sky) represents mEgam (cloud)) is not a match
  • paviththiran sIr – having purity to make such divine beautiful form available for samsAris (worldly people) too; sIr – such emperumAn‘s auspicious qualities;
  • sediyAr …. – the dense/abundant difficulties (such as avidhyA (ignorance) etc) of this material realm which block my experience of such qualities; approached such emperumAn, experienced him in all directions, deeply immersed in him; I, who am fully existing for him, fully experienced him, placed my feet on the heads of yama et al (won-over death) and became blissful. vAy maduththup parugi – quenched my great thirst.
  • kaLiththEnE – Just like worldly matters are filled with sorrow, experience of bhagavAn is fully joyful.

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 – 2.3.8 – kuRikkoL gyAnangaLAl

Published by:

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

Full series >> Second Centum >> Third decad

Previous pAsuram

githai-karappangadu-wrapper

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – emperumAn mercifully asks “is there a possibility of the separation you spoke about in the previous pAsuram?”. AzhwAr consoles himself hearing that and becomes pleased thinking “I have effortlessly attained in this life itself in a short time frame, the unsurpassed goal which cannot be attained in a very long period”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains how he attained this experience.

Highlights from periyavAchchAn piLLai‘s introduction

In the eighth pAsuram – emperumAn asks “Are my favours such that you doubt them and say ‘keep me in your heart’?” and AzhwAr contemplates on emperumAn’s such favours and becomes pleased.

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

Eighth pAsuram – When AzhwAr said “ennai nI kuRikkoLLE” (keep me in your heart – don’t leave me), emperumAn mercifully glances at AzhwAr. On receiving that merciful glance, all sufferings of AzhwAr are removed and he enjoys emperumAn.

pAsuram

குறிக்கொள் ஞானங்களால் எனை ஊழி செய் தவமும்
கிறிக்கொண்டு இப் பிறப்பே சில நாளில் எய்தினன் யான்
உறிக்கொண்ட வெண்ணெய் பால் ஒளித்து உண்ணும் அம்மான் பின்
நெறிக்கொண்ட நெஞ்சனாய்ப் பிறவித் துயர் கடிந்தே

kuRikkoL gyAnangaLAl enai Uzhi sey thavamum
kiRikkoNdu ip piRappE sila nALil eydhinan yAn
uRikkoNda veNNey pAl oLiththu uNNum ammAn pin
neRikkoNda nenjanAyp piRavith thuyar kadindhE

Listen

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

uRi – in a pot (hung down from the ceiling in a rope to preserve milk, curd (yoghurt), butter etc)
koNda – preserved
veNNey – butter
pAl –  milk
oLiththu – entered mischievously (without the knowledge of the owners)
uNNum – since he eats
ammAn – krishNa who is the master (since he accepted the service)
pin – subsequently

Being won over (by such acts),
neRi – path (which he took)
koNda – following
nenjanAy – having such heart
piRavith thuyar – difficulties caused by birth
kadindhu – discarding them through detachment
kuRikkoL – those which are pursued (through renunciation and control of senses)
gyAnangaLAl – many different types of gyAna yOgam (which vary in form as in vEdhana, dhyAna, upAasana and in the process such as sadhvidhyA, dhahara vidhyA etc)

As said in lagvathri smruthi “janmAnthara saharEshu” (After many many thousands of births) and bhagavath gIthA 7.19 “bahunAm janmanAm anthE” (after many many births),
enai Uzhi – in a long span of time
sey – performed
thavamum – the result of thapasyA (penance – bhakthi yOgam)
kiRikkoNdu – through good means (which is the mercy of bhagavAn)
ippiRappE – in this life itself
sila nALil – in a short span of time
yAn – me (who is not qualified for such experience)
eydhinan – attained

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

krishNa entered (the house) mischievously, eats the butter and milk which are preserved in the pots that are hanging in a rope in the ceiling. By accepting this service, he shows that he is the master. I, being won-over by his act of stealing butter etc., having a heart which follows him, have attained the goal effortlessly through good means (that is, the mercy of bhagavAn) in this life itself in a short span of time. This is otherwise attained by discarding difficulties which are caused by birth through detachment and pursuing gyAna yOgam (which vary in form as in vEdhana, dhyAna, upAasana and in the process such as sadhvidhyA, dhahara vidhyA etc), and after a very long time, as said in lagvathri smruthi “janmAnthara saharEshu” (After many many thousands of births) and bhagavath gIthA 7.19 “bahunAm janmanAm anthE” (after many many births) in a long span of time through the result of thapasyA (bhakthi yOgam).

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

  • kuRikkoL gyAnangaLAl – Special kind of knowledge (gyAna viSEsham – bhakthi) which is earned by practising ashtAnga yOgam (yama, niyama, Asana, prANAyAma, prathyAhAra, dhAraNa, dhyAna, samAdhi). Such knowledge/devotion is indicated by vEdhana, dhyAna, upAsana etc.
  • enai Uzhi sey thavamum – The result of penance which is acquired through SravaNam (hearing), mananam (meditation), dhruvAnusmruthi (continuous thinking) which is done for many kalpams (kalpa – 1 day of brahmA which is many crores of years).
  • kiRikkoNdu – Effortless means; that is, bhagavAn himself being the means. Does kiRi mean bhagavAn? He is explained in thiruviruththam 91 as “perungiRiyAn” (greatest means).

When asked “In how many births did you accomplish this?”

  • sila nALil – in a very short span of time.

Nice, did you accomplish yourself?

  • eydhinan – I got it (by the mercy of bhagavAn).
  • yAn – I, who did not put any effort for this result.
  • uRikkoNda ….AzhwAr explains the result which is explained in “thavameydhinan” and the means which is explained in “kiRikkoNdu“.
  • uRi … – One who won over the universe by manifesting the activity of stealing butter and milk which were preserved carefully in pots (hanging in the ceiling) and made people wonder “How did the butter disappear? Was it consumed by God without our knowledge?”.
  • pin neRikkoNda nenjanAy – Having a heart which follows him as said in “yEna yEna dhAthA gachchathi, thEna thEna saha gachchathi” (wherever bhagavAn goes, jIvAthmA follows him in those ways). Alternatively, prapaththi (surrender) is explained in “pin neRi“. “pin neRi” means that which was explained later (that is, charama SlOkam which was spoken at the end of bhagavath gIthA) – so having a heart which is focused on charama SlOkam.
  • piRavith thuyar kadindhE – While speaking about the result (in charama SlOkam), removal of hurdles is also explained – that is explained here (the eradication of birth in this material realm). Alternative explanation – “pin neRik koNda nenjanAy” – in the mahAbhAratha battle, emperumAn created a sorrowful situation and instructed the means to arjuna; but here, AzhwAr followed krishNa where he went to steal butter, locked the door (so krishNa cannot escape) and learned the meanings.
  • piRaviththuyar kadindhE – bhagavAan explained in gIthA as “sarvapApEbhyO mOkshayishyAmi” (I will eradicate all your sins).

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