Category Archives: thiruvAimozhi 2nd centum

thiruvAimozhi – 2.5.1 – andhAmaththu anbu

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Full series >> Second Centum >> Fifth decad

paramapadhanathan

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr speaks about the splendour acquired by emperumAn after arriving with all his entourage and uniting with AzhwAr as desired by AzhwAr himself.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr enjoys emperumAn‘s beautiful form that is decorated with divine ornaments.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

First pAsuram – AzhwAr says that emperumAn came and united with him as he desired in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaLai – udan kUduvadhu enRu kolO” (when will I join the assembly of nithyasUris agreeing with their principles?) [Since emperumAn’s chakra, thread, garland etc are all nithyaSuris, AzhwAr’s desire of being together with them is thus fulfilled].

pAsuram

அம் தாமத்து அன்பு செய்து என் ஆவி சேர் அம்மானுக்கு
அம் தாமம் வாழ் முடி சங்கு ஆழி நூல் ஆரம் உள
செந்தாமரைத் தடம் கண் செங்கனி வாய் செங்கமலம்
செந்தாமரை அடிகள் செம்பொன் திரு உடம்பே

am dhAmathu anbu seydhu en Avi sEr ammAnukku
am dhAmam vAzh mudi sangu Azhi nUl Aram uLa
sendhAmaraith thadangaN sengani vAy sengamalam
sendhAmarai akikkaL sempon thiru udambE

Listen

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

andhAmaththu – in paramapadham
anbu – attachment
seydhu – having
en Avi – in my heart (me who is not favourable)
sEr – well-placed
ammAnukku – to the natural master

(the identities of lordship)
am – beautiful
dhAmam – having garland
vAL – radiant
mudi – crown
sangu Azhi – divine weapons chakra (disc) and Sanka (conch)
nUl – yagyOpavItham (sacred thread)
Aram – divine garland
uLa – they appeared
kaN – divine eyes
sem thAmaraith thadam – like a pond with red lotus flowers
sem – reddish
kani – like a ripened fruit
vAy – mouth/lips
sem – reddish
kamalam – like a lotus flower
adikkaL – divine feet
sem – reddish
thAmarai – like a lotus flower
thiru udambu – divine body
sem pon – like reddish gold

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

bhagavAn who is the natural master and has attachment towards paramapadham, became well-placed in my heart; manifesting his supremacy, radiant crown having beautiful garland, divine weapons, sacred thread and garland appeared clearly; his eyes look like a pond of reddish lotus flowers; his reddish ripened fruit like mouth/lips resemble a lotus flower; his divine feet look like a lotus flower; his divine body shines like reddish gold.

Another explanation – AzhwAr is saying that bhagavAn who is having molten gold like beautiful form which is explained in antharAdhithya vidhyA, beautiful limbs such as lotus like eyes etc., beautiful ornaments such as crown, head gear etc., beautiful Sanka, chakra etc., and who is residing in Adhithya maNdalam (solar galaxy) has great attachment towards sun. He is showing the same attachment towards my heart. He is manifesting great radiance to highlight the similarity between his radiant residence of solar galaxy and my heart.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • andhAmaththu anbu seydhu – Showing the same affection to me as shown towards the beautiful land (parampadham). dhAmam – sthAnam [place]. Also explained as – As in manchA: krOSanthi (bed making noise which implies those who are lying on the bed making noise), showing the same affection to me as shown towards nithyasUris who are the residents of paramapadham. He showed me the total affection that was shown towards all the residents of nithya vibhUthi (paramapadham). AzhwAr himself mercifully said in thiruvAimozhi 1.2.6muRRavum ninRanan” (firmly attached towards me).
  • en Avi – it shows that emperumAn reaches out to him, but AzhwAr shies away from him. Thinking about his previous state, he shied away; but emperumAn approaches him with that itself as the reason. Like pouring water on a drought stricken land, emperumAn united with my soul which was explained in thiruvAimozhi 2.4.7 as “uLLuL Avi ularndhu ularndhu” (AthmA inside the heart which is dried up).
  • sEr – Like a thirsty person who jumps into a pond, he united with me.

What is the reason for his uniting with me like this?

  • ammAnukku – because he is the natural lord/master; he has natural entitlement to mingle with the residents of both realms viz., nithya vibhUthi (paramapadham) and leelA vibhUthi (samsAram). Only after accepting AzhwAr as his servant, he became sarvESvaran (master of all).
  • andhAma … – two explanations:
    • ALavandhAr‘s explanation presented by thirumAlai ANdAn – As desired by AzhwAr in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai udan kUduvadhu enRu kolO” (when will I be united with nithyasUris accepting their principles?) emperumAn arrived with nithyasUris to unite with AzhwAr. But how is it that “Azhi nUI Aram” (chakra, sacred thread, garland) are identified as nithyasUris? These nithyasUris who are filled with knowledge, assume these forms to manifest their pArathanthriyam (total dependence on bhagavAn).
    • emperumAnAr presents a different explanation – Before uniting with AzhwAr, like emperumAn, his weapons/ornaments too were lacking splendour. On uniting with him, they all became radiant and their existence was well established. Just like when a tree dries up, the leaves, flowers etc will also dry up (when emperumAn lacks splendour, his weapons, ornaments etc also lack splendour).
  • andhAma vAzh mudi – beautiful garland became crowned and lively. Another explanation – vANmudi – vAL + mudi – vAL means radiance, thus it means infinitely radiant crown. dhAmam also means thEjas (glow). Glowing pAnchajanyam (conch), glowing thiruvAzhi (chakra – disc), glowing yagyOpavItham (sacred thread), glowing thiruvAram (garland); In this ways glow is an adjective for all nithyasUris.
  • uLa – How do they acquire “existence” now? As said in mahOpanishadh “sa EkAkI na ramEtha” (that SrIman nArAyaNa was not joyful alone during praLayam when all AthmAs were submerged in him) , before uniting with AzhwAr, emperumAn does not even feel the existence of paramapadham.
  • sem thAmaraith thadam kaN – the state of emperumAn seeing him to his heart’s full satisfaction. Only after uniting with AzhwAr, his eyes became fresh and expanded/brightened. That which is explained as “EkarUpa” (unchanging) is changing like this. It is said in SrI vishNu purANam 1.2.1 “sadhaikarUparUpAya” (having a divine form which matches his true nature) – he does not acquire any change due to karma (like us) [His changes are due to his divine desire].
  • sem kani vAy sem kamalam – the mouth/lips which speak hundreds of sweet words. Beautiful tender (like ripened fruit) lips looked like red lotus flower.
  • sem thAmarai adikkaL – after becoming overwhelmed with the glance (of the eyes) and smile (of the lips), one will naturally fall at the lotus feet.
  • thiru udambE – after falling at the lotus feet, one will naturally (get to) enjoy the divine body of emperumAn. As said in manu smrithi 12.122 “…rukmAbham…” (one who has a golden form) – his body started shining like gold after uniting with AzhwAr.

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 – 2.5 – Audio

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thiruvAimozhi –> Second centum

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Meanings

gajendramoksham-azhwar

Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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thiruvAimozhi – 2.5 – andhAmaththanbu

Published by:

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

Full series >> Second Centum

Previous Decad

Audio

gajendramoksham-azhwar

Highlights from thirukkurugaippirAn piLLAn‘s introduction

andhAmaththanbu – AzhwAr explains the divine union of emperumAn who appeared (at the end of previous decad) and the great prosperity acquired by him through such union.

Highlights from nanjIyar‘s introduction

In the fifth decad – On hearing the cry of SrI gajEndhrAzhwAn (elephant), bhagavAn became very sad and arrived at the pond, eliminated his pain and gave him great joy; similarly, emperumAn who is krupA samudhram (ocean of mercy), heard the cry of AzhwAr, became very sad and thought about himself “this is not how I should run the universe”, condemned himself for not helping AzhwAr and arrived at AzhwAr’s place at once; he then eliminated AzhwAr’s pain in suffering and consoled AzhwAr to become peaceful, made AzhwAr to become greatly radiant due to the joy of uniting with him, showed his favourable intent towards AzhwAr, showed his true nature, forms, qualities, wealth, divine ornaments, divine activities and his great joys. Thinking about emperumAn’s contented state after doing all of this to him and becoming delighted, amazed and feeling emancipated, AzhwAr joyfully speaks about the great prosperity he acquired.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fifth decad – AzhwAr desiring to mercifully speak about emperumAn‘s beauty etc., which showed in emperumAn after he quickly arrived and united with AzhwAr who was in pain of separation, mercifully highlights the following aspects:

  • first he briefly speaks about the divine physical beauty of emperumAn with his divine ornaments and weapons
  • the presence of his control/wealth along with that
  • the presence of emperumAn‘s protectorship which brings about the union
  • his eternal radiance
  • having no example (for his physical beauty) – not explainable through example
  • having unlimited ornaments etc.
  • his activities which are treat to eyes
  • that there is no one qualified to explain the glorious union with him which is beyond words
  • that speaking about his glories is rare
  • the supreme beauty of his which was brought about as a result of uniting with AzhwAr

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, the agony AzhwAr went through was similar to gajEndhrAzhwAn’s agony as explained in SrI vishNu dharmam 68th chapter “gaja AkarshathE thIrE grAha AkarshathE jalE” (gajEndhrAzhwAn the elephant, pulls towards the banks of the pond and the crocodile pulls towards the water). emperumAn with great anxiety, wearing his weapons and ornaments in a disorderly manner, arrived at the banks of the pond with his clothes/hair disheveled. He entered the pond, brought both the elephant and crocodile out with his two hands (one in each hand), and as said in “… grAham chakrENa mAdhava:” (The husband of SrI mahAlakshmi cut the crocodile into two using his chakra) – like a mother who would nurse the toddler while treating her wounds (so the focus of the child is diverted), by having SrI mahAlakshmi and himself there and diverting the focus of both (elephant and crocodile). He severed the head of crocodile without hurting gajEndhra; he then made a small bundle of his own cloth, blew hot air into that and gave fomentation (oththadam) to ease the pain of gajEndhrAzhwAn and touched him with his cool hands. In a similar manner, emperumAn heard AzhwAr crying out for him saying “valam koL puL uyarththAy” (Oh one who rides the garuda!) and thought “this is how I am managing the universe! Who have I become (from being protector of all to not helping AzhwAr)?” and became perturbed out of embarrassment and fear, appeared in front of AzhwAr with his true nature, forms, qualities, decorations, divine weapons etc and united with AzhwAr. Out of that union, emperumAn became delighted and content a (feeling of accomplishing the task). Seeing that AzhwAr becomes joyful and starts speaking about the great experience he had.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.4.11 – vAttamil pugazh

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

nammazhwar-vanamamalaiAzhwAr in SrI SatakOpam (representing bhagavAn‘s lotus feet) – vAnamAmalai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end – AzhwAr says that those who learn this decad can perform kainkaryam of offering garlands to the divine feet of emperumAn without having to go through the difficulties which he himself went through.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains that the result of this decad is kainkaryam to emperumAn in the form of worshiping him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

In the end – AzhwAr says that those who are able to recite this decad will enter the assembly of nithyasUris as he himself prayed and will engage in kainkaryam at the divine feet of sarvESvaran as explained in thiruviruththam 21 “sUttu namAlai” (offering pure garland).

pAsuram

வாட்டம் இல் புகழ் வாமனனை – இசை
கூட்டி வண் சடகோபன் சொல் – அமை
பாட்டு ஓர் ஆயிரத்து இப் பத்தால் – அடி
சூட்டல் ஆகும் அம் தாமமே

vAttam il pugazh vAmananai – isai
kUtti vaN satakOpan sol – amai
pAttu Or Ayiraththu ip paththAl – adi
sUttal Agum am dhAmamE

Listen

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

vAttam – (since emperumAn appeared in front of her, his worries disappeared) worries
il – not having
pugazh – having auspicious qualities
vAmananai – to vAmana
vaN – generous
satakOpan – AzhwAr
isai – with music
kUtti – added
sol – spoke
amai – having peace (due to fullness in definition)
Or – unique
pAttu – pAsurams (songs)
Ayiraththu – in the thousand
ippaththAl – through this decad
adi – at the lotus feet of such vAmana
am – beautiful
dhAmam – garland
sUttalAgum – can be submitted

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

vAmanan emperumAn, who has no worries (since his worries got eliminated by appearing in front of AzhwAr) and has many auspicious qualities, was spoken with music by nammAzhwAr in this peaceful decad among the unique thousand pAsurams; such decad facilitates those who recite it to submit beautiful garland (as service) at the lotus feet of such vAmanan emperumAn.

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

  • vAttamil pugazh vAmananai – If he does not appear in front of AzhwAr, his glories will be minimised.
  • vAmananai – One who begged to (mahAbali to) get back his own property.
  • isai kUtti – Just like a flower blossoms with fragrance, these pAsurams blossomed with music/tune.
  • vaN satakOpan sol – Like SrI vAlmIki is glorified in SrI rAmAyaNam bAla kANdam 2.12 “udhAradhIr muni:” (the sage who is having great intelligence) – nammAzhwAr is most generous – instead of stopping at just enjoying emperumAn in his heart, he sang them as pAsurams so that others too can experience the same.
  • amai pAttu Or Ayiraththu – being wholesome in proper words and meanings
  • ippaththAl … – Those who can recite this decad, can perform eternal kainkaryam of offering fresh garlands at emperumAn’s divine feet. AzhwAr‘s sufferings are due to his desiring to perform kainkaryam and not being able to perform that; just like father’s wealth will automatically be inherited by the son, those who learn this decad need not suffer like AzhwAr, and will enter the assembly of nithyasUris and experience the bliss (of kainkaryam) as desired (and achieved by AzhwAr).

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, parAnkuSa nAyaki‘s mother said that emperumAn who is naturally helpful towards his devotees considering their danger alone as the trigger for his help, did not come to help her daughter when she was suffering.
  • In the second pAsuram, when reminded about the hurdles, she asks “are the hurdles more powerful than bANAsura’s thousand arms (which you destroyed)?”.
  • In the third pAsuram, she asks “when you are not ready to help my daughter now, why did you help sIthA pirAtti in a similar manner before?”.
  • In the fourth pAsuram, she says “unable to bear the thought of her finding fault in emperumAn, her daughter quotes the same incident to highlight his generosity”.
  • In the fifth pAsuram, she says that emperumAn is merciless since he had not arrived even then.
  • In the sixth pAsuram, she quotes her daughter “is he not merciful by nature? it is due to our fault that he is not coming now”.
  • In the seventh pAsuram, she says “emperumAn has mesmerised my daughter so much that, she considers his faults themselves as good qualities”.
  • In the eighth pAsuram, she says to emperumAn “Look at her sufferings for taking refuge of you”.
  • In the ninth pAsuram, she asks emperumAn “what are you thinking for her attainment of the goal?”.
  • In the tenth pAsuram, she says to emperumAn “her beautiful eyes are the only remaining aspect in her; please protect them at the least”.
  • In the end, AzhwAr explains the result for those who recite this decad and completes the same.

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

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 2.4.10 – Ezhai pEdhai

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

rama-ravana-battle

Introduction for this pAsuram

Highlights from thirukkurugaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram – parAnkuSa nAyaki‘s mother lost everything but the beautiful innocent eyes of her daughter; she requests those divine eyes to be retained and not vanquished at the least.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother says to emperumAn “Oh one who has great valour,  who destroys the enemies! I am sustaining myself just by seeing her divine eyes; at least do not vanquish them”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram – parAnkuSa nAyaki‘s mother gave up everything but her divine daughter’s eyes/form; she requests emperumAn to protect them at least.

pAsuram

ஏழை பேதை இராப் பகல் தன
கேழ் இல் ஒண் கண்ண நீர் கொண்டாள் கிளர்
வாழ்வை வேவ இலங்கை செற்றீர்! இவள்
மாழை நோக்கு ஒன்றும் வாட்டேன்மினே

Ezhai pEdhai irAp pagal thana
kEzh il oN kaNNa nIr koNdAL kiLar
vAzhvai vEva ilangai seRRIr! ivaL
mAzhai nOkku onRum vAttEnminE

Listen

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

Ezhai – being desirous (even if the goal is unattainable)
pEdhai – innocent/adolescent girl (who does not listen to my instructions)
irAp pagal – without distinguishing between night and day
thana – her
kEzh – match
il – not having
oN – beautiful
kaN – eyes
nIr koNdAL – became tearful
kiLar – having great superiority (by troubling others)
vAzhvu – wealth of rAvaNa
vEva – like burnt into ashes
ilangai – lankA
seRRIr – Oh one who destroyed it!

Like you helped sIthA pirAtti,
ivaL – parAnkuSa nAyaki‘s
mAzhai – eyes which look like those of a tender deer
nOkkonRum – eyes alone
vAttEnmin – please do not destroy them

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

Being desirous, the beautiful matchless eyes of my innocent (adolescent) daughter who is not distinguishing between day and night have become tearful; Oh one (SrI rAma) who destroyed lankA and burnt the greatly superior rAvaNa’s wealth into ashes! Just like you helped sIthA pirAtti, you at least ensure that parAnkuSa nAyaki‘s eyes which look like those of a tender deer are protected.

Inherent meaning – (divine glance) her eyes ares the cause for uplifting of all.

vyAkyAnams (commentaries)

Highlights from thirukkurugaippirAn 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

  • Ezhai – Even if it is established authentically that the goal is not attainable, still not giving up on it.
  • pEdhai – the state (stage of girl) where one cannot understand that the goal is unattainable; even if I (mother) advise her, her state (adolescence) will not let her accept.
  • irAp pagal than kEzhil oN kaNNa nIr koNdAL – eyes which are meant to have tears of joy only; kEzh – match, il – not present; so matchless eyes; the eyes, which are so beautiful that after being seen by others, the evil-eye should be removed (dhrushti removal through hArathi) – such eyes have become filled with tears. Like a water-drop in lotus flower, such beautiful form is wasted like “kAttil eRiththa nilavu” (moonlight in forest which is not useful for anyone unlike that which is shining in the town which is useful/enjoyable for the residents)! After trying so hard (to get a jIvathmA), losing that at the time of reaping the result! As said in thiruviruththam 11 “ponnum muththum” (pon – gold – disease of separation; muththu – pearl – tears) are the result of the hard work (of emperumAn)! Now, she is crying for the loss of emperumAn (i.e., losing her by not accepting her) and not for her own.

When there are hurdles to accepting, is just crying for me sufficient (to attain me)?

  • kiLar … – Are her hurdles greater than rAvaNa’s?  As explained in SrI rAmAyaNam ayOdhyA kANdam 1.7 “udhIrNasya rAvaNasya” (powerful rAvaNa) – his wealth is such that he kept mother (sIthA pirAtti) and father (SrI rAma) in separation; you destroyed lankA to eliminate such wealth/power. When you think of destroying something, you destroy it completely without any trace.
  • ivaL mAzhai nOkku onRum vAttEnminE – Now, you have to ensure that her tender eyes are protected.
  • nOkku onRum vAttEnminE – she only will die (if you don’t accept her); we only are the losers; if you are going to survive, you ensure that you protect your life and soul (that is parAnkuSa nAyaki‘s).

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 – 2.4.9 – patta pOdhu

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

vishnu-holding-chakram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram – parAnkuSa nAyaki‘s mother asks “what are you planning to do in the case of parAnkuSa nAyaki who is desiring for you and is suffering permanently, due to separation from you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother asks “You have the tools to protect others – what are your thoughts on her?”.

Highlights from periyavAchchAn piLLai‘s introduction

In the ninth pAsuram – When asked what was parAnkuSa nAyaki‘s suffering?, parAnkusa nAyaki’s mother explains that suffering in this pAsuram; It is also explained as parAnkuSa nAyaki’s mother asking emperumAn “What are you planning to do for her who is desiring to see your beautiful hand and the divine disc (in your hand), who did not even know sunrise or sunset and is desiring for you?”.

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

Ninth pAsuram – When parAnkuSa nAyaki‘s mother said “her daughter suffered”, she was asked “What type of suffering?”. She replies to that “She has suffered so much and there is nothing more to suffer further”.

pAsuram

பட்ட போது எழு போது அறியாள் விரை
மட்டு அலர் தண் துழாய் என்னும் சுடர்
வட்ட வாய் நுதி நேமியீர்! நுமது
இட்டம் என்கொல் இவ் ஏழைக்கே?

patta pOdhu ezhu pOdhu aRiyAL virai
mattu alar thaN thuzhAy ennum sudar
vatta vAy nudhi nEmiyIr! numadhu
ittam enkol iv EzhaikkE?

Listen

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

Due to lack of sleep, not having woken up from sound sleep with clear mind,

patta pOdhu – sunset
ezhu pOdhu – sunrise
aRiyAL – she does not know
virai – fragrance
mattu – honey
alar – spread well
thaN thuzhAy – fresh thuLasi
ennum – says
sudar – radiant
vattam – round
vAy – mouth
nudhi – sharpness
nEmiyIr – Oh the one having sudharSana chakra!
numadhu – for you (who has the tool to eliminate hurdles and allow in close proximity)
ittam – thoughts
ivvEzhaikku – for this poor girl who is desirous
en kol – what?

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

parAnkuSa nAyaki does not know sunset or sunrise (due to lack of sleep, and not having woken up from sound sleep with clear mind). She joyfully says “fresh thuLasi with well spread fragrance and honey”. Oh one who holds the radiant sudharSana chakra which has round mouth and sharpness! What are your (who has the tool to eliminate hurdles and allow in close proximity) thoughts for this poor girl who is desirous [of attaining you]?

The inherent meaning is – is the sudharSana chakra present to sustain her or to finish her?

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.

  • sudar vatta vAy nudhi nEmiyIr –  periyavAchchAn piLLai quotes nanjIyar saying “sudharSana chakra would keep away from those who like it and finish them by showing its beauty; and it would finish those who hate it by getting close to them and destroying them”.

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

  • patta pOdhu ezhu pOdhu aRiyAL – She does not know sunrise and sunset. When asked if she knew anything,
  • virai mattalar thaN thuzhAy ennum – She would speak joyfully about the thuLasi [which emperumAn is wearing]; virai – what wonderful fragrance! mattu – what wonderful honey! alar – what wonderful flower! thaN – what wonderful coolness! and so on. She is saying as said in thiruvAimozhi 6.7.2 “ummudaiya pErum thArum ozhiya – aRiyAL” (She would not know anything beyond your name, garland etc).

Hearing this emperumAn became too joyful and raised his sudharSana chakra thinking “[finally] there is someone who is so attached to me” [In arumpadham, bhagavath gIthA SlOkams 7.18 “udhArAs sarva EvaithE” (all those approach me are generous – for letting me manifest my generosity towards them) and 7.19 “bahunAm janmanAm … sa mahAthmA sa dhurlabha:” (those who accept vAsudhEva as everything are great souls and are rare to find)].

  • sudar vatta vAy nudhi nEmiyIr – Oh one who has radiant, round mouthed, sharp sudharSana chakra in your hand! Why so much adjective for the chakra (when in depressed mood)? Even more than parAnkuSa nAyaki, her mother herself became attracted to the beautiful hand holding the chakra and glorifies that with adjectives. Do you use the same tool to finish both your devotees and others? AzhwAr himself said in thiruvAimozhi 1.7.1Azhippadai andhaNanai maRaviyai inRi manaththu vaippArE” (without forgetting, they keep that pure emperumAn (who holds the weapon named chakra) in their mind). AzhwArs are of the nature that they melt on seeing emperumAn with his divine hand and chakra.
  • numadhu ittam en kol – Are you planning to finish her like you finished rAvaNa, hiraNya et al? Are you planning to let her enjoy the beauty of the divine disc and the divine hand, just like nithyasUris? Are you planning to make her forget about her own true nature and about you (bhagavAn), and let her roam around like samsAris (worldly people) taking care of their stomachs [feeding it fully] and wearing nice clothes ? What are you thinking about her attaining her goal?
  • ivvEzhaikkE – What are you thinking about this girl who is completely desirous to attain you?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 2.4.8 – vanjanE ennum

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

krishna-kamsa

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram – parAnkuSa nAyaki‘s mother asks emperumAn “How can my daughter, who accepted you as the refuge, suffer like your enemies?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother wonders “even after being fully faithful to emperumAn who removes the hurdles of those who are close to him, what kind of suffering she is going through!”

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Eighth pAsuram – parAnkuSa nAyaki‘s mother says “Neither you gave her your blissful experience nor you finished her like you finished kamsa; this is the suffering she got for thinking that you are her protector”.

pAsuram

வஞ்சனே! என்னும் கை தொழும் என
நெஞ்சம் வேவ நெடிது உயிர்க்கும் விறல்
கஞ்சனை வஞ்சனை செய்தீர் உம்மைத்
தஞ்சம் என்று இவள் பட்டனவே

vanjanE! ennum kai thozhum ena
nenjam vEva nedidhu uyirkkum viRal
kanjanai vanjanai seydhIr ummaith
thanjam enRu ivaL pattanavE

Listen

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

vanjanE – Oh deceptive one (one pretends to be humble)!
ennum – says
kai thozhum – (Considering out of love-anger “should I not worship him for such deception?”) folds her palms and worships

(thinking about previous togetherness)
thana nenjam – her heart
vEva – to burn
nedidhu uyirkkum – breathes deeply/heavily
viRal – prideful
kanjanai – kamsa
vanjanai seydhIr – Oh one who killed him and finished his deception along with him!
ummai – you (who helped the girls in mathurA)
thanjam enRu – considering as refuge (for her)
ivaL – she
pattana – much suffering
E – How!

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

parAnkuSa nAyaki‘s mother looks at her daughter’s suffering – parAnkuSa nAyaki says “Oh deceptive one (one pretends to be humble)!” and folds her palms and worships; thinking about their previous togetherness, her heart burns out of her heavy / deep breathing; parAnkuSa nAyaki‘s mother says “Oh one who killed the prideful kamsa and finished his deception along with him!” and wonders as to why she is going through much suffering for considering you (who helped the girls in mathurA) as refuge (for her)!.

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

  • vanjanE ennum – When the mother says “he cheated you”, parAkuSa nAyaki cannot bear that; she said “even when I said ‘no’, you deceived me and being most generous, accepted me at your divine feet”.  His nature is explained in thiruvAimozhi 1.7.7 “thAnotti vandhu en thani nenjai vanjiththu Unotti ninRu en uyiril kalandhu iyal” (approaching me, deceiving my heart, staying close to my body, he mixed inside me). Thus she said “Oh generous one who deceived me even without my knowledge and accepted me at your divine feet!”.
  • kai thozhum – Being grateful for being cheated, she salutes him.
  • thana nenjam vEva nedidhuyirkkum – Still she is unable to bear the situation even after convincing her mother who was finding faults in emperumAn. She breathes heavily such that her heart burns (due to intense emotions); SrI rAmAyaNam sundhara kANdam 15.18 “thathO malinasamvIthAm rAkshasIbhis samAvruthAm |  upavAsakruSAm dhInAm ni:SvasanthIm puna: puna: ||” (Thereafter, (hanuman saw) sIthA pirAtti who was wearing ragged clothes, surrounded well by rAkshasis, looking lean due to abstaining from eating, fearful and frequently breathing heavily). Previously she said in 4th pAsuram “uLLam malanga” – cutting into pieces; in 7th pAsuram she said “uLLuL Avi ularndhu ularndhu” – drying; here she says “nenjam vEva” – burning with fire; [These relate to bhagavath gIthA 2.24 “achchEdhyOyam adhAhyOyam aklEdhya: aSOshya Eva cha” (AthmA cannot be cut, cannot be burnt, cannot be soaked in water, cannot be dried) – i.e., her AthmA is suffering so much].
  • viRal kanjanai vanjanai seydhIr – you destroyed the prideful kamsa. You defeated the one who wanted to defeat you. Would you act the same way with devotees and others? [i.e., you get defeated by devotees like mother yaSodhA and you defeat your enemies like kamsa – but now you seem to be desirous to defeat my daughter who is your devotee].
  • ummaith thanjan enRuparAnkuSa nAyaki‘s mother is quoting her daughter “being fully surrendered to emperumAn” – but the mood of parAnkusa nAyaki is such that she is saying “I have unfortunately surrendered unto you”. Looking at her daughter’s state, it looks as though she is saying that she has surrendered to a cruel person though she has surrendered to emperumAn who is the protector of all.
  • ivaL pattanavE – The torture you are giving to her seems as lengthy as mahAbhAratham (which is a huge epic). You have not made her to be like samsAris (since she feels even your deception is a great favour); you have not given yourself to her like you have done with nithyasUris (since her heart is still burning in separation); you have not made her to be like us who have patience and full faith as said by sIthA pirAtti in SrI rAmAyaNam sundhara kANdam 9.30 “… thath thasya sadhruSam bhavEth“(SrI rAma himself destroying lankA and rescuing me is that which will fit his nature – so I will wait for his arrival) [Generally, mothers are supposed to be focused on upAyam (means) – where they wait for bhagavAn to protect us at his will, friends are focused on sambhandham/svarUpam (one’s relationship with bhagavAn) and beloved-girl is focused on upEyam (goal of being with bhagavAn)]; you have not killed her like you killed kamsa. Instead of accepting my approach, she has taken up to you directly – how long are you going to make her suffer?

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.orgkrishna-kamsa

thiruvAimozhi – 2.4.7 – uLLuL Avi

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

krishna-bhishma

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram – parAnkuSa nAyaki‘s mother speaks about her daughter’s exhaustion and how emperumAn showed his qualities and cheated her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother quotes her daughter saying “Oh one who is readily available to help those who request such help!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram – parAnkuSa nAyaki‘s mother says “By showing his qualities, emperumAn cheated my daughter who conceals her heart from everyone and made her call out for him loudly”.

pAsuram

உள் உள் ஆவி உலர்ந்து உலர்ந்து என
வள்ளலே! கண்ணனே! என்னும் பின்னும்
வெள்ள நீர்க் கிடந்தாய் என்னும் என
கள்வி தான் பட்ட வஞ்சனையே

uL uL Avi ularndhu ularndhu ena
vaLLalE! kaNNanE! ennum pinnum
veLLa nIrk kidandhAy! ennum ena
kaLvi thAn patta vanjanaiyE

Listen

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

ena kaLvi – she who has deceit (of concealing the changes of her heart)
thAn patta – the acts of emperumAn which trapped her
vanjanai – the deceptive actions
uL uL – that which is staying inside the heart
Avi – in-dwelling soul (which cannot be dried)
ularndhu ularndhu – became very dry
ena – for me to whom you have given yourself fully
vaLLalE – Oh most generous person!
kaNNanE – Oh krishNa (who is epitome of easily accessibility)
ennum – says
pinnum – further
veLLa nIr – (to readily incarnate) in the ocean filled with water
kidandhAy – Oh one who rested!
ennum – says

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

parAnkuSa nAyaki who is deceptive in hiding the acts of emperumAn which trapped her through his deceitful actions and her AthmA which resides inside her heart became very dry; she calls out “Oh most generous person who has given yourself fully to me! Oh krishNa who is epitome of easily accessibility” and further says “Oh one who rested in the ocean filled with water”. She is saying that emperumAn‘s bed (where he is resting) belongs to her (as his beloved).

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

  • uLLuL Avi – AtmA which bears/holds the heart which is an internal part; Such AthmA (parAnkuSa nAyaki) dried up like a leaf in separation from emperumAn. It is said in bhagavath gIthA 2.24 “achchEdhyOyam adhAhyOyam aklEdhya: aSOshya Eva cha” (AthmA cannot be cut, cannot be burnt, cannot be soaked in water, cannot be dried) – parAnkuSa nAyaki says that even such quality of AthmA is lost (since she (herself) has dried up in separation). Does it mean that her body dried first and then her soul dried later? No – since this is based on intrinsic love for emperumAn and separation from him, first AthmA became dry which reflected in her body later.

Like a thirsty person, swallows camphor block to quench the thirst (parAnkuSa nAyaki, speaks about emperumAn‘s qualities to subdue her suffering),

  • ena vaLLalE kaNNanE ennum – She says “in such condition, you (krishNa) who will present yourself at my disposal (since krishNa presented himself to the cowherd boys and girls)”.
  • pinnum veLLa nIrk kidandhAy ennum – Further, as said  in SrI vishNu dharmam 40th adhyAyam “…thApArthO jalaSAyanam…” (those who are trapped in difficulties, will be relieved from miseries by meditating upon kshIrAbdhi nAthan – one who is resting in the ocean) – you have arrived and mercifully rested in kshIrAbdhi to help me. This posture makes her think that they are in bed together (out of great attachment).
  • ena kaLvi – She is going through much distress by hiding what is happening in her heart!
  • thAn patta – One who said in SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi” (I cannot even survive for a moment in separation from sIthA) is without any emotional change and she (parAnkuSa nAyaki) has become so emotionally affected!
  • vanjanai – Big army (kaurava army) loses to small army (pANdava army) by mischief only. Just like he (krishNa) changed day into night, declared “I won’t touch any weapons” and used it (during mahAbhAratha battle), here he deceived parAnkuSa nAyaki.

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 – 2.4.6 – thagavudaiyavanE

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

paramapadhanathan-2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – parAnkuSa nAyaki‘s mother says “I started finding faults in emperumAn‘s qualities and unable to bear it she started speaking about his qualities and became immersed in them”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother says “my daughter being very weak, starts speaking about your most enjoyable nature and keeps repeating about that”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – Seeing her daughter’s exhaustion, parAnkuSa nAyaki‘s mother said “emperumAn is merciless”; unable to bear that, parAnkuSa nAyaki said “thagavudaiyavanE” (merciful) – mercy is his intrinsic quality.

pAsuram

தகவு உடையவனே! என்னும் பின்னும்
மிக விரும்பும் பிரான்! என்னும் எனது
அக உயிர்க்கு அமுதே! என்னும் உள்ளம்
உக உருகி நின்று உள் உளே

thagavu udaiyavanE! ennum pinnum
miga virumbum pirAn! ennum enadhu
aga uyirkku amudhE! ennum uLLam
uga urugi ninRu uL ulE

Listen

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

uLLam – heart
uga – to be broken
urugi – (her true nature becoming) melted like water
uL uLE – in her
ninRu – being such
thagavu – qualities such as krupA etc (to give me joy)
udaiyavanE – one who has
ennum – says
pinnum – not stopping with that
miga – more and more
virumbum – liked by
pirAn – one who bestows favours
ennum – says
enadhu – my
aga uyirkku – for antharAthmA (soul)
amudhE – eternal unsurpassed sweet (nectar)
ennum – says

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

Being herself who is melted like water to have a broken heart, parAnkusa nAyaki says “Oh one who has qualities like krupA (mercy) etc to be enjoyed by me!” Not stopping with that, she says “Oh one who is very likable and who bestows favours (to all)!”and “Oh one who is eternal unsurpassed sweet nectar for me! (soul)”.

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

  • thagavu udaiyavanE ennum – Alas! How can we say that there is no mercy deep in his heart? It is only our fault (that he is not coming). parAnkuSa nAyaki is so attached to emperumAn that she shows her love for him as if he comes at once in front of her to shut the mouth of the mother who was saying “thagavillai” (he has no mercy).
  • pinnum miga virumbum – she is saying as if emperumAn is in front of her (uru veLippAdu – visualizing the form of emperumAn being in front of AzhwAr even in his absence).
  • pirAn ennum – What is the favour done by him in separation? He did not give an opportunity for the mother to further worry about her separation and appeared in front of her. parAnkuSa nAyaki wonders “What a great favour is this!”
  • enadhu aga uyirkku amudhE ennum – uyir is explained as AthmA here. She says “One who is enjoyable for my AthmA”. amudhu – amrutha – nectar which gives immortality. Here emperumAn is explained as the nectar which saves the eternal jIvAthmA from being destroyed. She is speaking the words which are generally spoken while being together enjoying each other.
  • uLLam uga urugi ninRu – Mind which does not have a form, assumed a form and melted and became lost fully. This is understood from the expressions.
  • uL uLE – vAchA magOcharam (beyond the capacity of words). It can also be explained as “melting more and more”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.4.5 – ivaL irAp pagal

Published by:

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

Full series >> Second Centum >> Fourth decad

Previous pAsuram

srinivasa-with-tulasi-garland

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – parAnkuSa nAyaki‘s mother censures emperumAn saying “You are not showing your mercy for this girl who is in such grief; is this the nature of your mercy?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki‘s mother is saying “You are so pure, yet you are like this!”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram – parAnkuSa nAyaki‘s mother says that emperumAn is merciless since he is not coming  even after seeing her suffering.

pAsuram

இவள் இராப் பகல் வாய் வெரீத் தன
குவளை ஒண் கண்ண நீர் கொண்டாள் வண்டு
திவளும் தண் அம் துழாய் கொடீர் என
தவள வண்ணர் தகவுகளே?

ivaL irAp pagal vAy verIith thana
kuvaLai oN kaNNa nIr koNdAL vaNdu
thivaLum thaN am thuzhAy kodIr ena
thavaLa vaNNar thagavugaLE

Listen

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

ivaL – (such distinct) she
irAp pagal – without distinguishing between day and night
vAy vereei – blabbering (to get thuLasi)

Since she did not get that,
thana – her
kuvaLai – water-lily like
oN – beautiful
kaN – eyes
nIr – sad tears
koNdAL – had
vaNdu – bees
thivaLum – (having drunk honey and) shining (like someone who applied chemicals)
thaN am thuzhAy – divine thuLasi
kodIr – not giving
thavaLa vaNNar – you who is pure natured (towards your devotees)
thagavugaL – qualities such as compassion etc
ena – In what manner they exist?

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

My distinct daughter without distinguishing between day and night was blabbering (to get thuLasi); when she did not get that, her water-lily like beautiful eyes became filled with tears; you, who are pure natured (towards your devotees), are not giving your divinely shining thuLasi which has shining bees; In what manner your qualities such as compassion etc exist?

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

  • ivaL irAp pagal vAy vereei – As said in SrI rAmAyaNam sundhara kANdam 36.44 “anidhras sathatham rAma: supthOpicha narOththama: | sIthEthi madhurAm vANIm vyAharan prathibudhyathE ||” (SrI rAma never sleeps, and even if he sleeps he blabbers the sweet word “sIthA” and wakes up), emperumAn should be the one blabbering your name. nampiLLai gives further explanation of this SlOkam beautifully. anidhras sathatham rAma: – SrI rAma who is having the wealth of being always engaged in nidhrA (deep meditation – yOga nidhrA – thinking about his own beauty since he is so attractive to all others), became sleepless. supthOpi cha – First saying “sathatham anidhra:” (always sleepless) and then saying “supthOpi cha” (if he sleeps) indicates that whether sleeping or awake, he is always thinking about sIthA. narOththama: – best among men means being very attached to his dear lover.
  • irAp pagal – Speaking like this since he [AzhwAr] first spoke in thiruviruththam 1 “poynninRa gyAnamum” (first prabandham first pAsuram).
  • vAy vereei – Not cogent speech (just blabbering); her impressions are from her teacher and she simply repeats the teacher’s words.
  • thana kuvaLai oN kaNNa nIr koNdAL – the eyes which are supposed to have tears of joy are now having tears of sorrow. She is having tears which would normally be seen in the eyes of those who are caught in her glance. Having tears in her water-lily like beautiful eyes.

What should I do? (asks emperumAn)

  • vaNdu thivaLum thaN am thuzhAy kodIr – you are not giving the fresh thuLasi garland from your chest after accepting the dry garland from her who is suffering in separation (you should give). Did you accept the tears of the bees to give them your garland? “thivaLum” means being there, moving around, shining.
  • ena – what are these qualities?
  • thavaLa vaNNar thagavugaLEembAr explains it as parAnkuSa nAyaki saying “You who are pure! Where did your compassion etc go?” bhattar explains it as parAnkuSa nAyaki saying (censuring emperumAn on his lack of compassion) “A few persons like you will be sufficient for weak women to perish”.

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