Category Archives: thiruvAimozhi 3rd centum

thiruvAimozhi – 3.8.10 – porundhiya mA marudhu

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

krishna-yamalarjuna-big

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “How long will I who is won-over by your qualities, who is suffering due to not being able to see you, have to suffer?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How long will I have to call out to see the divine feet which effortlessly eliminate the hurdles?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “How long will I, who is suffering in not being able to see you, have to call out for you?”.

pAsuram

porundhiya mA marudhin idai pOya em
perundhagAy! un kazhal kANiya pEdhuRRu
varundhi nAn vAsaga mAlai koNdu unnaiyE
irundhirun(dhu) eththanai kAlam pulambuvanE?

Listen

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

porundhiya – bushy
mA marudhin idai – in between two huge arjuna (terminalia arjuna) trees
pOya – entered and effortlessly crushed them
em perum thagAy – oh great entity, who gave yourself to us!
un – your
kazhal – reddish divine feet
kANiya – to see
pEdhu – attachment
uRRu – one who is having
varundhi – grieving
nAn – I (who cannot wait any longer)
vAsagam – words in praise of your glories
mAlai koNdu – with a garland of such words
unnaiyE – exclusively towards you (who is perfectly enjoyable)
irundhu irundhu – being weak
eththanai kAlam – how long
pulambuvan – will call out?

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

Oh great entity, who gave yourself to us by entering between the two arjuna trees and effortlessly crushing them! Being weak and having great attachment to see your reddish divine feet, feeling grieved [due to not seeing them], I submitted exclusively towards you, a garland of words in praise of your qualities. How long will I do 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

  • porundhiya mA marudhu – marudhu (arjuna tree), mA marudhu (big arjuna tree), porundhiya mA marudhu (big bushy tree). By marudhu, AzhwAr indicates a tree; as said in thirumAlai 27 “marangaL pOl valiya nenjam” (hardened heart like trees), for hardness, tree is usually cited as example; by this – AzhwAr indicates the hardness of the heart; mA indicates black color which highlights anger. Alternatively mA indicates hugeness. That is, without anyone doing anything, it is ready to fall [and kill]. porundhiya is also explained as awaiting patiently to complete the particular task – the great arjuna tree which is waiting to complete its task. The like mindedness of both the trees [the asuras who are standing in the form of the two trees]  is explained.  Thus, being uniformly focussed on their task, having anger, and having hardened hearts which do not soften even after seeing krishNa.
  • idai pOy – While it is fearful to even approach them, he entered them casually as if it is an open hole in a single tree.
  • pOya em perum thagAy – Oh the great one who gave yourself who is the lord by entering the trees!
  • un kazhal … – As said in “thatha: katakatASabdhsamAkarNanathathpara:” (being joyful after hearing the sound of the trees falling), [AzhwAr] desiring to see the divine feet of emperumAn which resemble the complexion of his reddish eyes which was expanded [in amazement] in seeing the falling trees after hearing the sound of the same. The sage parASara greatly desired to see the divine reddish eyes as said in SrIvishNu purANam 5.6 “… jagAma kamalEkshaNa:” (When yaSOdhA was busy with household chores, lotus-eyed krishNa went through the arjuna trees); AzhwAr desires to see the divine feet of the crawling krishNa. He never leaves the divine feet of emperumAn in all states. Everyone will search for their lifeline; AzhwAr too searches for his lifeline [emperumAn’s lotus feet].
  • pEdhuRRu – being bewildered.
  • varundhi – the amount of grief will match the object which was lost [since emperumAn is great, the agony in missing him is also great].
  • nAn – I who sustained myself by depending on your divine feet. I who will not sustain myself in separation of the same and will survive when I attain them as said in thiruvAimozhi 2.9.1 “nin semmA pAdha paRputh thalai sErththu ollai” (At once, you place your divine lotus feet on my head).
  • vAsaga mAlai koNduAzhwAr feels as if he is lifting and holding a mountain, by speaking a word in praise [he is so weak and tender that he cannot even do that].
  • unnai – You, who cannot be comprehensively spoken about. thaiththiriya upanishath Anandhavalli “yath vAchO nivarthanthE aprApya manasA saha” (the words returned being unable to glorify bhagavAn fully and even the mind cannot comprehend him).
  • irundhu irundhu – When starting to say a word, before completing it, he needs to think about emperumAn for long time.
  • eththanai kAlam pulambuvanE – He will not utter a word as means to attain him; but he cannot stop speaking about him as part of the goal [kainkaryam]; AzhwAr asks “what is the end for this?”.

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
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thiruvAimozhi – 3.8.9 – koLvan nAn

Published by:

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

vamana-mAnuri

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – AzhwAr says “When will I unite with you who knows how to protect his devotees and how to eliminate their hurdles?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When will reach you who is the eliminator of all hurdles?”.

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

koLvan nAn mAvali! mUvadi thA enRa
kaLvanE! kanjanai vanjiththu vANanai
uL vanmai thIra Or Ayiram thOL thuNiththa
puL vallAy! unnai engyAnRu porundhuvanE?

Listen

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

mAvali – ‘Oh mahAbali!
nAn – I
mUvadi koLvan – will accept three feet [of land]
thA – give’
enRa – saying so (attracted him by his childish speech)
kaLvanE – being mischievous
kanjanai vanjiththu – cheating kamsa so that his mischievous thoughts will die with him
vANanai – bANa
uL vanmai thIra – to destroy his inner strength
Or thOL Ayiram – unparalleled thousand shoulders/hands
thuNiththa – cut off
puL vallAy – Oh rider of garuda!
unnai – you (who is able to eliminate the enemies of your devotees)
engyAnRu porundhuvan – when will I reach?

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

Oh rider of garuda who mischievously said to mahAbali “Oh mahAbali! I will accept three feet [of land]; give”, who was cheating kamsa so that his mischievous thoughts will die with him, who cut off the unparalleled thousand shoulders/hands of bANa to destroy his inner strength! When will reach you?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • koLvan – Like the intelligent ways of people of kEraLa, emperumAn (going in to that region) said “I will not leave without accepting from you”. Alternatively – Looking at vAmana’s humble appearance, mahAbali thought “It will be nice if he accepts something from me” and knowing mahAbali’s thought, vAmana said “I will accept”. Another explanation – Looking at vAmana’s appearance which manifested nairapEkshyam (disregard, not expecting anything), mahAbali thought “Would he not accept something from me?” and vAmana said “Don’t think like that. I am expecting something from you”.
  • nAn – Me who will not leave without accepting from you.
  • mAvali – Since he came to beg for alms on the same day he was born, vAmana does not know how to address benevolent kings [so he calls out “mAvali” by name]. Before his birth, [since there is no one greater than him] there is no reason for him to glorify others; after taking birth, since he immediately arrived here for alms, he did not have time to learn [so he called the king just by his name]. As mahAbali was only praised by others and never called by name, hearing his name, he noticed the beautiful child, and joyfully asked “What do you need?”.
  • mUvadi – [three feet of land] Since those who accept from him never asked for such insignificant gift, he remained indifferent; vAmana said “Don’t be like that. Give me now”.
  • enRa kaLvanE – indhra surrendered to bhagavAn. A generous person have snatched his kingdom; thinking “I cannot destroy him like I destroyed rAvaNa et al since he is having some pseudo virtue [of being generous]. But indhra is begging for my help; how can we solve this issue?”, he assumed the form of a needy person, and attracted mahAbali by his beautiful appearance and sweet talks, even though mahAbali advised by sukrAchArya et al saying “he has arrived to fulfil the desire of dhEvas” – AzhwAr is saying “kaLvanE” due to all these mischievous activities.
  • kanjanai vanjiththu – kamsa being krishNa’s maternal uncle, placed the kuvalayApIda elephant and the wrestlers at the gates as if they stood there by mistake, and stood there pretending to be crying for krishNa; destroying all of those and such kamsa so that his evil thoughts are buried with him.
  • vANan … – emperumAn who arrived for vaiyALi (a joy ride) on periya thiruvadi (garudAzhwAr) and eliminated the inner strength immediately for bANa who held on to a kshudhra dhEvathA [petty deity – rudhra, the subordinate deity of emperumAn for annihilation]; bANAsura remained fearless after surrendering to rudhra as pure devotees would be fearless after surrendering to bhagavAn as said in thaiththiriya upanishath “atha sO’bhayangathO bhavathi” (jIvAthmA remains fearless after attaining paramAthmA).
  • Ayiram thOL thuNiththa – Since bANa became prideful, emperumAn abandoned him [and thereby his hands were cut off].
  • puL vallAy – Like vAL vallAy (expert in using the sword), thOL vallAy (expert in using the shoulder strength) etc., puL vallAy means one who is expert in riding the garuda.
  • unnai engyAnRu porundhuvanE – After acquiring knowledge about the true nature of the self, it appears that we [were once united with him and now we] have separated from him. After acquiring true knowledge about self, being with the material body is like pirAtti (sIthA) remained in separation in aSOka vana (forest) as said in SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAgavENAham” (I am not different from SrI rAma, like the rays of the sun). After acquiring true knowledge, the state of being in this material world since time eternal, looks like something which occurred accidentally. One should not lose this opportunity looking at your nature of being omniscient, omnipotent and having many auspicious qualities; and my nature is such that I should not lose you; in this case, please tell me “when will I unite with you?”. While servitude is inseparably present in all AthmAs, they are categorized as nithya (eternally free), muktha (once bound, now liberated) and badhdha (bound in the material relam) – similarly there is categorization in the divine consorts of emperumAn also. “ananyA” (not different) can be said to all AthmAs when the true nature of self is realized.  Once, he [nanjIyar/nampiLLai] casually explained this – [When SrI mahAlakshmi is explained as part of bhagavAn in some parts of SASthram, why is she identified as part of jIvAthmAs?] When bhEdham (difference) is explained between ISvara and his consorts, it explains that like all jIvAthmAs who are different from bhagavAn, the consorts are also different; where aikyam (unity/similarity) is explained, the ultimate state of pArathanthriyam (total dependence) is explained [i.e., their thoughts/speech/actions are perfectly harmonious with emperumAn that there is no difference between them].
  • Ayiram thOL … – bANAsura was bewildered and considered himself very strong due to having thousand hands. Oh emperumAn who removed those extraneous hands and left him with just the apt (two) hands!”. He is said in thiruchchandha viruththam as “Ayiram karam kazhiththa Aadhi mAl” (the primordial lord who eliminated the thousand hands).
  • unnai engyAnRu porundhuvanE – When will I reach you who eliminated the hands of bANa and made him helpless?

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 – 3.8.8 – kOlamE

Published by:

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

namperumal2

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram – AzhwAr says “Even if you ask ‘should the time not be right for me to fulfil your desire?’, that time is also under your control. Such being the case, how can I miss out on this experience?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks “When will I see and enjoy you who have enjoyable beauty etc?”.

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

kOlamE(y) thAmaraik kaNNAdhOr anjana
neelamE! niRu enadhAviyai IrginRa
seelamE! senRu sellAdhana munnilAm
kAlamE! unnai ennAL kaNdu koLvanE?

Listen

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

kOlamE – very pleasant (like having specifically decorated form)
thAmarai – like a lotus flower
kaNNadhu – having eyes
Or – unparalleled
anjanam – black pigment
neelamE – having form which is an embodiment of blackish-blue complexion

(not just the beauty)
ninRu – firmly standing
enadhu Aviyai – my soul
IrginRa – cuts
seelamE – having qualities [such as simplicity] as his identity
senRu – past times which are gone
sellAdhana – future times which are yet to occur
munnilAm kAlamE – one who is the controller of the present times as well
unnai – (such) you
ennAL – when
kaNdu koLvan – will I see and enjoy?

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

Oh emperumAn who is very pleasant to see, who has lotus like flowers, who is having an unparalleled form which is an embodiment of blackish-blue complexion of black pigment, having as his identity, qualities [such as simplicity] of cutting my soul by standing firmly, who is the controller of past, future and present times! when will I see and enjoy (such) you?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kOlamE – Instead of being two aspects – beauty and the object which hosts such beauty, emperumAn is being the embodiment of beauty. In SAsthram, gyAthA [knower] is said as gyAnam [knowledge] due to thadhguNasArathvam [when an entity is fully pervaded by a particular attribute, the entity is called as the attribute itself – when AthmA‘s primary quality is gyAnam, AthmA itself is at times cited in SAsthram as gyAnam]; in such manner, when there is abundance of beauty, AzhwAr wanting to identify emperumAn with his beauty, calls him “kOlamE!” (Oh beauty!).
  • thAmarai … – The nature of the divine body of emperumAn which is the abode of such beauty. That too, the beautiful nature of each part of the divine body [since lotus like eyes are specifically addressed]. Oh one who has beautiful eyes which is in some sense comparable to the lotus flower due to the reddish colour, blossomed form and tenderness.
  • anjana neelamE – anjanamE (oh one who is like black pigment)! neelamE (Oh one who is having dark blue complexion)! Since one example is not sufficient to explain his beauty, AzhwAr is highlighting with various aspects. [Alternatively] One who is having the dark blue complexion of black pigment as his divine body.

Though he has beautiful form, would he not have attachment in his heart?

  • ninRu … – One who is having qualities such as simplicity which cuts my heart in separation – even if I can forget his divine beauty, I cannot forget his qualities! AzhwAr is thinking about the simplicity of archAvathAram which was identified by him in thiruvAimozhi 3.6.9 “nenjinAl ninaippAn yavan avan Agum nIL kadal vaNNan” (sea (blackish blue) coloured emperumAn who assumes the forms sought out by his devotees) in thiruvAimozhi 3.6 “seyya thAmaraik kaNNan” decad. Alternatively, AzhwAr can be said to be thinking about emperumAn’s simplicity which let AzhwAr unite with emperumAn in thiruvAimozhi 1.5 “vaLavEzhulagu” decad.

Though emperumAn has beauty and auspicious qualities, is there not a right time to attain him?

  • senRu … – Isn’t time under your control too? mahAbhAratham udhyOga parvam 68.13 “kAlasya cha hi mruthyOScha jangamasthAvarasya cha | ISathE bhagavAnEka: sathyamEthadhbravImi thE” (sanjaya says – bhagavAn is the only controller for time, yama, movable and immovable entities; I am telling you “this is truth only”). emperumAn was present before creation of objects, he is the controller for the kAla (time) which remains even after the destruction of all these objects and the creators and destroyers of such objects; [does mruthyu indicate all destroyers or only yama] all destroyers are indicated by the term mruthyu as said in katavallI 1.2 “mruthyur yasyOpasEchanam” (even the destroyers are consumed like pickle is consumed in the end) – mruthyu indicates destroyers. emperumAn is the only one who is present before the creation of all objects during srushti, being present even after destruction, being aware of everything always, controls the creators, created entities and the destroyers. There is no exaggeration in bhagavath vishayam as said in “sathyam …“; When one is believed to be Aptha (trustworthy), he/she won’t lie to those who believe in him/her. senRu – past; sellAdhana – future; munnilAm kAlam – present.
  • kAlamE – Oh one who has the three times (past, present and future) at his disposal!
  • unnai … – Your beauty and qualities does not let me leave you; you cannot avoid by saying “the time is not right”. This being the case, tell me, when will I see you? As promised for bharathAzhwAn and arrived after 14 years as said in SrI rAmAyaNam yudhdha kANdam 127.1 “pUrNE chathurdhaSE varshE panchamyAm…” (after completing 14 full years SrI rAma, elder brother of SrI lakshmaNa arrived at bharadhwAja maharishi’s ASramam on a panchami day and worshipped the maharishi) – tell me that “You will see me on this particular day”.

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 – 3.8 – Audio

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thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

parthasarathy-nammazhwar

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

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SrIvaishNava education/kids portal – http://pillai.koyil.org

 

thiruvAimozhi – 3.7 – Audio

Published by:

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

thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad

Meanings

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)

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
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thiruvAimozhi – 3.8.7 – AviyE AramudhE

Published by:

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “Being a great sinner, I who is not even able to fulfil the craving of my heart, could not see your beauty even after calling out for many days”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains about his loss like the loss of his sensory organs in not experiencing emperumAn saying “I am unable to enjoy such easily approachable, enjoyable you”.

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. Previously AzhwAr explained the craving of his senses; here, he explains his own craving and the craving of his senses.

pAsuram

AviyE! AramudhE! ennai ALudaith
thUvi am puL udaiyAy! sudar nEmiyAy!
pAviyEn nenjam pulambap pala kAlum
kUviyum kANap peREn una kOlamE

Listen

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

AviyE – being the (sustaining) prANa (vital air) (which will finish in separation)
Ar – fully
amudhE – eternally enjoyable
ennai ALudai – one who is fit to enslave me
am thUvi – having beautiful wings
puL – periya thiruvadi (garudAzhwAr)
udaiyAy – having as vehicle
sudar – (that which will eliminate the enemies) radiant
nEmiyAya – one who holds the thiruvAzhi (divine sudharSana chakra)
un – your
kOlam – (endlessly enjoyable) beautiful form
pAviyEn – greatly sinful me
nenjam – my heart
pulamba – call out with desire

(due to that desire)
pala kAlam – many times
kUviyum – when I called out
kANap peREn – have not seen and enjoyed.

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

Oh one who is my prANa, one who is fully and eternally enjoyable, one who has beautifully winged periya thiruvadi (garudAzhwAr) as his vehicle to enslave me, who holds the radiant divine chakra! The heart of greatly sinful me calls out for you and due to that great desire, even after calling out many times, I have not seen and enjoyed you.

It is implied that, AzhwAr saying “I have lost my svarUpam (true nature) which is explained 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) [since I greatly cried out instead of waiting for you]; at the same time, my desire [of your coming] is also not fulfilled”.

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

  • AviyE – When asked “Even if the desire is so much, should you not bear the agony until the lord arrives?”, AzhwAr says “How can I be without my prANa (vital air)?”. As said in thiruvAimozhi 2.3.4AviyAviyum nI” (You are the sustaining soul for myself), he is the AthmA [sustaining force].
  • AramudhE – When he is both dhAraka (sustaining aspect) and bhOgya (relishable aspect), how can I be without him? Aramudhu – fully pure nectar. This nectar is different from the nectar acquired by dhEvas [while churning the milk ocean]; thinking about him every moment is nectarean; he is explained in thiruvAimozhi 1.6.6 as “amudhilum ARRa iniyan” (sweeter than nectar).
  • ennai … – The same garudAzhwAr who brought nectar for his mother vinathA, brings this nectar (emperumAn) too. One who enslaved me by manifesting his posture on periya thiruvadi. Alternatively – it can also be explained as “ennai ALudaith thUvi am puL” (the beautiful garuda who can rule me). This is because he considers himself as a servitor of those who unites him with bhagavAn [as garuda brings bhagavAn to AzhwAr, AzhwAr feels indebted to garuda]. When there is some one ready to bring emperumAn who sustains and gives utmost joy, is there any reason to be patient?
  • sudar nEmiyAy – sudharSana chakra is the tool both for his beauty and to eliminate the enemies. While coming [on garuda], he has the tool right on his hand to eliminate any hurdle that come in the way.
  • pAviyEn – Those who desire for bhagavAn have no loss as said in mUnRAm thiruvanthAdhi 27 “ArE thuyar uzhandhAr” (Those devotees of kshIrAbdhi nAthan, even if they had committed sins which cause sorrow, they have not experienced the results of such sorrows) [Still since I am very sinful, I lost the opportunity to see emperumAn and am suffering].
  • pAviyEn nenjam – Due to being my [I who am very sinful] heart, it lost the experience of emperumAn. As said in perumAL thirumozhi 7.3 “nandhan peRRanan nal vinai illA nangaL kOn vasudhEvan peRRilanE” (nandhagOpa had the fortune of raising you and vasudhEva who is the husband of me who has no virtues, lost that) – though both nandhagOpa and vasudhEva are both fathers to krishNa, due to being married to me who has no virtues, SrI vasudhEva lost the opportunity to raise krishNa – similarly due to the heart being mine, it lost the opportunity to enjoy emperumAn. It is said in SrI rAmAyaNam sundhara kANdam 38.48 “… mamaiva dhushkrutham kinchith …” (sIthA pirAtti telling hanuman – It is due to my  great misdeeds, I am being neglected by the great warriors SrI rAma and lakshmaNa).
  • pulamba – Heart crying out due to the loss of not having seen emperumAn. Like it is said in mudhal thiruvanthAdhi 56 “kadik kamalaththuL irundhum kANgilAn” (brahmA who is sitting right inside the lotus flower which is rooted in bhagavAn‘s naval, is not seeing bhagavAn), the heart is crying out for the emperumAn who is seated in the heart as said in mUnRAm thiruvanthAdhi 81 “nenjaththup pErAdhu niRkum perumAn” (the great lord who stays in the heart firmly).
  • palakAlum – emperumAn who arrived just on hearing the single scream of gajEndhrAzhwAn, did not arrive even after my heart crying out many times.
  • kUviyum kANap peREn – Neither my desire was fulfilled; nor my svarUpam (true nature) was preserved. I did not conduct myself as stated in SrI rAmAyaNam sundhara kANdam 9.30 “… thath thasya sadhruSam bhavEth“; I also did not acquire the result of reaching out to my dear lover [as done by ushA who united with anirudhdha by reaching out to him]. I destroyed both my nature [by crossing my limits and calling out for him] and his nature also [since he did not come on hearing my call]. I destroyed his nIrmai [that he is very merciful and will arrive on hearing the cry of his devotees] and my SEshathvam [of being surrendered to him fully]. I destroyed his ISvarathva [being the controller] and my ISithavyathva [being the controlled] is also lost. Now, What is there to accept? Who is there to give?
  • una kOlamE – The distinguished beauty of emperumAn, which makes AzhwAr conduct himself in such a way that damages the nature of both bhagavAn and himself [as explained in the previous point in detail]. Is bhagavAn so cheap that, while in separation from him, we can easily spend our time by sleeping, playing chess etc? It is difficult to sleep or spend the time being awake as said in thiruviruththam 97 “uNdO kaNgaL thunjudhal” (will the eyes close ever?) and in periya thiruvanthAdhi 86 “en ninaindhu pOkkuvar ippOdhu” (how will they spend their time?) respectively.

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 – 3.8.6 – sevigaLAl Ara

Published by:

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

Full series >> Third Centum >> Eighth 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 sixth pAsuram – AzhwAr says “My prANa (vital air) desires to hear your glories”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “My prANa desires to enjoy the combination of his beautiful hand and thiruvAzhi (sudharSana chakra)”.

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. bhagavAn‘s glories is such that one would patiently wait and hear it.

pAsuram

sevigaLAl Ara nin kIrththik kani ennum
kavigaLE kAlap paN thEn uRaippath thuRRup
puviyin mEl pon nedum sakkaraththunnaiyE
avivinRi Adharikkum enadhAviyE

Listen

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

enadhu – impatient due to the delay, my
Avi – prANa (vital air)
nin – your
kIrththi kani – the ripen fruit of your glories
ennum – explained as
kavigaLE – poems
kAlam paN – tune/music matching the season
thEn – in honey
uRaippa – in abundance
thuRRu – enjoyed
sevigaLAlE – through the ears
Ara – to fully enjoy
puviyiun mEl – on earth
pon – attractive
nedu – unsurpassed enjoyment
sakkaraththu – having divine chakra
unnaiyE – you only
avivu inRi – without any break
Adharikkum – will engage.

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

emperumAn has attractive sudharSana chakra which has unsurpassed enjoyment; my prANa (vital air) which is impatient due to the delay [in your (emperumAn’s) arrival] will engage in you to enjoy the poems which are said as the ripen fruit of your glories and are enjoyed with abundance of honey which is the tune/music matching the season, through the ears.

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

  • sevigaLAl Ara – for the full satisfaction of the ears.
  • nin kIrththik kani ennum kavigaLE – the poems which are like ripen fruits which are in the form of glorification. Due to the extreme enjoyment, instead of saying the poems which are like fruits, it is said that, ripen fruit became a poem.
  • kAlam … – Like proud princes will eat the best fruits soaked in honey, mixing your glories in the form of a fruit with the music matching the season in the form of honey, so that there is more honey than fruit.
  • thuRRu – enjoying that.

When asked “Isn’t this experience found in paramapadham only?”,

  • puviyin mEl – [In this earth itself.] When some one is hungry in one place, he cannot be fed elsewhere. One should be given food, where he is hungry.
  • pon nedum sakkaram – As the place was set to be here, the matter of joy should also remain the same [bhagavAn from paramapadham]. [But would bhagavAn have chakra in his hand in paramapadham?] SrI rAmAyaNam yudhdha kANdam 114.15 “thamasa: paramO dhAthA SankachakragadhAdhara:” (the one who resides in paramapadham which is beyond the material realm, the one who holds Sanka (conch), chakra (disc), gadhA (maze)) – only you who is identified as having the attractive, endlessly enjoyable divine chakra.
  • avivinRi Adharikkum – engaged in him without any break. Instead of realizing you are difficult to attain, my prANa desired for you like an easily attainable aspect.
  • enadhu AviyE – My prANa will not listen when said “we should wait for emperumAn to come at his own will”. It is of the nature as said in thiruvAimozhi 9.9.6 “avan aruL perum aLavil nillAdhu” (My prANa cannot wait for him to come and give his mercy).

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 – 3.8.5 – kaNgaLAl kANa

Published by:

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

trivikrama

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “The ear, sensory organ for hearing says ‘I want to see and hear'”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “My ears desire to see him and when he arrives to bless me with his audience, they also desire to hear the flapping sound of the wings of periya thiruvadi (garudAzhwAr)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

pAsuram

kaNgaLAl kANa varum kolen(Ru) AsaiyAl
maN koNda vAmanan ERa magizhndhu sel
paN koNda puLLin siRagoli bAviththuth
thiN koLLa Orkkum kidandhu en sevigaLE

Listen

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

kaNgaLAl – with eyes (which are the faculty for seeing)
kANa – to see in front
varum kol – would he come?
enRu – that
AsaiyAl – with desire
maN koNda – accepting earth (going as a needy person to accept his own property)
vAmanan – SrI vamAnan
ERa – climbing (to show himself to those who desire to see him)
magizhndhu – (as a result of that) being pleased
sel – one who can move around
puLLin – periya thiruvadi’s (garuda’s)
paN koL – that which has the tune of sAma vEdham
siRagoli – sound of the flapping of the wings
bAviththu – meditating upon
en sevigaL – my ears
kidandhu – remaining (attracted)
thiN koLLa – firmly
Orkkum – think about that

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

SrI vAmanan who accepted the earth, climbs on garudAzhwAr who is pleased [due to that climbing] and moves around with his wings flapping with the tune of sAma vEdham; meditating upon that sound, my ears firmly remain thinking about that desire “would he come in front of me to be seen by my eyes?”. “paN koNda” is also explained as “adorned with ornaments” [paN also means ornaments].

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

  • kaNgaLAl … – Due to the desire of his eyes which longed to see emperumAn, would he come to be seen by those eyes? emperumAn’s distinguished greatness such that everyone will patiently wait to see him. “Will the apt object for the sight arrive to be seen?” as said in subAlOpanishath “chakshuScha dhrashtavyancha nArAyaNa:” (the eyes which are seeing and that which is seen are nArAyaNa).

Will he come as said in SrI rAmAyaNam sundhara kANdam 40.3 “gAthraiSSOkAbhikarSithai:” (sIthA pirAtti said “you bless me so that I who is greatly attached to SrI rAma, can touch the tiger among men SrI rAma, with my body parts which are very weak) [Will the insentient sensory organs crave for his arrival?]. No.

  • AsaiyAl – It is due to my desire. Alternatively, it is explained as AzhwAr being confident that emperumAn will arrive seeing AzhwAr’s desire. [Is the desire sufficient to make him come?] In bhagavath vishayam, whatever is done, that is sufficient; this is explained in SrI bhagavath gIthA 2.40nEhAbhikramanASOsthi” (no loss for the efforts that are begun).
  • maN koNda vAmanan – AzhwAr is saying “vAmana” even after accepting the earth [while he became thrivikrama at that time]; like confidential associates would call a crowned king with his pet names which were there before being crowned, AzhwAr says vAmana even after his transformation into thrivikrama, due to his great attachment in that form.
  • ERa magizhndhu sel – garudAzhwAr moving around blissfully to express his joy after emperumAn climbing on him.
  • paN koNda puL – paN indicates “decoration for the vAhanam (vehicle)”; also, since he is vEdhAthmA (embodiment of vEdham), paN also indicates the musical portions of sAma vEdham such as bruhadhranthara etc.
  • siRagoli bAviththu – meditating upon the flapping sound of the wings
  • thiN koLLa Orkkum – Even if some one staying in front of him and say something, his ears do not hear them; they only hear the flapping sound of the wings. pakhsapAtham towards that is the reason [double meaning – pakshapAtham means partiality; paksha also indicates wings, so attachment towards wings].

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 – 3.8.4 – kaigaLAl Ara

Published by:

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

lakshmi_narayan_py94_l

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram – AzhwAr says “My eyes say ‘we want the activities of hands and our own activity of seeing'”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “my eyes desire to see the ananthaSAyi (one who is lying on AdhiSEsha) root of such incarnations”.

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

kaigaLAl Arath thozhudhu thozhudhunnai
vaigalum mAththiraip pOdhum Or vIdinRip
pai koL pAmbERi uRai paranE! unnai
mey koLLak kANa virumbum en kaNgaLE!

Listen

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

en kaNgaL – my eyes
kaigaLAl – with my hands
unnai – you
Ara thozhudhu thozhudhu – worship you fully many times
vaigalum – forever
Or mAththiraip pOdhum – even a moment
vIdu inRi – without break
paikoL – having expanded hoods
pAmbu ERi uRai – one who is permanently lying on thiruvananthAzhwAn (AdhiSEsha)
paranE – oh supreme lord!
unnai – you
mey koLLak kANa – to see in front of me
virumbum – desire

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

Oh supreme lord who is permanently lying on thiruvananthAzhwAn (AdhiSEsha) having expanded hoods! My eyes worship you with my hands fully many times forever without a break even for a moment and desire to see you in front of me.

“My eyes worship you with my hands” implies AzhwAr‘s eyes desire to perform the activity of hands which is to worship him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kaigaLAlAzhwAr‘s hands not worshipping emperumAn is like a lover-girl with well-developed breasts which were not touched by her lover-boy. He desires to perform the natural activity of his hands [which is worshipping emperumAn]. SrI vishNu dharmam “vichithrA dhEhasampaththir ISwarAya nivEdhithum | pUrvamEva kruthA brahman hasthapAdhAdhisamyuthA ||” (Oh brAhmaNa! To offer oneself and other materials, AthmA previously got connected to the amazing body with hands and legs).
  • Arath thozhudhu – Like it is said “pasiyar vayiR Ara uNNa” (a hungry man ate to his full satisfaction), The hands that desire to worship you but remain grief-stricken with that unfulfilled desire, worship you to their full satisfaction. AzhwAr desires to praise to the mouth’s satisfaction and serve to the hands’ satisfaction. Like it is natural for the mouth to praise, it is natural for the hands to worship emperumAn.
  • thozhudhu thozhudhu – [keep worshipping] When an act is done to accomplish a particular ulterior goal, the act will stop once the goal is accomplished. When an act is performed with the thought that it is the means, it will stop when the goal is accomplished. Instead, this is done as the main routine activity. When explaining the nature of mukthAthmAs (liberated souls), nArAyaNIyam “mukthAnAm lakshaNam hyEthath” is the same as the residents of SvEtha dhvIpam (milk ocean) as said in the same SlOkam “nithyAnjali putA:” (having hands in anjali posture always). Their state would be similar to the joyful state of a hungry man eating as said in the same SlOkam “hrushtA:” (joyful). “nama ithyEva vAdhina:” – they will always be saying “nama:“.
  • unnai – Like the AthmA which sustains by worshipping you, who sustains by having them worship you. You who made my hands worship you. You who is apt to be worshipped. manu smrithi 4.6 “sEvA Svavruththi:” (serving others is dog’s job) is explained for serving worldly people. [But here] You who cannot sustain yourself without the worship from me, who cannot sustain without worshipping you.
  • vaigalum … – Daily. In every day, without a break for even a moment. Instead of worshipping once a day and remaining free other times, worshipping every moment. This is not like nithyAgnihOthri (one who performs agnihOthram every day – but this ritual is only done at specific time and not always) [here nithya/vaigalum means every moment of every day].
  • pai koL … – Here the greatness and attraction to accept the worship and the nature of the worshipper are explained. Due to lying on thiruvananthAzhwAn (AdhiSEsha) whose hoods are expanded due to coming in contact with the divine body of emperumAn, emperumAn resembles a precious stone pressed on a gold plate – as a result, AzhwAr calls him “paran” (supreme). ananthaSAyi (one lying on AdhiSEsha) is the sarvESvaran (supreme lord). AzhwAr desires for the result explained in paryanka vidhyA (a type of upAsanam).
  • unnai – You who is apt and enjoyable.
  • mey koLLAk kANa – To see you truly. Unlike previous instances where AzhwAr‘s divine internal vision is feeling as though emperumAn is right in front of him and when AzhwAr seeks out to embrace him, he is not present and thus cries out, here AzhwAr seeks for emperumAn‘s real presence.
  • virumbum – desired for that.
  • en kaNgaLE – My eyes desired to worship him and to see him. Like SrI bharathAzhwAn praised iLaiya perumAL (lakshmaNa) for following SrI rAma, and himself desired for lakshmaNa’s activities too.

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 – 3.8.3 – vAsagamE Eththa

Published by:

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram

butter-theft-with-azhwar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram – AzhwAr mercifully explains the desire of his hands for his activities and the activities of his mouth/speech.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “My hands analyze krishNa who likes the possessions of his devotees due to great love towards them”.

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

vAsagamE Eththa aruL seyyum vAnavar tham
nAyaganEe! nAL iLam thingaLaik kOL viduththu
vEyagam pAl veNNey thoduvuNda An Ayar
thAyavanEe! enRu thadavum en kaigaLE

Listen

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

vAsagamE – speech only
Eththa – to praise
(adhukkE) aruL seyyum – one who blesses (that only)
vAnavar tham – (as a result of that) to be glorified by nithyasUris
nAyaganE – Oh one who is the controller!
nAL – being fresh every day
iLam thingaL – young rising moon
kOL – pleasing radiance
viduththu – revealing (like the moon will rise softly, releasing the beautiful shining smile (of the intact teeth) and the beauty of the lips)
vEyagam pAl – placed inside bamboo hut
veNNey – butter
thoduvu uNda – due to stealing and consuming it
An Ayar – cowherds
thAyavanE – one who nurtures their existence etc
enRu – saying so
en kaigaL – my hands
thadavum – (where he performed his act of stealing) will seek out to touch him

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

Oh controller of nithyasUris who glorify you, due to your blessing my mouth/speech to praise you! Oh nurturer of the existence etc of cowherds by stealing and consuming the butter placed inside bamboo hut with the light generated by the pleasing radiance of the young rising moon which is fresh everyday [here fresh young rising moon is an example for krishNa’s shining teeth]! Saying these, my hands will seek out to touch you.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • vAsagamE Eththa … – AzhwAr‘s hands thought “Why should speech alone praise? Can I not praise once?”. Did my speech offer anything special to you to be able to praise you who remains detached [without any expectation] even after being praised by nithyasUris as said in rig vEdham [vishNu sUktham] “… vipanyava: …” (those who are wise and have the nature of praising [him] constantly, reach that supreme abode of vishNu). Though he has no expectation, he became desirous to be praised by speech. Is he manifesting that detachment towards me now? Also explained as – emperumAn who blessed the speech to naturally praise him as done by nithyasUris.
  • nAL iLam thingaLaik kOL viduththu – He entered in to the huts to steal cow’s butter as said in periya thirumozhi 4.4.3 “padaladaiththa siRu kurambai nuzhaindhu pukkup pasu veNNey kaLavu kANa“. Butter is usually preserved in a container that is secured in a rope hanging from the ceiling; due to his own dark complexion and the darkness of the place, he would search for the pots by touch – when his hand touches the pot, he would feel excited and smile – at that time his shining teeth would help him as the lamp and would eat the butter joyfully. When some one arrives, he would immediately close his mouth and darkness will surround the place again. [Why would he close his mouth?] Since the presence of others is unfavourable for him, he would become upset and stop smiling by closing his mouth. [What happens to the shining kausthuba jewel in his chest?] He would cover that with his hands too. His smile (teeth) resembles a fresh moon. periyAzhwAr thirumozhi 1.7.2 “sekkaridai nunik kombil thOnRum siRupiRai muLaip pOl nakka sendhuvar vAyth thiNNai mIdhE naLir veNpal muLaiyilaga” (emperumAn‘s cool white teeth inside the raised lips which resemble a crescent which appears on a stick In the reddish sky (early evening)). Instead of saying “thingaL pOl“, AzhwAr just said “thingaL” – this type of usage is called muRRuvamai in thamizh [where the example is super-imposed in the object that is explained]; this is similar to thiruvAimozhi 6.9.9 “thAvi vaiyam koNda thadam thAmarai” (the vast lotus [instead of saying lotus like feet] that stretched and accepted the earth).
  • kOl viduththu – releasing the radiance; stops covering the teeth with his lips.
  • vEy agam – house/hut built using bamboo.
  • pAl veNNEy thoduvuNda – Mercifully stole and ate the milk and butter from those places [pAl – milk].  Also explained as – the butter in the house [pAl – place].
  • vEy agam pAl veNNey thoduvuNda – After spying the place, he went in to the house, stole the butter and mercifully consumed it. vEyththu – spying and checking the situation. Naturally, one will first spy the place before stealing from there [so vEyththu as spying seems more appropriate than vEy as bamboo]. His stealing of butter is explained in detail by thirumangai AzhwAr in siRiya thirumadal starting with “pOrAr vEL“.
  • An Ayar thAyavanE enRu – Saying “Oh one who is caring like a mother for the cowherds!”.
  • thadavum en kaigaLAzhwAr searching to catch emperumAn red-handed while he enters the house for stealing. Alternatively – when AzhwAr starts meditating upon emperumAn’s butter stealing act, his hands are not able to locate his eye. SrI rAmAyaNam ayOdhyA kANdam 42.34 “rAmam mE anugathA dhrushti:” (dhaSaratha says to kausalyA – My vision followed rAma to the forest). Can we retrieve that which was consumed by the ocean? How will my eyes which waited for 60000 years [to see rAma] return to me? [Still, are they not your eyes?] When something gets attached to an apt target, is there any point arguing based on ownership? “adhyApi” (even now) when their (eyes’) help is needed, they are not here to help. Even if I cannot see him, at least I will touch you who gave birth to him and feel his presence.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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