Category Archives: thiruvAimozhi 4th centum

thiruvAimozhi – 4.8.5 – thaLir niRaththAl

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram, parAnkuSa nAyaki says “There is no use of my knowledge which is not desired by my greatly beloved SrI rAma, the son of dhaSaratha”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “What is the use of my knowledge when it is not desired by chakravarthi thirumagan (the son of emperor dhaSaratha) SrI rAma, who killed rAvaNa et al who committed needless offenses towards sIthA, the divine daughter of king janaka”.

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

thaLir niRaththAl kuRaivillAth thanich chiRaiyil viLappuRRa
kiLi mozhiyAL kAraNamAk kiLar arakkan nagar eriththa
kaLi malarth thuzhAy alangal kamazh mudiyan kadal gyAlaththu
aLi mikkAn kavarAdha aRivinAl kuRaivilamE

Listen

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

thaLir niRaththAl – with the attractive tender sprout like complexion
kuRaivillA – being complete
thanich chiRaiyil – (like the rays which were separated from the sun) alone (amidst the rAkshasis) in a confined manner
viLappuRRa – being famous (to be glorified all over the world as the one who became imprisoned to protect others)
kiLi mozhiyAL – sIthAp pirAtti who has a sweet voice like that of a parrot
kAraNamA – for her sake
kiLar – being tumultuous out of being unjust
arrakkan – rAvaNa’s
kiLar nagar – wealthy city
eriththa – one who burnt it down

(ascending the throne after returning to ayOdhyA)
kaLi malar – having honey, well blossomed
thuzhAy alangal – by the thiruththuzhAy (thuLasi) garland
kamazh – best fragrance
mudiyan – wearing the crown
kadal gyAlaththu – the earth which is surrounded by ocean
aLi mikkAn – mercifully lived manifesting his cool mercy
kavarAdha – not liked
aRivinAl – knowledge
kuRaivilam – we have no use.

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

SrI rAma burnt down the unjust tumultuous rAvana’s wealthy city for the sake of sIthAp pirAtti who is complete with the attractive tender sprout like complexion, who remained alone in a confined manner, was famous [for her mercy to being imprisoned to protect others] and who has a sweet voice like that of a parrot. Such emperumAn, after ascending the throne in ayOdhyA, who was wearing the crown which is given best fragrance by the well blossomed thuLasi garland on it which is having honey, mercifully lived manifesting his cool mercy in the earth which is surrounded by ocean. We have no use of our knowledge which is not liked by such 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

  • thaLir niRaththAl kuRaivillA – As said in SrI rAmAyaNam sundhara kANdam 15.28 “kurvanthIm prabhayAdhEvIm sarvAvithimirAdhiSa:” (One who drives away the darkness in all directions by her bodily radiance) – due to not bathing for ten months of separation from SrI rAma, the radiance in her body got reduced, still was enough to drive away the darkness of all ten directions; raghuvamsam 10.2 “SOkathamOpaham” (radiance which drives darkness away).
  • thanich chiRaiyil – Her constrained stay amidst the rAkshasis (demoniac women) is like the separation of sun and his rays.
  • viLappuRRa – As said in SrI rAmAyaNam sundhara kANdam 15.23 “kruSAmanaSanEnacha” (she was with tearful eyes, in a pitiable state, due to not having food), as explained by hanumAn to SrI rAma “she was not caring for herself”; another explanation – she remained famous in the world for having imprisoned herself in rAvaNa’s city by taking up the shackles on her own without caring for herself, to remove the shackles from the legs of dhEva sthrIs (celestial damsels).
  • kiLi mozhiyAL kAraNamA – Reminded by her words through hanumAn’s words, SrI rama said in sundhara kANdam 64.15 “madhurA madhurA lAbhA” (the sweet person, with sweet words); for the sake of the one who has such sweet voice.
  • kiLar arakkan – His anger is so tumultuous that he cannot bear the togetherness of the mother and father [emperumAn and pirAtti, are the real divine parents for every living entity]; as said in SrI rAmAyaNam ayOdhyA kANdam 1.7 “udhIrNasya rAvaNasya” (well nourished rAvaNa).
  • nagar eriththa – Destroying the residence of rAvaNa and flattening the city [so that one can easily cross from one end to another without any hurdle]. Burning down rAvaNa’s well groomed city.
  • kaLi malar … – kaLi – honey. One who is having divine crown which has the fragrance of thirruththuzhAy (thuLasi) garland with flowers having honey. When he descends like a mortal being, his divine servitors would also appear as part of his entourage; thus, even if he is decorated with kalambagam (collection of flowers), they (AzhwArs, emperumAn‘s devotees) will praise him as being decorated with thiruththuzhAy only; [giving a worldly example for this] even when pANdiya and other (chEra, chOLa) kings are decorated with karumugai flower, the poets will praise them with their appropriate [favourite] flowers such as vEmbu etc only.
  • kadal gyAlaththu aLi mikkAn – Having cool mercy in this samsAram itself. Looking at the sufferings of the samsAris (worldly people), his divine heart became fixated here; he then had to be sent off to paramapdham by separating pirAtti from him [sIthAp pirAtti first ascended to paramapadham], separating iLaiya perumAL from him [lakshmaNa also ascended to paramapadham citing the violation SrI rAma’s order as a reason] and by informing “the purpose of your avathAram (incarnation) is complete; you have to ascend to paramapadham now”.
  • kavarAdha … – There is no use of my knowledge which is not liked by such emperumAn. What is the use of this knowledge which is similar to the vanvAsa gyAnam [knowledge/thoughts of sIthAp pirAtti, where she desired to stay under the guidance of rishis (sages) in their hermitage, during her pregnancy], which led to her second separation from SrI rAma? Such knowledge only leads to separation [from him].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.8.4 – niRaivinAl

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram, parAnkuSa nAyaki says “I have no use for my tender sprout like complexion which is not liked by krishNa who enjoys his activities which are performed by him for the sake of his devotees”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my reddish complexion which is not liked by krishNa who killed the seven bulls to enjoy his beloved nappinnai”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. parAnkuSa nAyaki says “I don’t need this complexion of mine which is not liked by krishNa who pampered the girls instead of caring for himself”.

pAsuram

niRaivinAl kuRaivillA nedum paNaith thOL madap pinnai
poRaiyinAn mulai aNaivAn poru vidai Ezh adarththugandha
kaRaiyinAr thuvarudukkaik kadaiyAvin kazhikORkaich
chaRaiyinAr kavarAdha thaLir niRaththAl kuRaivilamE

Listen

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

niRaivinAl – completeness in sthrIthvam (femininity)
kuRaivillA – without any shortcoming
nedum paNaith thOL – having long and well grown shoulder
madam – being modest with respect to her beloved consort
pinnai – nappinnaip pirAtti
mulai – bosom
aNaivAn – to embrace
poRaiyinAl – with pride (along with sorrow)
poru vidai Ezh – the seven bulls which were all set to fight him
adarththu ugandha – killed them (and considering “I have now fulfilled my desire”) and became happy about it

(to engage in activity fitting his birth in the cowherd family)
kaRaiyinAr – his clothes having stains [due to gathering fruits in the forest)
thuvar – tree bark
udukkai – garments
kadaiyAvin – bamboo container (which is used to collect the milk from cow)
kazhikOlum – stick which is carried by cowherd boys
kai – having them in his hands
chaRaiyinAr – one who is wearing the waist string with bells (on his waist)
kavarAdha – not liked
thaLir niRaththAl – sprout like reddish complexion
kuRaivilam – no use (for us)

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

emperumAn pridefully killed the seven bulls which were all set to fight him, to embrace the bosom of nappinnaip pirAtti who has completeness in sthrIthvam without any shortcoming in it, who has long and well grown shoulder and who is modest with respect to her beloved consort, and became happy about it. There is no use of my sprout like reddish complexion if that is not liked by emperumAn whose tree bark garments are having stains, who is having bamboo container and stick which is carried by cowherd boys in his hands, and who is wearing the waist string with bells.

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

  • niRaivinAl kuRaivillA – nappinnai who is having no shortcoming in her sthrIthvam (modesty), i.e., being without any reaction even after seeing krishNa taking on the bulls to marry her. When there is reason to show reaction, she remained reactionless [that is real modesty].
  • nedum paNaith thOL – Previously her Athma guNam (internal quality – modesty) was explained. Now her physical quality is explained.
  • nedum paNai … – Long, well grown shoulder. Long bamboo shoot like shoulder. Her beauty is such that, even by engaging in great tasks, one will desire to get her.
  • madap pinnai – very tender natured nappinnai.
  • mulai aNaivAn – to embrace her.
  • poRaiyinAl – Tolerating patiently. When the bulls banged on him with their horns and hooves, he considered them to be coming in contact with nappinnai’s bosom.
  • poru vidai – Not any ordinary bull. They were possessed with demoniac forces and were rearing to fight with krishNa. Not one or two; he held the neck of all the seven bulls and strangled them.
  • ugandha – He became joyous thinking that he now got nappinnai.
  • kaRaiyinAr thuvarudukkai – He wears tree-barks which had lots of stains. Here it is talking about the garment which is worn by cowherds to avoid getting them torn by thorns when they go to the forest. While it is saying “thuvar” (reddish colour), it is also saying “kaRaiyinAr” (stained), since they collect wild fruits from the forest and the essence which drips from them will lead to lot of stains on their garment; so it is a stained garment. She does not even desire for nice yellow garments as said in nAchchiyAr thirumozhi 13.1 “pIthaka vaNNa Adai“, and she (parAnkuSa nAyaki) wants to embrace krishNa with his garment which he wore while protecting cows.
  • kadaiyA – The cowherds will always carry a bamboo container, which they can use at suitable times to milk the cows.
  • kazhi kOl kaikazhi kOl – the stick which is used to throw and mark the distance where the cows can reach up to. Cowherds who carry the bamboo container and stick.
  • kadaiyAvin kazhi kOl kai – Also explained as – the cowherds who carry the stick to control wild cows and milk them [Here kadaiyA is explained as wild cow].
  • kazhi kOl – When the calves go along with the cow, to stop them from feeding on their mother cows, they will be tied with a stick in front of their face – it is talking about that stick. As sanyAsis do not have a permanent residence, they will carry their plate (container) etc along with them; the cowherds too will carry these along with them and will rest where they find grass and water.
  • chaRaiyinAr – Three explanations 1) chaRai means a type of bell; the cowherds usually will tie a bell on their waist string so that when they lead, the cows and calves will follow them obediently based on that sound. 2) Alternative explanation – chaRai means lowly. Those who are born in lowly cowherd families which cannot be compared with other higher varNas. 3) chaRai means lazy. While other cowherds may partially bathe during special occasions such as vishu etc., due to running behind the cows, krishNa would not even do that. nappinnai desires to embrace this form of emperumAn, where he does not bother about himself while protecting those who need to be protected. SrI rAmAyaNanam “dhIkshitham vratha sampannam varAjinatharamSuchim | kurankaSrungapANincha paSyanthIthvA bhajAmyaham“.
  • kavarAdha thaLir niRam – What is the use of divine complexion which is not desired by him? What is the use of the complexion/glow of sIthAp pirAtti who arrived after the killing of rAvaNa, the complexion of which was not liked by SrI rAma himself? There is no other consorts of emperumAn who have spoken like parAnkuSa nAyaki with respect to complexion/method. What is the difference between “maNi mAmai kuRaivilam” which was said in first pAsuram and “thaLir niRaththAl kuRaivilam” which is explained here? There, maNi mAmai speaks about her beauty and tenderness. and here it speaks about her complexion; if we consider that complexion was explained in that pAsuram, here it may be said that parAnkuSa nAyaki is explaining about the beautiful complexion. Explains the SrI rAmAyaNa SlOkam here:
    • dhIkshitham … – As pirAtti was born in janaka kulam (clan) which is very strict in following customs/practices, she liked SrI rAma’s form; as nappinnai was born in cowherd clan where there is no requirement for strictly following customs/practices, she desired for the divine form of krishNa.
    • dhIkshitham – She is saying “I am desiring to see krishNa as the lord, who is having special garment, having butter applied all over his body”.
    • vratha sampannam – When rishi (vaSishsta – the sage and mentor) tells him to fast one session, SrI rAma would think “He is caring for our tender body and diluting it” and would continue fasting for four days – that is due to his total obedience in SAsthram.
    • varAjinatharam – His special garments are even more attractive than silk garments.
    • Suchim – When [sage vaSishta] says “You cannot come in contact with any woman; but when you come in contact with your obedient wife, there is nothing wrong with it; so, you can not come in contact with any other woman”; and he gets unnecessary doubt whether sIthA’s clothes touched his and will bathe fully to purify him [Here, krishNa is opposite to these discipline].
    • kurankaSrunga pANincha – Even more than “Eka vasthraradharOdhanvI” (wearing one garment and holding the bow), I prefer seeing him with deer horn.
    • paSyanthIthvA bhajAmyaham – As she prays for the ultimate goal, incidentals [like performing mangaLASAsanam] will naturally occur in between. Whatever one prays, that is for what is visible only; so, she prays to see him. Even there [spiritual realm], it is said as “sadhA paSyanthi” (always seeing emperumAn). In between she is performing mangaLASAsanam to avert evil-eyes during the process; as the ultimate goal is prayed for, the incidentals such as mangaLASAsanam will happen naturally. [An example from the life of sAvithri is cited here to establish how one goal is attained while another goal is desired] sAvithri showed her husband and prayed that he begets many children through him [sAvithri desired to marry sathyavAn; nAradha muni appeared there and told her that his life span is short; yet she insisted to marry him. Soon after her marriage, the servitors of yama came and took away sathyavAn and sAvithri followed them. When yama enquired what she wanted saying that he will fulfil her desire, she said “I want to have many children with my husband”. yama did not have any choice other than letting sathyavAn live long].

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 – 4.8.3 – mada nenjAl

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram, parAnkuSa nAyaki says “I don’t need my modesty which is not desired by the greatly distinguished emperumAn who showed great affection towards me previously”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki desiring to explain anishta nivruththi (removal of unfavourable aspects) etc which make emperumAn the upAyam (means), in the subsequent pAsurams fully, first starts explaining the killing of pUthanA who appeared as an anUkUla Sathru (enemy in disguise), and says “There is no use of my modesty when it is not desired by krishNa who descended from the serpent bed”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. parAnkuSa nAyaki says “I don’t need my modesty which is not desired by emperumAn who is capable of destroying the enemies, who is greatly distinguished and who was greatly affectionate towards me previously”.

pAsuram

mada nenjAl kuRaivillA magaL thAy seydhoru pEychchi
vida nanja mulai suvaiththa migu gyAnch chiRu kuzhavi
pada nAgaNaik kidandha paruvaraith thOL param purudan
nedumAyan kavarAdha niRaivinAl kuRaivilamE

Listen

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

madam nenjAl – having an affectionate heart (towards the nursing baby)
kuRaivillA – without any shortcoming
thAy magaL – mother (yaSOdhA)
seydhu – arriving in the form
oru – distinguished to defeat (the opponent)
pEychchi – the lady devil’s
vidam nanjam mulai – the breast which is covered with strong poison (where the poison of this world appears like nectar, when compared to her poison)
suvaiththa – completely sucked out
migu gyAnam – knowledgeable about different tastes
siRu kuzhavi – being an innocent toddler

(to kill the enemy who appeared in this way)
padam nAgaththu aNai – on the serpent bed (where the serpent’s hoods are expanded due to coming in contact with emperumAn)
kidandha – one who rests
paru varai thOL – one who is having mountain like huge shoulders
param purudan – (as said in “uththama:purusha:“) being the supreme lord
nedu mAyan – krishNa who is having infinitely amazing qualities and activities
kavarAdha – not desired by
niRaivinAl – completeness in my feminine nature
kuRaivu ilam – what use is there?

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

pUthanA (the lady devil) arrived in the form of mother yaSOdhA who has no shortcoming in her affectionate heart; kaNNan emperumAn, being an innocent toddler, knowledgeable about different tastes, completely sucked [her vital air] from her breast which is covered with strong poison; what is the use of my completeness in my feminine nature when it is not desired by such emperumAn who rests on the serpent bed, who is having mountain like huge shoulders, who is the supreme lord and who is having infinitely amazing qualities and activities?

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

  • mada nenjAl kuRaivillA – madappam – tenderness; that is having a soft heart. pUthanA assumed the care which is usually shown by mother yaSOdhA while she nurses krishNa. While she had hatred inside her towards krishNa, externally she manifested favourable intent.
  • magaL thAy seydhu – makkaL has become magaL – it indicates human being. Though she was a devil, she assumed the form of a human being, that too assuming krishNa’s mother’s form as said in periya thirumozhi 1.3.1 “peRRa thAy pOl” (like his own mother).
  • oru pEychchi – How wicked! Implying “Unparallel wickedness”. It can also be considered as disregard for her as saying “some devil”, due to parAnkuSa nAyaki having anger on pUthanA’s act of trying to kill krishNa.
  • vida nanjam – Repetition of poison by saying “visham” and “nanjam” – this implies the heavy nature of the poison; when compared to this, other poisons appear to be nectar.
  • pEychchi vida – To have her life taken away.
  • nanja mulai suvaiththa – One who consumed [through] the poison-afflicted breast. As said in periya thirumozhi 1.3.1 “uyirai vaRRa vAngi uNda vAyan” (emperumAn who sucked her life), he sucked in such a manner that along with milk, her life too came out; to get her life out of her, as said in SrIvishNu purANam 4.5.5 “prAnasahitham papau” (along with the life).
  • migu gyAnach chiRu kuzhavi – Though he was an infant, due to knowing the different tastes, he spotted that “this is not my mother’s breast; it is someone else’s breast” and fed on it. Alternative explanation – though she comes as his mother, and though he may consider her to be his mother, the nature of the object [poisonous milk] will have its effect.
  • pada nAgaNaik kidandha – His resting place also matches what he consumes. He consumes poison and reclines on a poisonous serpent. Poison is the antidote for another poison. Two explanations – after killing the enemy, emperumAn goes and rests on the serpent; another explanation – as said in hari vamsam 113.62 “nAgaparyankamuthsrujya” (he descends from the serpent bed), he steps out from his bed and kills the enemy. When he hears the cry of his devotee, his heart will not be satisfied with “bhOga” (bhOga means enjoyment as well as serpent). Due to the joy of sarvESvara resting on him, his (Adhi SEshan’s) hoods will be expanded. Just as demoniac entities will be killed when they approach [emperumAn] as said in mUnRAm thiruvanthAdhi 66 “vAyndha madhu kaidaparum vayiRurugi mANdAr” (even the brave madhu and kaitap got killed), when devotees approach emperumAn, they will end up with a joyful life.
  • paru varaith thOL – The changes in the EkarUpa (unchanging form) of emperumAn after coming in contact with thiruvananthAzhwAn (Adhi SEshan) is explained. For emperumAn, except for no changes/impacts due to karma [puNya, pApa], if we say that there is no change at all, then there is no point in desiring to embrace such emperumAn.
  • param purudan – As a diamond pressed on a gold plate will shine more than ever before, emperumAn, after reclining on Adhi SEsha, appears to be “sarvAdhika” (greater than all).
  • nedu mAyan – After knowing the flavour of resting on my lap, he does not rest on the lap of Adhi SEshan with satisfaction. (One who has huge mountain like shoulders; being the supreme lord as said in “uththama:purusha:‘; krishNa who has infinitely amazing qualities and activities.)
  • kavarAdha – If one who showed great attachment like this before, disregards me now, what is the use of my sthrIthva (feminine nature)?
  • niRaivu – modesty. That is, the feminine nature, where a woman does not reveal to others, what is in her mind.

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 – 4.8.2 – maNimAmai

Published by:

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my heart which is not desired by emperumAn, the ultimate goal, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. parAnkuSa nAyaki says “What is the use of my obedient heart which is not desired by emperumAn, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi), which is the cause for his auspicious qualities”.

pAsuram

maNimAmai kuRaivillA malar mAdhar uRai mArban
aNimAnath thavaraith thOL adal Azhith thadakkaiyan
paNimAnam pizhaiyAmE adiyEnaip paNi koNda
maNimAyan kavarAdha mada nenjAl kuRaivilamE

Listen

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

maNi – infinitely radiant (due to eternal union with emperumAn)
mAmai – in the complexion
kuRaivillA – one who is having no shortcoming

(on top of this matching beauty)
malar mAdhar – the best among women, SrI mahAlkshmi, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower
uRai – eternally residing
mArban – having the divine chest
aNi – decorated by ornaments
mAnam – elongated
thada – well rounded
varai – like perfectly carved out of a mountain
thOL – having shoulders
adal – capable of destroying the enemies
Azhi – having divine chakra
thadakkaiyan – having huge hands
paNi mAnam – aspects in rendering service
pizhaiyAmE – without missing
adiyEnai – me who has the nature of a servitor
paNi koNda – engaging in matching service
maNi mAyan – one who has black complexion like a bluish precious stone
kavarAdha – not desiring
mada nenjAl – obedient heart
kuRaivu ilam – there is no use

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

The best among women, SrI mahAlakshmi who is having no shortcoming in her infinitely radiant complexion, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower; emperumAn who is having such pirAtti eternally residing in his chest, who is having the shoulders which are decorated by ornaments, elongated, well rounded and appear to be perfectly carved out of a mountain, who is having huge hands where he is having the divine chakra which is capable of destroying the enemies,  who engaged me  who has the nature of a servitor, in service that matches my nature without missing any aspect in rendering services to him; if such emperumAn who has black complexion like a bluish precious stone is not desiring for my obedient heart, there is no use of that 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

  • maNi mAmai kuRaivillA – One who need not say “maNi mAmai kuRaivilamE” [as I said in the previous pAsuram]. emperumAn who enslaved me by her [SrI mahAlakshmi] eternal presence with him. Even when SrI mahAlakshmi who said in SrI rAmAyaNam yudhdha kANdam 116.45 “na kaschinnAparAdhaythi” (there is no one who does not commit mistakes) was with him, if he disregards me, what is the use of my belongings [like my heart]?
  • malar mAdhar – Not just the complexion, she is having tenderness which never lets emperumAn separate from her. Being like the embodiment of the buds/fragrance of the flower.
  • uRai mArban – One who has the divine chest where she [pirAtti] eternally resides. Born in the lotus flower and eternally residing in his divine chest. He who is having the divine chest which makes her think that the flower, in which she took birth, is like a thorny forest. thiruvaLLuvar too said in thirukkuRaL 1120 “anichchamum annaththin thUviyum mAdhar adikku nerunjip pazham” (When compared to the tender feet of damsels, the anichcha flowers and the feathers of swan appear like thorns). Like the mukthAthmA who would not think about his lives in samsAra (material realm), SrI mahAlakshmi never thinks about the flower where she was born – emperumAn who is having such divine chest. Only if sIthA pirAtti thought about SrI mithilA after marrying SrI rAma, she will think about the flower. I am missing out on the form which she says in thiruvAimozhi 6.10.10 “agalagillEn” (I will never leave).
  • aNi mAnath thada varaith thOL – aNi means ornaments. mAnam means length. As said in SrI rAmAyaNam kishkinthA kANdam 3.14 “sarva bhUsaNa bhUshArhA:” (the shoulders which deserve to be decorated by all ornaments), nanjIyar mercifully explains this as “the shoulders which are ornaments to ornaments themselves”. A thamizh poet/scholar explained this as “aNi means beauty, mAnam means greatness – thus, shoulders which have great beauty”. By this definition also, it implies that the shoulders themselves are decoration for the ornaments. As said in the same SlOkam, “AyathAScha suvruthAScha …“, one who is having the shoulders which are long, well rounded and cannot be overcome by anyone.
  • adal Azhith thadak kaiyan – One who is having the divine chakra in his perfect hand; the divine chakra is of the nature that, being unnecessarily fearful about the divine togetherness of pirAtti and emperumAn, he is always alert for battles, and will destroy the enemies. His actions can be seen on top of emperumAn’s hands.
  • paNi mAnam pizhaiyAmE – paNi means kainkaryam (service), mAnam means measurement – without missing even the smallest services. As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • adiyEnaip paNi koNda – Like emperumAn accepted the kainkaryam of iLaiya perumAL (lakshamaNa), he accepted the kainkaryam of AzhwAr too, while being together with pirAtti.
  • adiyEnai – As said in “kumarirundhu pOgamE” (without getting my SEshathvam wasted, engaging me fully). That is, being an entity which is fully subservient to bhagavAn, not being used in the service of him who is the apt lord. An incident is mercifully explained here – Once during a thadhIyArAdhanam (distribution of prasAdham to SrIvaishNavas) in the mutt where emperumAnAr was residing, kidAmbi AchchAn was serving water to the SrIvaishNavas while they were eating [In those days, offering water, i.e., pouring water directly into the mouth of those who need water, was a separate service. Since one should not eat/drink anything with the left hand, this practice of some one pouring water directly into the mouth of those who needed it, existed]. When a SrIvaishNava wanted water, kidAmbi AchchAn goes to him, stands by his side and poured the water. Seeing this from a distance, emperumAnAr rushed to AchchAn and banged on his back and chastised AchchAn saying “Should you not be pouring water standing across the person to ensure regulated flow of water?”. Hearing this, AchchAn said “paNi mAnam pizhaiyAmE adiyEnaip paNi koNda” (engaging me in service without seeing my faults, and reforming me as necessary).
  • paNi koNda maNi mAyan – He did not engage me in kainkaryam saying “dhaha, pacha” (burn him, eat him); but by relaxing his upper body cloth (shawl) [manifesting his divine form]. Having a dark complexion like that of a blue gem.
  • kavarAdha – If he does not show his divine form and let me enjoy him, what is the use of my obedient heart? nanjIyar mercifully explains this here – Since emperumAn who desired for my heart then as said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste he applies), is disregarding it now – as a beloved consort would break the container with the sandalwood paste inside it, in front of her beloved husband  when he comes late, here AzhwAr also says “I don’t want my heart”. Will I not be patient, had pirAtti not been with him? Will I not be patient, had he not manifested his beautiful shoulders to me? Will I not be patient thinking that he is not the apt goal, had he not manifested the beautiful combination of his divine hand and chakra? Will I not be patient, had he attracted me through his qualities [so I can think about various aspects of him and engage in them] instead of his divine beautiful form [which cannot be forgotten]?

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 – 4.8.1 – ERALum iRaiyOnum

Published by:

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Full series >> Fourth Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram, parAnkuSa nAyaki [AzhwAr in feminine mood] says “There is no use with my best bodily complexion which is not desired by emperumAn who is a great guNavAn (one with good qualities) and who is capable of destroying the enemies”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ERALum iRaiyOnum thisaimuganum thirumagaLum
kURALum thani udamban kulangulamA asurargaLai
nIRAgum padiyAga nirumiththup padai thotta
mARALan kavarAdha maNi mAmai kuRaivilamE

Listen

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

ERu ALum –  having rushabha vAhanam (bull as his vehicle)
iRaiyOnum – rudhra who considers himself to be the ISvara (lord) (of the world as said in “ISOham sarvadhEhinAm” (lord of all creatures))
thisai muganum – chathur mukha (four headed) brahmA who is qualified to engage in variegated creation

(along the likes of the aforementioned dhEvathAs who consider themselves to be the lord)
thirumagaLum – lakshmi, who is inseparable from him and who is his wealth
kURu – individually (part by part)
ALum – enjoy and consider to be their own abode
thani – unique, and having spiritually distinguished
udamban – having divine body

(On top of not discriminating among his devotees as those [dhEvathAs] with pride and the one who is inseparable [SrI mahAlakshmi], with respect to driving out their enemies)
kulam kulamA – groups and groups of
asurargaLai – asuras (demoniac people)
nIRu Agum padiyAga – to transform them into particles of dust
nirumiththu – vowing in his divine heart
padai thotta – one who took up weapons and fought
mARALan – hostile controller
kavarAdha – not desired
maNi mAmai – radiant complexion
kuRaivu ilam – there is no use.

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

emperumAn is having a unique and spiritually distinguished divine body which is individually enjoyed and considered to be their own abode by rudhra who considers himself to be the ISvara and is having the bull as his vehicle, chathur mukha brahmA who is qualified to engage in variegated creation and SrI mahAlakshmi who is inseparable from him and who is his wealth; there is no use of my radiant complexion when it is not desired by emperumAn who is hostile controller and who, vowing in his divine heart, took up weapons and fought groups and groups of asuras to transform them into partices of dust.

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

  • ERALum … – parAnkuSa nAyaki tells “I have lost the divine form [body of emperumAn] which is the abode for even those who are very prideful”. She says “I am unable to attain what is attained even by a kApAli and kandhan [Both indicating rudhra – kApali – one who is having skull in his hand, kandhan – one who is wearing torn clothes; another explanation kandhan indicates brahmA who is born in the lotus in the divine naval of emperumAn]”.
  • ERALum – When sarvESvara has periya thiruvadi (garuda) who is vEdhAthmA (the soul of vEdham) as his vehicle, rudhra too, like wandering mendicants, pridefully thinks ‘I have a bull as my vehicle’.
  • ALum – This is his [rudhra’s] ubhaya vibhUthi [sarcasm – as emperumAn is ruling over spiritual and material realms, here rudhra is said to be ruling over the bull].
  • iRaiyOnumemperumAn is the sarvESvara controlling ubhaya vibhUthi; as [a small/useless] kaLLi (spurge) plant is mistaken as mahA vruksha (great tree), he [rudhra] considers himself to be ISvara. [This is to explain that bhagavAn is not the same as other dhEvathAs ever] While dharma [form/attribute] and dharmi [soul/substratum] have aikyam [indicated in unison], two dharmis [souls] have no aikyam [cannot be indicated as the same] [Here it is only talking about aikyam at the SarIra-SarIri level, that is, a soul and body are considered to be united and always indicated together. But there is no svarUpa aikyam, that is, the entities themselves (soul and body) are different from each other].
  • thisai muganum – One who is having four heads to recite four vEdhams through each mouth to engage in creation and who pridefully thinks that he is the creator.
  • thirumagaLum – And periya pirAttiyAr who is as explained in SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAghavENAham” (I am inseparable from SrI rAma).
  • kURALum … – Having a unique body which can individually (part-by-part) be occupied by aforementioned personalities. They have full control over their own regions so that pirAtti’s assistants will not come and disturb those dhEvathAs’ regions and those dhEvathAs’ assistants will not come and disturb pirAtti’s region. His divine form is even more glorious than his divine nature. His divine form is the abode for everyone. And I have lost such easily approachable/attainable emperumAn.
  • kulam kulamA – Have I lost him due to having hurdles in embracing him? Previous section is similar to samkshEpa rAmAyaNam “kOnvasmin sAmpradham lOkE guNavAn” (Who is the one with the most auspicious qualities in this world at this time?); this [section] is similar to “vIryavAn” (who is the one with valour?). Groups and groups of demoniac people.
  • nIRAgum padiyAga nirumiththu – As said in SrI bhagavath gIthA 11.33 “nihithA:pUrvamEva” (They have been already killed by me [through my will]). When [dhuryOdhana] declared he does not need any of you [pANdavas], I vowed that they will be burnt to ashes.
  • padai thotta – The same emperumAn who creates the universe through his divine will, physically jumps out with his weapons when it comes to destroying the enemies of his devotees. During srushti (creation) etc, he would remain sathya sankalpa (one who has accomplished will/vow) and for the enemies of his devotees, he wourld remain asathya sankalpan (would even lie to have them destroyed).
  • nIRAgum padiyAga – As said in SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham” (one who was cut, cleaved or burnt by the arrows), he will vow to turn them into dust and take up arms [to accomplish that]. As said in “yagyavignakaram hanyAm pANdavAnAnchadhurhrutham” (I will torture those who create hurdles for yAgams (fire sacrifices) and who trouble pANdavas), he will attack those who strangle my neck [causing hurdles for yagAms] and those who attack my life-spot [pANdavas, his devotees are like his life].
  • mARALan – majestic/firm; enemy. When dhuryOdhana invited krishNa to eat at his residence he refused saying as in mahAbhAratham udhyOga parvam 74.27 “dhvishadhannam na bhokthavyam cha dhvishantham naiva bhOjayEth” (Neither can one consume the food given by one’s enemy, nor can one feed one’s enemy), will argue considering his devotees’ enemies as his own.
  • kavarAdha – After the enemies have been killed [in the fight], when he is thirsty and needs water, if he does not arrive and embrace me, I have no desire for my beautiful complexion. Only when he likes my complexion, there is use for it; when that liking is not there in him, it is only a hurdle.

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 – 4.8 – ERALum

Published by:

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

Full series >> Fourth Centum

Previous Decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, even after being greatly anguished due to separation from emperumAn and calling out to him, he did not arrive; AzhwAr then decides himself that emperumAn does not like him and mercifully explains through the words of another person [as a nAyaki, consort, of emperumAn] “there is no benefit of my AthmA and its belongings which are disregarded by him; let these be destroyed”.

Highlights from nanjIyar‘s introduction

See piLLAn‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In eighth decad – Since emperumAn did not turn towards AzhwAr, when AzhwAr called out for emperumAn, AzhwAr thinks emperumAn is not interested in him, highlights the following aspects:

  1. His being the upAyam (means) due to his being attainable for devotees and unreachable for others.
  2. His completeness in being the upEyam (goal) due to being the recipient of [our] kainkaryam (service).
  3. His destruction of enemies in disguise, which is an effect of his being the means.
  4. His destroying the hurdles for the desirable aspects.
  5. His destroying the incidental hurdles.
  6. His intellect which enslaves others with his instructions.
  7. His crushing the great enemies.
  8. His destroying the 100 enemies.
  9. His destroying the limbs of the body of his enemy.
  10. His destroying all enemies without leaving a trace of them.

Meditating upon these aspects, AzhwAr says “I have no need for this AthmA and its belongings which were disregarded by emperumAn who favours his devotees” and mercifully speaks about her special detachment, through the words of a consort [of  lord] who disregards her own self and belongings which were disregarded by ISvara.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr called out to emperumAn, which made everyone melt; deciding that “even after calling out like this, sarvESvara did not turn towards me due to having disregard for me”, he decides to give up [his own self and belongings] thinking “if the lord who is naturally apt for me, is with good qualities and is able to destroy the enemies himself does not want these [self and belongings], do I need them?”, and says “I don’t want my self and my belongings which are disregarded by him” and highlights his detachment towards them through the words of another person [as a consort of the lord]. This AthmA is desired only because it is desirable for him; when he does not regard this AthmA as desirable, having attachment to that AthmA is as good as previous state [before enlightenment] of considering the soul to be the same as body [and pampering it];

sthOthra rathnam 57na dhEham” [is explained here].

na dhEham – One is so attached to his/her body that it will make one give up the eternal but invisible benefit also just for bodily enjoyment; I don’t want such body. na prANAn – the body is desired to sustain one’s prANa (life); I don’t want such prANa. na cha sukham – One desires one’s life for it’s joy; I don’t need that joy. I don’t want anything else which supports these. And, all of these are part of the goal for AthmA; I don’t want that AthmA too. Why are you addressing these aspects individually? [ALavandhAr says] There are many aspects which are outside the kingdom of service at your divine feet.I do not want any of these. nAtha – Is there any reason to be desiring for those which are beyond the desire of the owner? [emperumAn says] Alright. In that case, let me eliminate those over time for you. [ALavandhAr says] I cannot even tolerate these for even a single moment. You cannot just keep them away, you have to fully destroy them. [emperumAn asks] Is this your truthful desire? [ALavandhAr says] thath sathyam – Truth. madhu mathana – If I am not telling the truth, let me suffer the fate of those deceptive persons in front of your highness. SrI rAmAyaNam sundhara kANdam 26.5 “nahimEjIvithEnArthO naivArthair na cha bhUshaNai: | vasanthyA rAkshasImadhyE vinA rAmam mahAratham” (For me who is separated from SrI rAma, the mahAratha (the great charioteer) and living amidst the demoniac ladies, there is no use of my life; no use of any objects; no use of any ornaments) – sIthA pirAtti says “my existence is amidst the demoniac ladies, and I am separated from perumAL (SrI rAma), what is the use of any of these?”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 4.7.11 – thazhuvi ninRa

Published by:

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who learn this decad can enter paramapadham (spiritual realm) where they can eternally be united with emperumAn“.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains that the result of meditating upon this decad and becoming overwhelmed with joy is to ascend to paramapadham.

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

thazhuvi ninRa kAdhal thannAl thAmaraikkaNNan thannaik
kuzhuvu mAdath then kurugUr mARan satakOpan sol
vazhuvilAdha oN thamizhgaL AyiraththuL ippaththum
thazhuvap pAdi Ada vallAr vaikuntham ERuvarE

Listen

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

thazhuvi – being an inherent aspect of the svarUpam (true nature)
ninRa – firm
kAdhal thannAl – due to great desire to enjoy
thAmaraik kaNNan thannai – on sarvESvara who is having infinitely enjoyable divine eyes which are the cause for such great desire
kuzhuvum – group of
mAdam – having mansions
then kurugUr – the leader of AzhwArthirunagari
mARan – having great family lineage
satakOpan – nammAzhwAr‘s
vazhu ilAdha – without missing (any of bhagavAn’s qualities)
oL thamizhgaL – in dhrAvida (thamizh) language which is available to pursue for all, in the form of distinguished teachings
AyiraththuL – among the thousand pAsurams
ippaththum – this decad
thazhuva – to be fixated in the heart
pAdi – sing
Ada – to dance with great emotions (out of overwhelming love)
vallAr – those who are able to
vaikuntham ERuvar – will ascend to paramapadham (where there is unlimited enjoyment).

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

nammAzhwAr, who is having great family lineage, who is the leader of AzhwArthirunagari, which is having group of mansions, due to great desire to enjoy, which is an inherent aspect of the svarUpam and is firm, sang thousand pAsurams in dhrAvida (thamizh) language which is available to be pursued by all, in the form of distinguished teachings, on sarvESvara who is having infinitely enjoyable divine eyes which are the cause for such desire to enjoy him; those who have this decad among those thousand pAsurams without missing anything, fixated in their heart, who are able to sing and dance with great emotions will ascend to paramapadham.

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

  • thazhuvi ninRa kAdhal thannAl – My love which cannot be given up even if said “I will give up”, which always accompanies me.
  • thAmaraik kaNNan thannaiAzhwAr is identifying the eyes which worked to cultivate this love in him for emperumAn.
  • kuzhuvu mAdath then kurugUr – As said in SrI rAmAyaNam yudhdha kANdam 127.5 “sarvancha kuSalam gruhE” (everyone is well at home), the whole of AzhwArthirunagari was overflowing with many who consoled each other saying “As AzhwAr‘s desire/sorrow is increasing, it is only a matter of time before sarvESvara arrives here”.
  • mARan – One who changed samsAram (material realm) [to become devoted to emperumAn].
  • satakOpan – One who is enemy for those who turn away from bhagavAn.
  • sol vazhuvilAdha – Among thousand pAsurams, this decad which is spoken (as good instructions to be heard by everyone without discrimination) without missing anything in this auspicious calling out in separation from bhagavAn.
  • thazhuvap pAdi Ada vallAr – AzhwAr’s pure mood and actions cannot occur in anyone else; if one can recite this decad even with slight emulation of such mood (those who can dance with such emotions).
  • vaikuntham ERuvarE – Giving up this samsAram where one can only call out with desire to see him, will ascend to nithya vibhUthi (paramapadham) where there is eternal enjoyment.

kuzhuvu mAdam – closely built mansions. thenkurugUr – also explained as, beautiful AzhwArthirunagari.

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 – 4.7.10 – chakkaraththaNNalE

Published by:

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, AzhwAr becomes distressed thinking “How is this internal vision occurring which affects my joy of being forgetful of him when he is not seen physically?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “When I desired to see emperumAn who is known from vEdham, with his divine hand and chakra, and did not get that physical vision, should he shine in my internal vision, making it impossible for me to forget him and sustain myself?”.

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

chakkaraththaNNalE enRu thAzhndhu kaNNIr thadhumba
pakkam nOkki ninRalandhEn pAviyEn kANginRilEn
mikka gyAna mUrththiyAya vEdha viLakkinai en
thakka gyAnak kaNgaLAlE kaNdu thazhuvuvanE

Listen

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

chakkaram – manifesting the beautiful combination of your divine hand and the chakra
aNNalE – Oh my lord who enslaved me!
enRu – saying this
thAzhndhu – falling down on the ground (due to not being able to enjoy him)
kaN nIr thadhumba – having overflowing tears
pakkam nOkki – looking around
ninRu – remained
alandhEn – anguished;
pAviyEn – I who am a sinner (sins, which stop me from seeing him)
kANginRilEn – unable to see him;

(but to not forget him, at this stage)
mikka gyAna mUrththiyAya – being natural embodiment of boundless knowledge
vEdham viLakkinai – one who is seen through the lamp of vEdham
en – for me (who desires to see him physically and anguishing due to that)
thakka – matching
gyAnam – gyAnam (wisdom)
kaNgaLAlE – eyes
kaNdu – see
thazhuvuvan – will embrace him.

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

Saying “Oh my lord who enslaved me by manifesting the beautiful combination of your divine hand and the chakra!”, falling down on the ground and having overflowing tears, I remained anguished; I who am a sinner, was unable to see him; with my matching gyAnam as the [internal] eyes, I will embrace emperumAn who is the natural embodiment of boundless knowledge and is seen through the lamp of vEdham. As the love became the cause for anguish due to not being able to see him, the internal shining wisdom also became the cause for anguish.

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

  • chakkaraththaNNalE enRu thAzhndhu – Falling on the ground saying “Oh lord who enslaved me showing your divine chakra!”.
  • kaN nIr thadhumba – To have overflowing tears in the eyes. The limit of AzhwAr’s sorrow is known from his tears.
  • pakkam nOkki ninRu alandhEn – Looked eagerly at the direction from where he is likely to come and became vexed [due to his not coming]. As described in vishNu dharmam 68 “paramApadhamApanna:” (fell in great danger).
  • pAviyEn kANginRilEn – Though in great danger [deserving to be helped by him], since I was a great sinner, I did not get to see him.

Though I am unable to see him, did I at least become saved by forgetting him due to his not shining in my heart?

  • mikka gyAna mUrththiyAya – one who is the embodiment of complete knowledge.
  • vEdha viLakkinai – One who is seen through the lamp of vEdham; also explained as – one who is revealed in vEdham.
  • en thakka … – Matching my nature, I will have an internal vision and through that I will see emperumAn and enjoy him. As the love became the cause for anguish due to not being able to see him, the internal shining wisdom in the heart also became the cause for anguish. The gyAnam (knowledge) and bhakthi (devotion) explained in thiruvAimozhi 1.1.1mayarvaRa madhi nalam aruLinan” (emperumAn blessed faultless gyAnam and bhakthi), became the hurdles themselves. AzhwAr says “Do I even need this knowledge which matches my stature, which stops me from forgetting him and sustaining myself?”.

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 – 4.7.9 – idagilEn

Published by:

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram, AzhwAr says “If I who don’t have the means such as karma yOga etc to see emperumAn, desire to see him, is there any means to see him?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How will I being empty handed, yet desirous of seeing my lord who is carrying the enjoyable divine chakra, see him?”.

Highlights from periyavAchchAn piLLai‘s introduction

In ninth pAsuram, AzhwAr says “Having nothing in me, if I desirously call him out to see him, is there any means for me to see him?”.

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

See nanjIyar‘s introduction.

pAsuram

idagilEn onRattagillEn aimpulan vellagillEn
kadavanAgik kAlam thORum pUppaRiththEththagillEn
mada vannenjam kAdhal kUra valvinaiyEn ayarppAyth
thadavuginREn enguk kANban chakkaraththaNNalaiyE!

Listen

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

onRu idagilEn onRu attagillEn – I will not give a handful of food or a glass of water for some one who is hungry or thirsty, respectively;

(since I am devoid of karma yOgam in the absence of dhAnam (charity), I am, as part of gyAna yOgam)
aimpulan – the five senses
vellagillEn – unable to control them (from straying away into worldly pleasures);
kadavanAgi – (based on these, to be engaged in bhakthi yOgam) being an obedient person [devotee]
kAlam thORum – at appropriate times (suitable for worship)
pUppaRiththu – gathering flowers
EththagillEn – not worshipping and praising [emperumAn];

(even while being empty-handed like these)
madam – being desirous (of the goal)
val – very firm attachment which cannot be shaken by any one
nenjam – heart
kAdhal kUra – with overflowing affection
val vinaiyEn – I who am having strong sins (which stop me from having enjoyment which matches such desire)
ayarppAy – being ignorant
chakkaram – having enjoyable divine chakra
aNNalai – lord
thadavuginREn – searched (to see him);
enguk kANban – where will I see him?

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

I will not give a handful of food or a glass of water for some one who is hungry or thirsty, respectively; I am unable to control my five senses; I am not being an obedient person who gathers flowers at appropriate times for worshipping and praising emperumAn; [Still]  having a heart with desire, very firm attachment which cannot be shaken by any one and with overflowing affection, I who am having strong sins, being ignorant, searched to see the lord who is having enjoyable divine chakra; where will I see 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

  • idagilEn – When one sees a person who is suffering and offers him something after feeling bad for his state, that will very much please sarvESvara‘s divine heart; I have not done anything like that.
  • onRu attagillEn – Even if one does not desire to spend any wealth for others, at least one can physically work by carrying water and offer that [to a thirsty person]; I did not do that as well.
  • aimpulan vellagillEn – Even if one does not engage in helping others, should not one at least avoid what is hazardous for one’s own self? I did not restrain my senses from engaging in worldly pleasures.
  • kadavanAgi … – I did not gather flowers and other materials matching the times, and worshipped the divine feet of your highness, as ordained in SAsthram. But, has AzhwAr not engaged in worshipping emperumAn? He has never engaged in sAdhana bhakthi (bhakthi yOga as a means to attain emperumAn) which is explained in SASthram; but he is only engaged in bhakthi which is the only way for him to spend his life. If these were present, they can be counted as part of bhakthi yOga; but AzhwAr is saying, he has none of these. Here, AzhwAr is not rejecting the activity itself [like karma, gyAna, bhakthi], but the upAyathva (considering those acts as means) [It is explained in mumukshuppadi sUthram 271 that, for a prapanna (surrendered person), karma becomes part of kainkaryam, gyAna becomes part of svarUpa prakASa (realising the true nature clearly), bhakthi becomes part of prApya ruchi (taste for attaining the goal) and prapaththi (surrender) becomes part of svarUpa yAdhAthmya gyAna (knowing the ultimate nature of the self)].
  • mada val nenjam – madappam indicates the tender nature of the heart – that is, when hearing “bhagavath vishayam” (matters about bhagavAn), becoming engrossed in it at once. vanmai indicates that once a person becomes engrossed, it is difficult to take the heart away from it.
  • kAdhalkUra – with such a heart, full of love
  • valvinaiyEn … – I have sins which stop me from seeing him befitting my eagerness. I did not have my love fulfilled. Neither am I able to control my love towards him nor have I totally lost him since he will manifest himself to even those who slightly desire for him.

What was the nature of my sins?

  • ayarppAy – Me who is foolish, ignorant.
  • thadavuginREn – I am searching for him even if he appears in front of me. As said in SrI rAmAyaNam ayOdhyA kANdam 42.24 “… na thvA paSyAmi kausalyE! …” (my eyes went behind rAma and have not returned till now. Oh kausalyE! Touch me with your hands).
  • enguk kANban – How can I who is empty handed, see him?
  • chakkaraththaNNalaiyE – How can I see sarvESvara who is holding the divine chakra in his hand? Like mother yaSOdhA held krishNa with butter in his hands, AzhwAr desires to see emperumAn with the sharp chakra in his hands.

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 – 4.7.8 – kaNdu koNdu

Published by:

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

Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In eighth pAsuram, emperumAn asks “Now, what is that I have not done for you?” and AzhwAr replies “You have not arrived for us to see your highness in this samsAram (material realm), to render all services and be uplifted”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr, out of attachment towards the enjoyable nature of emperumAn, desires to see emperumAn, enjoy him and serve him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. As AzhwAr explained [in the previous pAsuram] the aspect which he attained, in this pAsuram, he explains what is not yet attained.

pAsuram

kaNdu koNdu en kaigaLAra nin thiruppAdhangaL mEl
eNdisaiyum uLLa pUk koNdu Eththi ugandhugandhu
thoNdarOngaL pAdiyAdach chUzhkadal gyAlaththuLLE
vaNduzhAyin kaNNi vEndhE! vandhidagillAyE

Listen

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

kaNdu koNdu – fully seeing and enjoying (with the eyes and not just in the heart as said in “nAn unnaik kaNdu koNdu” (I seeing you))
en kaigaL – my hands (which are as said in “thAyavanE enRu thadavum” (searching for the one who measured the worlds))
Ara – to the full satisfaction
nin – (the apt) your
thiruppAdhangaL mEl – on your divine feet

(to fulfil his great attachment)
eN thisaiyum – in all directions
uLLa – present
pUkkoNdu – bringing the flowers
Eththi – offering with praises
ugandhu ugandhu – being joyful in each of those activities
thoNdarOngaL – us who are having great devotion in the form of affection towards you
pAdi Ada – singing and dancing (to reveal our love)
kadal sUzh gyAlaththuLLE – in this material realm, which is the earth surrounded by the ocean

(that which was revealed in my heart)
vaL – distinguished
thuzhAyk kaNNi – wearing thiruththuzhAy (thuLasi) garland
vEndhE – Oh my lord!
vandhida killAy – you are not coming.

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

Oh my lord who is wearing distinguished thiruththuzhAy garland! You are not coming here to be fully seen and enjoyed [by me], to bring the flowers from all directions and offer them on your divine feet with my hands to their full satisfaction, being joyful in each of those activities, to sing and dance for us who are having great devotion in the form of affection, in this material realm, which is the earth surrounded by the ocean.

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

  • kaNdu koNdu – To see you to satisfy the hunger of my eyes which were left to starve as said in thiruvAimozhi 3.8.4kANa virumbum en kaNgaL” (my eyes desire to see). As said in periya thirumozhi 2.5.8 “aravindham pOnRu nINda kaNNAnaik kaNNArak kaNdu koNdu” (to the full satisfaction of my eyes to see the one whose eyes resemble lotus flower).
  • en kaigaL Ara – As said in thiruvAimozhi 3.8.3thAyavanE enRu thadavum en kaigaL” (Oh hands will seek out for him saying “Oh one who measured the world!”), to satisfy the need of my hands; as a hungry person would say “vayiRAra uNdu” (eat to the full satisfaction of the stomach).
  • nin thiruppAdhangaL mEl – On the divine feet which sustain you and give pleasure to you. It is said in periyAzhwAr thirumozhi 1.2.1 as “pidiththuch chuvaiththuNNum pAdhak kamalam” (the divine lotus feet you behold and suck on – as a toddler krishNa), they also sustain you. Alternative explanation –  On your divine feet which are apt and enjoyable for me. On your divine feet which is said in thiruvAimozhi 1.5.5 as “un thEnE malarum thiruppAdham” (Your divine feet which is the origin of honey). Previously too, I was engaged like this in worldly matters; instead of that, to be engaged in the divine feet of you who is the apt lord. For the words from mAlathI mAdhava drama “thvath pAdha pankaja parigrahadhanya janmAbhUyAsam” (By reaching your lotus like feet, my purpose of life is fulfilled), ALavandhAr mercifully explained “The words are nice; but it is not in the proper/apt matter” [as the context was not in relation to emperumAn and was in worldly dealings].
  • eN thisaiyum … – Matching the greatness of bhagavAn who is the target and matching my own desire. Matching his own desire, AzhwAr says “I want to bring everything I desire [for emperumAn]”. His desire spreads in all directions [Asai means both desire and direction in thamizh]. This is how the words of those who are desirous to serve, will be; like a hungry person would say “want to eat a whole pot of rice”. Devotees would be as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • ugandhu ugandhu – To go on without diminishing the love.
  • thoNdarOngaL – We, who know the intricacies of this kainkaryam (service). After thiruvAimozhi 2.7kEsavan thamar“, AzhwAr is not alone.
  • pAdi Ada – To be singing and dancing out of love.

emperumAn says “This is what I was also planning to do. Once you shed this body, I will bring you to paramapadham and get you engaged in that as said in thaiththirIya upanishath “Ethath sAmagAyannAsthE” (the mukthAthmA is singing the sAma gAnam which is explained subsequently)”, AzhwAr replies “That is not what I want”.

  • sUzh kadal gyAlaththuLLE – If some one is thirsty in one place, should that person’s thirst be quenched in some other place? I want you to come in to this world surrounded by ocean, to be seen by me, right here.
  • vaN thuzhAyin kaNNi vEndhE – While appearing in this samsAram (material realm), you should bless me with that same form which is seen by the residents of paramapadham; you should appear with the same decorations that is shown to nithyasUris.
  • vandhidagillAyEAzhwAr is saying that it is not sufficient to just say “kUviyum koLLAy” (even after calling, you have not accepted me). You are not coming. This is the aspect I have not attained yet. What is the nature of this? Neither has AzhwAr been freed from this material world; nor has he attained [eternal] kainkaryam [in paramapadham]; this being the case, how can he say “I have attained this aspect; I am yet to attain this other aspect”? Here, one [kainkaryam] is the goal, and the other [being freed from material bondage] is ancillary to that goal.  AzhwAr considers to have attained freedom from bondage thinking “As I have said in the beginning itself in thiruviruththam 1 ‘inninRa nIrmai iniyAmuRAmai’ (I cannot bear this existence in this lowly samsArm) and as he is fully capable [of liberating me], this bondage must have been extinguished [by him]”; and since AzhwAr cannot sustain himself without being engaged in kainkaryam, and since he has not achieved it [in paramapadham] yet, he is longing for that.

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