Category Archives: thiruvAimozhi 5th centum

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki says “Will it be possible to serve him eternally?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Will it be possible to eternally enjoy the divine feet of emperumAn who is eternally residing in thiruvallavAzh which is surrounded by fertile fields?”.

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

nAdoRum vIdinRinRiyE thozhak kUdum kol? nannudhaleer!
AduRu thIm karumbum viLai sennelum Agi engum
mAduRu pUndhadam sEr vayal sUzh thaN thiruvallavAzh
nIduRaiginRa pirAn nilam thAviya nIL kazhalE

Listen

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

engum – everywhere
Adu – swaying
uRu – having
thI – sweet
karumbum – sugarcane
viLai – well grown
sennelum – fresh paddy
Agi – becoming
mAdu – proximity
uRu – having
pUm thadam – ponds with blossomed flowers
sEr – together
vayal – fields
sUzh – surrounded
thaN – cool
thiruvallavAzh – in thiruvallavAzh
nIduRaiginRa – eternally residing
pirAn – great benefactor’s
nilam – earth
thAviya – measured and accepted
nIL – growing to reach everyone’s head
kazhal – divine feet
nal – being attractive due to such worship
nudhaleer – having forehead!
nAL thoRum – everyday
vIdu – a momentary break
inRiyE – without
thozhak kUdum kol – will it be possible to worship?

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

The cool thiruvallavAzh is surrounded by fertile fields which are filled with swaying sweet sugar canes and fresh paddy and are having ponds with blossomed flowers in close proximity. emperumAn, the great benefactor who is eternally residing in such thiruvallavAzh, measured and accepted the earth with his divine feet which grew to reach everyone’s head.  Oh friends who are having attractive forehead due to worshipping such emperumAn! Will it be possible for me to worship him everyday without even a momentary break?

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

• nAL thoRum … – “nAL thoRum” (always) differentiates it from “dharSa pUrNa mAsa …” (in every paksham (fortnight)) etc. “vIdu inRiyE” (without a break) differentiates it from nithya agni hOthram (agni hOthram which is performed everyday [but only at certain times of the day]). AzhwAr is praying as said in thiruvAimozhi 3.3.1 “ozhivil kAlam ellAm” (At all times). AzhwAr is desiring for this continuous service to emperumAn due to his attachment as a result of his taste in servitorship unlike us who desire for service based on the faith in our AchArya’s instructions.
• nal nudhaleer – Will I see you with the dust particles on your forehead due to having paid obeisances to emperumAn who has arrived? parAnguSa nAyaki will worship emperumAn as said in thiruvAimozhi 5.3.7 “thalaiyil vaNangavumAngolO” (can we bow to him with our head?), and they too will follow; just as she is happy in performing kainkaryam, they (her friends) are happy to see her desires fulfilled.
• AduRu thIm karumbum – The sugar canes are always engaged in swaying. thI – sweetness. The fresh paddy is also ready to be harvested at all times. Everything there is ripened [in devotion].
• mAduRu pU … – In invigorating thiruvallavAzh which is surrounded by fields which are close to ponds having flowers. The town is surrounded by ponds which are surrounded by fields – this is how the town remains cool.
• nIdu … – The greatness of this abode is – unlike the incarnations, specifically thrivikrama avathAram where emperumAn placed his easily approachable divine feet on everyone’s end without checking their qualities or the lack of them, here in this dhivyadhESam, he is eternally residing and favouring everyone.

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

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, parAnguSa nAyaki says “Would we eternally pray by placing flowers at the divine feet of emperumAn who is mercifully standing in thiruvallavAzh?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Would we at least worship the flowers which were worn by Apathsakan (companion in difficult situations), the lord of thiruvallavAzh which is having attractive ponds?”.

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

pAdhangaL mElaNi pUnthozhak kUdungol? pAvai nalleer!
Odha nedum thadaththuL uyar thAmarai sengazhunIr
mAdhargaL vANmugamum kaNNum Endhum thiruvallavAzh
nAdhan ingyAlam uNda nampirAn thannai nAdoRumE

Listen

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

Odham – like ocean
nedu – vast
thadaththuL – in ponds
uyar – tall
thAmarai – lotus
sengazhunIr – red lily
mAdhargaL – women
vAL – having radiance
mugamum – beauty of the face
kaNNum – beauty of eyes
Endhum – reflecting
thiruvallavAzh – for thiruvallavAzh
nAdhan – being the lord
i – this
gyAlam – world
uNda – with the incident of his consuming and protecting from total deluge
nam – for us
pirAn thannai – appearing as our benefactor
nAL thoRum – eternally
pAvai – like a doll
nalleer – oh beautiful ladies who are having features!
pAdhangaL – divine feet
mEl – on
aNi – wearing
pU – at least the flower
thozha – to worship
kUdum kol – will it be possible?

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

thiruvallavAzh is having ponds which are vast like ocean, with tall lotus and red lily flowers which reflect the radiance from the beautiful face and eyes of the ladies. emperumAn, who is the lord of such thiruvallavAzh consumed and protected the world from total deluge. Hence he is appearing as our benefactor. Oh beautiful ladies who are having features like a doll! Will it be possible to at least worship the flower which is on the divine feet of 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

• pAdhangaL mElaNi pUnthozhak kUdum kol – Will it be possible for us the decorate his divine feet with flowers and worship him?
• pAvai nalleer – Three explanations – 1) The ladies who appear like doll to not have the ability to stop her. 2) They appear like an [beautiful] art work. 3) parAnguSa nAyaki is conversing happily with them since they are not stopping her.
• Odham … – In the ponds which are as vast as the ocean, the tall lotus and red lily flowers reflect the radiantly beautiful faces and eyes of the ladies of the town [both the flowers and beauty of ladies are comparable]. Alternative explanation – as in a great scholarly assembly ignorant people will be discarded, the beauty of the town discards everything else [such as the beauty of tall lotus and red lily flowers, the radiance of the beautiful faces and eyes of the ladies].
• mAdhargaL vAL mugamum kaNNum Endhum – It is difficult to distinguish between the [beauty of the] town and fertile fields.
• thiruvallavAzh nAdhan – Superior to SrIvaikuNtanAthan. Being the lord of SrIvaikuNtam means being the lord of antha:puram (private quarters of the queen) only, since it is said in thiruvAimozhi 4.9.10 “oNdodiyAL thirumagaLum nIyumE nilA niRpa” (While SrImahAlakshmi, the one who is having distinguished forearms with ornaments like bangles, and you stand alone; but this samsAram (material relam) is unlike that, it is barren land where one person’s clothes are to be shared by seven persons [and you are mercifully here to help everyone here].
• i gyAlam uNda – Without considering his own supremacy, he will be the abode of those who are suffering. Just considering the danger, he would place everyone in his stomach and protect them.

When asked “Was this only heard in history?”, parAnguSa nAyaki replies,

• nam pirAn – emperumAn who rescued me who was consumed by the deluge of samsAram and brought me up to this stage.

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

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki says “When will I see the very attractive divine feet of SrI vAmana who is mercifully standing in thiruvallavAzh?”.

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

kAnbadhengyAnRukolO? vinaiyEn kani vAy madavIr!
pAN kural vaNdinodu pasum thenRalum Agi engum
sEN sinai Ongu marach chezhum kAnal thiruvallavAzh
mAN kuRaL kOlap pirAn malarth thAmaraip pAdhangaLE

Listen

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

pAN – in the form of song
kural – having rhythmic sound from the throat
vaNdinodu – with the beetles
pasum thenRalum – fresh southerly breeze
Agi – be
engum – in all places
sEN – tall
sinai – having branches
Ongu – rising
maram – having trees
sezhu – attractive
kAnal – having seaside gardens
thiruvallavAzh – in thiruvallavAzh
mAN – celibacy (which highlights his seeking aspect)
kuRaL – and having dwarfness
kOlam – having attractive form
pirAn – great benefactor’s
malar – blossomed
thAmarai – enjoyable like lotus
pAdhangaL – divine feet
kani – ripened like a fruit
vAy – having bright face with beautiful lips
madavIr – Oh friends who are obedient towards me!
vinaiyEn – having sin (to not interact with emperumAn as much as I desired)
kANbadhu – seeing him
engyAnRu kolO – when will the day be?

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

thiruvallavAzh is having attractive seaside gardens which are having rising trees with tall branches and is having the rhythmic sound of beetles in the form of song and fresh southerly breeze filled everywhere. Oh friends who are obedient towards me and are having bright face with beautiful lips which are ripened like a fruit! When will the day, I who am having sin, will see the enjoyable lotus like divine feet of the great benefactor  who is practising celibacy, having dwarflike and attractive form?

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

• kANbadhu engyAnRu kolO vinaiyEn – Let my faculties be, when will my hunger be gone.
• vinaiyEn – I have committed a sin which is distinct from everyone else’s in the world. emperumAn who is seen by even those who have committed the sin for not seeing him, is not seen by me who is having the qualification – I have committed such [overwhelming] sin. He is “mAN kuRaL kOlap pirAn” (celibate, dwarflike beautiful lord) [that is, even being an asura, mahAbali saw him and even being a devotee I am not seeing him].
• kANbadhu engyAnRu kolO vinaiyEn – Previously you were all in a hurry to show him to me, but today I am sinned to say “when will I see him”.
• kanivAy madavIr – When will I see you like before [that is, with reddish lips]? Her friends are  as said in SrI bhagavath gIthA 7.17 “priyOhi gyAninOthyartham” (gyAni is most dear to me), to her. When she is as described in nAchchiyAr thirumozhi 1.8 “mAsudai udambodu thalai ulaRi vAyppuRam veLuththu” (having dust covered body, with dry hair and pale mouth/lips), they would not decorate themselves well. She is praying to have them appear [hale and healthy] as previously [when she was with emperumAn].
• pAN kural vaNdinodu – Their sound is never discarded due to being out of tune, and everywhere we hear their singing. That is, they are born with this melodious tune instead of learning to speak first and adding music later. Instead of saying “sweet song like honey”, if the song itself is an embodiment of honey, that will be very sweet. pAN kural – the voice is in the form of music.
• pasum thenRalum Agi engum – Unpolluted breeze. Instead of touching many [unwanted] regions, arriving directly here.
• pasum thenRal – Also explained as fresh [young] breeze.
• sEN sinai … – Having the gardens looking beautiful due to the branches of the trees having grown sideways and trees themselves standing tall.
• sezhum kAnal – Attractive garden. kAnal means seaside garden or seaside land.  sEn –  being tall; sinai – branch. Growth for the branches in sideways and for the tree, upwards.
• mAN kuRaL kOlap pirAn – When will I see the most enjoyable divine feet of the emperumAn who is standing in thiruvallavAzh? He is standing there as vAmana who begged to get his own belongings, making his greatly valuable form appear in a dwarf form, and letting his devotees enjoy his saulabhyam (simplicity) and beauty.
• malarth thAmaraip pAdhangaL – The divine feet which are most enjoyable like freshly blossomed lotus flowers. He himself created the taste for AzhwAr at first, and at his divine feet. The enjoyability of his divine feet is such that it will make one recite “adigaL, adigaL” constantly.

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

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, parAnguSa nAyaki says “Whatever I may be doing, when will my eyes see emperumAn to have their fatigue removed?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “When will our eyes see the infinitely enjoyable emperumAn who is in thiruvallavAzh where the best among the vaidhikas (followers of vEdham) are engaged in agnihOthra (fire sacrifice), the smoke from which is covering the sky?”.

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

nannalath thOzhimIrgAL! nalla andhaNar vELvip pugai
mainnalam koNduyar viN maRaikkum thaN thiruvallavAzh
kannalam katti thannaik kaniyai in amudham thannai
en nalam koL sudarai enRu kol kaNgaL kANbadhuvE

Listen

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

nannalam –  more caring towards me than myself
thOzhimIrgAL – Oh friends!
nalla – being exclusively devoted without any expectations and greatly attached [to emperumAn]
andhaNar – vaidhika (follower of vEdham)
vELvi – karmas (rituals) such as agnihOthram etc which are part of worshipping bhagavAn
pugai – smoke
mai – dark pigment
nalam – good colour
koNdu – taking
uyar – rise
viN – sky
maRaikkum – covers and makes it appear dark, providing shade
thaN – cool
thiruvallavAzh – residing in thiruvallavAzh
kannal – sugarcane
am – without pulp
katti thannai – like a block [of sugar] which is sweet inside and outside
kaniyai – sweet like a ripened fruit which is to be enjoyed immediately
in – on top of that sweetness
amudham thannai – being the nectar which gives back the lost life

(while he was together with me)
en – my
nalam – qualities of AthmA (self) and rUpam (form)
koL – consumed [enjoyed]
sudarai – one who is having a form which acquired radiance due to that
kaNgaL – my eyes which are suffering more than me
kANbadhu – enjoy to its full satisfaction
enRu kol – when?

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

Oh friends who are more caring towards me than myself! In thiruvallavAzh, vaidhikas who are exclusively devoted without any expectations and greatly attached [to emperumAn], are performing karmas (rituals) such as agnihOthram etc which are part of worshipping bhagavAn; the smoke from such rituals, taking the good colour of dark pigment rises up to the sky, covers it and makes it appear dark, providing shade and giving coolness. emperumAn is residing in such thiruvallavAzh and is like a pulpless block of sugar of the cane which is sweet inside and outside and on top of that sweetness, he is also like the nectar which gives back the lost life. When will my eyes which are suffering more than me, enjoy to their full satisfaction, such emperumAn who enjoyed the qualities of my AthmA (self) and rUpam (form)?

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

• nannalath thOzhimIrgAL – nannalam is the care they [friends] have towards her. That is, not being focussed on having their own desires fulfilled. This being the case, should you all not take my side instead of fearing that the mothers will blame them. [Questioning her friendship with her friends through an example, explaining How SrI rAma and sugrIva are helping each other] SrI rAmAyaNam sundhara kANdam 35.2 sIthA asks hanuman “vAnarANAm narANAm cha katham AsIth samAgama:” – How come the monkeys who have no gurukula vAsam (formal education under a teacher) and the princes who are disciples of vaSishta are together! only those who are bound by SAsthram are qualified for formal education [so monkeys are excluded from that]. hanuman explains further – “rAma sugrIvayOr aikyam thEvyEvam samajAyatha” – SrI rAma forgot himself and us and we are now at this current situation. [Three explanations given here] 1) That is, they have become so close to each other that, while iLaiya perumAL (lakshmaNa) is caring for SrI rAma constantly with the bow in his hand, [instead of him] I was sent for this most confidential service [of being a messenger between SrI rAma and you]. 2) When iLaiya perumAL committed a mistake, hanuman became so confident that he helped to reunite sIthA with SrI rAma. [Did iLaiya perumAL commit a mistake?] It was because of his leaving sIthA alone, they ended up getting separated from each other. 3) “Evam samajAyatha” – They were trying to increase each others wealth. SrI rAma ensured that sugrIva became the ruler of the forest. Such was their friendship; so too are [her] friends.
• nalla andhaNar – brAhmaNas who are ananyaprayOjanars (who have no ulterior motives except kainkaryam); only these brAhamaNas can serve matching emperumAn‘s greatness; this being the case, should you (friends) also be not like them? The smoke from the yAgams of the ananyaprayOjana brAhmaNas, leaving behind the residue, reaches up to the sky and covers it. The rising dark smoke reaches up and covers the sky and does not let those who accumulated virtuous deeds and ended up in the sky in celestial vehicles, to see and enjoy each other’s face. It appears that the residents of that abode are having the quality of not letting couples enjoy each other’s face. This is how they cause smoke [also can be said as their jealousy].
• thaN thiruvallavAzh kannal katti thannai – The block of sugar cane without any residue as said in “a block of this hill”.
• kaniyai – Already ripened instead of having to wait for it to ripe.
• in amudham thannai – That which is capable of building up the body. That is, giving strength to enjoy.
• in amudham – Unlike the salt water [nectar] consumed by dhEvas, this is a nectar which can uplift the soul.
• en nalam koL sudarai – One who fully captured me and is radiant due to that.  Also explained as – one who is having the beauty which captivated me to be his servant. He is having a form which reveals that it was his gain to fully capture AzhwAr.
• enRu kol kaNgaL kANbadhuvE – As a mother would say “Let me suffer anyway, let my child live”, AzhwAr is saying “when will my eyes be relieved of their suffering?”. AzhwAr is the one who had his faculties fully desiring to enjoy emperumAn in thiruvAimozhi 3.8 “mudhiyAnE“. Both his senses and himself will long for emperumAn. SrI rAmAyaNam sundhara kANdam 40.3 “gAthraiS SOkAbhikarSitha: samspruSEyam” (I should be blessed to touch SrI rAma with my weakened limbs). When children live, those who are dear to them will be relieved [similarly, if AzhwAr‘s eyes enjoy emperumAn, that will relieve AzhwAr from stress 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

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the 4th pAsuram, to her friends who stop her saying “desiring like this is not good”, parAnguSa nAyaki says “my AthmA is with him, your blabbering is useless”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “While I am affectionate towards emperumAn who is the benefactor for being with his eternal devotees in thiruvallavAzh which has gardens and mansions, what is the use of your tormenting?”.

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

nichchalum thOzhimIrgAL emmai nIr nalindhen seydhIrO
pachchilai nIL kamugum palavum thengum vAzhaigaLum
machchaNi mAdangaL mIdhaNavum thaN thiruvallavAzh
nachcharavinaNai mEl nampirAnadhu nannalamE

Listen

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

thOzhimIrgAL – Oh friends (who always care for my likes)!
emmai – us (who have not fulfilled your desire)
nIr – you
nichchalum – always
nalindhu – stopping me and torturing me
en – what actions
seydhIr – are you doing?
pasu – green
ilai – having leaves
nIL – tall
kamugum – areca tree
pachchilai nIL – similar
palavum – jack fruit tree
thengum – coconut tree
vAzhaigaLum – plantain trees
machchu – upper storeys
aNi – being complete
mAdangaL – on the mansions
mIdhu – on top of
aNavum – spread (giving shade for those lands)
thaN – cool
thiruvallavAzh – in thiruvallavAzh
nanju – spitting poison (to stop the non-devotees)
aravin aNai mEl – reclining on the divine serpent bed
nam – revealed for us
pirAnadhu – the great benefactor’s

(my)
nal – abundance
nalam – goodness.

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

Oh friends! What actions are you doing by always stopping me and torturing me? My abundant goodness (also explained as, good AthmA) belongs to emperumAn who manifested to me his reclining on the divine serpent bed which is splitting poison in cool thiruvallavAzh which has tall areca trees with green leaves, jack fruit trees, coconut trees, plantain trees which are spread over mansions which are complete with upper storeys.

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

• nichchalum thOzhimIrgAL – The friends would repeatedly say “you are not supposed to be like this”, still will have no result; but considering that they cannot lose her, they started saying the same thing again; parAnguSa nAyaki said “if you are not going to stop tormenting me, please go and torment me where I am”. As my AthmA belongs to him, what is the use of your advice to me? Just as I have the desire to see him always, you have this desire to redeem me.
• thOzhimIrgAL – Are you speaking as yourself or are you speaking as mothers [usually mothers advice their daughters to restrain them from reaching out to their beloved ones]? There are such people who don’t have knowledge about their own nature. When some people tell something they should know who they are first.
• emmai nIr – You who will think about my well being even at the cost of your own loss, and me who cannot survive on hearing your advice.
• nalindhu en seydhIrO – Will I survive! Would that match your nature!
• nichchalum thOzhimIr … – piLLAn would explain “What did you gain by advising me from thiruvAimozhi 5.3 ‘mASaRu sOdhi‘ up until now?”.
• thOzhimIrgAL emmai nIr nalindhu en seydhIrO – These friends would care for her even at their own expense, would they torment others?
• en seydhIrO – An act is done for a particular result. Once the gain/loss is understood, should you not withdraw from your actions?
• emmai nIr nalindhu en seydhIrO – Should those who instigated the love initially [in me], not work for the result too?
• pachchilai … – Would any one try to redeem me who is caught in emperumAn‘s abode? Those who give advice should only do it where everything is green [happy]. Here everything is pale [due to sorrow in separation]. For those who have not separated, they will have their fresh [natural] colour [Since the trees are present in the abode where emperumAn is present, they are green].
• palavum – Jack fruit tree. nanjIyar would mercifully explain “as said in ‘nIL kamugum’, uyndha piLLai would add the adjective ‘pachchilai nIL‘ (with fresh leaves and tall) to palavu, thengu and vAzhaigaL too”.
• machchu aNi mAdangaL – Mansions which appear well decorated due to having multiple storeys.
• mIdhu aNavum – As pampered children would have umbrella protection, these mansions have tall trees as protection.
• thaN thiruvallavAzh – The town which is invigorating due to having gardens. In cool thiruvallavAzh where the complete multi-storeyed mansions are protected by the shades of the tall areca trees, jack fruit trees, coconut trees and plantain trees.
• nachchu aravin aNai mEl – As there are gardens above and in the surroundings, is it necessary to have them underneath too? [Already, AdhiSEshan is present as the mattress] Here too, there is no shortcoming in coolness, fragrance and tenderness.
• nachchu aravu – He is both the mattress and the protector [as he spits poison on seeing the enemies]. For the beautiful gardens, [this is] the town where bhOgis (those who are of enjoying nature, one who is lying on serpent) can reside constantly.
• nachchu aravu – Just as perumAL (SrI rAma) and pirAtti (sIthA) enjoyed in the forest while iLaiya perumAL (lakshmaNa) protected them with the bow in his hands, here too he is protecting them as said in samkshEpa rAmAyaNam “ramamANA vanE thraya:“. This is multi-faceted protection [since AdhiSEshan has thousand hoods]. When perumAL, iLaiya perumAL and pirAtti mercifully arrived at srungibhErapuram, SrI guhap perumAL told iLaiya perumAL “perumAL and pirAtti are resting; I have prepared a bed for you so that you can place your head at their divine feet; since we are forest dwellers and roaming around, we will not be able to sleep; since you are a prince, you are tender; don’t fear that bharatha et al may come; you can rest peacefully; I am present along with my soldiers [for your protection]”; iLaiya perumAL replied to him as in SrI rAmAyaNam ayOdhyA kANdam 51.9 “kathA dhAsarathau bhUmau SayAnE sahasIthayA” (how can I rest, when SrI rAma is resting along with sIthA on the ground?) – Come on! How can I sleep when the tender SrI rAma who was begot by emperor dhaSaratha after sixty thousand years is resting on the ground? He had not even stayed under sage vaSishta et al (those who were his teachers) [due to his being the prince], and that too he is resting there along with pirAtti; this being the case, I am not consciously avoiding sleep; I am unable to do so [due to being so heart-broken]. [All of these are explained to highlight how AdhiSEshan constantly protects emperumAn]
• nam pirAnadhu nannalamE – If it is as said in SrI rAmAyaNam sundhara kANdam 15.52 “asyAthEvyAmanas thasmin thasyachAsyAmprathishtitham” (the mind of sIthA is with SrI rAma and SrI rAma’s mind is with sIthA), will I not be relaxed? How can I be relaxed when my mind and AthmA both are with him?
• nam pirAnadhu nannalamE – My good self reached the emperumAn who made me exclusively exist for him by showing his beautiful reclining form on AdhiSEshan. It can also be said as – he made me exist exclusively for him as AdhiSEshan is. When my good self is there with him, what is the point in giving advice just to my body? If you want, go to him and give your advice.

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

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki asks her friends “When will I see the divine feet of emperumAn who is mercifully standing in thiruvallavAzh?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki asks “Will I be able to eternally enjoy the divine feet of emperumAn who is doing the eternal favour of permanently residing in thiruvallavAzh where the chants of vEdham and vaidhika activities are conducted constantly?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. parAnguSa nAyaki asks her friends “When will we get to enjoy him eternally?”.

pAsuram

sUdu malark kuzhaleer! thuyarAttiyEnai meliyap
pAdu nal vEdha oli paravaith thirai pOl muzhanga
mAduyarndhOmap pugai kamazhum thaN thiruvallavAzh
nIduRaiginRa pirAn kazhal kANdungol nichchalumE?

Listen

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

sUdu – worn
malar – having flower
kuzhaleer – oh those who are having hair!
thuyarAttiyEnai – me who is suffering in separation
meliya – to weaken
pAdu – being sung
nal – noble (as said in “sAmavEdhOsmi“, similar to the divine form for sarvESvavan who is residing there)
vEdha oli – the sound of the sAma vEdham chanting
paravai – the ocean’s
thirai pOl – like the rising of the tides
muzhanga – tumultous
mAdu – in the close vicinity
uyarndhu – rising from the yAgam (sacrificial fire)
Omap pugai – the smoke from the hOmam (sacrificial altar)
kamazhum – spreading the fragrance of the sacrificial offerings
thaN – invigorating
thiruvallavAzh – in thiruvallavAzh
nIduRaiginRa – eternally residing
pirAn – great benefactor
kazhal – divine feet
nichchalum kANdum kol – will I be able to eternally enjoy?

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

Oh those who are having hair which is decorated with flowers! In thiruvallavAzh the tumultous sound of the noble sAma vEdham is heard like the sound of rising tides in the ocean and in the close vicinity, the smoke from the hOmam in the yAgam is spreading the fragrance of the sacrificial offerings, both of which are occurring to weaken me; will I be able to eternally enjoy the divine feet of the great benefactor who is eternally residing in such invigorating thiruvallavAzh?

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

• sUdu malark kuzhaleer – piLLAn explains this as [parAnguSa nAyaki asking her friends] “When will I see you all with your hair decorated with flowers?”. That is, when she is longing for the flowers, they would not be wearing flowers [so it should be seen as something in future]. Alternative explanation – since emperumAn celebrates his relationship with her by celebrating with her friends, they would be retaining those flowers which were given by him long ago [when emperumAn and parAnguSa nAyaki were together] even though they have lost their freshness. This is similar to those SrIvaishNavas who would fold their lower/upper garments (dhoties and angavasthrams) which were worn during periya thirunAL (adhyayana uthsavam) and hang them on the cloth liner without washing them even if they were dirty and cherish them for a long time; seeing those flowers, she became tormented being reminded with his memories. Even if she escapes the torture of the southerly breeze, she cannot escape the torture of this sight. She is being tormented by the breeze on one side and the hair on the other side. Even if he comes, he desires for those who are dear to her more than desiring for her. SrI rAmAyaNam ayOdhyA kANdam 16.3. thathra kAshAyina: – since they don’t care for themselves, they remain with dirty body and clothes. vruththAn – In the antha:puram (private quarters), those who are older than ninety five years and are free from likes/dislikes will be employed. vEthra pANIn – Just as perumAL (SrI rAma) is holding the bow, they are holding the stick. See the one who guards using his bow and the others who guard using their stick. svalankruthAn – If they are not caring for their own clothes and are elderly, what is their decoration? perumAL goes to the palace of dhaSaratha to bathe and eat and will return to the private quarters. At that time, since these elderly guards are as old as dhaSaratha and have same affection towards perumAL, they will place him on their laps and affectionately smell his head; due to that their clothes will always be stained with the saffron paste and sandalwood paste which were applied on perumAL. Their decoration is unlike the [fresh] decoration of perumAL and pirAtti. In this manner, they [her friends] remain as said in “sUdu malark kuzhaleer“.
• thuyarAttiyEnai meliyap pAdu nal vEdha oli – The brAhmaNas are not doing these yAgams for any purpose other than to cause anguish to me. If they are brAmhaNas, should they not be righteous? Why are they torturing the women?
• thuyarAttiyEnai – For those who torture others, don’t they need some target? Is the breeze not sufficient to torture [me]?  When thiruvadi (hanuman) met sIthAp pirAtti in the middle of the night and spoke a few words to her, without realizing who he is [and assuming that it was rAvaNa who has come as a monkey], she said “previously you assumed the form of an ascetic and separated me from SrI rAma; now you are torturing me by assuming the form of a monkey and tormenting me with your words; this is not good for you”. SrI rAmAyaNam sundhara kANdam 34.15 and 34.16. “santhAbam thanna SObhanam” (it is not fair to torment me) – Come on! you will also suffer in separation from those who are dear to you.
• meliyap pAdum – Even if it is karthavyam (ordained duty [for brAhmaNas to engage in yAgam etc]), should they not avoid it if it hurts others? In all the states [whether singing as self, or with the mood of a pirAtti] AzhwAr has the same attachment for vEdham. Right in the beginning he said in thiruvAimozhi 1.1.7 “uLan sudarmigu surudhiyuL” (bhagavAn is present in the radiant vEdham). That is [irrespective of karma kANdam (vEdham) or gyAna kANdam (vEdhAntham), everywhere only emperumAn is mentioned] – “sarvE vEdha yath padhamAmananthi” (the one whose nature is spoken about in all of vEdham), “sarvE vEdha yathraikam bhavanthi” (the one on whom all the vEdham is singularly focussed upon), SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (I am known from all of vEdham).
• meliyap pAdum – [The present tense in pAdum is explained] Unless they [the students] complete their studies, they wont leave their gurukulam (traditional resident school) [so the chanting is going on]; for her, when she hears the loud chants of vEdham, it is undesirable since it speaks about the glories of her lord. When this should be heard in their togetherness, hearing them when being in separation is undesirable. Even if he is glorified, the epic is glorified as “sIthAyAm charitham mahath” (this [SrI rAmAyaNam] is the glorious history of sIthA). And he joyfully hears those passages of vEdham which glorify her as in purusha sUktham “hrISchathE lakshmIScha pathnyau” (he is having SrI mahAlakshmi and SrI bhUmi dhEvi as his consorts), SrI sUktham “ISvarIm sarvabhUthAnAm” (she is the lord of all creatures) and yajur vEdham 4.4.37 “asyESAnAjagathO vishNu pathnI” (she is the lord of the universe and the consort of vishNu).
• nal vEdham – As said in thiruvAimozhi 1.1.7 “uLan sudarmigu surudhiyuL” (bhagavAn is present in the radiant vEdham), the greatness of vEdham over other pramANams (authentic texts); or it is the greatness explained in SrI bhagavath gIthA 10.22 “vEdhAnAm sAma vEdhOsmi” (I am sAma vEdham amongst the four vEdhams). Unless the svaram (tone) is not good, or not singing sAma vEdham which is sweetest, she may remain relaxed.
• vEdha oli paravaith thirai pOl muzhanga – The loud chant of the sAma vEdham resembles the tumultous sound of rising tides.
• muzhanga – On days other than amAvAsyai, paurNami etc or in the morning, she can remain relaxed [that is, on the days of amAvAsyai, paurNami etc and in the nights the tides will be louder].
• mAdu uyarndhu Omap pugai kamazhum – Where there is no loud chants of vEdham, they will be engaged in vaidhika rituals.
• uyarndhu Omap pugai kamazhum – The smoke rose up to the sky, filling it and made it difficult to enjoy the faces of those travelling in celestial vehicles in the sky.
• uyarndhu Omap pugai kamazhum – These persons are the best among those who have knowledge in vaidhika principles as said in SrI bhagavath gIthA 3.20 “karmaNaiva hi samsidhdhim AsthithA janakAdhaya:” (Have janaka et al not attained the result of self-realization through karma yOga (and not gyAna yOga) only?); so, they will not practice these acts to attain a result and will stop on attaining the result [present tense in kamazhum is explained].
• kamazhum – The fragrance of the smoke from the hOmam and the sandalwood paste which is applied by emperumAn who has arrived to accept the havis (sacrifice).
• thiruvallavAzh nIduRaiginRa pirAn – Unlike incarnations where emperumAn returns to paramapadham after a while, archAvathAra emperumAn who is the benefactor eternally residing in the invigorating thiruvallavAzh.
• kazhal kANdum kol nichchalumE – If he is eternally residing here, we too can attain the same result [right here in thiruvallavAzh] which is attained in paramapadham where he is eternally residing. There too, the result is explained as in vishNu sUktham “sadhA paSyanthi” (always seeing him).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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

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avathArikai

emperumAn, analysing what this AzhwAr wanted, took the responsibility on himself to give what he wanted, came along with pirAtti to where he was present and started jostling him. emperumAn, unable to hear what this AzhwAr was telling his divine mind “have you known emperumAn as he is?”, came to where the AzhwAr was.

Let us go through the pAsuram and its meanings:

nIyum thirumagaLum ninRAyAl kunRu eduththup
pAyum pani maRuththa paNbALA vAsal
kadai kazhiyA uL pugAk kAmar pUm kOval
idai kaziyE paRRi ini

Word by Word Meaning

kunRu eduththu – lifting gOvardhanagiri (like an umbrella)
pAyum pani maRuththa – blocking the torrential rain
paNbALA – Oh one who is simple!
vAsal kadai – outside the entrance [to the ASram where the three AzhwArs were standing]
kazhiyA – without going out
uL pugA – not entering
kAmar pUm kOval – at thirukkOvalUr which has both natural and artificial beauty
idai kazhiyE – only the corridor (space between the entrance and the inner portion)
paRRi – as dwelling place
nIyum thirumagaLum – periya pirAtti (SrI mahAlakshmi) and you
ini – now
ninRAyAl – did you not shower your mercy by standing!

vyAkyAnam

nIyum thirumagaLum ninRAyAl – even if pirAtti were to complain about your followers to you [emperumAn], you would reply, as mentioned by periyAzhwAr in periyAzhwAr thirumozhi 4-9-2,  “en adiyAr adhu seyyAr” (my follower will not do that). Even for those who knowingly indulge in wrongful deeds, pirAtti would plead on their behalf, as mentioned in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchinnAparAdhyathi” (there is none who has not committed a wrongful deed). Such pirAtti and you. Did you not set out to the forest only to protect your followers, making it as a solemn vow, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 31-2 “rAgavancha mahAvratham” (it was the great vow by rAghava [another name for SrI rAma])! At that time, did sIthAppirAtti not say as in SrI rAmAyaNam yudhdha kANdam 27-6 “agrathas thE gamishyAmi” (I am going ahead of you) in order to protect the followers!

ninRAyAl – this could be construed in any of three ways: 1. emperumAn came on his own [to where AzhwAr was present]; 2. emperumAn’s mercy is causeless; 3. After emperumAn joined with the (three) AzhwArs, he felt at peace.

kunRu eduththup pAyum pani maRuththa paNbALA – Oh the epitome of simplicity, who took a hill to block the rain which was battering the cowherds! Just as he lifted the mountain even before it started raining, to protect the cows and cowherds from their suffering, emperumAn mingled with the AzhwArs and removed his own suffering. Has it not been said in SrI rAmAyaNam bAlakANdam 1-28 “guhEna sahithO rAma: lakshmanEna cha sIthayA” (only after joining with guhan, SrI rAma felt that he had joined with lakshmaNa and sIthA)!

vAsal kadai kazhiyA uL pugA – neither leaving the corridor for the outside nor entering the corridor to go inside. Just as those who are in love wish to stay within the vision of their loved ones, emperumAn also stayed in the corridor where the three AzhwArs were standing. It appeared to him that there was wildfire on both sides of the corridor! [on the outer side of the corridor were the people who were interested only in worldly pursuits and on the inner side was the rishi (sage) who tried to reach emperumAn through other means [devotion] instead of directly approaching emperumAn). SrI rAma said in SrI rAmAyaNam ayOdhyA kANdam 97-8 “yadhvinA bharatham thvAm SathrugnanchApi mAnadha, bhavEnmama sukam kinchith bhasma thath kuruthAm SikI”(let fire burn to ashes the comfort of leaving bharatha, you [lakshmaNa] and Sathrugna). While the pAsuram initially talked of both emperumAn and pirAtti (nIyum thirumagaLum) here the reference is only to emperumAn. This is because pirAtti is like the shadow of emperumAn; hence there is no need to refer separately to the shadow!

kAmar pUm kOval idai kazhiyE paRRi ini – this could be construed as either emperumAn is dwelling now at the corridor, at the desirous , beautiful thirukkOvalUr or he will henceforth dwell like this. The word ini refers to getting something which had been lost since the beginning. nammAzhwAr has also mercifully said in thiruvAimozhi 2-7-3 “ini ippARpattadhu yAdhavangaLum sErkodEn” (henceforth I will not allow any faults to come)! emperumAn did not come to thirukkOvalUr to rid the effect of his karma! It was to prevent samsAris such as ourselves (dwellers of this materialistic realm) from going to hell to experience the effect of our karma! Isn’t thirukkOvalUr the dhivyadhESam (divine abode of emperumAn) which sowed the seed for emperumAn showering mayarvaRa madhinalam (granting of knowledge and devotion) on all AzhwArs!

We shall consider pAsuram 87 next.

adiyEn krishNa ramanuja dhAsan

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

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

Full series >> Fifth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki tries to convince her friends who are not agreeing with her efforts and asks them “when will I enter thiruvallavAzh and wear the dust of his divine feet?”.

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

enRu kol thOzhimIrgAL! emmai nIr nalindhen seydhIrO?
pon thigazh punnai magizh pudhu mAdhavi mIdhaNavith
thenRal maNam kamazhum thiruvallavAzh nagaruL
ninRa pirAn adi nIR adiyOm koNdu sUduvadhE

Listen

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

thOzhimIrgAL – Oh friends (who share my joy and grief)!
emmai – me (who am considering you all as companions for my desires)
nalindhu – torture (by stopping me from my pursuit)

(as a loss for you)
nIr – you all
en – what actions
seydhIr – performing;
pon – like gold
thigazh – shining pollen
punnai – punnai (a type of tree)
magizh – magizh (a type of tree)
pudhu – fresh
mAdhavi – kurukkaththi (a type of tree)
mIdhu – with their flowers on them
aNavi – embracing
thenRal – southerly breeze
maNam – fragrance
kamazhum – spreading
thiruvallavAzh – thiruvallavAzh
nagaruL – in the town of
ninRa – standing [residing]
pirAn – benefactor’s
adi nIRu – dust of the divine feet
adiyOm – we, the servitors who benefit out of his favour of being present here
koNdu – accepting as a servitor would do
sUduvadhu – holding on our head with reverence
enRu kol – when?

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

Oh friends! what are the actions you are all performing to torture me! When will we, the servitors who benefit out of his favour of being present here, be holding on our head with reverence the dust of the divine feet of the benefactor who is standing in the town of thiruvallavAzh where the southerly breeze is embracing the flowers which are present on punnai, magizh and kurukkaththi trees which have pollen shining like gold?

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

• enRu kol thOzhimIrgAL – parAnguSa nAyaki is asking those same friends who are stopping her saying “you should not have extreme attachment [towards emperumAn]”, to tell her the date on which she will have her desires fulfilled. They are stopping her fearing how people might accuse her; but she considers them to be the recipient of the same benefit and is hence asking them. They are thOzhimAr (friends) – so they share her gain and loss.
• thOzhimIrgAL – Don’t you have the right to investigate when my desires will be fulfilled?
• thOzhimIrgAL – Don’t you who know my nature, have to follow me?
• emmai – Me who am beaten by your hands and feet.
• nIr nalindhu – Your routine is to constantly look out for my uplifting. I who cannot sustain myself unless I enter that town [of thiruvallavAzh]. And you who have always done what pleased me.
• en seydhIrO – does this suit your nature? Does it suit my nature?
• thOzhimIrgAL emmai nIr nalindhu en seydhIrO – If you really want to torment some one, you should be tormenting the southerly breeze [and not me]. How can I withdraw myself while they [the beautiful town, gardens etc] stop me from withdrawing.
• pon thigazh … – Are they [the different flower bearing trees] not sufficient to torment me? How can you who are tender-hearted do what is done by hard-hearted persons?
• pon thigazh punnai magizh – punnai trees which shine like gold, and the same with magizh trees, as said in periya thirumozhi 5.1.6 “punnai ponnEy thAdhudhirkkum” (punnai trees shedding pollen which resemble gold).
• pudhu mAdhavi – Freshly blossomed kurukkaththi.
• mIdhaNavith thenRal maNam kamazhum – The southerly breeze embracing them and bringing along the fragrance.
• mIdhaNavi – Considering that if it gets in contact with the deep insides of the flower the heat will get transmitted as well, the southerly breeze simply touched the top part of the flower and carried the fragrance. As said in SrI rAmAyaNam kishkinthA kANdam 1.71 “padhmakEsAsamsrushta:” (along with the pollen in the lotus flower), without touching the flower just carrying its fragrance. It appears to be the nature of the entities of that abode, to grab the belongings of others and not giving their own belongings.
• pon thigazh punnai magizh pudhu mAdhavi mIdhaNavith thenRal maNam kamazhum – The nature of tender persons is such that they will not wear anything but kalambagan (a garland strung with many different flowers). Just as prideful princes would reject women with saggy bosoms, breeze will discard those flowers which blossomed later. Just as some one would search for pollen in the flower, here flowers are searched amidst the fragrance.
  
• thenRal maNam kamazhum – Since the breeze is tormenting parAnguSa nAyaki while without being visible to the eyes, her friend is not admitting that the breeze is tormenting her. Though the gain and loss are the same for her and her friend, since her friend has well-wishing thoughts for her, she is not realising the act of the breeze in tormenting parAnguSa nAyaki. parAnguSa nAyaki is thinking “even if you are not with me during my togetherness with emperumAn, at least could you not be with me in separation?”. Though the gain and loss are common for both her and her friends, these sufferings are only applicable for parAnguSa nAyaki.
• pon thigazh punnai magizh enRu – It is attractive for the eyes.
• thenRal maNam kamazhum – Feast for the senses of touch and smell.
• thiruvallavAzh nagaruL ninRa pirAn – He does not reject us totally. When I am suffering in separation, instead of remaining in SrIvaikuNatam (paramapadham), he has descended to thiruvallavAzh and has remained close to me – what more favour can he do? As said in SrI rAmAyaNam yudhdha kANdam 5.10 “bahuvEthath” (SrI rAma says – this is great that sIthA and I exist on this earth at the same time, this will help me sustain myself), here too parAnguSa nAyaki feels pacified knowing about emperumAn‘s existence in thiruvallavAzh. EkAm dharaNim ASrithau – resting on the same earth. As said in SrI rAmAyaNam yudhdha kANdam 5.6 “vAhi vAtha” (Oh wind! flow), though they were separated by the ocean stopping him from touching her, he felt pacified saying that he was fortunate to be present on the earth where she was present. His anguish in separation was so much that he begged the wind to fulfil his desire [of bringing the fragrance from sIthAp pirAtti’s side].
• ninRa pirAn adi nIRu adiyOm koNdu sUduvadhu – enRu kol – When will I get to wear the pollen of the flowers from the divine feet of emperumAn?
• adi nIRu adiyOm koNdu sUduvadhu – enRu kolO – Like those who washed their hair and are waiting to wear the flowers on their hair.
• adiyOm – [parAnguSa nAyaki is saying adiyEn in plural, to include her friends too] Though they are staying separate from her now, while enjoying emperumAn, they too will share that enjoyment. Even when he arrives, he will first glorify them before her.
• adiyOm koNdu sUduvadhu – As said by SrI bharathAzhwAn in SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvannacharaNau …” (I will not be at peace until I hold the divine feet of SrI rAma on my head), SrI rAma asked SrI bharathAzhwAn “piLLAy (dear brother), when will your internal anguish be cured?”; SrI bharathAzhwAn replied “when perumAL (you, SrI rAma) are coronated with the apt crown [of the kingdom] for him and when I am coronated with the apt crown (divine feet of SrI rAma) and when both are acting according to our nature, I will be relieved from the anguish”. AzhwAr is of the nature as said in thiruvAimozhi 4.3.6 “kOlamAm en sennikku un kamalam anna kurai kazhal” (Your lotus-like divine feet is the decoration for my head).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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