Category Archives: thiruvAimozhi 5th centum

thiruvAimozhi – 5.6.7 – uRRArgaL enakku

Published by:

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

Full series >> Fifth Centum >> Sixth 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‘s mother says “My daughter is speaking about emperrumAn’s relationship with his devotees as her own”.

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

uRRArgaL enakkillai yArum ennum uRRArgaL ennakkingellArum ennum
uRRArgaLaich cheyvEnum yAnE ennum uRRArgaLai azhippEnum yAnE ennum
uRRArgaLukkuRREnum yAnE ennum uRRArili mAyan vandhERak kolO?
uRRIrgatken sollich chollugEn yAn? uRRennudaip pEdhai uraikkinRavE

Listen

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

uRRArgaL – relatives (who approach me due to a particular reason [seeking something] or who approach me knowing me truly well)
enakku – for me
yArum – any one
illai – not present
ennum – she said;
ingu – in this world

(on the basis of the natural relationship, without seeing their qualities)
ellArum – everyone
enakku – for me
uRRArgaL – relatives
ennum – she said;
uRRArgaLai – to be my relative
seyvEnum – will make
yAnE – I
ennum – she said;
uRRArgaLai – those who approached me with ulterior motives
azhippEnum – cut off my relationship (by bestowing what they ask for [and pushing them away])
yAnE – I
ennum – she said;
uRRArgaLukku – those who approached me without any ulterior motives
uRREnum – all types of relationships
yAnE – I am
ennum – she said;
uRRAr – no matter how intelligent one is, one who saw him [by his own effort]
ili – not present
mAyan – amazing lord
vandhERak kolO – is this how he entered her?
uRRirgatku – for you all who are my relatives
ennudaip pEdhai – very young daughter of mine
uRRu – seen through her inner vision
uraikkinRa – the words which are spoken
en – how
solli – tell
soluugEn – will explain?

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

My daughter said “there are no relatives present  for me”; she said “in this world, everyone is my relative”; she said “I will make them to be my relatives”; she said “I will cut off my relationship with those who approached me with ulterior motives”; she said “I will be all types of relationships for those approach me without any ulterior motives”; is this how the amazing lord who is not seen by anyone no matter how intelligent one is, entered her? How will I tell and explain to you all who are my relatives about my very young daughter’s inner vision and the words spoken by her?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • uRRArgaL enakku illai yArum ennum – She said “there is no relative for me due to a particular reason [based on one’s karma]”. Alternative explanation – there is no one who knows his/ her true relationship with me and be friendly/devoted towards me. Even after reciting as said in nArAyaNa sUktham “pathim viSvasya” (he is the lord of the entire universe), they will go and worship other dhEvathAs [Just reciting verses mechanically and not putting the principle into practice].
  • uRRArgaL enakku ingu ellArum ennum – She said “there is no one who is not a natural relative to me”. That is, though they themselves would not show natural attachment towards me , I would manifest natural relationship and care towards them.
  • uRRArgaLaich cheyvEnum yAnE ennum – She said “I will select some of them and make them approach me”.
  • uRRArgaLai azhippEnum yAnE ennum – She said “if they become attached to worldly pleasures, I will bestow those pleasures to them and push them away from me”. Alternative explanation – iLaiyaperumAL a disciple of mudhaliyANdAn mercifully explained as heard from ANdAn – she said “I will destroy them [their worldly pleasures] by manifesting my beauty etc”.
  • uRRArgaLukku uRREnum yAnE ennum – She said “for those who are exclusively devoted to me, I too will be exclusively committed to them”. Alternative explanation – for those who consider me as all types of relatives, I too consider them the same way.
  • uRRAr ili – Did the amazing sarvESvaran who has never been attained by any one on his/her own effort until now, enter her?
  • uRRIrgaL … – When told “Why are you doubting like this? Why don’t you explain clearly to the relatives?”, parAnguSa nAyaki‘s mother says “Shall I simply say because you are relatives? Should there not be something to say? How can I explain this?”.

They ask, “Why are you saying like this?”, she says,

  • uRRu … – My very young daughter have clearly understood about emperumAn and is speaking [about emperumAn]; how can I, who am just in the shore, [understand it and] explain it? Since the divine mother mood is also a state of mind of AzhwAr himself [just as parAnguSa nAyaki mood is also a state of mind of AzhwAr], why is she faltering to explain [why could she not understand and explain it herself]? As ISvaran is explained in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRiyAn” (emperumAn himself does not know the limits of his greatness), here AzhwAr’s state cannot be understood even by herself.

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 – 5.6.6 – inavEy malai

Published by:

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

Full series >> Fifth Centum >> Sixth 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‘s mother says “She said that she is the one who performed krishNa leelAs such as lifting up the gOvardhana hill”.

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

inavEy malai EndhinEn yAnE ennum ina ERugaL seRREnum yAnE ennum
ina An kanRu mEyththEnum  yAnE ennum ina Anirai kAththEnum yAnE ennum
ina Ayar thalaivanum yAnE ennum inath thEvar thalaivan vandhERak kolO?
inavERkaNNalleerkkivai en sollugEn? inavERkaNNi en magaL uRRanavE

Listen

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

inam – abundant
vEy – having bamboos
malai – gOvardhana hill
EndhinEn – lifted
yAnE – I
ennum – she said;
inam – surrounded
ERugaL – seven bulls
seRREnum – killed
yAnE – I
ennum – she said;
inam – as a single herd
An kanRu – calves
mEyththunum – shepherded
yAnE – I
ennum – she said;
inam – groups of
Anirai – cows
kAththEnum – protected
yAnE – I
ennum – she said;
inam – having similar qualities
Ayar – for the cowherd boys
thalaivanum – leader
yAnE – I am
ennum – she said;
inam – assembled
dhEvar – nithyasUris
thalaivan – sarvESvaran, who is the controller
vandhERak kolO – did he enter?
inam – enriched
vEl – like a spear
kaN – having beautiful eyes
nalleerkku – for you all
vEl – spear
inam – matching
kaNNi – having eye
en – my
magaL – daughter
uRRana – acquired
ivai – these aspects
en – how
sollugEn – shall I explain?

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

My daughter said “I lifted the gOvardhana hill which is having abundance of bamboos”; she said “I killed the seven bulls which surrounded me”; she said “I shepherded the calves as a single herd”; she said “I am the leader among the cowherd boys who have similar qualities like me”;did sarvESvaran, who is the controller of the assembled nithyasUris enter her? How shall I explain these aspects acquired by my daughter who is having a matching spear like eye to you all who are having enriched spear like beautiful eyes?

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

  • ina vEy malai … – She said “I effortlessly held the gOvardhana hill which has abundance of bamboos, like an umbrella was held upside down”.
  • inam ERugaL … – She said “Not just one or two, but seven deadly bulls were killed at once by me by strangling their necks”.
  • ina An kanRu … – She said “I shepherded the calves which were of the same age as me as said in SrIvishNu purANam 5.17.19  ‘vathsa madhyagatham bAlam’ (child amidst calves)”.
  • ina Anirai … – She said “as those who practice brahmacharyam (bachelorhood) followed by gArhasthya dharmam (householder life), I first tended the calves in my childhood and later tended cows”.
  • ina Ayar … – She said “While I engage in mischievous activities along with the cowherd boys of my age as said in periyAzhwAr thirumozhi 3.1.1 “thannErAyira piLLaigaLOdu” (krishNa along with boys who match his age, qualities etc), there is none who can match my mischiefs”.
  • inath thEvar … – Did the leader of nithyasUris who are comparable to emperumAn in not having any expectations from anyone, enter my daughter? [Here, inam is explained as “same species”]
  • inath thEvar … -Alternate explanation – Since the nithyasUris do not enjoy bhagavAn individually and enjoy as a group only, inam indicates many groups of nithyasUris. It is already said in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaL” (groups of nithyasUris).
  • ina vEl … – What shall I say to you all who are sharply observing her thinking “what will she end up with?”.

When asked “What is the difficulty in explaining?”, she says

  • ina vEl kaNNi … – Shall I explain the torment she is going through which would normally be experienced by those who are caught in her eyes? Those who are caught in her eyes go through what is explained in thiruviruththam 6 “uyir kAmingaL gyAlaththuLLE” (Oh those who are in this world! Save yourself).

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 – 5.6.5 – thiRambAmal

Published by:

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

Full series >> Fifth Centum >> Sixth 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‘s mother says “My daughter said that she is the one who performs activities such as protecting the universe etc”.

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

thiRambAmal maN kAkkinREn yAnE ennum thiRambAmal malai eduththEnE ennum
thiRambAmal asuraraik konREnE ennum thiRam kAtti anRu aivaraik kAththEnE ennum
thiRambAmal kadal kadaindhEnE ennum thiRambAdha kadal vaNNan ERak kolO?
thiRambAdha ulagaththIrkken sollugEn? thiRambAdhen thirumagaL eydhinavE

Listen

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

thiRambAmal – not violating the norms
maN – universe
kAkkinREn – protecting
yAnE – I am
ennum – she said;

(to protect the cows)
thiRambAmal – to hold it still [ [to avoid any disturbance to those who have taken shelter underneath]
malai – [gOvardhana] hill
eduththEnE – I lifted
ennum – she said
thiRambAmal – without letting anyone escape
asurarai – demons (such arishta, dhEnu et al)
konEnE – I killed
ennum – she said;
thiRam – strengths (which highlight his ability to be victorious)
kAtti – manifested
anRu – long ago (when dhuryOdhana et al were fighting them)
aivarai – the five pANdavas
kAththEnE – I protected
ennum – she said;
thiRambAmal – without forgetting [the purpose]
kadal – ocean
kadaindhEnE – churned
ennum – she said;
thiRambAdha – one who does not falter (in protecting his devotees)
kadal vaNNan – one who has ocean like form/colour
ERak kolO – is this how emperumAn entered her?
thiRambAdha – fixated on knowing [about parAnguSa nAyaki]
ulagaththIrkku – for the worldly people
en – my
thiru – comparable to lakshmI
magaL – daughter
thirambAdhu – without missing
eydhina – the qualities that are attained
en – in what way
sollogEn – shall I explain?

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

My daughter said “I am the one who is protecting the world, by not violating the norms; she said “I lifted the gOvardhan hill and held it still”; she said “I killed all the demons without letting anyone escape”; she said “Long ago, I protected the five pANdavas by manifesting my strengths”; she said “I churned the ocean without forgetting the purpose”; is this how emperumAn who does not falter and who has ocean like form/colour, entered her? In what way shall I explain to the worldly people who are fixated on knowing about the qualities attained by my daughter who is comparable to lakshmI?

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

  • thiRambAmal … – To ensure that one person’s clothes are not worn by seven persons [to maintain some order], and as said in thaiththirIya upanishath “bhIshAsmAth vAtha:pavathE” (fearing bhagavAn‘s orders, wind is blowing), I am protecting the earth. She said “I lifted the gOvardhana hill and ensured that not even a single drop of rain touched a cow or a cowherd boy”. She also said “I completely destroyed the groups of asuras without leaving anyone behind”.
  • thiRam kAtti … – Manifesting my qualities in this world; she said “I protected pANdavas back then by showing partiality towards pANdavas by changing day to night, taking up arms after vowing not to do so and showing the life spot of the enemies”. He made arjuna who said in SrI bhagavath gIthA 1.32na kAnkshE vijayam krishNa” (Oh krishNa! I don’t have any desire for victory) to say as in SrI bhagavath gIthA 18.73 “karishyE vachanam thava” (I will execute your words immediately).
  • thiRambAmal kadal … – She said “I was the one who churned the great ocean using the manthar mountain as the hand-mortar, without having it overflow in any direction, similar to curd being churned inside a pot without spilling anywhere”.
  • thiRambAdha kadal vaNNan … – Did sarvESvaran who has unlimited capabilities to have no one violate his rules, come and enter her?
  • thiRambAdha ulagaththIrkku … – What shall I say to you who are determined not to leave this place without hearing the explanation from me? What shall I say about my daughter who is equivalent to lakshmI, who attained that which cannot be withdrawn by any of our advice? How can some one in the shore explain about a person who is deep in the ocean?

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 – 5.6.4 – seyginRa kidhi

Published by:

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

Full series >> Fifth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, parAnguSa nAyaki‘s mother says “My daughter is saying that all actions/rituals etc are at her disposal”.

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

seyginRa kidhi ellAm yAnE ennum seyvAninRanagaLum yAnE ennum
seydhu mun iRandhavum yAnE ennum seygaip payan uNbEnum yAnE ennum
seyvArgaLaich cheyvEnum yAnE ennum seyya kamalak kaNNan ERak kolO?
seyya ulagaththIrkkivai en sollugEn? seyya kani vAy iLamAn thiRaththE

Listen

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

seyginRa – being performed
kidhi – (present) karma/kriyA (actions)
ellAm – all
yAnE – at my disposal
ennum – she said;
seyvAn – to be performed
ninRanagaLum – actions that are waiting (in future)
yAnE – at my disposal
ennum – she said;
mun – previously
seydhu – performed
iRandhavum – actions that were completed (in the past)
yAnE – at my disposal
ennum – she said;
seygai – for these actions
payan – results
uNbEnum – enjoyer
yAnE – I am
ennum – she said;
seyvArgaLai – for the performers of these actions
seyvEnum – creator
yAnE – I am
ennum – she said;

(this)
seyya – reddish
kamalam – lotus like
kaNNan – sarvESvaran having eyes
ERak kolO – is it due to his entering her?
seyya – you who are honest/straightforward
ulagaththIrkku – for the worldly people
seyya – reddish
kani – fruit like
vAy – having lips
iLam – young
mAn – doe
thiRaththu – in her matter
ivai – these
en – what
sollugEn – shall I say?

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

My daughter said “all karma/kriyA (actions) which are being performed are at my disposal”; she said “all actions which are waiting to be performed are at my disposal”; she said “all actions which  were previously performed and completed are at my disposal”; she said “I am the enjoyer of the results of these actions”; she said “I am the creator of the performers of these actions”; is this due to sarvESvaran who is having reddish lotus like eyes entering her? What shall I say to you who are honest/straightforward worldly people in the matter of my young doe like daughter who is having reddish fruit like lips?

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

  • seyginRa kidhi … – She is saying that all actions which are being performed in the present, waiting to be performed in future and completed in the past, are all at my disposal.
  • seygaip payan uNbEnum … – She said as in SrI bhagavath gIthA 10.25 “aham hi sarva yagyAnAm bhOkthA cha” (I am the enjoyer of all sacrifices). She said that the enjoyers of the results of actions are at my disposal. Alternatively she is saying that both the actions and the enjoyer of the results of such actions are at my disposal.
  • seyvArgaLai … – She said that I am the one who facilitates the performers of actions and will make them perform those actions. Alternative explanation – she said that I am the one who makes them perform these actions and surrender unto me.
  • seyya kamalak kaNNan … – She transformed from being “asithEkshaNA” (one with black eyes) to be “puNdarikAksha” (lotus like red eyes). She transformed from being “maiya kaNNAL” (black eyed) to be “seyya kOlath thadam kaNNan” (one with beautiful big reddish eyes).
  • seyya ulagaththIrkku – Instead of knowing whether it can be explained or not, you keep requesting me to tell about her – what shall I say to you?
  • seyya kani vAy … – Due to her enactment of bhagavAn, as during the time of samSlEsham (union), her lips are red; what shall I say about my daughter who is emotionally charged and very young? While the lips become pale during separation, they are red due to her sustenance by enactment. [What shall I say about ] the matters relating to my daughter who is having reddish lips and is resembling a very young deer.

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 – 5.6.3 – kANginRa nilam

Published by:

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

Full series >> Fifth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the th pAsuram, parAnguSa nAyaki‘s mother says “My daughter is saying that the unlimited pancha bhUthams (five elements) starting with earth are all at her disposal”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter is saying that the pancha bhUthams (five elements) which are the main cause for the universe which is known through pramANams (authentic scriptures), are all at her disposal”.

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

kANginRa nilam ellAm yAnE ennum kANginRa visumbellAm yAnE ennum
kANginRa venthIyellAm  yAnE ennum kANginRa ik kARRellAm yAnE ennum
kANginRa kadal ellAm yAnE ennum kANginRa kadal vaNNan ERak kolO?
kANginRa ulagaththIrkken sollugEn kANginRa en kArigai seyginRavE

Listen

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

kANginRa – seen (through pramANam)
nilam ellAm – all the pruthvi (land/earth, which is the last of the five elements)
yAnE – I am
ennum – she said;
kANginRa – seen, in the same manner
visumbu – AkASam (Ether, which is the first of the five elements)
ellAm – all
yAnE – I am
ennum – she said;
kANginRa – main among the luminous objects
vem – hot
thI – agni (fire)
ellAm – all
yAnE – I am
ennum – she said;
kANginRa – the previous element [to fire, in sequence of creation]
i – these – being in close proximity, due to sustaining
kARRu ellAm – vAyus (airs)
yAnE – I am
ennum – she said;
kANginRa – the next element [to air, in sequence of creation]
kadal – water
ellAm – all
yAnE – I am
ennum – she said;
kANginRa – attractive
kadal – (infinite) ocean like
vaNNan – sarvESvaran who is having such form
ERak kolO – has entered?
kANginRa – seeing
ulagaththIrkku – you who don’t know anything beyond this world
kANginRa – my very beautiful daughter who can see what is not seen by any one
kArigai – daughter
seyginRa – actions
en – in what way
sollugEn – I can explain

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

My daughter, parAnguSa nAyaki said “I am all the land which is seen”; she said “I am the ether which is seen”; she said “I am the hot fire, which is main among the luminous objects”; she said “I am all these vAyus, which arrive previous [to fire, in creation sequence], which are in close proximity, due to sustaining us”; she said “I am all the water, which is the next element [to air in creation sequence]”; Has sarvESvaran who is having an ocean like attractive form, entered into her? Oh you who don’t know anything beyond this world which you are seeing! In what way can I explain the actions of my very beautiful daughter who can see what is not seen by any one?

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

  • kANginRa nilam … – She is saying that the whole land mass which cannot be seen if one sets out to see them, is at my disposal. This is the pruthvi (earth) which is in the form of effect and can be seen by our eyes. If this itself is so vast, the nature of the pruthvi which is in the causal form can only be known by SAsthram and is much greater than the visible earth.
  • kANginRa visumbu … –  She said that the AkASam (ether/space) which provides space for this vast earth, which cannot be fully seen, is also at her disposal.
  • kANginRa ikkARRu … – In the same manner, she said that the fire and the air which can be felt, are at her disposal.
  • kANginRa kadal vaNNan … – She said that the ocean which cannot be fully seen by those who desire to see it, is also at her disposal. Did the sarvESvaran who is having invigorating ocean like form, where the onlookers cannot take their eyes off, come and enter her?
  • kANginRa ulagaththIrkku … – As you too are watching her like me, what can I tell you now; is there any difference between you and me, in being unable to explain her state?
  • kANginRa en kArigai … – What can I explain about my daughter who is immersed in the infinite emperumAn as said in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned unable to measure bhagavAn‘s qualities) and is speaking about 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 – 5.6.2 – kaRkum kalvikku

Published by:

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

Full series >> Fifth Centum >> Sixth 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‘s mother says “My daughter is saying that all the knowledge revealing vEdhams and the propagation of such knowledge are fully at my disposal”.

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

kaRkum kalvikkellai ilanE ennum kaRkum kalvi AvEnum yAnE ennum
kaRkum kalvi seyvEnum yAnE ennum kaRkum kalvi thIrppEnum yAnE ennum
kaRkum kalvich chAramum yAnE ennum kaRkum kalvi nAthan vandhERakkolO
kaRkum kalviyIrkkivai en sollugEn? kaRkum kalvi en magaL kANginRavE

Listen

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

kaRkum – learnt (not through books or observation, but through an AchArya)
kalvikku – knowledge in the form of vEdham [sacred text]

(as said in “ananthAvaivEdhA:“)
ellai – boundary
ilan – not having
ennum – she said;
kaRkum kalvi AvEnum – Being the soul of Sabdha (vEdham), to have that knowledge as my prakAra (attributes)
yAnE – I am
ennum – she said;
kaRkum kalvi – this knowledge
seyvEnum – creator (During srushti (creation), I create them as they existed before according to supthaprabudhdha nyAyam (the logic of recollecting everything after waking up)).
yAnE – I am
ennum – she said;
kaRkum kalvi thIrppEnum – during deluge, finishing it and preserving it in my heart
yAnE – I am
ennum – she said;
kaRkum kalvich chAramum – mUla manthram etc which are the essence of that knowledge
yAnE – at my disposal
ennum – she said;
kaRkum kalvi – the propounder of all of vEdham
nAthan – sarvESvaran
vandhERa – entered her
kolO – is it possible?
kaRkum kalviyIrkku – you who are ready to learn these from me
kaRkum kalvi – now in learning age
en magaL – my daughter
kANginRa – the vision she had and speaking
ivai – these
en – what
sollugEn – shall I say?

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

My daughter said there is no boundary for knowledge that is learnt in the form of vEdham; she said I am the soul of Sabdha (vEdham), to have that knowledge as my prakAra (attributes); she said I am the creator of this knowledge; she said I am finishing it and preserving it in my heart during deluge; she said mUla manthram etc which are the essence of that knowledge are at my disposal; is it possible that sarvESvaran, the propounder of all of vEdham, has entered her? What shall I say to you who are ready to learn these from me on what my daughter, who is now in learning stage, speaks based on the vision she had?

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

  • kaRkum … – She said “There is no boundary to what I learn from sAndhIpani within a short span of time”. Alternatively – she is saying “I am not properly situated to learn Sruthi (vEdham) which is stated in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned unable to comprehend bhagavAn‘s qualities). I am not inside the boundary to learn. Another explanation – I am the knower of vEdhAntham as said in “vEdhAntha vizhup poruLin mEl irundha viLakkai” (the light atop the vEdhAntham).
  • AvEnum – Did I just not remain incomprehensible by vEdhAntham? Are they not at my complete disposal? This is explained in “thvamEva vidhyA” (you are the knowledge).
  • seyvEnum – She said “I will create that knowledge at the appropriate times”.
  • kaRkum kalvi thIrppEnum – She said “I will eliminate any doubts in them and establish the essence in them”. There are those who are greatly learned yet say “sUnyamE thathvam” (voidness is truth). Also explained as, parAnguSa nAyaki saying “those students and teachers are at my disposal”. Would thIrppEn (finish) mean teaching/learning? Yes. thIrkkai means seeking the ultimate aspect of it.
  • sAramum – She is saying that “I am the result of those essential aspects of that knowledge”.
  • nAthan vandhERak kolO – Did the all knowing lord enter into my daughter?
  • kaRkum … – What shall I say to you who don’t even know the very basics of bhagavath vishayam, to learn and know now?
  • kaRkum … – What shall I say about the engagement of my daughter in this manner? She is of very tender nature  and is not speaking at all while earlier she would repeat every word and not say a word of her own.

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 – 5.6.1 – kadal gyAlam

Published by:

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

Full series >> Fifth Centum >> Sixth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s mother says “My daughter is saying that she is engaged in activities such as creation etc of earth; it appears that she has been possessed by emperumAn and speaking due to that”.

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

kadal gyAlam seydhEnum yAnE ennum kadal gyAlam AvEnum yAnE ennum
kadal gyAlam koNdEnum yAnE ennum kadal gyAlam kINdEnum yAnE ennum
kadal gyAlam uNdEnum yAnE ennum kadal gyAlaththIsan vandhERakkolO?
kadal gyAlaththIrkkivai en sollugEn kadal gyAlaththen magaL kaRkinRavE

Listen

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

kadal – surrounded by ocean
gyAlam – earth

(without expecting anyone’s assistance)
seydhEnum – one who created
yAnE – I am
ennum – she said;
kadal gyAlam AvEnum – (after creating, entering into, and as said in thaiththirIya upanishath “sachchathyachchA bhavath“) being the antharyAmi of every entity which is named
yAnE – I am
ennum – she said;
kadal gyAlam – this earth
koNdEnum – (when mahAbali considers it to be his own, went and begged, ) measured and accepted
yAnE – I am
ennum – she said;

(during avAnthara praLayam (intermediary deluge), assuming the form of varAha (wild boar))
kadal gyAlam – this earth
kINdEnum – dug it out
yAnE – I am
ennum – she said;

(during mahA praLayam (total deluge))
kadal gyAlam – this earth
uNdEnum – annihilated [and consumed]
yAnE – I am
ennum – she said;
kadal gyAlaththu Isan – sarvESvaran, the controller of all worlds
vandhu – came
ERa – entered her
kolO – is it possible?
kadal gyAlaththIrkku – you all who are ignorant and engaged in worldly pursuits
kadal gyAlaththu – being present in this world itself
en magaL – my daughter (who has a divine nature)
kaRkinRa – practicing
ivai – these amazing aspects
en – how
solluvEn – can explain?

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

My daughter said “I am the one who created this earth which is surrounded by ocean”; she said “I am the one who measured the earth”; she said “I dug the earth out”; she said “I annihilated this earth”; is it possible that sarvESvaran, the controller of all worlds, has come and entered in to her? Oh you all who are ignorant and engaged in worldly pursuits! How can I explain these amazing aspects which are practiced by my daughter? uNdEn can also imply the bAlakrishNa (child krishNa) form on banyan leaf during deluge.

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

  • kadal gyAlam seydhEnum … – She said as in SrI bhagavath gIthA 7.6aham kruthsnasya jagatha: prabhava:” (I am the origin for all these worlds). She said “I created this world, when all the objects of world were annihilated and had no name/form as said in chAndhOgya upanishath ‘sadhEva’ (sath (brahmam, the supreme lord) alone existed)”. brahmam which is together with sUkshma chith achith (sentient beings and insentient entities in subtle form) is the kAraNam (cause); when the subtle form transforms into gross form, it becomes the effect. Since bhagavAn alone is the cause along with his own subtle chith and achith, and since there is no other cause, he himself is all three types of causes which are explained viz upAdhAna kAraNam (raw material cause), nimiththa kAraNam (efficient cause) and sahAkAri kAraNam (instrumental/ancillary cause). My daughter said she herself remained all the three causes and created this world. By the usage of avadhAraNam (certainty, “E” in yAnE), the existence of other causes is nullified.
  • kadal gyAlam AvEnum … – As said in thaiththirIya upanishath “thathsrushtvA thadhEvAnuprAviSath thadhanupraviSya sachchathyachchAbhavath” (He created everything and entered in them; by pervading them, he became the sentient and insentient entities), she said “I created them, I entered them to have them recognised by a name and form, and I became them so that every time they are named, it points to me who is the in-dwelling super soul”. Whether it is vAchakam [collective indication of all three entities namely body, soul and super-soul, as per our own philosophy] or bOdhakam [first explaining the body, then extending up to the soul and further extending up to the super-soul, as per prAbhAkara philosophy], [all words] will point to him only; first the word will indicate the object that is visible and subsequently it will go up to the invisible bhagavAn [who is inside the insentient body and further, the sentient soul]; alternatively – the word will also indicate the togetherness of insentient body, sentient soul and the lord [For example, if we say “goat”, it identifies the body of the goat, the soul which is inside the body and the antharyAmi which is inside the soul]. In “sachchathyachchA bhavath” (He became chith and achith), by saying “thath anupraviSya” (he entered), it is established that – this is not svarUpa aikyam (that, brahmam has literally become something else), but its merely talking about the effect of anu pravESam [the presence of bhagavAn as antharyAmi].
  • kadal gyAlam koNdEnum … – After creating the worlds, instead of leaving them on their own, he carefully follows them and protects them. She said “when persons like mahAbali claim ownership of them as an eagle would grab a helpless animal, I will do whatever it takes to reclaim them”.
  • yAnE – indhra only requested emperumAn “please reclaim my kingdom” knowing well that the demoniac persons cannot win over him; but it was only emperumAn who knew the tactics to make himself a seeker to satisfy mahAbali’s generosity and reclaimed the world.
  • kadal gyAlam kINdEnum … – She said “Instead of the demoniac persons destroying this world, when the ocean which was placed as a protective layer for the earth, itself consumed the world, I was the one who immersed into the water, reached up to the world which was stuck in the wall of the ocean and brought it out”. The earth which drowned in the ocean did not request him to be protected, but he rescued it on his own desire.
  • uNdEnum … – She said “Instead of leaving some but consuming others, irrespective of creators, annihilators or common objects, everything was under threat of extinction during total deluge; at that time, I placed them all in my stomach and protected”. At that time, no one else existed to even claim that they protected these entities.
  • Isan – I am not sure “if sarvESvaran who is the creator of all, the omnipresent, the protector of all, has entered her and she has become possessed of him”.

While we have come to enquire you about her, you are asking us this question? How can we determine her situation now?

  • kadal gyAlaththIrkku … – Like it is said in “vaikunthaththamarar” (nithyasUris of paramapadham) [here they (enquirers) are addressed as kadal gyAlaththIr“], how can I explain it to you who are nithya samsAris (eternally bound in this material world) who have no idea about bhagavath vishayam? kolO should not be considered as a doubt [that emperumAn may or may not have entered her], but it is certainty [surely, emperumAn has entered her].
  • kadal … – These words [which are spoken by parAnuSa nAyaki] are spoken by nithyasUris; when my daughter who is in this material world recites the words of nithyasUris, what can I do!

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 – 5.6 – kadalgyAlam

Published by:

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

Full series >> Fifth Centum

<< Previous decad

Audio

nammAzhwAr as parAnguSa nAyaki – SrIrangam

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai‘s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the sixth decad – previously, while AzhwAr was joyful due to the internal experience, he was also having anguish due to lack of physical experience; this led to great desire which brings out the great sorrow due to the lack of physical experience and her emotions took shape into making him think about himself to be bhagavAn; he then highlights the following aspects of emperumAn:

  1. the activities of the controller of all, the sarvESvaran, such as the creation of universe etc
  2. the knowledge sources which reveal such nature of sarvESvaran
  3. the great elements which are the main causes for the universe
  4. all activities
  5. his acts of protection of the universe
  6. his incarnations and activities
  7. all types of relationships in this universe
  8. the types of celestial species such as brahmA, celestial sages et al
  9. karmas in the form of puNya (virtues) and pApa (vices)
  10. the results such as svarga (heaven), naraka (hell) etc

Highlighting these aspects to be fully under her (AzhwArin the feminine form of parAnkuSanAyaki) own disposal, AzhwAr speaks imitating emperumAn; those who care for AzhwAr (i.e. mothers) observing her state, explain that to the curious ones who are in close proximity; this is explained as a mother would explain to those who enquired about the state of her daughter who imitates the aspects of ISwara, her divine consort, as the gOpikAs (cowherd girls) imitated krishNa [in separation].

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, AzhwAr had equal joy and sorrow; when both were together, joy should became prominent, but due to her [AzhwAr in feminine form] misfortune, sorrow became prominent; her sustenance by meditating upon emperumAn also became lost, and she only remained weakened due to non-attainment of physical experience; parAnguSa nAyaki who is weakened as a result of separation in this manner, tries to sustain herself by imitating bhagavAn. Like those who set out to advice others, she sat in a posture with gyAna mudhrA (instructing posture) like gIthOpanishath AchAryan [krishNa, the speaker of SrI bhagavath gIthA]; seeing that, her mother doubted “is this change due to some mystic gem, manthra or medication?”, but since she did not find any such evidence, she comes to know that it is not the case; now, due to her own bewilderment, the mother cannot understand “she is sustaining herself by imitating him to overcome the suffering in separation”; at this time, her relatives arrive there and enquire “what is going on here?”; as the mother does not realise the truth, on observing her words which resemble emperumAn‘s and on seeing her gyAna mudhrA posture, she says “emperumAn must have possessed her body”.

When there is suffering in separation, it is common to see them sustain by imitating their beloved person. In thiruvAyppAdi (SrI gOkulam), the gOpikAs sustained themselves by imitating (enacting the activities of) krishNa; SrIvishNu purANam 5.13.26 and 5.13.27 “… krishNOham Esha lalitham vrajAmi AlOkyathAmgathi: …” – she [one gOpikA] said “I am krishNa; look how amazingly I walk; whoever has eyes, please see”. “dhushta kALIya thisthAththara” – one gOpikA pretended to be kALiyan and another one climbed upon her and danced on her. The gOpikA who enacted the role of the inimical kALiya thought “at least this way, krishNa’s feet will touch my head”; the gOpikA who enacted the role of krishNa became too immersed in her role and hence stomped on the other gOpikA thinking her to be kALiyan. Since they are immersed in krishNAvathAram only, they enacted those pastimes, but since parAnguSa nAyaki was divinely blessed with faultless knowledge and devotion by emperumAn, she is imitating the lord of ubhaya vibhUthi (spiritual and material realms). As she is incapable of taking even a single step, it is not physical enacting, but is visual enacting through her speech. Thus, the divine mother of parAnguSa nAyaki thinking “my girl who is born in parathanthra janmam [subservient birth – female], could recite the words of bhagavAn who is supremely independent by birth [i.e., naturally], she who is the epitome of femininity could recite the worlds of the lord who is the epitome of masculinity; while she has the knowledge to know [who is the supreme], she spoke the words of sarvagyan (omniscient lord)”, replies to those who enquired about her.

[Explanation of svApadhESam (inner meaning)]

In the previous decad, AzhwAr enjoyed emperumAn‘s distinguished physical form through visualisation, and that divine physical form is SubASrayam (auspicious target of meditation). [Now she is ] experiencing bhagavAn‘s svarUpam [true nature]. Due to such overwhelming experience, AzhwAr starts thinking himself as bhagavAn as seen in SrIvishNu purANam 6.7.95 “thadhbhAva bhAvamApannas thathA sau paramAthmanA – bhavathyabhEdhI” (A chEthana (AthmA) who attained the qualities of sarvESvara, in liberated state becomes non-different from paramAthmA), and in bruhadhAraNyaka upanishath 3.4 “aham manurabhavam sUryaScha” (vAma dhEva rishi who realised brahmam said “I have become manu, I have become sUrya” and in SrIvishNu purANam 1.19.85 “maththas sarvam aham sarvam mayi sarvam sanAthanE” (prahlAdha said “Everything originated from me and everything subdued into me, who is eternal) – as one thinks about self as bhagavAn himself, he/she will speak like bhagavAn; in that manner, parAnguSa nAyaki elaborately enacts emperumAn’s speech in vibhUthi adhyAyam (SrI bhagavath gIthA 10th chapter). In atharva Siras, rudhra elaborately spoke about his own glories; Sruthi (vEdham) itself wondered “while he is not in control of this world, what is the reason for his speech?” and itself concluded that he spoke like that due to being possessed by paramAthmA as in “sOntharAth antharam prAviSath“. When one acquires such emotion [of deep meditation on bhagavAn], one will speak like that. Thus, the divine mother of parAnguSa nAyaki, without realising “parAnguSa nAyaki is imitating and sustaining herself during separation from emperumAn”, replies “it looks like she is possessed by sarvESvaran” to those who enquired about her.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 5.5.11 – aRivariya pirAnai

Published by:

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

Full series >> Fifth Centum >> Fifth 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 practice this decad are vaishNavas in this samsAram (material realm) itself”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the realisation of true nature, i.e. having servitude towards bhagavAn, as the result of practicing this decad.

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

aRivariya pirAnai AzhiyangaiyanaiyE alaRRi
naRiya nanmalar nAdi nankurugUrch chatakOpan sonna
kuRi koL AyiraththuL ivai paththum thirukkuRungudi adhan mEl
aRiyak kaRRu vallAr vaittaNavar Azh kadal gyAlaththuLLE

Listen

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

(For those who try to know him with their own ability)

aRivu – to know
ariya – impossible
pirAnai – being lord
Azhi – the divine chakra (which reveals that lordship)
am – beautiful
kaiyanai – having in his divine hand
alaRRi – talk unceasingly (highlighting his love)
naRiya – having ultimate fragrance
nal – best
malar – like flowers
nAdi – seeking out
nan – having distinguished gyAnam etc which gives qualification to enjoy [bhagavAn]
kurugUr – the leader of AzhwArthirunuagari
satakOpan – nammAzhwAr
sonna – blessed
AyiraththuL – among the thousand pAsurams
kuRi – the symbols in the form, weapons and ornaments
koL – having
thirukkuRungudi adhan mEl ivai paththum – this decad about thirukkuRungudi
aRiya – to have their knowledge shining
kaRRu – learn
vallAr – those who can meditate upon the meanings
Azh – deep
kadal – surrounded by ocean
gyAlaththu uLLE – in the earth
vaittaNavar – will live, having distinguished relationship with bhagavAn and experience of him.

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

thirukkuRungudi nambi is the supreme lord, who is impossible to be known and is having divine chakra in his beautiful divine hand; nammAzhwAr who is the leader of AzhwArthirunagari and is having distinguished gyAnam etc which gives qualification to enjoy [bhagavAn], talking unceasingly, seeks out such emperumAn like seeking out for the best flowers having ultimate fragrance, blessed this decad among the thousand pAsurams; those who can learn and meditate upon the meanings of this decad to have their knowledge shining, will live, having distinguished relationship with bhagavAn and experience of him on this earth which is surrounded by deep 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

  • aRivariya pirAnai – Whether we attain him or not, at least we did not engage in self effort to attain him. [Even without the self-effort] as bhagavAn is already existing, one can easily attain him and enjoy him whenever desired. Are they [mothers] engaged in self-effort to know about him? They must be; if they think that they can withdraw parAnguSa nAyaki on their own effort, they also think that “we can know about him on our own effort”.
  • Azhi am kaiyanaiyE alaRRi – As he began saying “sanginOdum nEmiyOdum” (with the conch and disc) in the first pAsuram, he completes too [saying “Azhi am kaiyan“]. No one can enjoy him like AzhwAr without giving up [alternative explanation – without leaving aside his hand]. Previously AzhwAr enjoyed the divine beautiful combination of his hand and chakra along with other beautiful aspects; but here [in this pAsuram], he is fully focussed on the divine hand and chakra combination and is talking about that only unceasingly.
  • naRiya nan malar nAdi – Seeking out for the most fragrant  and best flowers. It is said in thiruvAimozhi 2.4.11adi sUttalAgum andhAmamE” (his divine feet should be decorated with beautiful garlands).
  • nan kurugUrch chatakOpan – It is the birth in that town which caused this overwhelming love in AzhwAr.
  • kuRi koL … – Among the thousand pAsurams, this decad which fully reveals nambi’s beauty is focussed on thirukkuRungudi. This decad which collectively/expansively explained the divine beauty of nambi due to his being decorated with the divine weapons and divine ornaments.
  • aRiyak kaRRu vallAr – Those can learn [this decad] and know well. Knowing and learning means – knowing and meditating upon the fact “nambi’s presence in thirukkuRungudi is greater than emperumAn‘s presence amidst the nithyasUris in SrIvaikuNtam, with respect to the revelation of his qualities [such as saulabhyam (simplicity) etc]”. An entity is glorified due to its qualities only; wherever such qualities are revealed, that is where greatness lies.
  • Azh kadal gyAlaththu uLLE vaittaNavar – Those who know the distinguished nature of ugandharuLina nilangaL (dhivya dhESams – the divine abodes where emperumAn himself is happily residing), will live like nithyasUris while being in this samsAram (material realm) which is like a desert.

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