Category Archives: thiruvAimozhi 5th centum

thiruvAimozhi – 5.5.10 – kazhiya mikkadhu

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  pAsuram, parAnguSa nAyaki says “The manner in which nambi’s divine form shines in my heart is beyond the comprehension of anyone”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The divine form which is enjoyed by nithyasUris (eternal residents of paramapadham), is very radiant and apt goal, is shining in my heart to be comprehended by none”.

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

kazhiya mikkadhOr kAdhalaL ivaL enRu annai kANa kodAL
vazhuvil kIrththith thirukkuRungudi nambiyai nAn kaNda pin
kuzhumith thEvar kuzhAngaL kai thozhach chOdhi veLLaththin uLLE
ezhuvadhOr uru en nenjuL ezhum Arkkum aRivaridhE

Listen

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

ivaL – she
kazhiya – to eliminate
mikkadhu Or – great
kAdhalaL – one who has love
enRu – saying that
annai – mother
kANa – to see (nambi)
kodAL – does not allow;

(one who makes his devotees exist exclusively for him)
vazhuvil – unimpaired
kIrththi – having glories
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am having overwhelming affection)
kaNda pin – after seeing
dhEvar kuzhAngaL – groups of nithyasUris
kuzhumi – associating with each other
kai thozha – to be served and enjoyed
sOdhi veLLaththin uLLE – amidst a flood of radiance
ezhuvadhu – appearing in a raised manner
Or – unique
uru – the divine form, which is the apt destiny

(in the same manner)
en – my
nenjuL – in the heart
ezhum – appeared;

(this)
Arkkum – for even those who are very wise
aRivu – to know (through self effort)
aridhu – difficult

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

My mother does not allow me to see nambi saying that she is having great love which cannot be eliminated; after seeing thirukkuRungudi nambi who is having unimpaired glories, his divine form which is the apt destiny to be served and enjoyed by groups of nithyasUris associating with each other and which appears in a raised manner amidst a flood of radiance, appeared in my heart; it is difficult to know for even those who are very wise.

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

  • kazhiya mikkadhu Or kAdhalaL ivaL – The love which does not have a match and cannot be seen in anyone else; alternative explanation – the love which keeps increasing as days go by; SrI rAmAyaNam yudhdha kANdam 5.4 “SOkaSchakila kAlEna gachchathAhyabagachchathi | mamachApaSyatha:kAnthAmahanyaha nivarthathE ||” (People in general will forget the sorrows as time goes by; but for me, as time goes by the sorrow increases) – people in general, will be very sad on the day of getting separated from their beloved person, and will recover subsequently and forget about that; but for me, as days go by, the sorrow keeps increasing.
  • annai kANa kodAL – The mother who first thought “I should see her falling in love”, does not allow me to see him now. So why is she [mother] doing like this now? She would not let parAnguSa nAyaki to have so much love to have herself finished [in suffering] and would like her to reach emperumAn and see them together. kANgai (seeing) means meditating here. It is said in periya thiruvanthAdhi 28 “nenjennum utkaN” (the heart/mind which is known as the internal eye). The mother even controlled the heart of parAnguSa nAyaki.
  • vazhuvil … – one who is having faultless glories.
  • nAn – Just as the glories have no separate existence from him, I who have no separate existence from him.
  • kaNda pin – What is it that AzhwAr is seeing? From thiruviruththam 1st pAsuram “poyn ninRa gyAnamum” upto [just before] thiruvAimozhi 10.10.1 “muniyE nAnmuganE“, everything is part of a single stream of consciousness. All the others in between these two are just the visualisations in his heart.
  • kuzhumi … – The groups of nithyasUris will engage in emperumAn as people will form a human chain [to hold each other for safety] and step in to a flood.
  • sOdhi veLLaththin uLLE ezhuvadhu Or uru – As said in SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance), the form is to be assumed amidst the flood of radiance.
  • en nenjuL ezhum – He will shine in my heart, as he is shining amidst the nithyasUris.

When mother asks “But we are not seeing that”, she replies,

  • Arkkum aRivu aridhE – Just as I cannot forget him, he cannot be known [seen] by one’s own self effort.

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 – 5.5.9 – mun ninRAy

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 ninth pAsuram, parAnguSa nAyaki says “nambi has entered my heart with all his beauty and never leaves there even for a moment so that I don’t forget him”.

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

mun ninRAy enRu thOzhimArgaLum annaiyarum munidhir
mannu mAdath thirukkuRungudi nambiyai nAn kaNda pin
senni nIL mudi AdhiyAya ulappil aNigalaththan
kannal pAl amudhAgi vandhu en nenjam kazhiyAnE

Listen

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

(you were raised [in a very caring way] without being seen by sun, to be seen by mortals)

mun – in front
ninRAy – stood
enRu – saying that
thOzhimArgaLum – the friends (who suffer along)
annaiyarum – mothers (who seek out the well-being)
munidhir – were angry [on me];
mannum – firmly rooted
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am setting out to go without caring for my femininity)
kaNda pin – after seeing
senni – on the head
nIL – tall (which indicates supremacy over everyone)
mudi – divine crown
AdhiyAy – etc
ulappil – countless
aNi – wore
kalaththan – has ornaments
kannal – sugar
pAl – milk
amudhu – like nectar
Agi – being infinitely enjoyable
vandhu – came
en – my
nenjam – heart
kazhiyAn – is not leaving

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

Friends and mothers are angry at me saying that I am standing in front; after seeing nambi of thirukkuRungudi which is having firmly rooted tall mansions, he came with his tall divine crown on the head and countless ornaments, being infinitely enjoyable like sugar, milk and nectar, into my heart and is not leaving [from there].

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

  • mun ninRAy enRu – It seems that parAnguSa nAyaki has not even stood in front of her friends. She is like sIthAp pirAtti as said in SrI rAmAyaNam ayOdhyA kANdam 33.8 “yAnaSakyApurAdhrashtum bUthairAkASakairapi” (That sIthA who could not be seen by the great elements too). Seeing her boldness [in pursuing emperumAn by coming out], irrespective of those who like her [friends] or who censure her [mothers], start censuring her.
  • mannu mAdam – As said in SrIvishNu purANam 5.38.9 “vAsudhEvagruham thvEkam  na plAvayathi sAgara:” (krishNa’s palace cannot be destroyed even by the ocean), she is saying that these mansions will remain in tact even during praLayam (deluge).
  • nAn kaNda pin – I who will not withdraw. I who am free of any shyness.
  • senni … – Starting with the crown on the top of his head, one who is having countless ornaments. One who is having countless divine ornaments starting with the divine crown on his head which reveals his supremacy.
  • aNi kalan – the divinely beautiful combination of ornaments.
  • kannal pAl amudhu Agi – This implies all types of tastes.
  • vandhu … – After arriving in my heart, he is not leaving. They cannot censure the one who brought me out in to the fore front [emperumAn]; they are only capable of censuring me saying “mun ninRAy” (you stood in front). I too desire to forget him, but am unable to do so [you can suggest a way to forget 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 – 5.5.8 – kaiyuL nanmugam

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 eighth pAsuram, parAnguSa nAyaki says “His shoulders which are touched by his beautiful hair and his other beautiful features appear in front of me and hurt me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Eighth pAsuram. parAnguSa nAyaki says “His wholesome physical beauty appears in front of me and hurts me”.

pAsuram

kaiyuL nanmugam vaikkum naiyum enRu annaiyarum munidhir
mai koL mAdath thirukkuRungudi nambiyai nAn kaNda pin
seyya thAmaraik kaNNum alkulum siRRidaiyum vadivum
moyya nIL kuzhal thAzhndha thOLgaLum pAviyEn mun niRkumE

Listen

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

(Due to suffering in separation)

kaiyuL – in the hand
nal – beautiful
mugam – face
vaikkum – placing
naiyum – (moreover) becomes weakened
enRu – saying that
annaiyarum – you mothers who put in the efforts initially leading to this weakness in me
munidhir – showing your anger;

(due to the falling of nambi’s shadow)
mai – blackish complexion
koL – having
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am naturally weak)
kaNda pin – after seeing
seyya – reddish
thAmarai – lotus like
kaNNum – divine eyes
alkulum – (enjoyable) hip
siRu – thin (to be contained in a fist)
idaiyum – waist
vadivum – the form (which is the abode for these beautiful aspects)
moy – density
koL – having
nIL – lengthy
kuzhal – hair
thAzhndha – lowering
thOLgaLum – shoulders
pAviyEn – I who am having sin (which stops me from enjoying those desirable aspects)
mun – in front of me
niRkum – stood.

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

Saying that I am placing my beautiful face in my hand and becoming weakened, you mothers who put in the efforts initially leading to this weakness in me are showing your anger; after seeing nambi of thirukkuRungudi which is having black coloured mansions, his reddish lotus like divine eyes, hip, thin waist, his form, his dense lengthy hair which are lowering on his shoulders are all standing in front of me who is a sinner.

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

  • kai uL nan mugam vaikkum – Due to the suffering in separation from him, she placed her face in her hand (palm). She has become so adventurous. Should she not know the distinguished nature of her own face? SrI rAmAyaNam sundhara kANdam 21.19 “bhujam anyasya kasyachith” (This arm was given as pillow-rest for the lord of the universe SrI rAma. How can I present this arm as pillow-rest for anyone else?). My face can only tolerate the touch of my beloved lord’s hand. By this, the pArathanthriyam (ultimate subservience) which excludes self also, is explained. This is the exact meaning of the word “nama:” (not for me – only for emperumAn). Since the ukAram (“u” in praNavam) which is the shortened version of this “nama:” explains this pArathanthriyam, the same principle is applicable here in “nama:” too [ukAram explains exclusive servitude/subservience for emperumAn, and “nama:” extends it to further eliminate servitude/subservience to self].
  • naiyum – She becomes weakened since she cannot tolerate her own enjoyment.
  • enRu annaiyarum munidhir – Why am I hating the accusations of the people of the town? [mother is showing that first of all I should not be enjoying my own face].
  • mai koL mAdam – [Dark coloured mansions] Due to the ancient nature and also due to nambi’s shadow falling on them as said in SrI rAmAyaNam AraNya kANdam 38.15 “Sobayan dhaNdakAraNyam” (SrI rAma’s divine form’s radiance spread through the forest and lit up the whole forest).
  • nAn kaNda pin – After I, who am similar to those ancient mansions to become weakened, have seen him. She is said as in thiruvAimozhi 2.1.6 “naivAya emmE pOl” (You are also weak like me).
  • seyya thAmaraik kaNNum – The eyes which make one exist exclusively for emperumAn.
  • alkulum – The lap where those who are captivated will rest and sustain themselves.
  • siRRidaiyum – The waist portion which is so thin that it is assumed to exist as a connecting point between the upper and lower parts of the body.
  • vadivum – His form which does not allow restraining myself. It is his form which does not allow her to restrain herself.
  • moyya … – The divine attractive hair which is attractive and lowers itself into the shoulders which deserve to be embraced.
  • pAviyEn munniRkumE – When that which cannot be enjoyed appears in front, it leads to more anguish. As she is saying “munniRkum” (standing in front), she is also saying “pAviyEn” (sinner [who cannot enjoy it]). It appears like a horse for an elephant, which runs just in reach of the elephant, yet can never be reached.

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 – 5.5.7 – niRaindha van pazhi

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 seventh pAsuram, parAnguSa nAyaki says “the total beauty of nambi‘s divine form took roots in my heart”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “nambi, along with his divine form which is infinitely radiant, splendid and attractive, stood in my heart with his divine chakra in his hand”.

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

niRaindha van pazhi nam kudikkivaL enRu annai kANa kodAL
siRandha kIrththith thirukkuRungudi nambiyai nAn kaNda pin
niRaindha sOdhi veLLam sUzhndha nINda pon mEniyodum
niRaindhennuLLE ninRozhindhAn nEmi angaiyuLadhE

Listen

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

nam – our
kudikku – clan
ivaL – she (parAnguSa nAyaki)
niRaindha – complete
van – very strong
pazhi – ridicule
enRu – saying that
annai – mother
kANa – to see
kodAL – not allowing;
siRandha – glorious
kIrththi – having fame
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who am captivated in such great fame)
kaNda pin – after enjoying
niRaindha – complete
sOdhi veLLam – flood of radiance
sUzhndha – being surrounded
nINda – splendid
pon – attractive
mEniyOdum – with divine form
en uLLE – in my heart
niRaindhu – filled
ninRu ozhindhAn – stood;
nEmi – divine chakra (which is a unique symbol)
am – beautiful
kai – in the divine hand
uLadhu – is present

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

The mother is not allowing parAnguSa nAyaki to see nambi saying “she is a complete and very strong ridicule to the whole clan”; after enjoying thirukkuRungudi nambi who is having glorious fame, he stood in my heart with his splendid attractive divine form which is surrounded by complete flood of radiance; the divine chakra is also present in his beautiful divine hand.

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

  • niRaindha van pazhi – ANdAL (the revered wife of kUraththAzhwAn) pointed parASara bhattar and sIrAmap piLLai (vEdha vyAsa bhattar) to AzhwAn and said to him “They have attained the right age for marriage; why are you not doing anything?”, and AzhwAn said  “Alright! When I go to have dharSan of periya perumAL tomorrow, you send them along with me”. On the next day, they all went to periya perumAL and stood in his divine presence; periya perumAL gave aruLappAdu (invitation to speak, through archaka) and asked “AzhwAn, it looks like you want to say something”. AzhwAn mercifully replied “Others are saying that these two are ready for marriage”. Subsequently, their marriage got fixed [by divine arrangement, with periya nambi family]. Thus, this clan remains “We should get the goal attained with bhagavAn‘s effort only and our desiring for something in itself is a ridicule”. mahAbhAratham vishNu dharmam Slokam is explained here to establish that bhagavAn is the only upAyam (means) and other upAyams are actually hurdles in attaining the goal. atha bhAthaka bIthasthvam – It is well known that dharmaputhra lied once and had to visit naraka. He is known to have performed rAjasUya yagyams and is not known to have committed any forbidden activities.  atha bhAthaka bIthasthvam – If you thought your previous activities were detrimental and became frightened, once you understand “All activities which are done with ahankAram (ego) and mamakAram (possessiveness) are detrimental when considered that krishNa is the only refuge for all our goals”, you will understand that those activities are detrimental too. vimuktha … – Instead of you yourself trying in different ways, giving up everything else, see that you place all the responsibility on emperumAn thinking “let the lord fulfil our goals”. Now, the mother is trying to restrain parAnguSa nAyaki saying “pazhi” (ridicule) which is nothing but attachment towards bhagavAn; both the states of being the divine mother who tries to restrain her daughter saying “pazhi” and being parAnguSa nAyaki, the daughter who says “pazhi enRu mILEn” (I will not withdraw thinking that it is a ridicule), are different states of AzhwAr himself; the instructions of the divine mother trying to withdraw parAnguSa nAyaki resemble the first part of charama SlOkam in SrI bhagavath gIthA where bhagavAn is explained as the only means; parAnguSa nAyaki’s words of saying “I won’t withdraw considering my effort to be a ridicule”, resemble the nishkarsham [that one will surely attain kainkaryam] in the second part of charama SlOkam. The mother tries to restrain her saying “pazhi” eliminates the defects in one’s pursuit of the means [here, the defect is self-effort; one should fully depend on the lord]; parAnguSa nAyaki’s firm state saying “pazhi enRu mILEn” eliminates the defects in one’s attainment of the goal [here the defect is to be patient to attain the goal; one should have haste/urge in attaining the goal]. Should the para bhakthi (the state of knowing bhagavAn as everything) which is part of the nature of the self, be renounced [No]! There is nothing extraneous or to be given up [with regard to para bhakthi] in the true nature of the self which is explained in chAndhOgya upanishath 8.12 “svEnarUpENa abinishpadhyathE” (he attains his natural and distinguished state). When we look at the upAyam (means) [i.e., bhagavAn], one will start fearing to consider even what is ordained to be done as means; when we look at the upEyam (goal) [i.e., kainkaryam to bhagavAn], one cannot stop doing anything as in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams). One should not say “I gave these up fearing that they will become upAyam (my own effort)” for lazily giving up ordained activities due to old habits of nAsthikyam (disbelief in SAsthram); nor should one give up those activities [kainkaryams] which are done out of attachment towards bhagavAn saying “what if these were considered to be upAyams (my own effort)?”. Our AchAryas/elders would engage in all activities [kainkaryams] like laukIka (worldly people) and yet will have no upAya budhdhi (the thought of those activities being means to attain something) [It is important to note that kainkaryam in itself is the goal and not a means to achieve something else]. Thus restraining oneself from pursuit of emperumAn saying “pazhi” is the meaning of the first half of charama SlOkam; not giving up the pursuit saying “pazhi” is the meaning of the second half of charama SlOkam.
  • siRandha … – thirukkuRungudi nambi who has matching fame.
  • nAn kaNda pin – After I, who is as matching as such fame to him, have seen it. As said in SrI rAmAyaNam AraNya kANdam 37.18 “yasya sA janakAthmajA … apramEyam hi thath thEja:” (The greatness of the one (SrI rAma) who is married to the daughter of janaka, is beyond comprehension), for emperumAn, just like the fame, the relationship with her too is glory in itself – such parAnguSa nAyaki.
  • niRaindha … – Like those who reside amidst the tides of river gangA, his form is appearing amidst the flood of his radiance. One who has to assume the presence of his form amidst the radiance. And his form is so lofty to be conceived and great.
  • niRaindhu en uLLE ninRu ozhindhAn – Once when nanjIyar was going to the temple and met piLLAn on the way. nanjIyar asked piLLAn “Does ISvara have svarUpa vyApthi (pervading in a subtle form) only? does he also vigraha vyApthi (present in the heart, with a divine form)?”. piLLAn explained “Generally [with respect to every entity], he is pervading with a subtle form only; but for devotees, out of his grace towards them, he is present in their heart with the form which they considered as auspicious target; now, wherever you observe pramANams (references in sacred texts) for svarUpa vyApthi, they highlight his general omnipresence and wherever you observe pramANams for vigraha vyApthi, they highlight his special presence in the hearts of his devotees”.
  • nEmi am kai uLadhE – If the whole bodily beauty is of one scale, the beautiful combination of his divine hand and divine chakra is on a higher scale. Would I not give up my attachment, had he not held the divine chakra in his hand? As he is having the divine chakra in his hand, would it be possible for me to withdraw my attachment for him fearing ridicule [of others]?.
  • niRaindhu en uLLE ninRu ozhindhAn – He filled my heart and stood there so that I cannot listen to your advice.
  • ninRu ozhindhAn – As he arrives in to my heart giving up his travels, am I able to move around now? Can you not ask him to leave from my heart, so that I can avoid this ridicule? As he is beautiful on his own to be warded of evil eyes, if he has the divine chakra in his hand, can I restrain my attachment towards him? Can I minimize his completeness or the complete ridicule in me?

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 – 5.5.6 – mElum van pazhi

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  pAsuram, parAnguSa nAyaki says “nambi’s beauty of the divine limbs fully entered my heart and are hurting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “His distinguished physical features and shoulders along with his facial beauty, entered my heart and filled it”.

Highlights from periyavAchchAn piLLai‘s introduction

In  pAsuram, parAnguSa nAyaki says “nambi‘s beauty of his divine face and facial parts fully entered my heart and are hurting me”.

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

See nanjIyar‘s introduction.

pAsuram

mElum van pazhi nam kudikkivaL enRu annai kANa kodAL
sOlai sUzh thaN thirukkuRungudi nambiyai nAn kaNda pin
kOla nIL kodi mUkkum thAmaraik kaNNum kani vAyum
neela mEniyum nAngu thOLum en nenjam niRaindhanavE

Listen

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

nam kudikku – for our clan (which is waiting to see him come)
ivaL – she (who is in haste to see him)
mElum – forever (not just today)
van – tight (which is difficult to eliminate)
pazhi – embodiment of ridicule
enRu – saying that
annai – mother
kANa – to see nambi
kodAL – does not allow;
sOlai – garden
sUzh – surround
thaN – invigorating
thirukkuRungudi – of thirukkuRungudi
nambiyai – nambi
nAn – I (who has attachment which makes me consider those ridicules to be praises)
kaNda pin – after seeing
kOlam – beautiful
nIL – long
kodi – like a kalpaka (celestial plant/tree) creeper
mUkkum – divine nose
thAmarai – (like the flower of such creeper) resembling a lotus
kaNNum – divine eyes
kani – (like the fruit in that flower) ripened
vAyum – divine lips
neelam – (contrasting such reddish lips) having a blue complexion
mEniyum – divine form

(resembling the branches of a green tree)
nAngu – four
thOLum – divine shoulders
en – my
nenjam – heart
niRaindhana – filled.

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

Mother of parAnguSa nAyaki does not allow her to see nambi saying that she is an embodiment of ridicule forever; after seeing nambi of thirukkuRungudi which is surrounded by invigorating garden, his beautiful long divine nose which resembles a kalpaka creeper, his divine eyes which resemble a lotus, his divine lips which resemble ripened fruit, his divine form which is having a blue complexion and his four divine shoulders filled my heart.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • mElum … – Saying that “she will cause eternal blame to our clan, not just a few people blaming us, for now”.
  • annai kANa kodAL – My own mother who prayed too long to beget me is saying like this, not those other mothers who helped her to raise me.
  • sOlai … –  nambi  of thirukkuRungudi which is surrounded by invigorating garden.
  • nAn kaNda pin – After I, who am engaged in him fully to consider ridicules as praises, have seen him. After I, who cannot be frightened by saying “others will ridicule you”, have seen.
  • kOla nIL … – The divine nose which looks like an abundantly beautiful creeper, the divine eyes which are similar [to the same beautiful creeper]. The divine eyes appear like a flower blossomed out of the creeper.
  • kani vAyum – The divine lips/mouth which appear like a fruit ripened out of that flower and the divine form which appears like the bluish leaf of that lotus flower; the divine form/body appears like a flood and the divine shoulders appear like floats on that flood.
  • en nenjam niRindhanavE – I have no room in my heart for your advice [since it is already filled with nambi emperumAn’s bodily features].

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 – 5.5.5 – pakkam nOkki

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  pAsuram, parAnguSa nAyaki says “Just as matching fame for thirukkuRungudi, the beauty of the matching divine lips, divine face etc hurt my soul”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “nambi‘s facial beauty etc appears to be reaching my AthmA”.

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

pakkam nOkki niRkum naiyum enRu annaiyarum munidhir
thakka kIrththith thirukkuRungudi nambiyai nAn kaNdapin
thokka sOdhith thoNdai vAyum nINda puruvangaLum
thakka thAmaraik kaNNum pAviyEn Aviyin mElanavE

Listen

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

pakkam – side (from where he may arrive)
nOkki – seeing
niRkum – standing
naiyum – becomes weakened (due to his non-arrival)
enRu – saying that
annaiyarum – you [mothers] (who first established our friendship)
munidhir – angrily scolding me (to eliminate the friendship);
thakka – matching (his completeness)
kIrththi – having fame
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who is captivated by his fame)
kaNda pin – after enjoying
thokka – abundant
sOdhi – having radiance
thoNdai – like thoNdai (a reddish) fruit
vAyum – divine lips
nINda – long
puruvangaLum – divine eyebrows
thakka – having matching length (of those eyebrows)
thAmarai – lotus like attractive
kaNNum – divine eyes
pAviyEn – me who is having the sin not to enjoy him as desired,
Aviyin mElana – reaches up to my self[soul]

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

You [mothers] are angrily scolding me saying that I am standing and seeing the side [from where he may arrive] and becoming weakened [due to his non-arrival]; after enjoying thirukkuRungudi nambi who is having matching fame, his divine lips which resemble thoNdai (a reddish) fruit with abundant radiance, his long divine eyebrows and lotus like attractive divine eyes which are equally long (like the eyebrows) are reaching to my self, who is having the sin to not enjoy him as desired.

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

  • pakkam nOkki niRkum – She will be watching the side from where he may come; SrI rAmAyaNam 16.25 “naishA paSyathi rAkshasyOnEmAn pushpapaladhrumAn | Ekastha hrudhayAnUnam rAmavEvAnupaSyathi ||” (This sIthA, is not noticing the demoniac ladies, and these trees with flowers and fruits do not have her attention; she is fully focussed on seeing SrI rAma only). “naishA paSyathi …” – For sIthA, there is no difference when she sees the demoniac ladies or the flowers. “Ekastha …” – She is not seeing those who are near her. She becomes weakened since emperumAn is not appearing in that direction [where she is seeing].
  • enRu annaiyarum munidhir – You who very well know how you engaged me in his service when I was totally ignorant, as said in thiruvAimozhi 3.3.3 “aRiyAk kAlaththuLLE adimaik kaN anbu seyviththu“, are now scolding me. Her nature is as explained in SrI rAmAyaNam bAla kANdam 18.27 “bAlyAth prabruthi susnigdha:” (right from childhood, lakshmaNa was friendly towards SrI rAma).
  • thakka … – thirukkuRungudi nambi who has fame as highlighted in every manner.
  • nAn kaNda pin – After I, who has such fame of emperumAn as my sustenance, have seen him.
  • thokka sOdhith thoNdai vAyum – The divine lips which appear like a reddish fruit and having abundance of radiance. As said in thiruvAimozhi 7.7.3 “kOlam thiraL pavaLak kozhum thuNdam” (a piece of shining pearl with enriched beauty), the divine mouth/lips which appear like a ball of radiance and a thoNdai/kOvai (a reddish) fruit. Usually, thoNdai/kOvai fruit is compared to the mouth/lips [though the divine mouth/lips have no match really].
  • nINda puruvangaLum – The divine eyebrows which has no match, and is having unique fame due to not having any limit.
  • thakka thAmaraik kaNNum – Similar to the eyebrows which have no end to their length, the divine eyes which are inconceivable and are matching those eyebrows. The lotus flower can only be highlighted as a   sample, but is not really comparable to the eyes.
  • pAviyEn Aviyin mElanavE – They are hurting the soul.
  • pAviyEn – I am sinner – while the divine vision is nicely visible internally, I am not having the same externally.

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 – 5.5.4 – nInga nillA

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 fourth pAsuram, parAnguSa nAyaki says “The divine garland on his divine shoulders, his garments etc are staying close to me and tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “nambi‘s divine and distinguished attire which reveals his supremacy, stays close to me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. parAnguSa nAyaki says “The crown which he adorns for the protection [of others], his garland, the way he is wearing his garments etc are staying close to me and tormenting me”.

pAsuram

nInga nillA kaNNa nIrgaL enRu annaiyarum munidhir
thEn koL sOlaith thirukkuRungudi nambiyai nAn kaNda pin
pUndhaN mAlaith thaNduzhAyum pon mudiyum vadivum
pAngu thOnRum pattum nANum pAviyEn pakkaththavE

Listen

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

kaNNA nIrgaL – (her) tears
nInga – flow
nillA – not stopping
enRu – saying that
annaiyarum – you who engaged me in nambi to start with
munidhir – are scolding;
thEn – honey
koL – containing
sOlai – having gardens
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who rejoice his supremacy)
kaNda pin – after enjoying
pU – enjoyable
thaN – invigorating
mAlai – in the form of a garland
thaN thuzhAyum – fresh thuLasi
pon – attractive, highlighting his supremacy
mudiyum – crown
vadivum – form (which matches that garland and crown)
pAngu – fitting (the divine waist)
thOnRum – appearing
pattu – silk garment
nANum – waist string (which is worn on top of the garment)
pAviyEn – having me who is having the sin (of not attaining and enjoying the same, while they shine inside),
pakkaththa – came in close proximity.

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

You who engaged me in nambi to start with, are scolding me saying “her flowing tears are not stopping”; after enjoying nambi of thirukkuRungudi which is having gardens containing honey, his fresh thuLasi which is in the form of an enjoyable invigorating garland, his attractive crown which is highlighting his supremacy, his silk garment which is appearing to be fitting well for his form, his waist string etc came in close proximity to me,who is a sinner.

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

  • nInga nillA  kaNNa nIrgaL – While he left, the tears are not leaving. Alternative explanation – Not stopping. Another explanation – “nIkka nillA” (to be wiped off by the mothers) has become “nInga nillA” – i.e., as they wipe the tears off, it keeps flowing.
  • annaiyarum munidhir – Have your eyes not shed happy tears? [Why are you scolding me for shedding happy tears?]
  • thEn koL … – Only if you can stop the flow of honey in those gardens, I can stop my tears. It appears that the cause for these tears is the enjoyability of this divine abode of thirukkuRungudi.
  • nAn kaNda pin – After I who know his natural supremacy, have seen it.
  • pUn thaN … – Highlighting that he is the lord of both spiritual and material realms, attractive cool fresh thuLasi garland, the divine crown which is worn to highlight that he conducts both the realms, and the form which matches that garland and crown; it is easy to determine that “he is the deserving person for this garland and crown”. nanjIyar with great emotions would mercifully say “vadivum enbadhE” (she is counting his form amidst enjoying the ornaments).
  • pAngu thOnRum pattum – The divine pIthAmbaram (yellow garment) which appears to have naturally grown out of the waist in the most fitting manner.
  • nANum – waist string.
  • pAviyEn pakkathavE – I have committed a great sin that he is neither presenting me himself to enjoy nor hiding himself in such realistic visualization. While he is appearing in close proximity, I am unable to enjoy him. He is neither letting me embrace him nor moving away from me.

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 – 5.5.3 – ninRidum thisaikkum

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  pAsuram, parAnguSa nAyaki says “nambi’s divine weapons starting with SrI SArngam (bow) appear eternally inside and outside me everywhere”.

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

ninRidum thisaikkum naiyumenRu annaiyarum munidhir
kunRa mAdath thirukkuRungudi nambiyai nAn kaNda pin
venRi villum thaNdum vALum chakkaramum sangamum
ninRu thOnRik kaNNuL nIngA nenjuLLum nIngAvE

Listen

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

ninRidum – standing dumbfounded (being unable to do anything else)
thisaikkum – remain bewildered (not to understand what is said to her)
naiyum – becomes weakened (due to internal thinking)
enRu – saying that
annaiyarum – the mothers who first instigated me into this love
munidhir – you are talking unsavoury words;
kunRam – like a hill
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who enjoy seeing his brave form as said in SrI rAmAyaNam AraNya kANdam “tham dhrushtvA“)
kaNda pin – after enjoying
venRi – victorious
villum – bow
thaNdum – mace
vALum – sword
chakkaramum – disc
sangamum – conch
ninRu – standing together
kaNNuL – inside my eyes
thOnRi – appear
nIngA – do not leave;

(not just that)
nenjuLLum – from inside my heart too
nIngA – do not leave

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

You, the mothers who first instigated me into this love, are talking unsavoury words saying that I am standing dumbfounded, I remain bewildered and have become weakened; after enjoying thirukkuRungudi nambi who is having hill-like mansions [in the holy-abode], his victorious bow, mace, sword, disc and conch are standing together inside my eyes and do not leave; similarly, they do not leave from inside my heart too.

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

  • ninRidum – The different beautiful aspects of nambi are also like SrI rAma’s arrows where each arrow will attack differently as said in SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham” (The rAkshasas were cut, blown away, burnt and destroyed by the arrows of SrI rAma); one will make her dumbfounded; another will take away her intelligence and another will bestow intelligence and make her suffer. You are scolding me when I am dumbfounded, bewildered or weakened, considering them to be my mistake.
  • annaiyarum munidhir – Is it apt for you who have clarity in these matters, to scold me! How can you who are the mothers, be angry on me for showing such affection towards nambi! You who were previously having clarity and bewilderment [during your youth], are angry on me. [Do they have bewilderment?] You are the ones who say as in periya thirumozhi 10.10.9 “Azhiyodum ponnAr sArngam udaiya adigaLai innAr enRaRiyEn” (I am unable to identify this revered lord who is having disc, golden bow). Whatever you have done in your youth, if I did the same in my youth, is that wrong? The whole clan is engaged in attachment/affection towards bhagavAn.
  • kunRam … – Having tall mansions which appear like hills placed next to each other.
  • nAn kaNda pin – After I, who knows the nature of a person based on how they hold the weapon, have seen him. Since parAnguSa nAyaki is vIrapathni (the consort of a brave man, i.e., supreme lord), she knows the difference [Equating parAnguSa nAyaki to sIthAp pirAtti]. Since (sIthAp) pirAtti is the one who brings the bow to perumAL (SrI rAma). [Narrates the incident which happened in dhaNdakAraNyam, where pirAtti instigated SrI rAma to fight for the rishis] When perumAL asked “bring me the bow”, she brought it and gave it to him and observing his stature with the bow, she said “If you roam around with the weapon in this manner, the rishis will come and surrender unto you [asking for help]; you will have to fight the rAkshasas, who are their enemies, which will lead to long lasting rivalry, and will eventually lead to us living in separation; hence you can drop the bow here and we can move around with the guise of those who are engaged in penance”. It is the SAngam (two meanings – her partiality and the bow) which made her say this.
  • venRi vil … – The divine weapons, are identified as both weapons and ornaments. Only when they are used in battle, they are considered as weapons [otherwise, they are considered as ornaments only].
  • venRi villum – The divine bow which is victorious over those who are favourable and others who are unfavourable. As said in SrI rAmAyaNam kishkinthA kANdam 3.9 “SakrachApa nibhE chApE gruhIthvA Sathru nASanE” (hanuman to SrI rAma and lakshmaNa – you who are holding the bows which will destroy the enemies and resemble indhra’s bow) – the favourable ones will sustain on seeing the bow and the enemies will die on seeing the way you hold the bow.
  • thaNdum … – The other weapons which are of the same nature.
  • ninRu thOnRik kaNNuL nIngA – Staying in front of my eyes and not moving aside. Since they tormented me by staying in front of my eyes, I closed my eyes and they appeared in my heart shining brightly.
  • nenjuLLum nIngAvE – Previously, they were “vandhengum ninRidumE” (following me everywhere and present before me), here they are tormenting me both inside and outside. [What is the difference between these two?] She too became similar to nambi‘s beauty. Just as nambi’s beauty torments her everywhere, she too is enjoying him both through internal and external eyes.

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 – 5.5.2 – en nenjinAl

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 second pAsuram, parAguSa nAyaki says “nambi’s natural beauty in his divine chest and divine shoulders and his divine ornaments, surround me and torment me”.

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

en nenjinAl nOkkik kANIr ennai muniyAdhE
thennan sOlaith thirukkuRungudi nambiyai nAn kaNda pin
minnu nUlum kuNdalamum mArbil thirumaRuvum
mannu pUNum nAngu thOLum vandhengum ninRidumE

Listen

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

ennai – me
muniyAdhE – instead of ordering
en nenjinAl – (unlike your heart which does not transform even after enjoying him) through my heart (which is emotionally attached to him)
nOkki – experience
kANIr – see;
then – in south direction
nan – nice
sOlai – having garden
thirukkuRungudi – in thirukkuRungudi
nambiyai – nambi (complete with all auspicious qualities)

(by his grace)
nAn – I
kaNda pin – after seeing
minnum – (matching his form) revealing (his splendour)
nUlum – divine yagyOpavIdham (sacred thread)
kuNdalamum – his divine ear rings (which are swaying in both ears)
mArbil – in the (distinguished) divine chest
thiru – inseparable ornament
maRuvum – SrIvathsa (molehill)
mannu – fixed permanently
pUNum – various ornaments

(those which can bestow all four goals [dharma, artha, kAma, mOksha])
nAngu – four
thOLum – divine shoulders
engum – wherever I go
vandhu – following me
ninRidum – stood

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

Instead of ordering me you should experience nambi through my heart and see; after seeing nambi in thirukkuRungudi which is located in south direction and  is having nice garden [around it], his divine yagyOpavIdham which reveals his splendour, his divine ear rings, the inseparable ornament in his chest named SrIvathsa, various other ornaments which are permanently fixed and his four divine shoulders are following me and stand with me where I go.

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

  • en nenjinAl … – The mothers say “we too have enjoyed nambi, yet have not lost our sthrIthvam (femininity)” and parAnguSa nAyaki replies,
  • en nenjinAl nOkkik kANIr – Can you borrow my heart and see through it? If you did that, you will scold yourself instead of scolding me.
  • ennai – [after seeing through my heart] You will scold yourself saying “Have we been scolding her all these days!”.
  • muniyAdhE – As said in periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child), only due to considering her to be our child, we scolded her instead of seeing her condition and will scold yourself subsequently.
  • en nenjinAl nOkkik kANIr – As said in mahAbhAratham udhyOka parvam 68.5 “bhakthyA SAsthrathvEdhmi janArdhanam” (With devotion, I learn about krishNa through SAsthram) – dhrutharAshtra asked sanjaya “While both of us learned SAsthram together, how are you so distinguished that I have to learn these from you [again]”, sanjaya said “Hear the difference now” – “mAyAm nasEvE” – I am not deceptive. Since he is highlighting the fault of the king and the greatness of the self he says “bhadhram thE” (let there be auspiciousness for you). “navrudhAdharmamAcharE” – I never engage in useless activities. “SudhdhabhAvamSutha:” – my mind, speech and actions are always in harmony. “bhakthyA” – I did not learn SAsthram word-by-word to learn about bhagavAn, but learned about him through SAsthram accompanied by my devotion – so said sanjaya. “nAbhijAnAsi kESavam” – for those who think they can learn on their own, they will not be able to know about him. Hence, you too try to know him through my heart.
  • thennan … – Just as the ornaments were for nambi’s form, the garden is for the town. Explained as nice (nan) garden in south (then) direction; alternative explanation – as said in periyAzhwAr thirumozhi 4.2.7 “thennan koNdAdum” (glorified by the great pANdiya king named “thennan“), thirukkuRungudi which is praised by king thennan.
  • nAn kaNda pin – After I, who know about the combination of divine ornaments and the distinguished nature of the garden, have seen him.
  • minnu nUlum – The divine sacred thread which appears like a lightning amidst a cloud.
  • kuNdalamum – The ear ring which appears like a twist of the lightning which struck; and the divine SrIvathsa mole on the chest which makes one desirous to ward off evil eye on seeing it at once.
  • mannu pUNum – The divine ornaments which are never taken off even while embracing his divine consorts. That is, they are naturally very enjoyable.
  • nAngu thOLum – The divine four shoulders which appear like ornaments for the ornaments which decorate emperumAn and those which appear like branches of kalpaka tharu (celestial desire fulfilling tree). As said in SrI rAmAyaNam kishkinthA kANdam 3.15 “sarvabhUshaNa bhUshArhA:” (the shoulders which bring about beauty for the ornaments which are worn by him).
  • vandhu engum ninRidumE – Even when I step aside thinking “I will obey your good advice”, they come around and follow me there too. As said in SrI rAmAyaNam AraNya kANdam 39.14 “vrukshE vrukshE paSyAmi” (mArIcha says to rAvaNa – I am seeing SrI rAma in every tree), for both favourable persons [AzhwArs et al] and unfavourable persons [asuras et al], it is the same result [both are seeing emperumAn everywhere – while the devotees see him everywhere due to overwhelming love towards him, others see him everywhere due to fear]. You tell me, where will I go now?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 5.5.1 – enganEyO annaimIrgAL

Published by:

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

Full series >> Fifth Centum >> Fifth 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 says “On meditating upon the beauty of your divine face which is together with the AzhwArs (nithyasUris in the form of Sankam, chakram etc), my internal sense (heart/mind) becomes very attached towards it”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki says “My heart is attached to the AzhwArs (nithyasUris in the form of Sankam, chakram etc) which are nambi’s distinguished symbols and his predominant physical beauty”.

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

enganEyO annaimIrgAL! ennai munivadhu nIr
nangaL kOlath thirukkuRungudi nambiyai nAn kaNda pin
sanginOdum nEmiyOdum thAmaraik kaNgaLOdum
senganivAy onRinOdum selginRadhen nenjamE

Listen

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

annimIrgAL – Oh mothers!
nIr – You all
O – instead of showing your love
ennai – me (who became attached to apt matter)
O – when you are supposed to be joyful
munivadhu – showing anger
enganE – why?
nangaL – a distinguished person, matching the greatness of our clan
kOlam – attractive
thirukkuRungudi – of thirukkuRungudi
nambiyai – nambi who is complete with all auspicious qualities
nAn – I
kaNda pin – after enjoying

(the distinguished symbols which highlight his being the goal)
sanginOdum – with SrI pAnchajanyam (conch)
nEmiyOdum – with the divine chakra (disc)
thAmarai – lotus like attractive
kaNgaLOdum – with divine eyes
sem – reddish
kani – fruit like
onRu – unique
vAyinOdum – divine lips
en – my
nenjam – heart
selginRadhu – becoming attached

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

Oh mothers! Why are you all showing anger towards me instead of showing your love when you are supposed to be joyful? After having enjoyed the attractive nambi of thirukkuRungudi, who is a distinguished person matching the greatness of our clan and who is complete with all auspicious qualities, along with SrI pAnchajanyam, the divine chakram, lotus like attractive divine eyes and reddish fruit like unique divine lips, my heart has become attached [to him]. kOlam (attractive) is also explained as an adjective for thirukkuRungudi.

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

  • enganEyO … – When some one starts advising others they will forget their own situation. Should one not understand the nature of something which they are trying to eliminate? If you are trying to eliminate my attachment, should you not be angry at the beauty of nambi which caused such attachment in me? What is the match between my current condition and your good advice? Why are you all who have enjoyed the physical beauty of nambi, trying to withdraw me who is engrossed in it?
  • annaimIrgAL – Have I ever caused disgrace to our family heritage? Did I not grow up hearing your good words as said in periya thirumozhi 7.4.4 “pErALan pErOdhum periyOr” (the noble devotees who recite the names of the great lord) and in thiruvAimozhi 3.7.1 “yavarElum avar” (anyone who is a devotee)? The same activity which was done by you, if performed by your children, does it become a mistake? Whether it is children or disciples, if they pursue a few steps in bhagavath vishayam, should they not be celebrated? When the wife of kUraththAzhwAr [the father of kUraththAzhwAn/kUrESa] shed her body and left for the divine abode, some one asked him “Shall we arrange to have you married again?”, he replied “that will end up being a hurdle for AzhwAn; now, SAsthram says ‘anASrami na thishtEth’ (one should not be devoid of a proper ASramam [brahmcharyra (celibate bachelorhood), gruhastha (married life), vAnaprastha (retired life in seclusion) and sanyAsa (mendicant life) are the four ASramams. One should be situated in a proper ASrama. Once having entered gruhastha life, being without wife is considered as inappropriate]); analysing the situation ‘shall I follow SAsthram or shall I engage in caring for a bhAgavatha [AzhwAn here]’, he decided, instead of focussing on sAmAnya dharmam (normal rules of SAsthram), this viSEsha dharmam (special situation) is stronger [and hence, is given more importance]” and avoids second marriage.
  • ennai munivadhu nIr – Should you not show your anger on nambi, who made me not listen to your advice?
  • ennai – Why are all of you who are fully engaged in nambi emperumAn‘s beauty yourselves, showing your anger on me who is fully engrossed in the beauty of nambi?
  • nangaL … – If you don’t know your own nature, should you also not know about nambi too?
  • nangaL – nambi’s beauty is like a complete diet for this clan [of this]. Unlike those who engaged in countless austerities towards sarvESvaran, AzhwAr was begotten by surrendering unto nambi. It is well known that “udaiyanangaiyAr (mother of AzhwAr) surrendered to nambi [prayed him] and became divinely pregnant with AzhwAr in her womb”. AzhwAr too himself says in thiruviruththam 37 “nedungAlamum kaNNan nIL malarp pAdham paravip peRRa” (AzhwAr was begotten by praying to krishNa’s long lotus like divine feet). kOlam (attractive) is an adjective to explain how the thirukkuRungudi town is decorated well in all aspects; or it can be considered as an adjective for nambi’s beauty.
  • nambiyai – Why are you trying to withdraw me who is captivated by nambi who is complete with auspicious qualities?
  • nambiyai nAn – Just as there is no shortcoming in emperumAn in his beauty etc to captivate others, I have no shortcoming in desire to be captivated.
  • kaNda pin – You too are advising after seeing emperumAn.
  • kaNda pin – You are doing “gathE jalE sEthu bandhanam” (building a bridge/dam after the floods have passed). You should have stopped me before I saw him, is it possible to do so now?

When asked “What has happened that will not allow us to withdraw you from him?”, she explains how she is captivated by what is on emperumAn‘s hand and his face.

  • sangu … – Your advice will work only for those who have a heart.
  • sanginOdum – As said in nAchchiyAr thirumozhi 7.7 “sengamala nANmalarmEl thEnugarum annam pOl” (like a swan sucking the honey from red lotus flower), [nambi] has a white SrI pAnchajanyam (divine conch) which is contrasting the dark complexion of his divine form; if this is an ornament for this hand, the nEmi (divine chakra, the weapon) appears as the ornament for the other hand, without the need for any other decoration.
  • thAmaraik kaNgaLOdum – On seeing the eyes, she lost focus from the hands. The eyes which resembled lotus flower due to their expanded state etc.
  • sem kani vAy – With the smile which says “thavAsmi” (I am yours) and makes one think “he is ours”.
  • onRinOdum – [Explaining collectively, how AzhwAr‘s heart is reaching out to all aspects of emperumAn] With the divine lips which will make one forget everything as the mukthAthmA will forget the material experience. Alternative explanation – the heart reaches out to all beautiful aspects of nambi, as jAthi (species) pervades the whole vyakthi (entity). It appears that AzhwAr’s heart has become equivalent to sarvESvaran. When he pervades, he does so fully unlike the normally pervasive nature of AkASam (ether). Similarly, AzhwAr’s heart too has reached all different beautiful aspects of nambi.
  • selginRadhu – It is still going and has not reached the end. When they (the mothers) say “We have also enjoyed nambi’s beauty fully; you cannot refuse our advice”, she replies “I can refuse your advice, but I cannot refuse nambi’s divine face”.

They ask “Why are we not having such feelings?”, she says,

  • en nenjamE – Unlike you all, my heart has enjoyed him, as he himself revealed about his nature to my heart.

[It appears that a SrIvaishNava may have entered the assembly, and hence nampiLLai is explaining the pAsuram again]

  • enganEyO … – Why are they showing their anger towards me instead of showing it towards nambi, whose beauty is the cause for my attachment towards him? How come they raised me so that I have natural attachment towards nambi, but now showing anger towards me [for having such attafhment]? While you yourself have taught these previously, when I set out to enjoy him, why are you condemning me?
  • kOlam – He is having such beauty that it will stop me from withdrawing from him.
  • thirukkuRungudi nambiyai – Did I get captivated in the supremacy, to be withdrawn? [No, I am captivated in his saulabhyam (simplicity)].
  • nambiyai – Can I withdraw citing lack of qualities in him? [No, he is nambi, filled with auspicious qualities].
  • nAn kaNda pin – Can I withdraw citing lack of desire in me? [No].
  • sanginOdum – She has special association with SrI pAnchajanyam, the divine conch [which is why she is highlighting it first], since both [the conch and parAnguSa nAyaki] understand the taste of his lips; like those who consume from the same container.

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