Category Archives: thiruvAimozhi 6th centum

thiruvAimozhi – 6.1.9 – adigaL kai thozhudhu

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

Full series >> Sixth Centum >> First 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 tells some swans “When you reach thiruvaNvaNdUr and see him, instead of informing my state to him in public, do it in private”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some distinguished swans towards emperumAn who is very attached to his devotees.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Ninth pAsuram. parAnguSa nAyaki tells some swans “You inform him my state in private with the presence of the one [SrI mahAlakshmi] who says ‘na kaSchinnAparAdhyathi‘ (who does not commit mistakes?)”.

pAsuram

adigaL kai thozhudhu alar mEl asaiyum annangAL
vidivai sangolikkum thiruvaNvaNdUr uRaiyum
kadiya mAyan thannaik kaNNanai nedumAlaik kaNdu
kodiya val vinaiyEn thiRam kURumin vERu koNdE

Listen

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

(due to the pride of flying high)
alar mEl – on flower
asaiyum – swaying due to the blowing wind, as those who sleep on a mattress
annangAL – Oh swans!
vidivai – highlighting the sunrise
sangu – conch
olikkum – blowing
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – one who resides
kadiya – being firm on his interests overcoming the opponent [devotees]
mAyan thannai – having amazing activities which capture the opponent
kaNNanai – having great obedience towards such opponents who were captured
nedu mAlai – having great attachment which is the cause for his such actions
kaNdu – seeing him humbly instead of manifesting your supremacy
adigaL – towards his divine feet
kai thozhudhu – engaging in devotional activities
kodiya – very pitiable
val – very strong
vinaiyEn – I who am having sin in the form of this love [towards him], my
thiRam – in my matter
vERu koNdu – in a private location
kURumin – inform him

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

Oh swans who are swaying on the flower due to the blowing wind, as those who sleep on a mattress! emperumAn who is firm on his interests overcoming the opponent [devotees], having amazing activities which capture the opponent and having great attachment which is the cause for his such actions, is in thiruvaNvaNdUr where the sunrise is highlighted by the blowing conch; on seeing him, humbly engage in devotional activities towards his divine feet instead of manifesting your supremacy, in a private location, inform him about me who am having very pitiable and strong sin in the form of this love. By this, the greatness of the birth of gatakas (AchAryas) and their pride due to the distinguished union with emperumAn are implied.

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

  • adigaL kai thozhudhu – Worshipping his lotus feet with the hands. Performing service which he cannot refuse.
  • adigaL kai thozhudhu – kURumin – Inform him so that both you and him are focussed on the subject instead of looking elsewhere. So what if he delayed his arrival, he will not become someone else. He may be little bit careless due to the romantic quarrel, but there is no lacking in his natural compassion. That will remain in him forever.
  • alar mEl asaiyum annangAL – While I am longing for the flower [from emperumAn], does it fit for you to enjoy staying on the flower? While I am suffering staying on the ground, will you derive pleasure on the flower? Only if you unite me with emperumAn on his flower like soft mattress, you will have real joy.
  • alar mEl asaiyum annangAL – By your deed, he cannot avoid arriving here. You will not be your true self, if you don’t unite us together. This being the case, is it apt for me to suffer like this? Oh swans who are swaying due to being together on the flower!
  • vidivai … – As you set out to go there, you will hear the sound of the blowing conch. There in thiruvaNvaNdUr, it is unlike here [here the night is stretching too long and hence there is no sound of conch], and if it is similar there to here, wouldn’t he have come? vidivai – during every sunrise.
  • vidivai sangolikkum thiruvaNvaNdUr – In thiruvaNvaNdUr, both day and night are seen. As said in SrI rAmAyaNam bAla kANdam 77.26 “ruthUn bahUn” (different seasons), emperumAn is enjoying different aspects matching the different seasons with different tools fitting the grand assembly there; sage vAlmeeki could have said “vathsarAn” (years) but he said “ruthUn” to indicate the variegated enjoyment for different seasons.
  • vidivai sangolikkum – The abode of parAnguSa nAyaki is having dawn-less night.
  • thiruvaNvaNdUr uRaiyum – He placed me in the place where there is no dawn; and he remains in a place where there is dawn. Where he is, there will be dawn. It is said in iraNdAm thiruvandhAdhi 81 “pagal kaNdEn nAraNanaik kaNdEn” (I saw the dawn, and I saw nArAyaNan).
  • kadiya mAyan thannai – One who has amazing skills in destroying the enemies of his devotees.
  • kaNNanai – one who gives himself to his devotees by being their servitor.
  • nedumAlai – one who has so much love thinking “I have done nothing for my devotees” even after doing so much. Alternative explanation [bhattar’s view] – kadiya mAyan implies the one who is cruel not to know about the suffering of those who are in separation from him.
  • kaNNanai nedumAlai – Humility/obedience is present at times, but supremacy is present at all times. Now, even his assuming of humble form is not done naturally, but only done to hurt me.
  • kodiya val vinaiyEn – I have committed sins which no one else have committed in this world. The sin of others will be removed by getting close to bhagavAn, but I have committed such a great sin that close proximity to bhagavAn ended up tormenting me [in separation].
  • thiRam – my situation is like mahAbhAratham [so big to explain].
  • kURumin vERu koNdE – Don’t tell him in the assembly where he may not hear it, but tell him privately. That is, inform him where he and SrI mahAlakshmi, both are present. That is – AzhwAr always addresses perumAL and pirAtti together as seen in thiruvAimozhi 6.8.10 “en thirumArvaRkkennai” (me who is for my lord who has SrI mahAlakshmi in his chest), thiruvAimozhi 1.4.7 “en thirumAlArkku en pizhaiththAL” (What wrong she did towards my lord who is the lord of SrI mahAlakshmi) and in thiruvAimozhi 9.7.6 “mAdharaith tham mArvagaththE vaiththArkku” (for the one who has SrI mahAlakshmi in his chest).
  • vERu koNdE – kURumin – As said in SrI rAmAyaNam AraNya kANdam 15.6 “sIthA samaksham kAkuthstham” (lakhmaNa spoke to SrI rAma, in the presence of sIthA), please inform this message in the presence of the one who will make it happen. Inform him where he is along with the one [SrI mahAlakshmi] who will give him good advice.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.1.8 – thirundhak kaNdu

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

Full series >> Sixth Centum >> First 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 to a maina “You see him properly and tell him a message so that if I hear his argument I can give him a proper response”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends a maina towards emperumAn who is having the symbols of dominance/supremacy.

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

thirundhak kaNdu enakkonRuraiyAy oN siRu pUvAy!
serundhi gyAzhal magizh punnai sUzh thaN thiruvaNvaNdUr
perundhaN thAmaraikkaN peru nIN mudi nARRadandhOL
karundhiN mAm mugil pOl thirumEni adigaLaiyE

Listen

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

oN – attractive
siRu – having a small form as said in “pulan koL mAN” (dwarf which can be captured by the eyes)
pUvAy – Oh maina!
serundhi gyAzhal magizh punnai – by four types of flower-bearing trees
sUzh – surrounded by
thaN – invigorating
thiruvaNvaNdUr – in thiruvaNvaNdUr
peru – very broad
thaN – cool
thamarai – like lotus flower
kaN – divine eyes

(revealing his reign over the universe)
peru – huge
nIL – tall
mudi – having the divine crown
thadam – well rounded
nAl – four
thOL – divine shoulders
karu – having dark complexion
thiN – remaining very firm instead of fading away eventually
mA mugil pOl – like a great cloud
thirumEni – having a divine form
adigaLai – the sarvaswAmi (supreme lord of all)

(his thoughts)
thirundha – properly
kaNdu – see
enakku – for me who is desiring to know his opinion
onRu – a message
uraiyAy – bring me.

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

Oh attractive maina who is having a small form as said in “pulan koL mAN“! The sarvaswAmi who is in invigorating thiruvaNvaNdUr which is surrounded by four types of flower-bearing trees, is having very broad, cool lotus like divine eyes, huge and tall divine crown, four well rounded divine shoulders, and is having divine cloud like form which is having dark complexion which remains very firm instead of fading away eventually. You see him properly and bring a message for me who is desiring to know his opinion. gyAzhal – a type of greenish creeper. With this, it is explained that the compact stature of the gatakas (AchAryas) and their presentation of truth as they have seen it [without any dilution], are to be enjoyed.

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

  • thirundhak kaNdu – You see him as I have identified him. Don’t just see for yourself, but see that you can explain to others.
  • enakku – for me who is going to survive hearing your message.
  • onRu uraiyAy – You don’t need to tell me everything about him, but just one aspect is sufficient. [Now] She is not seeking to enjoy but merely to sustain herself. When said as in SrI rAmAyaNam sundhara kANdam 34.3 “yAni rAmasya chinAni” (SrI rAma’s features), one cannot avoid saying about everything. Explained as – see him clearly and give me a message. Also explained as – please give me a message for my sake. Thus, by these two explanations, there is no other option than sustaining oneself by hearing AchArya’s words or sustaining by his grace.
  • oN siRu pUvAy – On seeing your efforts I realise that my request is extraneous! Your action says that you are set out to help others!
  • siRu pUvAy – Their compact form is convenient unlike hanuman who had to assume a huge form while crossing the ocean and a small form form while entering the palaces of the enemies in lankA. oNmai – their attractive beauty.
  • serundhi … – One need not even consider his beautiful features, just the joyful abode is sufficient [to bind oneself there]. His non-arrival is not his fault, but is due to the joyful nature of the land.
  • serundhi gyAzhal magizh punnai sUzh – He will come if there is one or two aspects that bind him there; when they surround him from all four directions, how can he come? It appears that each side is having a type of tree.
  • perum thaN thAmaraik kaN – The invigorating eyes which are broader than those who can enjoy; having well-blossomed form, freshness, coolness, fragrance etc.
  • peru nIL mudi – One who is crowned as the lord for both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm). Also explained as – his lordship of thiruvaNvaNdUr is greater than being the lord of both realms. Alternative explanation – as said in SrI rAmAyaNam AraNya kANdam 37.108 “yasya sA janakAthmajA” (for that SrI rAma whom sIthA is the consort), the crown which he is wearing after captivating her.
  • peru nIL – great growth.
  • nAl thadam thOL – The shoulders which have expanded like the branches of kalpaka (celestial) tree, on embracing her. The divine shoulders which four in number and well rounded.
  • karum thiN … – His form is similar to a dark, firm and great cloud. Alternative explanation [bhattar‘s view] – a form that resembles a firm, infinitely huge cloud, which is having an invigorating complexion. Only the colour is comparable to the cloud; his hardened heart is his special feature. Only if we find a dark cloud which is also hard-hearted, it can match him (emperumAn).
  • thirumEni adigaLaiyE – Without having to explain anything else, just on seeing his divine form, he will make one think “he is the lord for everything”. Alternative explanation [bhattar‘s view] – having such divine form, and yet keeping such form for his own enjoyment.

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 – 6.1.7 – oru vaNNam

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

Full series >> Sixth Centum >> First 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, when the parrots asked parAnguSa nAyaki “how can we identify him?”, she explains them his characteristics and tells them “you locate him clearly as per these characteristics and inform him about me on my behalf”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends a parrot towards emperumAn who is having exclusively beautiful characteristics.

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

oru vaNNam senRu pukku enakkonRurai oN kiLiyE
seru oN pUm pozhil sUzh sekkar vElaith thiruvaNvaNdUr
karu vaNNam seyya vAy seyya kaN seyya kai seyya kAl
seru oN chakkaram sangu adaiyALam thirundhak kaNdE

Listen

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

oN – having physical beauty which makes you comparable to him
kiLiyE – Oh parrot!
seru – fighting with each other [healthy competition]
oN – beautiful
pU – creating flowers
pozhil – garden
sUzh – surrounded by

(due to the pollen of such flowers)
sekkar – reddish
vElai – having periods [during sun rise and sun set, or having the ocean which appears reddish]
thiruvaNvaNdUr – in thiruvaNvaNdUr

(instead of getting captivated by the beauty of the garden)
oru vaNNam – in a straight way
senRu – go
pukku – enter

(that nithyasUris’ lord’s)
karu – blackish
vaNNam – form
seyya – reddish
vAy – mouth
seyya – reddish
kaN – eyes
seyya – reddish
kai – hands
seyya – reddish
kAl – feet
seru – having enmity towards the enemies of those who are engaged in enjoying him
oN – having enjoyable form
chakkaram – divine chakra [disc]
sangu – SrI pAnchajanya [conch]
adaiyALam – characteristics
thirundha – in front
kaNdu – seeing
enakku – on behalf of me who am waiting to see that form

(sweetly)
onRu – a word
urai – please tell.

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

Oh parrot who is having physical beauty which makes you comparable to him! You go in a straight way to thiruvaNvaNdUr which is surrounded by garden which is creating beautiful flowers which compete with each other and enter the town which is having reddish periods [during sun rise and sun set]; emperumAn is present with the characteristics such as a blackish form and reddish mouth, eyes, hands and feet; he is having the enjoyable divine chakra which is having enmity towards the enemies of those who are engaged in enjoying him and the SrI pAnchajanya; seeing him in front of you, please tell a word on behalf of me who am waiting to see that form.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • oru vaNNam senRu pukku – Two explanations are mercifully given for this. [bhattar’s view] If you go there [just for your enjoyment] forgetting my separation, great elders will be present; they will beat you with canes; you have to tolerate that and enter in there. Alternative explanation [previous AchAryas’ view] – there are many enjoyable aspects enroute; entering in there instead of getting attracted towards those. SrI rAmAyaNam ayOdhyA kANdam 19.1 “sathadhantha:pura dhvAram samathIthya” (sumanthra walked through the familiar private quarters which is filled with people). As said in periya thirumadal “ponniyalumAdak kadandhu pukku” (passing through the golden mansions). SrI rAmAyaNam ayOdhyA kANdam 68.14 “sarAmsi  cha supullAni nadhIScha vimalOdhakA: | nirIkshamANA …” (Focussed on their task they walked through the ponds which have blossomed flowers and the fresh water rivers). kAryavaSAth jagmu: – they were walking focussed on their task. Since there is abundance of enjoyment, entering in there without getting attracted in this will be very difficult.
  • enakku – Am I in a state that you can worry about getting insulted there? As said in SrI rAmAyaNam AraNya kANdam 6.16 “Ehi paSya SarIrANi” (rishis to SrI rAma – See our bodies which are botched by the rAkshasas) and as in SrI rAmAyaNam yudhdha kANdam 17.17 “nivEdhayatha mAm” (vibhIshaNAzhwAn telling sugrIva – please inform about me to SrI rAma), parAnguSa nAyaki is showing her [weakened] form. After seeing me, are you interested in the enjoyment or are you worrying about getting insulted there? Can those who are engaged in helping others, worry about such aspects?
  • onRurai – You tell one word. Alternative explanation – I am telling this due to my anguish; he is of the nature that it is extraneous to inform him more than once. It is just that he is immersed in the enjoyment there. Once he knows that I am (parAnguSa nAyaki) suffering, neither he can enjoy nor he can refuse to come to me.
  • enakku onRu urai – You tell one thing about my situation/purpose.
  • oN kiLiyE – You are similar to him in his appearance, that is, your childishness, sweet talks, reddish mouth, and greenish form; instead of seeing and enjoying you, I am going to lose you as well [since you too will remain there seeing the enjoyment there].
  • seru oN pUm pozhil sUzh – Surrounded by flower garden which causes fights. For the couples there, there is constant suspicion. That is – there will be constant fights between the couples saying “instead of seeing me, you are satisfied in seeing the flower; you plucked the flowers which I was planning to pluck; even before I embraced you, nice fragrance is smelt on your body”. Also explained as the plants rubbing with each other and making flowers blossom as said in periya thirumozhi 3.9.1 “salam koNdu malar soriyum” (absorbing the water and giving out the flowers).
  • chekkar vElaith thiruvaNvaNdUr – Having a reddish shade due to the pollens and colours from the flowers which has fallen on the sand banks. Since it is the seashore, it is explained to be having the sand. All of these imply that the town is having the qualities for enjoyment.
  • karu vaNNam – This is the nature of the form which accepted parAnguSa nAyaki exclusively.
  • seyya vAy – To make the form look extraneous, the divine lips which are ready to say “I am for you”.
  • seyya kaN – The divine eyes which indicates “it is not just said for the sake of it, even internally I feel that way”. The divine eyes are the ones which reveal what is inside. The hands which put such thoughts into action [by embrace etc]. The divine feet, where one falls after being captivated with these features.
  • seru oN chakkaram sangu – The divine weapons which protect and nurture such beauty, doubting where it is unnecessary and attacking the enemies by leaving his hands [chakra], and being close without ever leaving the hands to protect [Sanka]. The divine weapons which mesmerises those who see them as said in periya thirumozhi 10.10.9 “innAr enRaRiyEn” (I don’t know who he is).
  • adaiyALam – Just like the divine limbs, his divine weapons too are exclusive symbols of him. SrI rAmAyaNam sundhara kANdam 34.3 “yAni rAmasya chihnAni lakshmaNasya cha yAnivai” (I have seen the features of SrI rAma and lakshmaNa. Listen to me).
  • thirundhak kaNdE – Unlike me who is seeing everything through my internal vision, you see them through your external eyes. In bhagavAn, the vision is the result [vishNu sUktham – “sadhA paSyanthi sUraya:” (the nithyasUris are constantly seeing him)]. You have got it before me. When engaged in serving sIthAp pirAtti [in being the messenger], he got the result before her. SrI rAmAyaNam yudhdha kANdam 1.13 “parishvangO hanumatha:” (SrI rAma embraced hanuman).
  • thirundhak kaNdE – To remove all the anguish in seeing my pale complexion [due to suffering in separation], you will see the form which remains unchanged in union and separation. It is not just said in SrIvishNu purANam 1.2.1 “sadhaikarUpa rUpAya” (one who is having unchanging divine auspicious form) for the sake of saying [praising], but you will practically see the form which manifests such quality.

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 – 6.1.6 – pORRi yAn irandhEn

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

Full series >> Sixth Centum >> First 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 tells some cuckoos “Mercifully go to thiruvaNvaNdUr, see the emperumAn there, inform him my state, bring a return message from him and eliminate my bewilderment”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some cuckoos to emperumAn who is enjoyed by nithyasUris due to his great enjoyability.

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

pORRi yAn irandhEn punnai mEl uRai pUm kuyilgAL
sERRil vALai thuLLum thiruvaNvaNdUr uRaiyum
ARRal Azhi am kai amarar perumAnaik kaNdu
mARRam koNdaruLIr maiyal thIrvadhoru vaNNamE

Listen

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

punnai mEl – on the punnai tree which is green in colour with multi coloured flowers providing nice contrast
uRai – eternally residing on the tree, like those who hold on to the auspicious abode [of emperumAn]
pU – having radiant forms due to that
kuyilgAL – Oh cuckoos!
pORRi – performing mangaLASAsanam (praying for the well-being of your auspicious residing on the tree and your beauty)
yAn – I who am depending for my life on your words
irandhEn – praying as those without any refuge would do;
sERRil – being joyful due to living in its natural habitat [i.e., swamps]
vALai – [a type of] fish
thuLLum – jumping
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – one who is residing
ARRal – very majestic
Azhi – with the divine chakra
am – decorated
kai – divine hand

(with that beauty)
amarar – ruling over the nithyasUris
perumAnai – the supreme lord
kaNdu – seeing
maiyal – my bewilderment
thIrvadhu – the means to eliminate
oru vaNNam – in a way
mARRam – reply
koNdu – bringing
aruLIr – mercifully give.

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

Oh cuckoos who are eternally residing on the punnai tree which is green in colour with multi coloured flowers providing nice contrast, like those who hold on to the auspicious abode and are having radiant forms due to that! I, who am depending for my life on your words, am performing mangaLASAsanam and praying as those without any refuge would do; seeing emperumAn who is residing in thiruvaNvaNdUr, where fish are joyfully jumping due to living in its natural habitat, and who is having divine hand decorated with the very majestic chakra; seeing that supreme lord who is ruling over the nithyasUris, bring the reply message from him with the means to eliminate my bewilderment and mercifully give [that to me]. ARRal implies peace and honour. In this, the sweet speech and deep meanings in such speech of the gatakas (AchAryas) are seen.

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

  • pORRi yAn irandhEn – As the vaimAnikas (those who travel in the celestial aerial vehicles) remain high in the sky in their vehicles to eliminate the heat of the samsAram, some cuckoos were staying in the punnai tree; parAnguSa nAyaki is loudly saying “pORRi” to make them hear her cry of sorrow. It appears she is calling out to make them see her face. She also feels that once the cuckoos hear her cry, they cannot avoid helping her anymore.
  • yAn – I who have the greatness to be prayed by him. Usually it is he who sends messenger and prays to others [as he did in SrI rAmAvathAram etc].
  • yAn irandhEn – Another explanation – as said in SrI rAmAyaNam ayOdhyA kANdam 31.12 “sIthAm uvAcha” (lakshmaNa spoke towards sIthA), I [parAnguSa nAyaki, as a consort of lord] who am usually prayed to by others to have them recommended to be connected with emperumAn, am now praying here. I am not ordering here, but praying. I am praying since those who pray should be answered and their desires fulfilled.
  • irandhEn – She is hurting their hearts [by explaining her situation and making them feel bad].
  • punnai mEl uRai pUm kuyilgAL – Like those vaimAnikas, these cuckoos who stay above the level of humans and which remain radiant due to being together. Sending you as messengers is not righteous [since I am interfering in your enjoyment], but I am doing it due to my unbearable sorrows – says parAnguSa nAyaki.
  • pORRi – Just as rAvaNa interfered when perumAL (SrI rAma) and pirAtti (sIthA) went to the forest to enjoy in a secluded place, it appears that I have arrived to disturb your enjoyment; hopefully there is no suffering for your enjoyment by this [act of mine].
  • punnai mElpiLLai amudhanAr asked thiruvirundhavaraimArban “How did bhattar mercifully explain this section?” and he replied “bhattar mercifully explained – parAnguSa nAyaki crying out loudly to have her sorrow reach their ears”. amudhanAr further questions “In neydhal (seashore) land, punnai tree will be low lying, does it [crying out loudly] make sense?”. thiruvaraimArban went to bhattar and said to him “amudhanAr asked in this manner”. bhattar mercifully replied “That the punnai tree is tall is established by the tune [high meter]; that is – when saying pORRi would you say it meekly or loudly? [Obviously, it will be recited loudly]”.
  • sERRil vALai thuLLum – The vALai fish which would pridefully jump and create slush even in the total deluge like elephant calves. As said in periya thirumozhi 11.4.1 “alai kadal nIr kuzhamba agadAda Odi agal vAn urunju mudhugil malaigaLai mIdhu koNdu varu mInai” (mathsyAvathAra emperumAn who carries mountains on his back and torments the ocean during the total deluge), the abode where both chEthanas (sentient beings) and achEthanas (nonsentient entities) are enjoying. I am sending messenger in separation while the entities in this town are enjoying pridefully.
  • ARRal Azhi am kaip perumAnaik kaNduemperumAn who does everything for his devotees and yet remains in sorrow thinking “I have not done anything for them”, having the divine chakra which is the tool for their protection in his hand, and the who is manifesting such beautiful combination of his hand and the chakra which was desired to be seen by me, to others who have no such desire. ARRal Azhi – ARRal is explained as an adjective for the divine chakra, that is, the one who is having the divine chakra which is even more merciful than emperumAn himself in protecting his devotees, in his hand. Alternative explanation [bhattar‘s view] – ARRal is explained as an adjective for emperumAn himself, that is, sarvESvaran who is not bothered about our separation, who is having the beautiful combination of his hand and the divine chakra.
  • mARRam koNdu aruLIr – Kindly bring a message from him. When asked “How should we bring it?”, she says – you have seen my state, so you find the means to eliminate the problem and tell me that. As said in SrI rAmAyaNam bAla kANdam 1.78 “dhrushtA sIthA” (sIthA was seen).
  • maiyal thIrvadhu oru vaNNam mARRam koNdu aruLIr – Mercifully come here with the words that highlight the means to eliminate my sorrow. [Explaining the respectful addressing of the cuckoos by saying “aruLIr”] Even if I am sIthAp pirAtti who is sending the messenger, or the messengers are animals, those who are gatakas (connectors) in bhagavath vishayam should only be addressed respectfully in this manner.

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 – 6.1.5 – uNarththal Udal

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

Full series >> Sixth Centum >> First 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 tells some swans “thiruvaNvaNdUr will make those who enter there forget everything else, and so, while you enter there, remember me too”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some more swans towards the supreme lord who is complete in enjoyability and lordship.

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

uNarththal Udal uNarndhu udan mEyum mada annangAL!
thiNarththa vaNdalgaL mEl sangu sErum thiruvaNvaNdUr
puNarththa pUndhaN thuzhAy mudi nam perumAnaik kaNdu
puNarththa kaiyinarAy adiyEnukkum pORRuminE

Listen

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

uNarththal – the difficulty in communicating to the spouse [after a quarrel]
Udal – the suffering in romantic quarrel
uNarndhu – realising
udan – without separating
mEyum – grazing
madam – having attachment towards each other
annangAL – oh swans!
thiNarththa – well grown
vaNdalgaL mEl – on the sand banks
sangu – conches
sErum – reaching
thiruvaNvaNdUr – in thiruvaNvaNdUr
puNarththa – strung
pU – beautiful
thaN thuzhAy – having fresh divine thuLasi
mudi – one who is wearing divine crown
nam – our
perumAnai – lord
kaNdu – on seeing
puNarththa – performing anjali (joining the palms)
kaiyinarAy – having hands
adiyEnukkum – on behalf of me who am servitor for you
pORRumin – offer some words in praise of him.

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

Oh swans who are having attachment towards each other, grazing without separating, after realising the difficulty in communicating to the spouse and the suffering in romantic quarrel! Our lord is the one who is wearing divine crown having beautiful fresh divine thuLAsi strung around it and is residing in thiruvaNvaNdUr where the conches reach the well grown sand banks. On seeing such emperumAn,  performing anjali with your hands, on behalf of me who am servitor for you, offer some words in praise of him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • uNarththal … – Realising well the nature of communication between them and romantic quarrels, the swans are roaming together. They are roaming together knowing well the sufferings in separation. Now, the way of enjoyment is in three forms. They are: thamizh scholars explained three results in love as said in thirukkuRaL 1109 “Udal uNardhal puNardhal ivai kAmam kUdiyAr peRRa payan” (romantic quarrel, compromising by sweet talks and reunion are the results obtained in love). In this Udal is – incidental fights when being united with the spouse. That is as seen in “You bathed without me, you looked at the flower without me, your body is having nice fragrance [may be due to uniting with some one else] and so on”. uNarththal is – sweet talks to resolve the quarrel such as “I bathed just for you”, “I looked at the flower to pick it up for you”, “I decorated myself just for you” and so on. Subsequent to these too is kalavi (puNardhal, reunion). These are seen in her lord too.
  • uNarththal Udal uNarndhu udan mEyum – thinking “who can separate, who can suffer in separation and who can try to compromise”, they roam around without separating. Their philosophy is “Only if one commits a mistake, one needs to try and correct it”.
  • udan mEyum – They said as in SrI rAmAyaNam kishkindhA kANdam 1.88 “idham mEthyam idham svAdhu” (this is pure and this is relishable). Among the three viz Udal, uNarththal and puNardhal, these swans are only engaged in puNardhal.  They are so close that they eat from the same vessel and will never eat in separation from each other. I did not realise what is coming. That is – when emperumAn said “this separation will improve our union”, I did not stop him saying “only for those who are capable of handling separation, such desire for enhanced enjoyment can exist”. These swans who lack intelligence are acting smartly, but I who have intelligence [being blessed by emperumAn himself with unblemished knowledge] did not act smartly.
  • mada annangAL – Their forms reveal the fatigue which came about due to enjoyment in union.
  • uNarththal … – Should those who are knowledgeable about the future and avoid the separation, not help those who are not knowledgeable and get caught in separation. By this, it is understood that Udal (romantic quarrel) is present in a subdued manner.
  • thiNarththal … – His not coming is not his fault. On raised sand banks. The conches reach the sand banks when the water bothers them.
  • sangu sErum – This town is so enjoyable that even achEthana (nonsentient) objects are so attached to it.
  • sErum – Not having any other refuge. Reaching the state of no return as said in chAndhOgya upanishath “na cha punar AvarthathE” (there is no return). The tenderness and coolness make one not to think about anything else.
  • sangu sErum – The town which retains even those who are not bound by SAsthrams [conches don’t have any knowledge to understand and abide by SAsthram]. The nature of the town which attracts even the veLLai [veLLai, white which means both conch and detached persons].
  • puNarththa … – On seeing emperumAn who is wearing the crown which has the attractive, invigorating thuLasi which is strung as a garland, and who made me exist exclusively for him. All you need to do is to go and inform me, he has already decorated and is ready to come to me. Alternative explanation [bhattar‘s view] – one who manifests his supremacy of captivating me by wearing garland on his crown.
  • pUm thaN thuzhAy mudi nam perumAnaik kaNdu – On seeing the one who manifests his decoration and supremacy to us.
  • puNarththa kaiyinarAy – [In line with bhattar‘s view] Instead of waiting to worship him after reaching there, start performing anjali (joining your palms) before reaching there. Perform anjali even while being on the way; otherwise, as said in mAhAbhAratham sabhA parvam “avaSA: prathibEthirE” (being emotionally charged, without their knowledge, they performed anjali etc [persons in the court of dhritharAshtra, worshipped krishNa even after dhuryOdhana stops them from doing so]), he will consider you also to be like them.
  • adiyEnukkum pORRuminE – Don’t forget me like he did; after reaching there, do remember me. That is – since that town will captivate all who enter there and engage them in it, there is no reason for you to think about me. It remains as explained in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm).
  • adiyEnukkum pORRuminE – You should inform about my purpose too to 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 – 6.1.4 – idaril bOgam

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

Full series >> Sixth Centum >> First 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 tells some swans “Tell emperumAn who is mercifully residing in thiruvaNvaNdUr that here is a woman who has become weakened seeing him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some swans towards emperumAn who is very beautiful and is obedient towards his devotees.

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

idaril bOgam mUzhgi iNaindhAdum mada annangAL!
vidalil vEdha oli muzhangum thaN thiruvaNvaNdUr
kadalin mEnip pirAn kaNNanai nedumAlaik kaNdu
udalam naindhoruththi urugum enRuNarththuminE

Listen

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

idar – thought/talk about separation
il – not having
bOgam – enjoyment
mUzhgi – immersed
iNaindhu – without separation
Adum – to roam around
madam – obedient towards each other
annagAL – Oh swans!
vidal – break
il – not having
vEdha oli – chants of vEdham
muzhangum – resounding
thaN – invigorating
thiruvaNvaNdUr – residing in thiruvaNvaNdUr
kadal – attractive like ocean
mEni – form
pirAn – as the one who presents me
kaNNanai – being obedient towards me
nedu – covering the limits of such obedience
mAlai – the very great lord
kaNdu – on seeing
oruththi – a unique woman
udalam – her body
naindhu – weakened
urugum – melt
enRu – that
uNarththumin – inform him.

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

Oh swans who are immersed in enjoyment without any thought/talk about separation, to roam around without separation! emperumAn is the one who is residing in the invigorating thiruvaNvaNdUr where resounding chants of vEdham are heard; he is having attractive ocean like form and presents me such form; he is obedient towards me and is the very great lord where his greatness covers the limits of such obedience; on seeing such emperumAn, inform him that a unique woman is having her body weakened and is melting [in separation from him]. By this, it is implied that the mutual comfort of the gatakas (AchAryas) and their mutual respectful dealings are to be desired [by us].

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

  • idaril bOgam mUzhgi – Immersed in the joy of union without any smell of separation. While I do what I do, I am seeing such united couples [swans] in this world [she is amazed that couples remain united unlike she who is separated from her lord]. She [sIthA] got separated right in the beginning of her union with emperumAn. [sIthA’s plight] If we remain in the palace, we should be answerable to SrI rAma’s parents; they should listen to the concerns of the citizens; so, they looked out for a secluded place in the forest to avoid all these extraneous activities and there came rAvaNa [to separate her from him]; no such worries exist for the swans.
  • idaril bOgam mUzhgi – They are not suffering my fate of seeking for union and ending up with separation.
  • mUzhgi – The enjoyment is still unending [present tense].
  • iNaindhu Adum mada annangAL – This is unlike the situation where one is enjoying while the other is suffering. Their hearts are so much in sync that one swan’s thought is perfectly followed by the other.
  • mada annangAL – The obedience/humility which is explained for one is applicable for the other too. Usually, obedience/humility is attributed to the female swan only; but here it is explained for both male and female swans, due to the involvement in the union matching for both of them.
  • vidalil vEdha oli muzhangum – This town [where I am] is not having recitals of vEdham [unlike thiruvaNvaNdUr where there is constant recitals of vEdham happening]. The clan of janaka is where there is no one present to recite vEdham. SrI bhagavath gIthA 3.20karmaNaiva hi” (only through karma yOga) [Even such righteous town has become devoid of chanting of vEdham].
  • muzhangum – Do we need any other landmark to identify thiruvaNvaNdUr? Would we not be guided by the resounding chants of vEdham? And aren’t you all vEdhamArga anusAri (followers of the path of vEdham)?
  • kadal mEnip pirAn – One who is having invigorating form like that of an ocean, fully presenting it to us for our enjoyment, and further having great love thinking “I have not done anything for them”. Alternative explanation [bhattar‘s view] – initially letting us enjoy his cool form like an obedient person [manifesting simplicity] and now being unreachable [manifesting supremacy]. Even back then, he did not unite with me for my pleasure, but only to capture me; had he united with me for my pleasure back then, would he not want to do it still?
  • udalam naindhu – Tell him – Don’t wait thinking “She may be affected emotionally; but I will help her before it affects her body”.
  • udalam naindhu – This body is capable of weakening part by part [as seen in thiruvAimozhi 3.8mudiyAnE“]. emperumAn himself will know that parAnguSa nAyaki who united with him with that body, cannot sustain in separation with that same body.
  • oruththi – [not specifically named] If informed “this doe is hurt being shot in this forest”, the hunter who shot the arrow will know [similarly, emperumAn will know if you just tell him “a woman”].
  • oruththi urugum – Just inform that he does not have the same emotions like her.
  • uNarththuminE – Remind him that he has forgotten her. Those who are unaware [emperumAn] should be made aware. It is the duty of the swan to bring awareness [emperumAn, in hamsAvathAram awakened everyone through vEdham]; even previously he did that as said in periya thirumozhi 5.7.3 “piRangiruL niRam keda orunAL annamAy anRangarumaRai payandhAn” (emperumAn bestowed the great vEdham to eliminate the darkness).
  • oruththi urugum enRu uNarththuminE – Inform him that this is the suffering of one woman.

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 – 6.1.3 – thiRangaLAgi

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

Full series >> Sixth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki sees the flocks and flocks of birds, considers them to be flocking together to fulfil her desire, tells them “Please inform my sorrow to emperumAn who is in thiruvaNvaNdUr”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some birds who are staying together to  emperumAn who is greater than all in his protection and enjoyability.

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

thiRangaLAgi engum seygaL Uduzhal puL inangAL!
siRandha selvam malgu thiruvaNvaNdUr uRaiyum
kaRangu chakkarak kaik kani vAyp perumAnaik kaNdu
iRangi nIr thozhudhu paNiyIr adiyEn idarE

Listen

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

thiRangaLAgi – in flocks
engum – everywhere
seygaLUdu – amidst the fertile fields
uzhal – roaming
puLLinangAL – Oh flocks of birds!
siRandha – matching his greatness
selvam – wealth
malgu – existing in abundance
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – eternally residing
kaRangu – spinning around (due to the joy of experiencing bhagavAn and setting out to destroy his enemies)
chakkaram – having divine chakra (disc)
kai – having divine hand
kani – infinitely enjoyable
vAy – having beautiful lips
perumAnai – one who is having supremacy (acquired due to his protective and enjoyable nature)
kaNdu – seeing

(matching such supremacy)
nIr – you
iRangi – lowering yourself
thozhudhu – worshipping
adiyEn – me who am parathanthra (to have my deeds accomplished as per your desire), my
idar – sorrow in separation
paNiyIr – inform.

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

Oh flocks of birds roaming everywhere amidst the fertile fields in flocks! emperumAn, the supreme lord who is having divine chakra which is spinning around in his divine hand and who is having infinitely enjoyable divine lips and who is eternally residing in thiruvaNvaNdUr where abundant wealth matching his greatness exists. Seeing such emperumAn there, lower yourself, worship him and inform him the sorrow in separation, of me who am parathanthra.

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

  • thiRangaLAgi – In flocks. parAnguSa nAyaki is thinking that these cranes are roaming around in flocks to help her. Due to her recollection from thiruvAimozhi 2.1vAyum thiraiugaLum“, she is thinking that they have all gathered unable to bear her sorrow. There – she was thinking that they were distressed not having fulfilled their own desires. Here – she is thinking that they are distressed for her not having fulfilled her desire. Is this possible? Well, if she is not able to understand “these are birds and really cannot fulfil our task”, then this too is possible.
  • thiRangaLAgi engum – When SrI rAma was in sorrow due to separation from sIthA, all the revered devotees (monkeys etc) went to all four directions searching for her. Similarly, here too the cranes are searching for emperumAn.
  • engum – They searched everywhere, even in places where there is no scope of finding him. They [monkeys] even entered the pit which was self illuminous [in search of sIthA].
  • uzhal puL inangAL – The cranes are struggling just as the monkeys who searched in places where there is no scope of sIthA’s presence, not seeing her there and vowing to fast until hanuman’s return. From the time of SrI rAmAvathAram, AzhwAr thinks that thiryaks (animals, birds) are those who unite the separated couples.
  • siRandha … – It is not his fault. It is the richness of the town which stops from thinking about anyone else.
  • siRandha selvam malgu – Very opulent town.
  • thiruvaNvaNdUr uRaiyum – Highlighting the difference from avathArams (incarnations) and paramapadham (spiritual realm).
  • siRandha selvam – Matching wealth. parAnguSa nAyaki thinks – when emperumAn was with her together, he would say “you are my wealth”, but now having acquired rich wealth, he is not caring for her. By saying thiruvaNvaNdUr, the distinction from paramapadham is highlighted. By saying uRaiyum (reside eternally), the distinction from avathArams is highlighted. The wealth there made him forget about everything else as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm).
  • kaRangu chakkarak kai – SarvESvaran who is having in his hand, the divine chakra which is spinning around due to the urge in destroying the enemies. Alternative explanation – [bhattar’s explanation] emperumAn smiling with the chakra spinning in his hand with supremacy having captivated her.
  • kani vAyp perumAnaik kaNdu – Seeing emperumAn who smiles revealing his internal bliss and captivating me with that. Though he has other wealth, for us there is no wealth other than him. He is praised in periya thirumozhi 7.7.1 “thiruvukkum thiruvAgiya selvA” (Oh wealth of SrI mahAlakshmi who is wealth personified herself).
  • iRangi nIr thozhudhu paNiyIr – She is telling them to worship him; don’t just stop with worshipping, but since he is the lord, he will have his ministers with sticks close to him waiting to hit those who don’t fall at his divine feet; so you fall at his divine feet; if you fall at his divine feet, he will feel happy; so you give up your pride and fall at his feet – says parAnguSa nAyaki as said in SrI rAmAyaNam yudhdha kANdam 116.3 “nibrutha: praNatha: prahva:” (that hanuman with joined palms offered obeisances and mentally surrendered).
  • paNiyIr – She should address them the way emperumAn would address them when they arrive there from her. The way everyone else praises emperumAn, emperuman praises those who arrive from her. If one respectfully addresses bhagavAn due to his supremacy, there is nothing surprising in bhagavAn respectfully addressing her messengers due to his love towards her.
  • adiyEn idar – paNiyIr – You have to inform him what he does not know. Had he known, would he have waited for the messengers for me?
  • adiyEn idar – [What if he knew?] While both have similar joy during union, now I am the one in sorrow – so inform him about my suffering.

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 – 6.1.2 – kAdhal men pedai

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

Full series >> Sixth Centum >> First 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 says to some cranes “Please inform my plight to the most compassionate lord of thiruvaNvaNdUr”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends a crane which is with its spouse towards the lord who is the companion during dangerous situations.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. parAnguSa nAyaki prays to a crane “inform my plight to emperumAn who has vowed to protect the distressed ones”.

pAsuram

kAdhal men pedaiyOdu udan mEyum karu nArAy!
vEdha vELvi oli muzhangum thaN thiruvaNvaNdUr
nAdhan gyAlam ellAm uNda nam perumAnaik kaNdu
pAdham kai thozhudhu paNiyIr adiyEn thiRamE

Listen

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

kAdhal – due to great love
men – being tender, unable to bear the separation
pedaiyOdu – with the spouse
udan – together
mEyum – grazing
karu – having blackish complexion
nArAy – oh crane!
vEdha oli – the tumultuous sound of recital of vEdham
vELvi oli – the joyful vaidhika rituals
muzhangum – sounding
thaN – having coolness which will not allow the samsArathApam (heat of this material realm) to enter
thiruvaNvaNdUr – for thiruvaNvaNdUr
nAdhan – being the lord
gyAlam ellAm – all the universe
uNda – his companionship during danger of deluge by placing [the universe] in his stomach and protecting
nam – one who revealed to us
perumAnai – the great person
kaNdu – seeing him to make me see him subsequently
pAdham – towards his divine feet
kai thozhudhu – performing anjali (joined palms)
adiyEn – I who am his servitor, my
thiRam – situation
paNiyIr – inform him.

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

Oh black coloured crane who is tender being unable to bear the separation from the spouse and is grazing with the spouse! The great emperumAn who is the lord for thiruvaNvaNdUr where the tumultuous sounds of recital of vEdham and the joyful vaiodhika rituals are resounding, revealed to us his companionship during danger of deluge by placing [the universe] in his stomach and protecting. You see him to make me see him subsequently, performing anjali towards his divine feet, inform him my situation,me who am his servitor. The usage of plural for the cranes implies that parAnguSa nAyaki is addressing the crane along with its spouse. paNiyIr indicates respectful ways of addressing. adiyEn (being a servitor) could also imply parAnguSa nAyaki’s servitude towards gataka (AchArya). This implies that the companionship and the beauty of AchArya are desirable.

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

  • kAdhal … – emperumAn is not of the nature that one can wait thinking “those who have gone previously will bring him”; if that is the case, the prapaththi (surrender) done previously is sufficient [i.e., we are supposed to constantly recite dhvaya mahA manthram which expresses our surrender towards him. This is due to our great affection towards emperumAn].
  • kAdhal men pediayOdu udan mEyum karu nArAy – While sIthAp pirAtti said in SrI rAmAyaNam sundhara kANdam 38.68 “Urdhvam mAsAn najIvishyE” (I will not survive beyond a month), SrI rAma said in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I cannot even survive a moment). Unlike those who remain far away and saying for the sake of doing so, we have got those [the crane couple]  putting it in practice [Also, implies that the AchArya makes the union happen unlike emperumAn who just explains it]. You are fortunate to have not joined hands with sarvagya [my omniscient lord]. emperumAn will say “when it is inevitable that we will be together, why can’t you handle the separation for now”; these cranes are not intelligent like that.
  • kAdhal – Embodiment of love and nothing beyond it [Here the crane is explained as love itself instead of an entity which is having love].
  • men pedaiyOdu – So tender hearted that it cannot even bear/handle the union.
  • udan mEyum karu nArAy – It is extraneous to explain that it cannot handle the separation when it is said that it cannot even handle the union. Due to that the female crane is roaming around with the male crane.
  • kAdhal men pedaiyOdu udan mEyum karu nArAy – There is the male crane which understands the love of the female crane and is together with it [unlike emperumAn who is ignoring me].
  • udan mEyum – They are roaming together as said in SrI rAmAyaNam kishkinthA kANdam 1.88 “idham mEthyam idham svAdhu” (this is pure and this is relishable). When the male crane picks up something with its beak and feeds it to the female crane, the female crane can instantly consume it without checking the same. There is a male crane which feeds the female crane, knowing its heart [unlike emperumAn who ignores me].
  • udan mEyum karu nArAy – [bhattar‘s view point of all pAsurams in distress] parAnguSa nAyaki is trying to find fault in the crane to have her own desire accomplished [that is, while you are with your spouse, I am suffering in separation]. Like stopping one from consuming food from a vessel. Hearing her distressed voice, the food will not pass through the throat for the crane.
  • karu nArAy – Since they are together, the crane is in dark completion without any paleness and is shining. For those who are together, they won’t become pale. Only parAnguSa nAyaki is pale.
  • vEdha vELvi oli muzhangum thaN thiruvaNvaNdUr – The benefit of their ignorance is explained. That is, they will not be attracted on hearing the vaidhika chants and rituals. Her lord remains attracted in such chants and rituals and is hence not coming to her. SrI rAmAyaNam ayOdhyA kANdam “dhAna yagya vivAhEshu” (SrI rAma would be present where righteous charity, fire sacrifices and marriages happen). emperumAn would be present in yagya (fire sacrifice) at the appropriate places and times to facilitate righteous acts. He would be present there to engage people with honestly earned wealth and to remedy any shortcomings in the rituals. vivAhEshu – He will be present in the places of marriage to match the bride and groom, and to reconcile their difference of opinions, and to facilitate the fire sacrifice and complete the event successfully. samAjEshu mahathsucha – In the great assemblies and festivals. cha – he will be present in all divine activities. “nadhrakshyAma: punar jAthu” – We are not seeing him in any of these places. He said “dhArmikam rAmam antharA” (We have seen the righteous SrI rAmA in these places) – What is the purpose of his presence there? He will eliminate the doubts in the righteous principles and ensure that they are practiced properly. This is SrI rAma’s nature.
  • thiruvaNvaNdUr nAdhan – Greatness over “SrIvaikuNtanAthan” is highlighted. The greatness of thiruvaNvaNdUr nAthan is unlike that of SrIvaikuNtanAthan who remains in paramapadham enjoying fragrant sandal paste while the strong torment the weak. The invigorating town where the chants of the hymns and the fire sacrifices are well heard.
  • gyAlam ellAm uNda nam perumAnaik kaNdu – When he descends with such supremacy, would he also carry along his unhelpful attitude? No, here in thiruvaNvaNdUr, he is the protector and the companion during danger.
  • nam perumAnaik kaNdu – Seeing the one who showed his act of protecting during danger and accepted me exclusively.
  • pAdham kai thozhudhu – Paying obeisances at the divine feet. parAnguSa nAyaki said “kaigaL kUppi” (joining the palms) in previous pAsuram. Those who are worshipping cannot simply stand [they will fall at the divine feet at once]. Previous AchAryas explain “Praying and not paying obeisances is like strangling one’s neck while he is eating”. nanjIyar mercifully explains “Only when I pay obeisances to a respectful SrIvaishNava, would I feel like being relieved from hunger after eating”. Alternative explanation [bhattar’s view] – parAnguSa nAyaki tells the crane, you go and fall at his divine feet such that your hands hit his divine feet highlighting my praNaya rOsham (romantic anger)”.
  • paNiyIr – She cannot say the angry words to the crane [AchArya] as she would say to emperumAn. So, she is addressing them respectfully.
  • adiyEn – I am not a servitor to the one who is going to accept me through you but a servitor to you who are going to eliminate my loss and unite me with him as said in sthOthra rathnam 2nithya yadhIya charaNau SaraNam madhIyam” (SrIman nAthamunigaL’s divine feet are always my refuge).
  • adiyEn thiRamE – My situation is not the same as his. You explain my situation to him, and it can last as long as mahAbhAratham.

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 – 6.1.1 – vaigal pUngazhivAy

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

Full series >> Sixth Centum >> First 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 looks at some storks and requests them to go to thiruvaNvaNdUr and inform her state to the emperumAn there.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki thinks “emperumAn, the lord, who showed his beauty and made me exist exclusively for him, may be focussed on something else due to the richness in thiruvaNvaNdUr”, and sends the storks which were nearby as her messengers.

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

vaigal pUngazhivAy vandhu mEyum kurginangAL!
sey koL sennel uyar thiruvaNvaNdUr uRaiyum
kai koL chakkaraththu en kani vAyp perumAnaik kaNdu
kaigaL kUppich cholleer vinaiyAttiyEn kAdhanmaiyE

Listen

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

vaigal – always
pU – beautiful
kazhivAy – in canal close to the ocean
vandhu – appearing in front of me
mEyum – grazing
kuruginangAL – oh group of storks!
sey – fertile land
koL – covering
sen nel – fresh paddy
uyar – growing tall
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – one who is eternally residing

(to be enjoyed by his devotees)
kai – in the hand
koL – seated
chakkaram – having the divine chakra
en – attracted me through such beauty and let me enjoy that
kani – [reddish] fruit like
vAy – having beautiful lips
perumAnai – the paramaSEshi (great lord, who accepted me as his exclusive servitor)
kaNdu – see
kaigaL kUppi – performing the action of a servitor matching his lordship
vinaiyAttiyEn – I who am having the sin which has caused this separation from him, my
kAdhanmai – great love
solleer – inform.

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

Oh group of storks who are appearing in front of me in the beautiful canal close to the ocean and grazing there! You go and see the paramaSEshi who is eternally residing in thiruvaNvaNdUr, where the fresh paddy grows tall and covers the fertile land, who is having fruit like beautiful lips, who is having the divine chakra seated in his hand and who attracted me through such beauty and let me enjoy that; you perform the action of a servitor matching his lordship; and you inform him about my love, I who am having the sin which has caused this separation from him. For the birds, kaigaL kUppudhal (joining the palm) means waving their wings. With this, the proximity of gatakas (AchAryas) due to being present in the same place [as we] and the activity towards the apt lord are implied.

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

  • vaigal – I am separated [from emperumAn] due to not having you all reaching the compassionate one [emperumAn]; I am feeling that I can remedy all my loss through you. Unlike emperumAn who united once and then separated from me, I am fortunate to be with you always here! How great is your compassion!
  • vaigal – everyday.
  • pUm kazhivAy – In beautiful canal. Also explained as canal with blossomed flowers. You [storks] are appearing when the rakshaka (protectors) have discarded me and there is abundance of those entities which harm us [even enjoyable aspects feel to be harming when in separation]. Beautiful garden, cool southerly breeze, nice fragrance are all present. Not only emperumAn who is separated, is harming, even the place where we are present is harming.
  • vandhu – As said in SrI rAmAyaNam bAla kANdam 1.58 “pampA thIrE hanumathA sangatha:” (SrI rAma united with hanumAn on the banks of pampA river). Just as you have arrived here when I am at the stage of sending messenger, and just as mother’s appearance will be soothing for a child who lost everything, thiruvadi (hanuman) appeared when SrI rAma was anguishing in separation of sIthA. hanumathA – It is implying that when SrI rAma was weakened in separation, thinking “who will help us”, he united with the valourous hanuman. vAnarENa – Unlike rAvaNa who assumed the form of an ascetic to take away sIthA and caused the separation, SrI rAma united with hanumAn who is honest [and willing to help, even though he himself had assumed an ascetic form]. ha – rishi (sage vAlmeeki) is celebrating the union. He is feeling blissful that they united to enjoy and feeling happy that they found some one who would care for their survival.
  • vandhu – Unlike him to whom I have to send messengers, you have arrived without my invitation. He needs to be awakened for her cause by sending messengers. These storks are similar to those who share the food and bed [very close friends] and go as messengers.
  • mEyum – As said in mahAbhAratham udhyOga parvam “gruhE bhuktham aSangitham” (karNa tells krishNa – at home, everyone ate without any shyness).
  • kuruginangAL – What a union as said in [the same SlOkam quoted previously from] mahAbhAratham udhyOga parvam “dharSithAni kaLathrANi” (the wives were shown).
  • vandhu mEyum … – Their nature is similar to those who along with their wives and children visit their natural [unconditional/close] relatives and joyfully eat at their place. The task is indicated by “kuruginangAL – kaikUppich cholleer” (Oh storks! Join your palms and inform him). Previous AchArayas [before bhattar] explained this decad saying that in the tenth pAsuram parAnguSa nAyaki is speaking with praNaya rOsham (romantic quarrel). bhattar mercifully explained that all pAsurams are explained with praNaya rOsham.
  • vandhu mEyum kuruginangAL – kaigaL kUppich cholleer – Also, should you keep working to help others [being in AzhwAr’s association]? Should you not perform your own activities [like going to emperumAn and speaking to him on AzhwAr’s behalf]? Should you, who are healthy, not help me, who am weakened due to fasting [in separation]?
  • sey koL sem nel – His nature is as said in SrIvishNu purANam 5.18.15 “mathurAm prApya gOvindha: katham gOkulam Eshyathi| nagarasthrI kalAlAbamathu SrOthrENa pAsyathi ||” (How will krishNa return to gOkulam after reaching mathurA? He will be listening to honey like sweet songs of the city dwelling damsels”. Will he, who is captivated by the enjoyability of thiruvaNvaNdur, think about us?
  • sey koL sem nel – Just one paddy itself appears to cover the whole field.
  • uyar – Since there is no limit, the paddy crop grows very tall. It is growing tall to reach the abode [paramapadham (spiritual realm)] of those who say as in thaiththirIya upanishath “aham annam” (I am enjoyed by bhagavAn as food).
  • thiruvaNvaNdUr uRaiyum – The abode which need not be called out as said in thiruvAimozhi 5.10.1seydhu pOna mAyangaLum” (his amazing ways of completing the purpose of his incarnation and returning to his divine radiant abode) [he is permanently residing in thiruvaNvaNdUr]. That is – the difference between archA forms and incarnations.
  • kai koL chakkraththu – Similar to the fresh paddy [which is a decoration for the field]. The chakra being the ornament for the hand.
  • en kani vAy – One who gave his smile as the complete food for me.
  • perumAn – One who sustained my life by showing his lips and accepted me as his servant.
  • kai koL chakkaraththu en kani vAyp perumAn – Similar to being won over by the multiple rings in the same finger of princes.
  • perumAn – She became fully captivated by his reddish lips and the combination of his hand and chakra, and offered her fully to him.
  • kaNdu – You are going to enjoy the aspects which I desired to enjoy in him. For those who are associated with parAnguSa nAyaki, their result is attained even before she attains it. This can be observed in the life of SrI vibhIshaNa et al [for example, hanuman who was sent by sugrIva to investigate SrI rAma and lakshmaNa, got to see them first even before sugrIva could see].
  • kaigaL kUppi – Don’t consider yourself to be superior thinking about your royal heritage [of being part of the prapanna kulam (the group of great devotees)]. He is not the same old person we knew, but he is to be greatly respected. Offer your worships to him. She is of the nature as said in thiruvAimozhi 5.3.7thalaiyil vaNangavum Am kolO” (can we bow with our head?) and her entourage too is similar to her.
  • solleer – On seeing you bow in front of him, he will look at your face. At that time you can tell him whatever is needed for you. Though he may have something lacking in his romantic aspects, he will still have his true nature [of honouring those who worship him].
  • solleer – You please tell him everything starting with my bodily paleness [due to separation], my anguish etc to make him aware.

When asked “Should I not inform him these in a poem?”,

  • kAdhanmai solleer – [Just inform him my great love] If you speak about my great love, he will consider that he too has such great love towards me; he remains “if there are two matching entities, the effect of such entities should also be matching [both emperumAn and parAnguSa nAyaki have equal love towards each other]”. Like other greatness, the anguish in separation of parAnguSa nAyaki is greater.
  • vinaiyAttiyEn kAdhanmai solleer – If he thinks “this is the distance between my abode and her abode”, I have so much sin that I cannot think the same way “this is the distance between my abode and his abode”. Though emperumAn is able to sustain himself in her absence, I have committed sin that makes me unable to sustain in his absence. Also, I did not get the opportunity [like sIthAp pirAtti] to explain my plight to him through a messenger who came from him.
  • vinaiyAttiyEn kAdhal solleer – The love of tender-hearted is not the same as that of the hard-hearted; inform him my love which is even greater than that of the tender-hearted. parAnguSa nAyaki tells the storks – only due to lack of a messenger he has not arrived yet, if you go and inform him, he will certainly come.

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 – 6.1 – vaigal

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

Full series >> Sixth Centum

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

A pirAtti who united and subsequently separated from emperumAn [her sending messengers is highlighted in this decad].

Highlights from nanjIyar‘s introduction

In the first decad, AzhwAr, after having surrendered in 4 decads starting from thiruvAimozhi 5.7 “nORRa nOnbu” and still not having him arrive towards him, thinks “Though emperumAn is having auspicious qualities, being sarvagya (omniscient), sarvaSakthi (omnipotent) and sarvanirvAhakshama (able to manage everything), since the richness of thiruvaNvaNdUr is making him not think of me and since he does not know my state, he has not come; if I inform him of my state, he will come”; since AzhwAr [in the mood of parAnguSa nAyaki] does not find anyone in her entourage to go as a messenger to emperumAn, she goes towards the seashore to reduce her grief; she finds some birds there, shows great love towards them and sends them as messengers to thiruvaNvaNdUr.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first decad – since reaching bhagavAn is done through an AchArya, AzhwAr highlights the following aspects:

  1. emperumAn‘s natural lordship of manifesting his beautiful form having the combination of his hand and chakra (disc), and accepting our service
  2. his protection during dangers, due to such relationship
  3. his predominant form having both protection and enjoyability
  4. the great obedience of emperumAn towards his devotees, which makes him enjoyable
  5. his special completeness which came about due to his enjoyability and lordship
  6. his control over nithyasUris, which is an effect of his complete lordship
  7. his distinguished features which make him enjoyable
  8. his distinguished features which highlight his special predominance
  9. his great love towards his devotees which is the cause for his obedience towards them\
  10. his ability to eliminate the enemies, out of his great love [towards his devotees]

Meditating upon these aspects, AzhwAr determines that such sarvESvaran should be surrendered unto through gatakas (connectors [AchAryas]), AzhwAr explains how he expressed his state to emperumAn through the entities who have the qualities of such gataka, as a girl [parAnguSa nAyaki] would send a messenger to her beloved consort who is in separation from her.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously, AzhwAr performed surrender unto emperumAn in four decads starting with thiruvAimozhi 5.7nORRa nOnbu” but did not have his desire fulfilled. Though AzhwAr pursued this means [i.e., SaraNAgathi] which is unfailing and instantaneous in producing the result, why did he not have his desire fulfilled? This is because, as ISvara is equally responsible for the well being of both AzhwAr and this universe, from ISvara’s perspective, it is reasonable to delay AzhwAr’s result [to reform the universe, emperumAn is using AzhwAr].

AzhwAr entered many dhivya dhESams where emperumAn willfully and joyfully descended and AzhwAr did not have his desire fulfilled. He then went upto avathArams (incarnations) where one can have close interactions with emperumAn, but since they are in different era, AzhwAr did not have his desire fulfilled there too; and that weakened AzhwAr further. Now, he retracted to dhivya dhESams thinking that there is eternal presence, familiarity and no lack of ability; as such thoughts immersed AzhwAr and stopped him from walking  further,  hence he falls at the feet of birds and sends them as messengers. The incarnation he meditated upon in previous decad was beyond the reach of messengers and hence he is sending his messengers to thiruvaNvaNdur where emperumAn is residing. The bhakthi AzhwAr acquired was not by his own efforts through gyAna yOgam, karma yOgam etc., but was acquired by the grace of emperumAn. Only those who have some personal abilities and who think “let me become complete on my own”, can be patient to attain the goal and such aspects cannot be attributed to AzhwAr. And the means AzhwAr pursued [i.e., SaraNAgathi] cannot tolerate any delay! There is significant difference between this upAyam (means) and other upAyams. One who pursued such upAyam will not be patient; that is why, out of great grief, he is sending a messenger to emperumAn to inform about his state. AzhwAr is not of the nature to think “After surrendering, we shall be patient until emperumAn bestows the result”. Now, AzhwAr is sending a messenger after the brahmAsthram [the ultimate weapon of SaraNAgathi] itself failed – it is not known if AzhwAr has acted in knowledge or plain desire; we cannot say AzhwAr is ignorant since he effortlessly sang pAsurams on emperumAn who was given up by Sruthi (vEdham) itself saying in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned unable to measure bhagavAn‘s qualities); but since he is falling at the feet of birds, we cannot say that he is knowledgeable. So what does this mean? AzhwAr‘s act is in desire which is an effect of [real] knowledge. The effect of true knowledge is said to be detachment towards aspects other than emperumAn. And the result of such knowledge is desire towards emperumAn. It is said in sthOthra rathnam 1gyAna vairAgya rASayE” (collection of knowledge and detachment). Now, when AzhwAr sets out to send a messenger, he is not seeking an aindhra vyAkaraNa paNditha (hanuman is well known for his expansive knowledge and communication abilities). Does this imply that AzhwAr is greater than pirAtti (SrI mahAlakshmi) herself? Yes – that can also be said. sIthAp pirAtti’s state was based on her experience with SrI rAma only. But AzhwAr has the greatness of seeking to enjoy both pirAtti and perumAL. Due to such emperumAn [and pirAtti] her anguish is also more than sIthAp pirAtti’s anguish. Since for parAnguSa nAyaki there is no restriction of responding to emperumAn‘s messenger only [as in the case of sIthA] due to rAvaNa’s control of lankA, parAnguSa nAyaki just sends whoever she sees as the messenger.

Those in separation generally seek neydhal (seashore) region [this is explained in thamizh literature]; thiruvallavAzh, thiruvaNvaNdUr etc are coastal regions. Those who send messenger, will see certain qualities in their beloved consorts; those are – having the knowledge to recognize the anguish of the other person, having the compassion and care to reach out after knowing about the anguish,  and having the ability to reach out; for the one (emperumAn) who is sent messenger by parAnguSa nAyaki, there is no lacking in such qualities. For knowledge, he is capable of educating even great sages like vaSishta who taught him as said in SrI rAmAyaNam bAla kANdam 1.12 “gyAna sampanna:” (well endowed with knowledge); for compassion, he is said as in SrI rAmAyaNam ayOdhyA kANdam 21.6 “ripUNAmapi vathsala:” (one who is loving towards enemies too) and is as said in SrI rAmAyaNam kishkinthA kANdam 23.24 “samjAthapAshpa:” (with tears in eyes); for power/ability he is even praised by the enemies as said in SrI rAmAyaNam yudhdha kANdam 16.6 “ranjanIyasyavikramamai:” (one who pleases [others] with his valour). Now, a nAyaka (leader) is some one who is endowed with knowledge, completeness, discipline and conduct. The reason for the lack of arrival of emperumAn who is with such qualities is – due to the presence of many devotees in thiruvaNvaNdUr, he focussed on them and forgot about parAnguSa nAyaki; while engaged in protection he is as said in mAlathI mAdhava play “asmithAnyabhAvam” (forgets everything else); hence she thought if she informed him about her anguish, he will come. When informing to bhagavAn, there is no one who has greater grief than she. She cannot herself go and inform him, and her relatives are more anguished than herself; so, she needs some one who can reach upto him; she then notices the birds in her vicinity, thinks “they are capable of fulfilling my desire, just due to the relationship with her which came about due to residing in the same place”, falls at their feet and sends them [to emperumAn].

Everytime while mercifully explaining this decad, nanjIyar mercifully tells “Though krishNa was with pANdavas for their sake and was being with them all along, they suffered anguish; AzhwAr too is going through same anguish; they suffered being bewildered that there are some righteous means [instead of fully following emperumAn], but AzhwAr does not even have such bewilderment and yet why should he suffer”. parAnguSa nAyaki’s state is as said by dhraupadhi in mahAbhAratham udhyOga parvam “sAham kESagraham prApthA – thvayi jIvathya prabhO” (Oh lord krishNa! Even while you were alive, I was dragged by my hair and with great anguish reached the assembly where pANdavas were present). It was great danger where she could not be protected by her husbands who are fake protectors and herself – she was told before as in mahAbhAratham udhyOga parvam “mahathyApathi samprApthE smarthavyO bhagavAn hari:” (when you are in great danger, remember lord hari). bhagavAn – Is he not complete [bhagavAn means one who is complete in all auspicious qualities]! parASara rishi thinks incomplete individuals cannot accomplish the tasks. hari: – she surrendered unto emperumAn who is naturally inclined towards eliminating the enemies of his devotees. While Sakthi is already part of the six qualities such as gyAna etc which are explained in the term “bhagavAn“, hari: (one who has Sakthi to eliminate the enemies of the devotees) is explicitly mentioned in this SlOkam to highlight that the Sakthi (power/ability) is natural for emperumAn unlike others who occassionally acquire such quality.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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