Category Archives: thiruvAimozhi 6th centum

thiruvAimozhi – 6.9.3 – gyAlaththUdE

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “Instead of considering that you have taken an incarnation like that [referring to vAmana avathAram] by chance, you have the natural quality of protecting the universe by manifesting different heart captivating activities during rAma, krishNa et al incarnations in every yuga; why should I suffer for such a long time, without seeing you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are having activities which are meant for the protection of devotees in all manners; would I suffer forever without enjoying you along with your divine consort lakshmi?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

AzhwAr says “It is not sufficient that you have manifested your universal form; you should manifest your distinguished form”; emperumAn says “I will manifest that to you in the special abode of paramapadham”; AzhwAr replies “did you not manifest that in a worldly form before?”; emperumAn replies “that was like a flash flood which occurs rarely”; AzhwAr says “You cannot say that to be rare as you have the natural quality of protecting in every yuga as rAma, krishNa et al; why should I still suffer [by not seeing your divine forms]?”.

pAsuram

gyAlaththUdE nadandhum ninRum kidandhirundhum
sAlap pala nAL ugandhORuyirgaL kAppAnE!
kOlath thirumAmagaLOdu unnaik kUdAdhE
sAlap pala nAL adiyEn innum thaLarvEnO?

Listen

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

ugandhORu – every yuga
gyAlaththUdE – descending on earth
nadandhum – mercifully walked as said in “chachAra vasudhAthalE
ninRum – stood (holding the bow with the arrow ready to be launched as said in “avashtabya cha thishtantham dhadharSa dhanurUrjitham“)
kidandhum – mercifully rested (like an ocean in front of another ocean as said in “prathiSiSyE mahOdhadhE:“)
irundhum – being nicely seated along with pirAtti (as said in “Evam AsthE sa dharmAthmA sIthayA saharAghava:“)
sAlap pala nAL – for a long time (as said in “dhaSa varsha sahasrANi dhaSa varsha SathAni cha“)
uyirgaL – creatures
kAppAnE – Oh one who protects!
kOlam – one who appears matching your beautiful form as said in “vishNOr dhEhAnurUpAm vai karOthyEshA’thmanasthanUm
thiru mA magaLOdu – with lakshmi
unnai – you
kUdAdhE – without reaching and enjoying

(like the loss from time immemorial)
sAlap pala nAL – for the times to come

(unlike previously when I did not know about our relationship, now)
adiyEn – I (who knows our [lord-servant] relationship)

(unlike previously when I was engaged in worldly pleasures, without any taste [for bhagavath vishayam])
innum – even after acquiring the taste [for bhagavath vishayam]
thaLarvEnO – should I suffer due to not acquiring the experience?

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

Oh one who protected creatures for a long time by descending on earth every yuga and mercifully walking as said in “chachAra vasudhAthalE“, stood, mercifully rested and by being nicely seated along with pirAtti! Without reaching and enjoying you along with lakshmi who appears matching your beautiful form as said in “vishNOr dhEhAnurUpAm vai karOthyEshA”thmanasthanUm” for the times to come, should I suffer due to not acquiring the experience, even after acquiring the taste?

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

  • gyAlaththUdE nadandhum – The walk which is manifested in front of those [residents of parampadham] who constantly see him, is carried out in front of these worldly people who don’t even look at, even if emperumAn appears rarely! Like walking in front of a blind person. Walked as said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first), mahAbhAratham AraNya parvam “atha dhASarathirvIrO rAmOnAmamahAbala: | vishNurmAnusharUpENa chachAra vasudhAthalE” (Subsequently, vishNu assumed a human form as the divine son of emperor dhaSaratha, with great strength and with well known name SrI rAma, and roamed around on earth). A very good singer from North arrived in SrIrangam to worship the divine feet of SrIranganAthan. That day being the thIrthavAri (the concluding day of brahmOthsavam), AzhwAr thiruvarangap perumAL araiyar sang thirumAlai in a melodious tune and praised emperumAn like taming an elephant and had him mesmerised; at that time araiyar requested emperumAn “My lord! A very good devotee of yours has arrived from a distant place to worship your divine feet; you should accept him and honour him”. perumAL obliged and invited him through the archaka; emperumAn mercifully ordered the archakas to perform thirukkaiththala sEvai (archakas carrying emperumAn with their bare hands) from thiruppunnai tree [the divine tree at the banks of chandhra puskhariNi, the ceremonial pond inside the temple campus] up to where the devotee was standing, for a few meters. On completing the act, emperumAn mercifully asked “Is this sufficient for this devotee who has arrived from distant location?”; this is how emperumAn should feel in his divine heart for my loss, and mercifully present himself to me to eliminate such suffering.
  • ninRum – SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabya cha thishtantham dhadharSa dhanurUrjitham | rAmAm rAmAnujam chaiva barthuSchaivAnujam SubhA” (thArA [vAli’s wife] saw SrI rAma who was standing majestically holding the bow, along with lakshmaNa and sugrIva) – thArA instead of blaming SrI rAma who killed her husband, said “Is it SrI rAma’s fault? How can one avoid eliminating the enemies of the one who took refuge? Had vAli remained favourable towards him, would he have not protected him as well? Just as a person who drowned in a lake which was dug to provide water, vAli got killed due to his own mistake!”. In this manner emperumAn stood with the bow in his hand in the most attractive manner to be praised even by the wives of those who were unfavourable towards him!
  • kidandhum – His lying down in front of the ocean appears to win over lankA as said in SrI rAmAyaNam yudhdha kANdam 21.1 “bAhum bhujagabhOgAbham upadhAyArisUdhana” (the annihilator of enemies, is having the hand resembling the body of a serpent as his pillow). SrI rAmAyaNam yudhdha kANdam 21.1 “anjali prAng muka: kruthvA prathiSiSyE mahOdhadhE” (SrI rAma remained prostrated towards east direction with joined palms). “prathiSiSyE” – it appears that two oceans are present touching each other. The ocean thought itself as too great and to eliminate that pride emperumAn laid himself down as a competitor and hence it appeared that an ocean (of salt water) is present adjacent to another ocean (of mercy); as said in kamba rAmAyaNam varuNanai vazhi vENdu padalam 5 “karuNai am kadal thuyinRanai karungadal nOkki“.
  • irundhum – Seated as said in SrI rAmAyaNam ayOdhyA kANdam 16.8 “upavishtam svalankrutham” (one who is decorated and seated) and SrI rAmAyaNam ayOdhyA kANdam 99.25 “utajE rAmAm AsInam” (SrI rAma who was seated in the hermitage). [second SlOkam is explained] His secluded assembly [in chithrakUtam] seems greater than his assembly in SrI ayOdhyA. SrI bharathAzhwAn who could approach him in that assembly in ayOdhyA, could himself not approach SrI rAma in chithrakUtam; [same SlOkam] “apitha:bhAvakOpamam” (like being surrounded by fire) – as one cannot approach burning fire, SrI rAma remained unable to be overcome.
  • sAlap pala nAL – Is your protection not from time immemorial? Alternative meaning – has your protection not been going for hundred, thousand etc years?
  • ugandhORu – as said in SrI bhagavath gIthA 4.8sambhavAmi yugE yugE” (I appear in every yuga).
  • uyirgaL – Your protection is not only for thiruvadi (hanuman),  thiruvananthAzhwAn (Adhi SEsha) and pirAtti (SrI mahAlakhsmi), but for the well-being of all!
  • kAppAnE – Just as they have the nature of destroying themselves, he has the nature of protecting them. I have withdrawn; if you don’t want to be blamed for being careless in your guarding, you protect me. SrI rAmAyaNam yudhdha kANdam 25.33 “rAma lakshmaNa gupthAsAsugrIvENa cha vAhinI” (sugrIva along with his army was protected by SrI rAma and lakshmaNa) – when everyone was on the seashore close to lankA to protect perumAL (SrI rAma), all leaders such as his own brother lakshmaNa, sugrIva mahArAja, maindha, dhvivida et al watched the sky and were guarding perumAL like those who protect their wealth; when they all fell asleep at one point, perumAL took up his bow and arrows, circled them and guarded them. One should just close his own eyes to be protected by emperumAn. Considering ourselves to be his guardians is only an illusion; when we truly realise, we will understand that he is the true protector.
  • kOlath thirumA magaLOdu unnaik kUdAdhE – It looks like a nursing baby which is struggling due to lack of milk, being unable to reach the mother and father who are in close proximity! For AzhwAr, the goal is their divine togetherness as said in SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAghavENAham” (I am inseparable from SrI rAma).
  • innam thaLarvEnO – sAlap palanAL – While I have lost it since time immemorial, should I lose him again for unlimited time?
  • adiyEn – While that is there, are you planning to abandon me saying “you lost because of yourself [i.e., your lack of knowledge about our relationship]”?
  • innam thaLarvEnO – Should I suffer even after knowing that the divine couple is the goal? Not knowing “you are the protector”, considering “I have some other refuge”, considering “I can protect myself”, not knowing “the lord of lakshmi is the goal”, considering “I own myself” – did I do any of these to lose you? Can I lose you even after acquiring taste [for you]? With this pAsuram, the meaning of akAram (“a” in praNavam) is sequentially elaborated.
    • ava – rakshaNE” is the dhAthu (root). While protecting, he should protect in all manners; he should protect at all times; while doing so, he should be the protector for all; while protecting like this without any restriction, the one (pirAtti) who says as in SrI rAmAyaNam yudhdha kANdam 116-44 “na kaSchinnAparAdhyathi” (There is none who has not committed a sin) and the one (emperumAn) who says as in periyAzhwAr thirumozhi 4.9.2 “ennadiyAr athu seyyAr” (My devotees would not do anything wrong) are present together; thus, akAram indicates the divine couple.
    • By “gyAlaththUdE …“, his protection in all manners is explained.
    • By “sAlap pala nAL …“, his protection in all times is explained.
    • By “uyirgaL”, his protection for all is explained.
    • By “kOlath thiru mA magaLOdu unnaik kUda“, SrIya:pathi (lord of SrI mahAlakshmi) is the goal, is explained.
    • [Subsequently] thirumanthram‘s meaning [i.e., artha panchakam] which is the expansion of akAram is explained.
      • By “kOlath thiru mA magaLOdu“, true nature of brahmam (God) is explained.
      • By “adiyEn“, true nature of AthmA (soul) is explained.
      • By “uyirgaL kAppAn“, upAyam (means) is explained.
      • By “unnaik kUda“, palam (result) is explained.
      • By “unnaik kUdAdhE – thaLarvEnO“, virOdhi (hurdle) is explained.

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 – 6.9.2 – maNNum viNNum

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, emperumAn says “I will do as you say in paramapadham (spiritual realm) only” and AzhwAr replies “Aren’t you the one who manifested your beauty to be enjoyed by everyone, by mercifully taking birth in this samsAram (material realm) as SrI vAmana? So, you should mercifully fulfil my desire right here”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are having amazing power of reinstating undisputed ownership of the entire universe by manifesting your beauty to mahAbali, should arrive here to my delight”.

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

maNNum viNNum magizhak kuRaLAy valangAtti
maNNum viNNum koNda mAya ammAnE!
naNNi unai nAn kaNdugandhu kUththAda
naNNi oru nAL gyAlaththUdE nadavAyE

Listen

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

maNNum – earth
viNNum – the higher worlds
magizha – to the delight
kuRaLAy – as vAmana (who shrunk his huge form)

(who grew as soon as he prayed and the water fell on his hands)
valam – the omnipotency
kAtti – manifesting
maNNum – earth
viNNum – the higher worlds
koNda – measured
mAyam – having amazing activity
ammAnE – Oh lord!
unai – you (who are having beauty which was manifested to those with ulterior motives)
nAn – I (who am having the extreme desire )
naNNi – reaching (with that beauty)
kaNdu – (not just through internal vision but ) physically seeing
ugandhu – being pleased
kUththAda – to dance
naNNi – arrive here (just as you arrived at the sacrificial arena

(for me too)
oru nAL – one day
gyAlaththUdE – in the earth
nadavAy – should walk

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

Oh lord who manifested as vAmana to the delight of earth and the higher worlds and who manifested amazing omnipotency by measuring the earth and higher planets! You should arrive one day on the earth and walk here, so that I can reach you and physically see you to my delight and to make me dance.

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

  • maNNum viNNum magizhak kuRaLAy – To the extent that both the realms would have been finished had you not appeared as SrI vAmana, you appeared to the delight of even the unfavourable ones just as all the entities will freshen up with a heavy rainfall.
  • valam kAtti – Since mahAbali had a little bit of audhArya (magnanimity), he could not be killed by arrows like emperumAn did to rAvaNa et al; so emperumAn stunned him with the strength of his beauty. Even while SukrAchArya et al were trying to stop, mahAbali was won over by the beauty and was offering [what vAmana asked].
  • kuRaLAy – He had become very small to be easily enjoyed, just like huge measurement was shrunk into a small measurement [without losing the essence].
  • maNNum viNNum koNda – One who placed earth and the sky under his feet. Instead of saying it was given to indhra, here it is said that he took it because – since mahAbali is demoniac in nature, emperumAn took it himself (instead of accepting from mahAbali) and since his devotee indhra and emperumAn are inseparable.
  • mAya ammAnE – Here, the following amazing aspects are implied – emperumAn being the divine consort of SrI mahAlakshmi [wealth personified] and still prayed to mahAbali; stunning mahAbali with his beauty, speaking incoherently like a child as said in “koLvan nAn mAvali” (mahAbali! I will accept), showing little feet first and while accepting the offering enlarging the feet etc.
  • ammAnE – Wasn’t it his normal lordship as explained in jithanthE sthOthram 2 “dhEvAnAm dhAnavAm cha sAmAnyamadhidhaivatham” (emperumAn is equal toward dhEvas [celestial persons] and demons) that made him do that?
  • naNNi unai nAn kaNdu ugandhu kUththAda – Unlike indhra et al, I have no desire for kingdom! I won’t become satisfied with the worldly favours you have done. You have to arrive to make me dance on seeing you. It is his responsibility to come here; AzhwAr‘s only responsibility is to become joyful on his arrival.
  • nAn kaNu ugandhu kUththAda – I am unlike mahAbali who had something to give; and I am unlike indhra who was waiting to accept something from you; would you only interact and give/accept things with those who claim “mine” and “for me”? Could you not manifest yourself to those who become joyful only on seeing you? AzhwAr is only interested in what is explained in mahAbhAratham udhyOga parvam “sambramais thushya gOvindha Ethanna: paramam dhanam” (vidhura says – Oh krishNa! You become joyful seeing our nervousness [on seeing you]; this is our biggest wealth).
  • naNNi – You must arrive where I am located.
  • oru nAL – Should you not do this again once more? Would you only walk to the delight of earth and sky, in front of an asura (demon)? Could you not do that in front of an ananya:prayOjana (one who has no desire other than seeing you)?
  • gyAlaththUdE nadavAyE – Should you walk in front of mahAbali who manifested his magnanimity instead of enjoying your beautiful walk? Could you not walk in front of me who sustains only by your internal and external beauty of your walk?

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 – 6.9.1 – nIrAy nilanAy

Published by:

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

Full series >> Sixth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram,  emperumAn says “I have shown my universal form”  and AzhwAr replies “that is not sufficient, I want to see your distinguished form”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, AzhwAr says “You who are having the entire cosmos as your body, should appear with your distinguished symbols”.

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

nIrAy nilanAyth thIyAyk kAlAy nedu vAnAy
sIrAr sudargaL iraNdAy sivanAy ayan AnAy
kUrAr Azhi veN sangEndhik kodiyEnpAl
vArAy! oru nAL maNNum viNNum magizhavE

Listen

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

nIr – having importance as said in manu smruthi “apa Eva sasarjAthau” (He first created water)
Ay – having as body
nilan – earth (which is an effect of water)
Ay – having as body
thI – fire (which is the cause for both water and earth, which is given great importance in chAndhOgya upanishath)
Ay – having as body
kAl – air (which is the cause for fire)
Ay – having as body
nedu – very expansive
vAn – ether; with all these, the samashti (initial creation)
Ay – create, enter inside and be the antharyAmi for them
sIrAr – being the primary person for vyashti srushti (variegated creation) (as said in “sUryA chandhramasau dhAthA yathApUrvamakalpayath” (Sun, moon etc get created as before by the lord)
iraNdu sudargaL – moon and sun (benefactors due to providing heat and coolness)
Ay – having as body

(for such srushti (creation) and samhAram (annihilation))
sivan – rudhra
Ay – having as body
ayan – brahmA
AnAy – Oh one who is having them as body by being their antharAthmA (indwelling soul)!

(apart from this normal form)
kUr – sharpness (in eliminating the enemies)
Ar – having
Azhi – divine chakra (disc)
veN – having pure white complexion (which is enjoyable for the devotees)
sangu – SrI pAnchajanyam (the divine conch)
Endhi – holding

(saying “how amazing emperumAn’s help for others is!”)
maNNum – leelA vibhUthi (material realm) which is highlighted by the earth
viNNum – nithya vibhUthi which is highlighted by the term “parama vyOma” (supreme sky)
magizha – to be delighted
kodiyEnpAl – for I who am having cruelty (of forcing you to show your distinguished form)
oru nAL – at least on one day
vArAy – should arrive

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

Oh emperumAn who is having water which is having importance as said in manu smruthi “apa Eva sasarjAthau“, earth, fire, air and the very expansive ether as his body as part of the samashti srushti, creating them, entering inside them and being the antharyAmi for them! Oh one who is the primary person for vyashti srushti, having moon and sun as his body! Oh one who is having rudhra and brahmA as body by being their antharAthmA! You should arrive at least on one day for me who am having cruelty and to the delight of leelA vibhUthi and nithya vibhUthi, holding the divine chakra which is having sharpness and SrI pAnchajanyam which is having pure white complexion.

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

  • nIray nilanAy … – AzhwAr is praying to emperumAn with what he knows already, so that emperumAn does not think that AzhwAr is desiring for him without knowing the truth.
  • nIrAy – He says that he already knew that emperumAn is nArAyaNa (one who resides in water). He previously said in thiruvAimozhi 1.1.10 “nIrthoRum parandhuLan” (he is pervading every water droplet).
  • nIrAy – As said in manu smruthi “apa Eva sasarjAthau” (He first created water), he first created water and subsequently created land etc; while using them (five great elements) [in panchIkaraNam, for further creation of the oval shaped universes], more of the yet to be created ones are required than the already created ones. Creation is done as said in SrIvishNu purANam 1.2.54 “samEthya anyOnya samyOgam paraspara samASraya:” (five great elements with each other; they are related to each other); they are not a single element; while they are being several individual elements they should be combined into a single element and used further; while doing that, just as a potter would mix soil, water and mud, beat them well, and would create pots etc, emperumAn would first create water, and since it is fluid, would mix land which is firm, with it, and as it is still not tight, would create fire to harden it, and since it starts burning, would create air to dry it, and would finally create ether to provide space for air to move around. Up until this point, he created the oval shaped universe, with his prathama sankalpam (first vow); now after creating a huge mansion, it cannot be left in darkness; so he created moon and sun as two lamps. Both sun and moon were created to deal with removing wetness and keeping cool respectively.
  • sivanAy ayanAnAy – Created brahmA and rudhra to remain inside the universe and manage creation and annihilation. Why is rudhra highlighted first? That is because annihilation precedes creation always. As “nIrAy nilanAy” and “sIrAr sudargaL iraNdAy” are read along the same lines, it is clear that both chEthana (sentient beings) and achEthana (insentient objects) are subservient to bhagavAn just like body is to soul as said in bruhadhAraNyaka upanishath “yasya AthmA SarIram, yasya pruthivI SarIram” (for the one who has Souls as his body, for the one who has earth etc as his body). As “sIrAr sudargaL iraNdAy” and “sivanAy ayanAnAy” are read along the same lines, it is explained that both the controlled entities and those who consider themselves as controllers are both subservient to bhagavAn; [AzhwAr thinks] Didn’t emperumAn perform jagath srushti (creation) for my purpose? Only if you did some favour me, your action is purposeful! The purpose of srushti is to place the eternally sorrowful AthmA in the abode of unlimited bliss. While that is the case, should you not attain the purpose of your creation? By saying “nIrAy nilanAyth thIyAyk kAlAy neduvAnAych chIrAr sudargaL iraNdAy sivanAy ayanAnAy“, it is clear that he recollects ISvara’s wealth similar to someone counting to the digit.
  • kUrAr Azhi veN sangEndhi – SrI chakra’s sharpness is as desirable as the whiteness of the SrI pAnchajanyam for AzhwAr.
  • kUrAr Azhi – SrI chakra’s sharpness increases as it destroys the enemies. The identification of his beautiful form is the combination of his divine hand and divine chakra.
  • kodiyEn – I am forced to such situation! What I am doing is contrary to my true nature! I have not got the nature of SrI bharathAzhwAn who stayed back in ayOdhyA when SrI rAma told him to do so; I have got the nature of iLaiya perumAL (lakshmaNa) who forced SrI rAma saying “kurushva” (you should accept me as your servitor and order), when SrI rAma told him to stay put in ayOdhyA!
  • vArAy – Even if desired only those who are able, can walk along;

When you say “vArAy”, should he keep coming!

  • oru nAL – (to sustain me.) As a very thirsty person would say “just quench my thirst once”.
  • maNNum viNNum magizhavE – Even if you don’t come for me, you come to ensure that your wealth does not get finished. If you remain thinking “why should I do anything if this material realm gets finished, like the decorations during navarAthri uthsavam get recreated every year?”, your spiritual realm will also be finished; when this realm gets finished, that too will be considered as finished; even while the spiritual realm was there, during the annihilation phase of this material realm, it was said as in “sa EkAkI na ramEtha” (that supreme lord was unhappy feeling loneliness). When it says that the spiritual realm will not be finished during praLayam (in material realm), it does not mean that the spiritual realm will not be finished for my sorrow.
  • magizhavE – to avert the destruction and survive.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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mUnRAm thiruvandhAdhi – 81 – nenjAl ninaippariyanElum

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avathArikai

In the previous pAsuram, AzhwAr celebrated his heart which, unlike those of the worldly people, was involved in matters relating to emperumAn. But, looking at the greatness of emperumAn, it did not appear to AzhwAr that he had even taken the first step. While emperumAn remains unknown, having told his heart to meditate on him, he is wondering as to what is the reason for his heart not meditating on emperumAn. As a result, he says that based on his involvement with emperumAn, the efforts put in by his heart are not adequate. When we look at emperumAn it would appear that we do not have any knowledge while when we look at worldly matters it would appear that we have lot of knowledge.

Let us go through the pAsuram and its meanings:

nenjAl ninaippariyanElum nilaippeRRen
nenjamE pEsAy ninaikkungAl nenjaththup
pErAdhu niRkum perumAnai enkolO
OrAdhu niRpadhuNarvu

Word by Word Meanings

en nenjame – Oh my heart who is under my control!
nenjAl ninaippu ariyan Elum – even though (emperumAn) has greatness beyond the thinking ability of heart

(thinking only of his simplicity instead of his greatness)
nilaip peRRu – standing firmly
pEsAy – try to talk about him
ninaikkungAl – if we think of him even once
nenjaththu – in the heart
pErAdhu niRkum – standing firmly without leaving it
perumAnai – about  emperumAn
uNarvu – our heart
OrAdhu niRpadhu en kolO – why is keeping quiet without thinking?

vyAkyanam

nenjAl ninaippariyanElum – Oh heart! Even though you are not able to think, is it possible to measure the ocean with the help of a small vessel! In the same way, is it not impossible to think of the boundless emperumAn with the lowly mind! Even though emperumAn is difficult to think of …

nilaippeRRu en nenjamE pEsAy – Oh my heart! Instead of stepping back on looking at emperumAn’s greatness, try to enjoy. Instead of thinking that it is a flood and stepping back, try to stand firmly and talk about him. Despite AzhwAr saying this, his heart was a bit hesitant. Immediately, AzhwAr thinks within himself “Despite my telling this, instead of falling head over heels and attaining him, what is the reason for you to hesitate?”

ninaikkungAl nenjaththup pErAdhu niRkum perumAnai – isn’t emperumAn one who would remain without leaving if he (the chEthana) thinks of him once! varAha charama SlOkam is quoted here: “sthithE manasi susvasthE SarIrE sathi yO nara: dhAthu sAmyE sthithE smarthA viSvarUpam cha mAmajam thathas tham mriyamANanthu kAshtApAshANa sannibham aham smarAmi mathbhaktham nayAmai paramAmgathim ” (when the mind is not agitated, when the body is not affected by any disease, when the dhAthus (constituents) – kapa, piththa and vAdha (phlegm, bile and wind respectively) are in balance, whoever thinks of me who has the world as his body and who is without birth, in later years, I think of him, my devotee, when he is like a log of wood or a stone and is on the throes of death, and I take him to exalted state). In the same way, if we think of emperumAn once, emperumAn stays in the heart for ever. Even though he may doubt if the chEthana has a tongue or despite having a tongue, if he is unable to speak, emperumAn does not know how to leave the heart. nammAzhwAr too has mercifully stated in thiruvAimozhi 1-10-2kaNNuLLE niRkum kAdhanmaiyAl thozhil eNNilum varum” (if one were to count 1,2,3 etc and say 26, emperumAn, thinking that the chEthana is thinking of emperumAn who is the 26th thathvam (entity) and enter his mind). Just as emperumAn himself had mentioned in mahAbhAratham uththara parvam 47-22 “gOvindhEthi yadhAgrandhath krishNA mAm dhUravAsinam ruNam pravrudhdhamiva mE hrudhayAnnapasarppathi” (the crying out of dhraupadhi when I was very far from her is still remaining in my heart, like interest on interest taken on a loan), even if we call him once he will never forget it.

enkolO OrAdhu niRpadhu uNarvu – whenever we think of, should we think of other deities who do not think of us?

uNarvu OrAdhiruppadhu enkolO – even when we can think, what is the reason that we are not thinking of him? Should we attain other deities who are difficult to worship, instead of emperumAn? Instead of thinking of emperumAn should we get immersed in sand? How is it that one can remain without thinking of emperumAn? poygai AzhwAr too has mercifully mentioned in mudhal thiruvandhAdhi 67oNdAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” (knowledge will be devoted only to the consort of SrI mahAlakshmi ). Leaving aside emperumAn can our thoughts go to lowly matters such as Sabdham etc (the five senses)?

We will move on to the 82nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 6.9 – nIrAy

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Full series >> Sixth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the ninth decad – Seeing AzhwAr‘s great urge to unite with emperumAn through a messenger, emperumAn tries to pacify AzhwAr with his sarvAthma bhAvam (omnipresence); but since that is not visible to AzhwAr, desiring to see emperumAn with his distinguished form like arjuna who desired to see the viSvarUpam (universal form), he highlights the following aspects:

  1. his being with enjoyable symbols, which is the cause for AzhwAr’s desire to see him
  2. his great ability to manifest his beauty and make one exist totally for him
  3. his absolute protectiveness
  4. his ability to eliminate even the strongest enemies
  5. his five different states starting with param (supreme form in paramapadham)
  6. his union with all entities
  7. his all pervading nature
  8. his having divine form
  9. his ability to control the enemies
  10. his greatly distinguished nature

Meditating upon these aspects, AzhwAr, due to great desire, calls out with great urge “You who have such qualities, should mercifully manifest your form so that I can see it”. For one who is set out to surrender [to emperumAn], this urge triggered by the desire in the goal, is the qualification.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr requested the birds to go as his messenger in “enguch chenRAgilum kaNdu” (wherever you see him) and in “vAnavar kOnaik kaNdu” (seeing the leader of residents of paramapadham); he made them melt and not go (as messenger) by his sorrowful cry; when it is said that the achEthanas (insentient entities) will feel sorry as in thiruvAimozhi 6.5.9marangaLum irangum“, there is no question of birds who have a little bit of consciousness, not melting; when AzhwAr said in thiruvAimozhi 6.8.11URRinkaN nuN maNal pOl urugA niRpar nIrAyE“, that did not exclude the birds who were ready to go as messengers. Now, there is no one to carry his message in his close proximity. Seeing “as the achEthanas are also melting, would paramachEthanan (supreme lord) not melt?’, AzhwAr tries to bring emperumAn by crying out loud. While he has the sorrowful cry, does he need anyone else to go as messenger? He is crying out so loud that emperumAn cannot sustain himself in paramapadham which is said as “kalangAp perunagaram” (the great town where there is disturbance) and will rush towards him. For the messengers, there are limitations in their feet or wings; but there is no limitation for his throat! Just as sIthAp pirAtti’s prison time [in lankA] cannot be cited a reason, AzhwAr’s suffering also cannot be cited with a reason. Just as sIthAp pirAtti’s stay in lankA is for the benefit of others, his suffering is also for the benefit of others. As SrI vAlmIkI bhagavAn documented sIthAp pirAtti’s prison time in lankA for the uplifting of the world today, though AzhwAr suffered, his prabandhams are like a water-booth in summer time for the world. Just as krishNa tormented the gOpikAs of gOkulam  with music from his divine flute, AzhwAr torments emperumAn with his voice.

emperumAn feels in his divine heart “Come on! Why are you troubling me such that I cannot remain peacefully here! Did I move away from you? I have manifested my jagathAkarathai (having universe as my body) which means that whatever you hold on implies that you are holding on to me”; AzhwAr says “What is surprising about that? Do I not have the knowledge that you have the universe as your body? It is only this knowledge which makes me desire to see your distinguished form”; AzhwAr says when there is one which is apt for me, if you show me something else, it is useless. Since that (universe, universal form) is also not outside the purview of your wealth, I will accept that; by that, my bewilderment of considering your wealth as mine, is eliminated. arjuna too, after seeing the viSvarUpam, requested krishNa to manifest his distinguished form as in SrI bhagavath gIthA 11.46thEnaiva rUpENa chathurbhujEna” (please assume your four shouldered form as before). AzhwAr says “even if you don’t come taking pity on hearing my sorrowful cry, you should come here so that your wealth does not melt away”. AzhwAr’s sorrowful cry makes it difficult for emperumAn to remain peacefully in both spiritual and material realms.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 6.8.11 – mARRangaL

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Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “Those who meditate upon my sorrow in this decad, will melt like tiny sand particles in a spring (ground water source)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the result of this decad “Those who recite this decad, due to having great love towards its meanings, will have the nature of fluid”.

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

mARRangaL Ayndhu koNdu madhusUdha pirAn adi mEl
nARRangoL pUmpozhil sUzh kurugUrchchatakOpan sonna
thORRangaL AyiraththuL ivaiyum Or paththum vallAr
URRin kaN nuN maNal pOl urugA niRpar nIrAyE

Listen

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

mARRangaL – distinguished words
Ayndhu koNdu – analysing
madhusUdhan – one who destroyed madhu who robbed the vEdham which is the cause for knowledge
pirAn – benefactor’s
adi mEl – on the divine feet
nARRam koL – with fragrance
pU – having flower
pozhil – gardens
sUzh – surrounded by
kurugUr – leader of AzhwArthirunagari
satakOpan – AzhwAr who won over bAhya (those who reject vEdham) and kudhrushti (those who misinterpret vEdham) philosophers
sonna – mercifully spoke
thORRangaL – incarnation of vEdham like bhagavAn’s incarnations
AyiraththuL – among the thousand pAsurams
oru – unique
ivai – these
paththum – ten pAsurams
vallAr – those who can recite with meditation
URRinkaN – in a spring
nuN – tiny
maNal pOl – like sand particles (which will get sucked in due to the water)
nIrAy urugA niRpar – (with overwhelming emotions) will melt

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

AzhwAr, the leader of AzhwArthirunagari, which is surrounded by fragrant flower filled gardens, who won over bAhya and kudhrushti philosophers, analysing with distinguished words, mercifully spoke these ten pAsurams among the thousand pAsurams which are incarnation of vEdham like bhagavAn’s incarnations, on the divine feet of the benefactor who destroyed madhu who robbed the vEdham which is the cause for knowledge; those who can recite with meditation, will melt like tiny sand particles in a spring.

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

  • mARRangaL Ayndhu koNdu – For those who are drenched in devotion, like for those who are climbing hills, cannot speak/sing coherently; the words themselves become aligned properly; through noble words.
  • madhusUdha pirAn adi mEl – On the divine feet of the one who has virOdhi nirasanam (elimination of enemies) as a natural attribute.
  • nARRam koL … – The gardens too became evergreen as AzhwAr sustained himself thinking “We will surely succeed as we have sent a messenger to his private quarters”. AzhwArthirunagari surrounded by gardens filled with fragrant flowers.
  • thORRangaL Ayiram – They are not spoken as said in “mana:pUrvO vAguththara:” (first in mind, then in speech) [they were spontaneously spoken by the grace of emperumAn]. Though he spoke with bewilderment, they appeared like bhagavAn’s incarnations. thORRam – AvirbhAvam (incarnation). Just as rishis will see the manthrams [through their internal vision]. As said in thiruvAimozhi 1.10.11sol paNi sey Ayiram” (the thousand pAsurams served by words), entering AzhwAr‘s speech, words thought “let me enter AzhwAr’s speech, be born there, serve AzhwAr purely”, request AzhwAr saying “accept me! accept me!”. The blemish of entering the speeches of avaidhikas is removed only now. As they have now been used by AzhwAr, past and future blemishes for the words will be eliminated as said in thiruppAvai 5pOya pizhaiyum pugutharuvAn ninRanavum thIyinil thUsAgum” (previous sins and future sins will be eliminated just as cotton is burnt down to ashes by fire),
  • URRinkaN … – These pAsurams have not been learnt before [AzhwAr only revealed them]. That is, AzhwAr is saying “with my sorrowful cry, I have melted the whole world”. [Explaining the present tense in “urugA niRpar”] AzhwAr’s sorrow will end when emperumAn appears in front of him; but since these pAsurams are eternal, those who hear them, will not be able sustain themselves; they will melt like tiny sand particles in a spring, and become broken-hearted. What is the result of this? As melting on hearing the words of great devotees of bhagavAn is also part of the goal, this itself (melting) is the result [for this decad].

In the next article we will enjoy the next decad.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.8.10 – vandhirundhu

Published by:

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Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki says to swan couples which move around her “You go to the abode where emperumAn and pirAtti are privately enjoying, explain my situation and bring me a message”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki prays to some swans “Go to emperumAn who is having Sriya:pathithvam (being the lord of SrImahAlakshmi) which is the cause for his supremacy and simplicity, tell him privately my situation, and bring me his message”.

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

vandhirundhu ummudaiya maNich chEvalum nIrum ellAm
andharam onRuminRi alar mEl asaiyum annangAL!
en thirumArvaRku ennai innavARivaL kANmin enRu
mandhiraththonRuNarththi uraiyIr maRu mARRangaLE

Listen

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

vandhu – coming here (without any expectation)
irundhu – remaining here (with full focus)
ummudaiya – your pleasant
maNi – best
sEvalum – pairs
nIrum – you all
ellAm – all the relatives

(for the togetherness)
onRum – any
andharam – hurdle
inRi – without
alar mEl – on top of the flowers
asaiyum – moving around
annangAL – Oh swans!
em – lord for those girls like me
thiru – lakshmi
mArvaRku – having in his chest
ennai – me
ivaL – she
innavARu – in this manner
AnAL – has become
kANmin – see
enRu – saying that
mandhiriththu – in his (and her) private abode
onRu – a word
uNarththi – informing him
maRu mARRangaL – reply (he mercifully gives)
uraiyIr – tell me

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

Oh swans coming here and remaining here who are coming along with your pleasant, best pairs and relatives, and moving around atop the flowers without any hurdle! Go to the private abode of emperumAn who is the lord for those girls like me, who is having lakshmi in his divine chest and tell him a word about me “see her situation and what she has become” and tell me his reply.

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

  • vandhirundhu – What a help in need! How kind-hearted you are! You did not have to be forcefully invited through iLaiya perumAL [as he angrily drew the attention of sugrIva].
  • vandhirundhu – Just as SrI rAma voluntarily went to sugrIva mahArAja, enquired his situation and provided a solution, you remained together during these sorrowful times.
  • ummudaiya maNich chEvalum nIrum ellAm – Though AthmAs assume different masculine and feminine forms in paramapadham, all of those forms are meant for service to lord [not just for physical distinction]; similarly, she considers these varieties [swans, their pairs, relatives etc] to be present to accomplish her task.
  • maNich chEval – What a beautiful [male] spouse! Her beautiful spouse [emperumAn] is staying away from her, making her become pale and still remains without any sorrow.
  • ellAm – As said in SrI rAmAyaNam bAla kANdam 1.99 “sa puthra pauthras sagaNa:” (with children, grandchildren and relatives); like those who set out to help others along with wife, children et al.
  • andharam onRum inRi – Unlike me who is having separation after union; not even having separation which leads to union.
  • alar mEl asaiyun annangAL – You who are couples, are able to move atop flowers too. Your pride is such that you can step on flowers too. This is how you remain without any shortcoming.
  • en thirumArvaRku – Am I suffering due to lack of support for me there? As said in SrI rAmAyaNam AraNya kANdam 15.6 “sIthA samaksham kAkuthstham” (He spoke to SrI rAma in the presence of sIthAp pirAtti), you inform him where your words will become worthy; you approach him like I did.
  • ennai innavARu ivaL kANmin enRu – Her situation is beyond the scope of speech.
  • ennai – me who desired to serve that divine couple. nanjIyar would mercifully explain “they can show her pale complexion in their body highlighting her pathetic situation”. Alternatively – tell him “Is she your privately worshippable deity! isn’t she an associate [of periya pirAtti] in your private quarters?”. [dhEvAram] archchai (deity at home) – is she totally dependent like worshippable deity at home?
  • mandhiraththu onRu uNarththi – Don’t inform him in the grand assembly; there would be those who would say as in SrI rAmAyaNam yudhdha kANdam 17-29 “vadhyathAm” (let vibhIshaNan be killed). You inform him where her words will have value [that is while emperumAn and pirAtti are enjoying together].
  • uraiyIr mARRangaLE – When he replies without the same urge [like me], you, not being satisfied with that, inform in front of the one [pirAtti] who tells as in SrI rAmAyaNam yudhdha kANdam 116-44 “na kaSchinnAparAdhyathi” (There is none who has not committed a sin).
  • mandhiram – praNavam.
  • onRu – the middle portion in it [ukAram]; informing my ananyArhathai (not existing for anyone else).
  • uraiyIr maRu mARRangaLE – Hearing the words speak seeing my previous offenses, and the words she speak on seeing our relationship and my situation, and inform them to 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 – 6.8.9 – pErththu maRRu

Published by:

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

Full series >> Sixth Centum >> Eighth 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 to some big cranes “When you go to emperumAn, even if he does not come here, you can bring his message from there to me and repeat that everyday to sustain 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

pErththu maRROr kaLaikaN vinaiyAttiyEn nAn onRilEn
nIrththirai mEl ulavi irai thErum pudhAvinangAL!
kArththiraL mA mugil pOl kaNNan viNNavar kOnaik kaNdu
vArththaigaL koNdaruLi uraiyIr vaigal vandhirundhE

Listen

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

nIr – water’s
thirai – tide

(subduing it)
mEl – on top
ulAvi – moving around
irai – prey (which is dear to you)
thErum – searching
pudhAvinangAL – oh big cranes!
vinaiyAttiyEn – having sin (since the one who is supposed to help, is not helping)
nAn – I
pErththu – other than you
maRRu – other
Or – unique
kaLaikaN – saviour
onRu – one
ilEn – not having;

(hence)
kAr – in rainy season
thiraL – gathered
mA mugil pOl – (beautiful) like huge clouds
kaNNan – very obedient to his devotees through his incarnation
viNNavar – letting (such beauty) to be enjoyed by the residents of paramapadham
kOnai – the supreme lord
kaNdu – on seeing
vArththaigaL – (his merciful) message
koNdu – bringing
aruLi – showering that mercy upon me
vandhu irundhu – coming and residing here
vaigal – for a long time (to have this as our activity)
uraiyIr –  speak.

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

Oh big cranes who are moving around atop the water suppressing the tide, in search of prey! I who am having sin, not having any other saviour than you the unique ones; on seeing the supreme lord who is like huge clouds gathered during rainy season, who is very obedient to his devotees through his incarnation, and who is letting (such beauty) to be enjoyed by the residents of paramapadham, bring his message and shower your mercy upon me , come and reside here, and speak for a long time.

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

  • pErththu maRROr kaLaikaN vinaiyAttiyEn nAn onRilEn – She has crossed the state of passing her time along with her associates. Even towards his devotees, one should manifest his hollowness. I have no other saviour than you.
  • maRRu Or kaLaikaN – For sIthAp pirAtti, even in lankA, she had thrijadA; even when she was left alone in the forest, there was vAlmIkI bhagavAn; when the husband abandons, one should at the least have a father [she does not have any one].
  • vinaiyAttiyEn – Usually the husband will be the saviour; I am so sinful to have such husband abandon me.
  • nIrth thirai mEl ulavi – The cranes are capable of crossing over the ocean surrounding the universe and the virajA river [which is the boundary between spiritual realm and material realm].
  • ulavi – They are moving around water as they would do on land.
  • irai thErum – Just like their walk, their search for prey is also complete.  While I am fasting here [not having emperumAn], you cannot consume your food; I will sustain only when I too have food like you.
  • pudhA – big crane.
  • kArth thiraL mA mugil pOl kaNNan – All the fatigue will be removed when his divine form is  seen! For her eyes – everything appears black. One who appears like a cluster of blackness; also said as a great cloud gathered around in rainy season.
  • mA mugil – The cloud which can give continuously.
  • kaNNan – His compassion inside the heart is [white/pure] unlike the black external form.
  • viNNavar kOnaik kaNdu – While there are thirsty people here [in material realm], he is feeding water to fishes. On seeing the emperumAn who is presenting himself to nithyasUris who have no scope for separation from him.
  • vArththaigaL koNdu – Even if he does not come, he would have something to say. More than seeing him, you are going to hear his words.  AzhwAr is the one who says in thiruvAimozhi 4.7.3pAvi nI enRu onRu sollAy” (you are not telling me that I am a sinner). Now AzhwAr would even hear his words of refusal.

How can I wait forever to hear from you?

  • vArththaigaL – koNdaruLi – vandhirundhu – vaigalum – uraiyIr – You go to him once, hear his words, being merciful and come to me, uplift me forever by speaking about that to me! Alternative explanation – seeing krishNa, the lord of nithyasUris, hearing the words “mA Sucha:” (do not worry) which lead to the result, show your compassion towards me  by coming here and share with me those words forever.

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 – 6.8.8 – pAsaRaveydhi

Published by:

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

Full series >> Sixth Centum >> Eighth 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 mercifully says to a heron which is in front of her “Tell him that there is a girl who cannot sustain herself without you, like nithyasUris (eternal residents of paramapadham) and is suffering due to not having attained you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki prays to a heron “Tell him that there is a girl who does not look for anything other than you, the supreme lord who is served by nithyasUris and hence you should bestow your mercy upon her for a day”.

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

pAsaRaveydhi innE vinaiyEn enai Uzhi naivEn?
AsaRu thUvi veLLaik kurugE! aruL seydhoru nAL
mAsaRu neelach chudar mudi vAnavar kOnaik kaNdu
EsaRum nummai allAl maRu nOkkilaL pErththu maRRE

Listen

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

Asu – any shortcoming in flying
aRu – not having
thUvi – having wings
veLLai – having white colour which reflects the internal purity
kurugE – Oh heron!
vinaiyEn – I who am sinful not seeing the end of this suffering in separation
pAsaRavu eydhi – losing my complexion
innE – in this manner
enai Uzhi – many kalpa (day of brahmA)
naivEn – will remain broken;

(in such case)
mAsu – fault
aRu – not having
neelach chudar – having blue radiance
mudi – having hair
vAnavar – for nithyasUris
kOnai – the supreme lord, who is the leader
kaNdu – on seeing
Esu – blemish
aRum – not having
nummai – you
allAl – other than
pErththu – further
maRRu – other
maRu nOkkilaL – not having the option to see;

(saying that)
oru nAL – one day
aruL sey – give your mercy.

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

Oh heron which is having wings which have no shortcoming in flying and are white in colour reflecting the internal purity! I who am sinful in not seeing the end of this suffering in separation, will remain broken for many kalpa, losing my complexion in this manner; on seeing the supreme lord, who is having faultless hair with blue radiance and who is the leader of nithyasUris, you should give your mercy one day by saying to him “[for parAnguSa nAyaki] there is no option to see, other than you who are free from any blemish”.

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

  • pAsaRavu … – Am I in a state where it can be thought “let us wait for some more time to inform him”?
  • pAsaRavu eydhi – pAsu means freshness; which implies nIrmai (good complexion), losing that means, becoming pale.
  • innE – When asked “how did you acquire this pale complexion?”, she says – I don’t need to explain to you who are already seeing me. Only if an object is of limited nature, this [suffering] will be limited. I cannot explain my suffering in words; I can only show my body. Being unable to explain it through words, she is pointing to her body.
  • vinaiyEn – My viSlEsham (separation) from him is not the same as the samSlEsham (union) with him; that (samSlEsham) is occasional; this (viSlEsham) is perpetual.
  • vinaiyEn – I am sinful not to withdraw from him when there is no opportunity to be with him.
  • enai Uzhi naivEn – How many kalpa can I spend in this broken state? Those who separated previously only had to wait for fourteen years [bharathAzhwAn], ten months [sIthAp pirAtti] etc.
  • AsaRu thUvi veLLaik kurugE – Having unblemished wings, and pure mind/heart which will not let you bear others’ sufferings.
  • veLLaik kurugE – Just like he is dark inside and outside [i.e., having cruel heart] to separate from me, you are white inside and outside to unite me with him.
  • aruL seydhu oru nAL – Shower your mercy once. There is no greater mercy that showing your presence here; you did this purely out of your mercy.
  • mAsaRu … –  Seeing him who is having blemishless, shining hair cared for / enjoyed by nithyasUris [she is saying this with grief]. This is similar to a cloud which is pouring rain on the ocean while there is a [dry] lake [which would feed many].
  • EsaRum – She is suffering; also implies that she has gone beyond the state of worrying for people’s accusations.  Also implies – show your form. That is, you assume my pale complexion on your form and show it to him.
  • nummai allAl maRu nOkkilaL – There is no other cooler eyes than yours. Even to share my story, there is none other than you [for her]; even the state explained in “sakIbissukamAsva” (be happy with your friends) has been crossed.
  • nummai allAl – She cannot bear even if someone is sent in advance saying emperumAn is coming as in the case of SrI bharathAzhwAn [hanuman came ahead to announce the arrival of SrI rAma].
  • nummai allAl – She cannot sustain herself by meditating about the qualities of your true nature [She can only sustain herself when she sees your divine form].
  • maRu nOkkilaL – She has even crossed the state of being cared by the relatives [she has given up all of them] and only you can do it.

There is no verb [action word/phrase] in this pAsuram [for the heron]. It should be assumed from previous pAsuram or next pAsuram. thamizh scholars explain this as “vinai echcham”. That is, “maRu nOkkilaL pERththu maRRE” should be suffixed with “enRu sollungOL” (you tell 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 – 6.8.7 – pUvaigaL

Published by:

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

Full series >> Sixth Centum >> Eighth 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 thinks “if we sent chEthanas [sentient – birds etc] as messengers, it is not helping the cause and they are abandoning me like emperumAn due to their having knowledge” and prays to her dolls “can you eliminate my sorrow?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki our of her great sorrow tells some dolls ignoring that they are achEthanas (insentient) “Can you remedy my pale complexion by informing my words to emperumAn who is very beautiful, indwelling soul of all and the one who eliminates the hurdles of 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. She has become so desperate and helpless that she thinks even a doll can help her.

pAsuram

pUvaigaL pOl niRaththan puNdarIgangaL pOlum kaNNan
yAvaiyum yAvarumAy ninRa mAyan en AzhippirAn
mAvai val vAy piLandha madhusUdhaRken mARRanjolli
pAvaigaL! thIrkkiRRirE vinaiyAttiyEn pAsaRavE

Listen

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

pUvaigaL pOl – (beautiful) like pUvaippU (blue coloured flower)
niRaththan – having complexion

(contrasting that)
puNdarIgangaL pOlum – like lotus flowers
kaNNan – having eyes

(not just this distinguished form)
yAvaiyum – all achEthanas (insentient objects)
yAvarum – all chEthanas (sentient beings)
Ay – having as body/form, in those forms
ninRa – being untouched by their defects
mAyan – (while being amazingly present everywhere) being able to be aloof
en Azhip pirAn – the great benefactor who let me enjoy his beautiful combination of hand and divine chakra (disc), earlier
mAvai – kESi, the horse (who was a hurdle for the gOpikAs who were enjoying him)
val – very strong
vAy – mouth
piLandha – one who tore
madhusUdhaRku – for madhusUdhana (who is naturally the eliminator of enemies)
en mARRam – the words I taught to the parrots and mynAs
solli – telling
pAvaigaL – Oh dolls (who remain here unable to bear my sorrow, unlike the birds who flew away)!
vinaiyAttiyEn – me who is sinful to be forced to get my desire fulfilled through you
pAsaRavu – loss of fresh complexion
thIrkkiRRirE – can you remedy?

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

emperumAn is having complexion like pUvaip pU and eyes like lotus;  he is able to remain aloof while having all achEthanas and chEthanas as body/form, and remaining untouched by their defects in those forms; he is the great benefactor who let me enjoy his beautiful combination of hand and divine chakra (disc), earlier; he is madhusUdhana who tore the very strong mouth of kESi, the horse; oh dolls! I am sinful to be forced to get my desire fulfilled through you. Telling him the words I taught to the parrots and mynAs, can you remedy my loss of fresh complexion?

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

  • pUvaigaL pOl niRaththan – He has such beautiful complexion which makes a man become woman to pursue him. As said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men). He has such beauty that one will even fall at the feet of a doll to attain him. One who has the complexion of pUvaippU.
  • puNdarIgangaL pOlum kaNNan – His body and eyes appear to be a flower growing out of another flower [as his divine body is compared to a flower too]; it appears that a lotus flower grew out of kAyAmpU (pUvaippU). He has such beautiful eyes which make every chEthana and achEthana fall at his feet.
  • yAvaiyum yAvarumAy ninRa mAyan – When he pervades some [all], he becomes them. The one who remains the in-dwelling soul of chEthanas and achEthanas. thaiththirIya upanishath “thathsrushtvA thadhEvAnuprAviSath thadhanupraviSya sachchathyachchAbhavath” (He created everything and entered in them; by pervading them, he became the sentient and insentient entities); one who becomes indistinguishable when uniting [with his dear ones].
  • mAyan – While mingling in such manner, he remains without acquiring any blemish; while being the antharyAmi (in-dwelling soul) of all, being untouched by their blemishes as said in rig vEdham “anaSnannanyO abhiSAkaSIthi” (paramAthmA who is different from jIvAthmA is shining radiantly due to not experiencing the results of actions). While having the whole jagath (universe) as his body and being inseparable from them, he is untouched by the transformational quality of achith (matter) and the aspect of going through joy/sorrow by chith (soul). Here she is saying “yAvaiyum yAvarumAy ninRa mAyan” to indicate that just as he united with her and still remained aloof, he is present in all chEthanas and achEthanas yet being untouched by their blemishes; otherwise this is not required for the current context [of explaining her separation].

Now she is explaining the difference between “azhukkup padhiththa udambu” (his material body – i.e., all chEthanas and achEthanas) and “paranjudar udambu” (spiritual body, the divine form) [as indicated in thiruvAimozhi 6.3.7 ].

  • en Azhip pirAn – One who presented his distinguished form to me. After saying “yAvaiyum yAvarumAy ninRu“, she is saying “en Azhip pirAn“; this is how she became involved in his divine form. [Similarly] He himself said in thiruvAimozhi 6.9.1 “nIrAy nilanAy” (one who became water, earth etc) and then said “kUrAr Azhi veN sangEndhi adiyEn pAl vArAy” (you come to me carrying your sharp chakra (disc) and white Sanka (conch)). Except for the fact that everything is pervaded by bhagavAn and so he is called us “jagath SarIra” (one who has the universe as his body), would the samsAram be as desirable as his divine form? That is why his divine form is praised as  being opposite of all blemishes as in “paranjudar udambu” (spiritual body, the divine form) and the universe is explained as mixed with blemishes as in “azhukkup padhiththa udambu” (his material body – i.e., all chEthanas and achEthanas) .
  • mAvai … – Whatever comes as a hurdle to enjoy his beauty, he eliminates them; and that does not happen just occasionally [but always].
  • madhusUdhaRku – His eliminating of enemies is perpetual and not accidental like alphabets being formed as a worm crawls.
  • en mARRam solli – Whatever I have taught you.
  • pAvaigaL thIrkiRRirE – The paramachEthanan (supreme sentient) has abandoned me; these birds who have chaithanyam (consciousness) have not done the job; now, can you eradicate my sorrow? She is trying to get her task done considering their inseparable nature only.
  • vinaiyAttiyEn – I have attained the sorrow of getting you to fulfil my desire instead of praising you; I have become greatly sinful to try and eliminate my sorrow which was caused by emperumAn who said in SrI bhagavath gIthA 18.66 “mA Sucha:” (do not grieve), with the help of achEthanas (insentient entities). pAsaRavu – sorrow.

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