Category Archives: thiruvAimozhi 6th centum

thiruvAimozhi – 6.8.6 – en minnu nUl

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 sixth pAsuram, parAnguSa nAyaki says to some mynAs “Since emperumAn is enjoying together with his devotees, he will fulfil our desires; you go to him and inform him if this matches his mercy”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some mynAs which she raised “krishNan who is totally obedient will certainly give the thiruththuzhAy (thuLasi) from his lotus feet for us; you go and tell him what I have taught you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

en minnu nUl mArvan en karum perumAn en kaNNan
than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn
kanmingaL enRu ummai yAn kaRpiyA vaiththa mARRam solli
senmingaL thIvinaiyEn vaLarththa siRu pUvaigaLE!

Listen

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

thI – cruel (instead of my serving you, I am making you serve me)
vinaiyEn – I (who am having sin)
vaLarththa – raised
siRu – young
pUvaigaLE – Oh mynAs!
en minnu nUl mArvan – one who let me enjoy his divine chest which is having the divine yagyOpavIdham which is shining contrarily to his black coloured divine body
en karum perumAn – my lord who let me enjoy (not only the part-by-part beauty, but also) his wholly beautiful dark-coloured body and my swAmy (Lord) who made me his servitor
en – totally obedient to me
kaNNan – krishNa
than – his
nIL – which stretch up to the location of his devotees
kazhal – divine feet
mEl – on
mannu – fittingly present
thaN – invigorating
thuzhAy – thiruththuzhAy
namakku – to us
anRi – but
nalgAn – will not give joyfully (to anyone else)
kanmingaL – Learn now!
enRu – that
ummai – you (who are young and prideful)

(forcefully)
yAn – I (who am ready to accept your service)
kaRpiyA vaiththa – taught (saying “en minnu nUl mArvan … nalgAn”)
mARRam – words
solli – saying that
senmingaL – go!

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

Oh mynAs raised by cruel (person like) me! I have taught you saying “Learn now! krishNa, who let me enjoy his divine chest which is having the divine yagyOpavIdham which is shining contrarily to his black coloured divine body, who is my lord and made me his servitor, who let me enjoy his wholly beautiful dark-coloured body, who is totally obedient to me , will joyfully give the invigorating thiruththuzhAy which is fittingly present on his divine feet which stretch up to the location of his devotees”; now you go [to him] saying the words I taught you.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • en minnu nUl mArvan … – One who made me fully exist for him by manifesting the divine yagyOpavIdham (sacred thread) as if it is shining in my heart. Even while my belonging (emperumAn) is separated from me, would he offer my belonging (his thiruththuzhAy) to others?
  • en minnu nUl mArvan – One who eradicated the darkness from my heart by manifesting the beauty of his divine yagyOpavIdham. By manifesting the nUl (thread) on his chest, he made me follow in line with the nUl (SAsthram).
  • en karum perumAn – He acquired me by manifesting his divine dark form which contrasts with the bright yagyOpavIdham like a lightning in a cloud.
  • en kaNNan – Accepting me by manifesting these aspects and then offered himself fully to me. Due to individual attachment towards the beauty of his decoration, divine form and simplicity, AzhwAr is repeatedly saying “en” in every one of these aspects.
  • than mannu nIL kazhal mEl thaN thuzhAy namakkanRi nalgAn – Whatever he does, he would not offer that which is said in jithanthE sthOthram “bhakthAnAm” (for the devotees), to others. This is the main pAsuram in this decad. Since emperumAn is ASritha parathanthran (submissive towards his devotees), parAnguSa nAyaki is sending a messenger considering his aikarasyam (being fully attached to his devotes), thinking “he will come to me if we inform him, after he becomes owned by his devotees).
  • than – nIL kazhal – mannu – thaN thuzhAy namakkanRi nalgAn – He will never offer the invigorating thiruththuzhAy which is fittingly placed on his boundlessly relishable divine feet, to others. SrI rAmAyaNam sundhara kANdam 37.57 “mayi jIvitham Ayaththam rAghavasya mahAthmana:” (My life is dedicated to SrI rAma, his brothers and the dynasty) – emperumAn made himself and his belongings to exist for me. She is not thinking about self and speaking like this; but she is thinking about emperumAn’s nature and speaking like this; he spoke like this in SrI rAmAyaNam yudhdha kANdam 18.25 “kim puna: madh vidhOjana:” (How much more should I do for those who surrender unto me) [SrI rAma explains to sugrIva and his associates that a female pigeon gave its life to feed a hungry hunter who previously hunted its male companion]. During the final moments of aruLALap perumAL emperumAnAr, he was asked “what are you thinking about now?”; he replied “I am thinking about how a bird hurt the feelings of perumAL (SrI rAma)”. For this, nampiLLai mercifully explains – Our act of surrender is not going to get us the result; yet, due to the great qualities of emperumAn who accepts our surrender, we have no shortcoming. (Hurting the feelings of perumAL is explained as – when SrI vibhIshaNa surrendered to perumAL, instead of accepting him at once, there was a delay and others wanted him to be killed too – this caused great hurt in emperumAn‘s divine heart where he thought “I could not even do what a pigeon who does (save the surrendered person)”.
  • namakku anRi nalgAn – He will not enjoy the sweet thuLasi alone.
  • kanmingaL enRu ummai yAn kaRpiyA vaiththa – When the heart is stable, she will teach them what sustains her. Just as our AchAryas would teach dhvayam to their children, grand children et al. I who am the protector, taught you who are the protected.
  • mARRam – That is – what I taught you always saying “namakku anRi nalgAn“, or what I taught saying that you ask him “idhuvO thakkavARu“.
  • sollich chenmingaL – This is what you have as company for your journey; don’t become dumbfounded when you reach there. Don’t wait until he starts speaking about it, you inform him as soon as you reach there.
  • thI vinaiyEn – forget about you going there, speaking to him, his arrival etc; see my sin – I have become like the one who lost one’s child. Instead of him and I both being together, celebrating you, I am sinful enough to get my desire fulfilled through you. There is nothing inferior to sending one’s own children to bring over the one who is very dear [Here, the birds are considered as parAnguSa nAyaki‘s children, and emperumAn as her consort].

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 – 6.8.5 – nungatku

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 fifth pAsuram, parAnguSa nAyaki tells her parrots “Wherever you go and see him, whether it is paramapadham or dhivya dhESams, ask him if this is how his compassion is”.

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

nungatku yAn uraikkEn vammin yAn vaLarththa kiLigAL!
vengatpuLLUrndhu vandhu vinaiyEnai nenjangavarndha
sengaN karumugilaich cheyya vAych chezhungaRpagaththai
enguch chenRAgilungaNdu idhuvO thakkavARu enminE

Listen

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

(unlike the prideful associates of emperumAn who separated)
yAn – I
vaLarththa – grew up by my raising
kiLigAL – Oh parrots!
vammin – come (not ignoring me due to your familiarity towards me)
yAn – I (who am going to benefit by you who are raised by me)
nungatku – to you (who will live if I live)
uraikkEn – telling (you what you already know and do);
vem – staring at the enemies
kaN – having eye
puL – periya thiruvadi (garudAzhwAn)
Urndhu – riding him (to reveal his urge)
vandhu – arriving (near me)
vinaiyEnai – me who is having the sin to be separated from him now

(even without my knowledge)
nenjam kavarndha – having captured my heart

(the cause for such capturing)
sem – reddish
kaN – eye
karumugilai – having a blackish-form (contrast to that red colour, being seated in an apt way on the shoulders of periya thiruvadi as said in “pon malaiyin mImisaik kArmugil pOlE” (like a dark cloud on a golden mountain))
seyya – reddish (due to being pleased with the accomplishment of the desire)
vAy – having beautiful lips
sezhum kaRpagaththai – the great benefactor, who is like a distinguished kalpaka (desire fulfilling) tree (for letting me enjoy this beauty as a benefit for him)
engAgilum – any location/state such as para (paramapadham), vyUha (milky ocean), vibhava (incarnations) etc
senRu – go
kaNdu – see
idhuvO – this act of capturing her heart and making her feel lonely
thakkavARu – apt
enmin – ask that!

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

Oh parrots who were raised by me! I am telling you; emperumAn is riding periya thiruvadi whose eye is staring at the enemies, has arrived near me who is having the sin to be separated from him now and has captured my heart; if you go and see emperumAn, the great benefactor, who is like a distinguished kalpaka tree, who is having reddish eye, a blackish-form and very reddish lips, in any location/state such as para, vyUha, vibhava etc., you ask “is this act of capturing her heart and making her feel lonely, apt?”.

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

  • nugatku yAn uraikkEn – They too are sorrowful and being ahead of her; is this something I have to tell you [You are already working to go to emperumAn on my behalf]? My sorrow makes me tell you this.
  • nugatku yAn uraikkEn – This is not to be told to you; I should not be the one saying this. While the parrots already are ready to eliminate my sorrow, I am talking as if I am someone else who doesn’t understand that.
  • vammin – For you who are thinking “How will we make her sustain herself?”, I will give you the means, come on.
  • yAn vaLarththa kiLigAL – For you who are born to me [like my children], is there time to be prideful like his associates? Were you born to be prideful like this!
  • nungatku – For you who remain as in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy).
  • yAn – I who have placed all my burden upon you.
  • uraikkEn – I am not telling something you don’t know; I am telling because of my sorrowful state.
  • yAn vaLarththa – You who were raised by me by feeding sweet rice with milk and ghee.
  • kiLigAL – As said in thirunedunthANdagam 14 “vaLarththadhanAl payan peRREn” (I have attained the purpose of raising you), I could listen to his divine names from your mouth; and because it leads to more sorrow as said in “kaNNan nAmamE kuzhaRik konRIr” (you are killing me by reciting the names of krishNa). I am looking to send you as messenger to him.
  • vem kaN puL … – Coming on the bird which has angry eyes. Explaining the eyes to be angry due to his eliminating the hurdles while coming; alternatively the eyes are said to be angry due to the cruel way of separating emperumAn from her and carrying him away as said in SrIvishNu purANam 5.18.30 “akrUra: krUra hrudhaya:” (cruel-hearted akrUra).
  • vem kaN puL Urndhu vandhu – Like a prince who would come riding his ceremonial elephant to capture the girl he likes. AzhwAr first sent a messenger to emperumAn saying in thiruvAimozhi 1.4.6aruL Azhip puL kadavi avar vIdhi oru nAL” (taking a stroll on the street where she lives, on garudAzhwAr who is an ocean of mercy, at least one day), and he obliged.
  • vinaiyEnai – I have committed sin not to have dual heart like his; I am not having one heart to be finished while in union and another to sustain while in separation.
  • nenjam kavarndha – emperumAn who enlightens the mind of people has now destroyed my heart! Being a sAragrAhi (one who is capable of extracting the essence) he took the essence and left behind the residue; like those who carry the garland and leave behind the container. AzhwAr’s heart is full of fragrance [comparing it to a flower]; he himself said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste you apply).
  • sem kaN karu mugilai – His posture of looking with comforting eyes and presenting his divine form fully. Alternatively – explaining the completeness emperumAn acquired after uniting with parAnguSa nAyaki. Another explanation – informing that he was leaving, he stood looking with comforting eyes ready, to shed tears [like a cloud].
  • seyya vAy – The smiling mouth which spoke many hundreds of words.
  • sezhum kaRpagaththai – Distinguished kalpaka tree; here the distinguishing factor of emperumAn from a desire fulfilling kalpaka tree is, emperumAn himself would give, out of his own desire. kalpaka tree would neither bestow itself nor desire to help voluntarily; but he is capable of giving himself. He who gave himself in such a manner that, even when I am separated from him, he gave me the ability to bestow the two realms (spiritual and material) to whoever I desire to.
  • enguch chenRAgilum kaNdu – Already said “vAnavar kOnai” (lord of nithyasUris). Hearing that a messenger is coming, he would leave the grand assembly and enter the private quarters [in paramapadham]. Alternatively – you enter [and search] all the places where air will enter; that is para, vyUha, archAvathArams; all places where he is hiding as said in bruhadhAraNyaka upanishath “yamAthmA na vEdha” (The AthmA who is unaware of paramAthmA). As said in SrI rAmAyaNam sundhara kANdam 1.40 “anEnaiva hivEgEna gamishyAmi surAlayam” (If I don’t find sIthAp pirAtti in lankA, I will reach svarga (heaven) with the same speed). You cannot return saying “he is not seen in paramapadham”.
  • idhuvO thakkavARu enminE – Wherever he is, you words should be the same. Does it fit your mercy to steal the heart of others and keep yours as well? If we say that he does not have AnruSamsyam (mercy), that means he himself does not exist. As [his] compassion which is part of such mercy is not seen by us in us, tell him that he does not have that. For the one who is boasting of his compassion, there is nothing more damaging than this; so tell him this only.

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 – 6.8.4 – thU madhu

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 fourth pAsuram, parAnguSa nAyaki mercifully tells some dragonflies “Go and inform emperumAn who is in paramapadham ‘is it fitting for you to torment her there while you are enjoying with garland on your crown, in the unreachable abode?’ “.

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

thU madhu vAygaL koNdu vandhu en mullaigaL mEl thumbigAL!
pU madhu uNNach chellil vinaiyEnaip poy seydhaganRa
mAmadhu vAr thaNduzhAy mudi vAnavar kOnaik kaNdu
yAmidhuvO thakkavARu enna vENdum kaNdIr nungatkE

Listen

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

en – raised by me
mullaigaL – jasmine
mEl – seated on
thumbigAL – dragonflies!
thU – pure
madhu – having honey as identity
vAygaL – mouths
koNdu – with
vandhu – arriving
pU – flower’s
madhu – honey
uNNa – to drink
sella – if you set out

(instead of going when they are withered)
vinaiyEnai – me who is having the sin which caused the separation [from emperumAn ]
poy – mischievous union
seydhu – performed
aganRa – separated

(to consider that this separation led to his prosperity)
mA – greatly flowing
madhu – honey
vAr – dripping
thaN – cool
thuzhAy – decorated with thiruththuzhAy
mudi – donning the divine crown
vAnavar – for nithyasUris (eternal associates of emperumAn in paramapadham)
kOnai – one who is the ruler
kaNdu – on seeing
nungatku – for you (who are present in such prosperous situation)

(with respectful words, matching his supremacy)
yAm – your highness
idhuvO – should manifest your supremacy like this?
thakkavARu – fitting your merciful stature?

enna vENdum kaNdIr- you should tell him this.

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

Oh dragon flies seated on the jasmines raised by me! Having pure honey-mouths as your identity, if you have arrived to drink the honey from those jasmine flowers, you first go to emperumAn who performed mischievous union with me and separated, and who is donning the divine crown which is decorated with cool thiruththuzhAy in which honey is greatly flowing and dripping, and who is ruling over the nithyasUris; on seeing him, you tell him “Your highness! Should you manifest your supremacy like this? Is this fitting your merciful stature?”. Implies, only then, me as well as my jasmine flowers will become fresh and you can drink the honey from them.

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

  • thU madhu vAygaL koNdu vandhu – Going with the mouth which is pure and having sweet speech. vandhu (coming) means senRu (going). With the sweet speech which will sustain those who are in anguish.
  • en mullaigaL mEl thumbigAL – You too remain hungry like those who suffer along. Both the flowers in her hair and in the nearby garden are in a withered state; as said in SrI rAmAyaNam ayOdhyA kANdam 59.10 “apivrukshA: parimlAnA:” (Even the trees withered).
  • pU madhu uNNach chellil – Since you have the tendency to extract honey, you will go to places where flowers are present. Only those flowers in her side will be withered; but flowers in his side will be fresh; he is said as “mA madhu vAr thaN thuzhAy mudi vAnavar kOn“. The only difference between them (nithyasUris) and him is his divine crown and the garland. Unlike the bees here, those who are there need not remain hungry.
  • mA madhu vAr thaN thuzhAy – Even in separation, he remains fresh.
  • pU madhu uNNach chellil – Once the flower in hair withered and the honey dried up, she thinks that the same would be the case throughout this material realm; she thinks that now if honey is present anywhere it will only be in emperumAn‘s side.
  • vinaiyEnai – I who have committed sins to think that his sweet talks and his love towards me are truthful.
  • vinaiyEnaip poy seydhu – Knowing that if he left suddenly she will die unable to bear that, he remained saying “I will never separate from you; I cannot bear your separation”, but suddenly made me realise that he was gone; and I didn’t understand how he did that. Had I known I would have held him and not let him go!
  • poy seydhu – This is how dissatisfied she is even in the union. AzhwArs are of the nature that even after spending a long time with emperumAn , they will feel “everything happened [quickly] like a dream”, since union always ends with separation. Unfulfilled enjoyment is highlighted as dream, magic or fake.
  • poy seydhu aganRa – This is his reason to separate. Pretending to be together, not having fulfilling time together and leaving mischievously.
  • mA madhu vAr thaN thuzhAy mudi – Since honey seen is present there too, it will be doubly delightful. That is the best honey too. Seeing him [his quality], it (honey) will remain consistent both in union and separation too.
  • vAnavar kOnaik kaNdu – Seeing emperumAn who is presenting himself to those who care for themselves. Seeing emperumAn who is ignoring his own words as in SrI rAmAyaNam yudhdha kANdam 41.4 “thvayi kinchith samApannE kim kAryam sIthayA mama” (even if you were insulted a little bit, what is the use of my getting back sIthA?), he is pampering his old relatives [nithyasUris who are with him forever].
  • yAm – [calling him out respectfully] Since he feels guilty, he would pretend to be conducting the grand assembly and will be difficult to be drawn attention to; without fearing his supremacy, draw his attention. On being called, he will have to look into your face; before he turns his face away, you ask him if his act is proper. Didn’t you tell someone as in SrI rAmAyaNam sundhara kANdam 40.41 “Anrusamsyam parOdharma:” (being compassionate is the ultimate dharmam). That was visible in your form as in SrI rAmAyaNam sundhara kANdam 36.42 “naivadhamSAn na maSakAn” (He will not drive away the flies and mosquitoes), and SrI rAmAyaNam sundhara kANdam 36.41 “namAmsam rAghavO bhungthE nachApi madhu sEvathE” (he is neither indulging in meat nor in alcohol) [But here you seem to be enjoying well].
  • idhuvO thakkavARu – Is hurting a woman and being garlanded in a grand assembly, your compassion?
  • enna vENdum kaNdIr – After seeing this grand assembly and his supremacy, you cannot remain compassionate thinking “how can we destroy this?”; in that situation, you think about me and speak.
  • nungatkE – You who are not him, should do all of this. Otherwise, there is no difference between you who appeared in front of me in this sorrowful state and him.
  • nungatkE – Aren’t you residing in my jasmines! You have to preserve your own nature [of helping me]; he caused hurt to a woman (me) and is enjoying the grand assembly without considering the damage done to his nature; I am lying down [waiting for him]; now, you have to avoid causing damage to your own nature.

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 – 6.8.3 – Odi vandhu

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 third pAsuram, parAnguSa nAyaki says to a swarm of bees “You inform my state to emperumAn, return to me and live on top of my head”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some swarm of bees “As you go on behalf of me, krishNa, the destroyer of the enemies of his devotees, will behold you on his head; you would become refreshed; you return to me and suck the fresh flowers on my hair, which were decorated thinking ‘he is coming’ “.

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

Odi vandhu en kuzhal mEl oLi mA malar UdhIrO?
kUdiya vaNdinangAL! kuru nAdudai aivargatkAy
Adiya mA nedundhErp padai nIRezhach cheRRa pirAn
sUdiya thaNduLabam uNda thUmadhu vAygaL koNdE

Listen

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

kUdiya – mutually close
vaNdu inangAL – swarm of bees!
kuru nAdudai – the leaders of kurukshEthra
aivargatku Ay – for the five pANdavas
Adiya – having beautiful movements
mA – horses
nedu – tall
thEr – chariots
padai – army
nIRu ezha – to become dust particles
seRRa – destroyed
pirAn – krishNa, the great benefactor
sUdiya – decorated on his divine hair
thaN – invigorating
thuLabam – from the thiruththuzhAy
uNda – drank
thU – pure
madhu – having honey
vAygaL – mouth
koNdu – having
Odi vandhu – coming here immediately

(that which is enjoyable for him in all manner)
en – my
kuzhalmEl – on hair
oLi – radiant
mA – best
malar – in flower
UdhIr – suck it as you sucked the honey

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

Oh swarm of bees who are mutually close to each other! Having drunk the pure honey from the invigorating thiruththuzhAy which is decorating the divine hair of krishNa, the great benefactor, who destroyed the horses which were having beautiful movements, tall chariots and the army to become dust particles, for the five pANdavas who were the leaders of kurukshEthra! Coming here immediately with the same mouth, suck the best flower which is on my radiant hair.

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

  • Odi vandhu – You should return soon. As you have seen my state, you should arrive when I am alive. Alternatively, she is asking them to return soon due to the urge in enjoying them.
  • en kuzhal mEl – She would know the greatness of her hair based on how a great personality (emperumAn) is attracted to it. Why is she speaking like those who pay fees after completing a task in saying “sUdiya thaNduLabam uNdE thUmadhuvAygaL koNdu Odi vandhu en kuzhal mEl oLi mA malar UdhIrO”? For the bees, there should be something in her hair. Now, the honey has dried out and the hair is withered; only when they return [with happy news], her hair will become fresh again.
  • en kuzhal mEl – This is the greatness of these bees who go as her messenger, over those [monkeys] who went as his messenger [with respect to the gift they got after going as messenger]. There sugrIva mahArAja’s madhuvanam (the orchard) was destroyed; here she is saying “I am giving my forest like hair which is dear to him, to you”. aLagAdavi (hair-forest) is the top most gift (as it is on the head, and it is the best). There is no dhadhimuka et al who can be a hurdle here [dhadhimuka was the guard for madhuvanam, who tried stopping hanuman and others from enjoying]. The peaceful hanuman said in SrI rAmAyaNam sundhara kANdam 62.2 “aham AvArayishyAmi yushmAkam paripanthina:” (Enjoy the honey! I will keep off your enemies). Though sugrIva mahArAja did not know about hanuman’s sighting of sIthAp pirAtti, as soon as he heard about madhuvanam’s ransacking, he smashed his tail on the rishyamuka parvatham [monkeys smash their tail when they are joyful]. As they are ransacking madhuvanam even though the time limit given to them is over, they must have spotted sIthAp pirAtti. bhattar mercifully used to say “If the madhuvanam was not present, the joy of the monkeys in finding pirAtti would have reflected on the back of the princes” [patting the back in joy is a common act – every monkey would have joyfully patted the back of SrI rAma and lakshmaNa].
  • en kuzhal mEl oLi mA malar UdhIrO – The bees should always be drinking the honey from her hair. thiruvAimozhi 9.9.4 “thUvi am puL udaith theyva vaNdu” (the divine bee (emperumAn) who has pure, beautiful garuda) or these bees. She is saying “Can emperumAn only give sAmyApaththi (a type of mOksha, where emperumAn gives his devotees all his qualities)? I too will give you sAmyApaththi (equality) with him [in enjoying my hair]”. As said in thaiththirIya upanishath “sOSnuthE …” (the liberated soul enjoys with bhagavAn), I will feed [give pleasure to] you both [emperumAn and the bees] from the same container [her hair]. This is the topmost food.
  • en kuzhal mEl oLi mA malar UdhIrO – In my hair which became fresh on your arrival, would you drink the honey from the best, radiant flower?
  • UdhIrO – Due to the abundance of honey, like someone who hesitates to enter flood waters, the bees are hesitating. While it is your duty [to inform emperumAn] and it is a help to others [me], why are you waiting?
  • kUdiya vaNdinangAL – There is no need for you to assemble the army like sugrIva mahArAja had to do. You have all already assembled to help me. sugrIva ordered his army only after iLaiyaperumAL (lakshmaNa) went to the entrance of kishkindhA and praised [chastised] him.
  • kuru nAdu udai aivargatkAy – emperumAn is of the nature that he will feel sorry for the wives of others [pANdavas] whose hair is not well maintained [due to sorrow]; as said in periyAzhwAr thirumozhi 4.9.6 “maiththunar mAr kAdhaliyai mayir mudippiththu avargaLaiyE mannarAkki” (Helping the wives of his cousins tie their hair [after their husbands became victorious] and crowning his cousins). He thinks that pANdavas are the owners of the kingdom and considers himself to be their servitor.
  • kuru nAdu udai aivar – dhuryOdhana and his brothers were like someone who climbed the ceremonial elephant without the permission of the elephant’s caretaker. As said in thiruvAimozhi 6.6.4nAdudai mannar“, pANdavas are the real owners of the kingdom. AzhwAr is speaking based on bhagavAn’s opinion which is “the current regime under dhuryOdhana et al is unlawful”; AzhwAr’s thoughts follow emperumAn’s thoughts.
  • Adiya mA nedum thEr – With the huge chariot that has horses with beautiful steps; with the chariot that is described in SrI bhagavath gIthA 1.14mahathi syandhanE sthithau” (seated in the huge chariot).
  • padai nIRezhach cheRRa pirAn – Since he was not allowed to take up arms, he rode the chariot wheels to destroy the army into pieces.
  • cheRRa pirAn – Favouring others even at the cost of obliterating himself, is his natural quality. She considers that he reduced himself as the charioteer due to a particular reason [not his natural quality].
  • cheRRa pirAn – arjuna et al are similar to his weapons; emperumAn himself declared in SrI bhagavath gIthA 11.33mayaivaithE nihathA: pUrvam Eva” (as I have vowed to finish them already).
  • sUdiya thaN thuLabam uNda – The bees which drink the honey from the garland which he wore while riding arjuna’s chariot. Whatever garlands he wears in his incarnations, thiruththuzhAy (thuLasi) assumes such garland forms to favour emperumAn.
  • thU madhu vAygaL koNdE – Having their mouth purified and sweetened after drinking the honey from that garland; it can also mean – the bees which have sweet speech.
  • thU madhu vAygaL koNdE – Odi vandhu en kuzhal mEl oLi mA malar UdhIrO – SrI rAmAyaNam yudhdha kANdam 5.6 is explained here. vAhivAtha – As you [wind] cannot be seen by eyes, what did you get? thvayimE gAthra samsparSa: – Contact with sIthAp pirAtti for my senses, is through you. I only get to touch you who touched her. chandhrE dhrushti samAgama: – Touch is similar to vision for me [I can only see the moon that was seen you]. [Another meaning – mouth is pure] With the mouth which makes that which fell apart to stick together [when dhraupadhi was in the forest, due to her purity, on hearing her words, a mango which fell from the tree went back to the tree and stuck to it]. Like hanuman said in SrI rAmAyaNam sundhara kANdam 65.10 “dhrushtA sIthA” (I have seen sIthA) [and eventually united sIthAp pirAtti and SrI rAma], you make me drink this honey and you too drink it.

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 – 6.8.2 – maiyamar

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 second pAsuram, parAnguSa nAyaki prays to some parrots saying “You should acknowledge the joyful celebrations of my friends and me, after informing my state to emperumAn and returning to us”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says to some parrots “You should acknowledge my glorification of you in front of my friends after you inform my helplessness to emperumAn who has enjoyable symbols, and return to me”.

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

mai amar vAL nedum kaN mangaimAr munbu en kaiyirundhu
ney amar in adisil nichchal pAlodu mEvIrO
kai amar chakkaraththu en kanivAyp perumAnaik kaNdu
mey amar kAdhal sollik kiLigAL! viraindhOdi vandhE

Listen

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

kiLigAL – Oh parrots (who are enjoyable for both parAnguSa nAyaki and emperumAn due to their physical beauty and sweet talks)!
kai amar chakkaram – having the beautiful combination of his hand and the divine disc
kani – enjoyable like a ripened fruit
vAy – having beautiful lips
en perumAnai – the lord who has accepted me as his servitor
kaNdu – (you who are fortunate to see him before me,) on seeing
mey – with the divine form
amar – to enjoy in abundance
kAdhal – great desire
solli – telling

(instead of waiting and coming along with him due to his desire towards you)
viraindhu – in a speedy manner
Odi vandhu – arriving quickly

(seeing my newly acquired bliss since he will arrive as soon as you inform about his arrival, as you decorate yourself)
mai – black pigment
amar – aptly
vAL – radiant
nedu – expansive
kaN – having eyes
mangaimAr munbu – in the presence of the girl friends who are of the same age

(instead of seeing their favourable attitude towards her, and with her hand held by his hand)
en – my
kai – hand

(to be the seat for your divine feet)
irundhu – being present
ney – with ghee
amar – together
in – sweet
adisil – rice
pAlodu – with milk
nichchal – eternally
mEvIr – accept.

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

Oh parrots! On seeing the lord who is having the beautiful combination of his hand and the disc, who has accepted me as his servitor, having beautiful lips which are enjoyable like a ripened fruit, telling him my great desire to enjoy in abundance with his divine form, and in a speedy manner, arriving quickly to me who is in the presence of the girl friends who are of the same age, having black pigment aptly anointed, radiant, expansive eyes, eternally accept the sweet rice which is with ghee and milk together in my hand.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • mai amar – In the first pAsuram, she offered [the birds] his wealth; in this pAsuram she is offering something which is greater than that. His wealth – ubhaya vibhUthi (spiritual and material realms); the wealth which is greater than that is herself who is dear to him. Even while offering herself, instead of doing it secretively, she is offering right on her own hand.
  • mai amar vAL nedum kaN mangaimAr munbu en kai irundhu – Are those who are praised by her same as those who were praised by him [SrI rAma praised hanuman for being a messenger for him, here she is praising the parrots]! Those who reside in the inner-quarters have similar qualities; they all can be seen with the same vision. As said in periya thirumozhi 11.3.5 “thammaiyE nALum vaNangith thozhuvArkku thammaiyE okka aruL seyvar” (emperumAn  will bless those who worship him to become similar to him), she too has given them her qualities.
  • mai amar – They too have the greatness which is explained in SrI rAmAyaNam sundhara kANdam 16.5 “asithEkshaNA” (one who is having beautiful dark eyes), thiruvAimozhi 6.5.8karundhadangaNNi” (one with black, expansive eyes). It can be explained as parAnguSa nAyaki highlighting their natural darkness like her own eyes; alternatively, it can be highlighting about the black pigment which is applied for auspiciousness. When she is at loss [of emperumAn], they cannot be decorating their eyes with black pigment; when you arrive you see it in their eyes [i.e., they have decorated their eyes expecting his arrival]! vAL – radiance. Even that has disappeared. When her form has lost the radiance, their eyes cannot have it.
  • nedum kaN – The whole expansive eyes become purposeful only when that happens [when emperumAn arrives]. Otherwise, its just a burden as said in periya thirumozhi 11.7.1 “kANAdhAr kaN enRum kaN alla” (the eyes which don’t see emperumAn are never considered as eyes).
  • mai amar vAL nedum kaN – Implies “Seeing your arrival, I become happy and acknowledge that ‘his arrival is certain’, and decorate myself; seeing that, you have decorated yourself and are having radiant, expansive eyes”.
  • mangaimAr – Just as he has his apt friends as said in periyAzhwAr thirumozhi 3.1.1 “thannErAyiram piLLaigaL“, she is having apt friends.
  • mangaimAr – Just as mukthAthmAs (liberated souls) will have an ever youthful form of twenty five years old.
  • mangaimAr munbu – They won’t be behind her!
  • mangaimAr – Not just one or two, but everyone will come into the forefront. As thiruvadi (hanuman) was praised by the monkeys as said in SrI rAmAyaNam sundhara kANdam 57.31 “hanUmantham mahAthmAnam parivAryOpathasthirE” (the best among the monkeys surrounded hanuman and praised him). mahAthmAnam – is four persons surrounding and praising a great thing? The monkey leaders offered fruits and roots and praised hanuman as said in SrI rAmAyaNam 57.33 “upAyanAni upAdhAya mUlA cha palAni cha“; similarly here too sweet rice with ghee and all are present. There people with well-rounded faces were present as said in “bEjirE vipulAnanA:“, and here everyone has “mai amar vAL nedum kaN“.
  • en kai irundhu – Though they are said to be sharing the joys and sorrows as said in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“, only one who is hungry needs to eat! So, this is their assembly; let my hand be their abode. I will make my hand which is a decoration to his crown, as your seat. As said in SrIvishNu purANam 5.13.54 “thathau bAhulathAm skandhE” (she placed her hand on krishNa’s shoulder like a creeper spreading on a supporting stick), the hand which is fully offered to him. His presence on her hand is not the same as being on his serpent bed which is explained in paryanga vidhyA. What is prayed in by her in “aNi migu thAmaraik kai” (Considering his lotus like hand as decoration on me), is applicable in his case too. She is saying “mey amar kAdhal solli kiLigAL! viraindhOdi vandhu, en kai irundhu ney amar in adisil nichchal pAlodu mEvIrO!“. Why shouldn’t she praise the birds while they are going?  For that, she needs some ability; she remains as said in SrI rAmAyaNam sundhara kANdam 40.3 “gAthraiSSOkAbikarSithai:” (she is having very tired limbs) and thiruvAimozhi 7.2.4 “itta kAl itta kaiyaLAy irukkum” (unable to move her feet and hands); also, she needs her friends to praise them! But they too remain as said in thiruvAimozhi 9.9.5 “emmin mun avanukku mAyvarAlO” (they fall for him even before me).
  • ney amar … – She has no ownership over her own body to offer it to them unlike emperumAn who embraced hanuman as said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasva bhUthasthu“. As I give the sweet rice which is mixed with ghee and milk everyday, you should accept them and uplift me. She who remains as said in thiruvAimozhi 6.7.1 uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” (sustaining food, nourishing water and pleasure-giving betel leaves are all krishNa), is seeking and offering what is dear to them! What is explained by this? For those who do favours in bhagavath vishayam [for the AchArya, SrIvaishNavas who nurture our knowledge, devotion etc], one should not be satisfied with just sharing a portion of whatever one has. One should seek out what is dear to them and offer those. In case of bhagavAn, it is said in SrI rAmAyaNam ayOdhyA kANdam 103.30 “yadhanna:purushO bhavathi …” (whatever one partakes, it must be offered to his worshippable deities) [In case of bhagavAn, it is sufficient to offer whatever is fit to be consumed by us. But for AchAryas/SrIvaishNavas, we should seek out the materials which are desirable for them and offer them].
  • nichchal – The connection happens once, but the enjoyment is eternal. As said in sthOthra rathnam 2 “athra parathra chApi nithyam yadhIya charaNau SaraNam madhIyam” (in this world and in the other world as well, always the divine feet of that SrIman nAthamunigaL are my refuge).
  • kai amar chakkaraththu en kani vAyp perumAnaik kaNdu – She is trying to feed those who already consumed [on seeing emperumAn]. By this it is explained that – those who are related to AzhwAr, will attain the desires of AzhwAr even before AzhwAr attains them; nAnmugan thiruvandhAdhi 18 “vERAgavE EththiyiruppArai vellumE maRRavaraich chAththiyiruppar thavam” (the penance (means) of those who depend on emperumAn‘s devotees is greater than that of emperumAn’s devotees).
  • kai amar chakkaram – Being with the disc on his hand always.
  • en kani vAy – Manifesting the divine beauty of his hand and the disc is equivalent to showing his smile. I was captured by his smile which he let out while separating from him thinking “let her sustain herself thinking about this smile”.
  • en kani vAy – Hand is fully enjoyed by the divine disc; his lips are fully enjoyed by her. His (chakkaraththAzhwAr’s) life is eternally sustained [since he never separates from the hand]; but my sustenance is occasional only.
  • kaNdu – Unlike me who has everything in the mind, you can see him. For her, she can only see through their eyes and see them; for her it is as said in SrI rAmAyaNam yudhdha kANdam 5.6 “thAm sprushtvA” (I touch her through the wind which touched her) and “chandhrE dhrushti samAgama:” (I see her through the moon which was seen by her).
  • mey amar kAdhal solli – She is saying “my love is such that I want to embrace your divine form”; or she is saying “my love is such that I want you to embrace my body”. SrI rAmAyaNam sundhara kANdam 40.3 “gAthraiS SOkAbhikarSitha: samspruSEyam” (I should be blessed to touch SrI rAma with my weakened limbs). Tell him not to think “She will live when I live” or “She will sustain by thinking about my qualities” [ANdAL sustained herself by thinking about emperumAn’s qualities as said in nAchchiyAr thirumozhi 8.3 “en gOvindhan guNam pAdi … Avi kAththiruppEnE” (I will sing about my gOvindha’s qualities and sustain myself)]. There were others who sustained themselves like that. Even when shown the mAyA Siras (replica of SrI rAma’s head), sIthAp pirAtti cried like a materialistic person would do, yet sustained herself saying “I would have died the moment SrI rAma died. The fact that I am living implies that he is alive too”. SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAghavENAham bhAskarENaprabhAyathA” (I am inseparable from SrI rAma like the rays are inseparable from the sun); unless there is sun, there cannot be any rays. There is  contraction and expansion only due to certain reasons [such as sIthAp pirAtti crying or being joyful based on her situation in her avathAram]. While [AthmA] being a dhravya (entity), it can also be a prakAra (attribute) [of paramAthmA]. Here it is not like that; for those who separated after the embrace, they cannot sustain without embracing again.
  • mey amar kAdhalpiLLAn explains this as “Don’t think our love is fake like yours” [mey is explained as truth]. Alternatively,
  • mey amar kAdhal – Love attached to the AthmA [here mey is explained as AthmA], that is, love which is naturally fitting with AthmA. In thirumAlai 38meymmaiyE miga uNarndhu“, mey indicates AthmA only. True love.
  • solli – When one does not know something oneself, one should hear it from others. If he had the same feeling, he would not have let me send a messenger. It appears that informing her state to him is more important than actually seeing him.
  • kiLigAL! viraindhu Odi vandhE – You should come ahead like the monkey elders who returned with the joyful news to perumAL (SrI rAma) after seeing pirAtti and like hanuman who rushed ahead to bring joy to SrI bharathAzhwAn while SrI rAma was returning.
  • kiLigAL! viraindhu Odi vandhE – After informing him, don’t wait to come along with him. hanuman, when went searching for pirAtti, spent a whole lot of time since he was given sufficient time, reached lankA, saw her and then returned on the same day saying “The purpose of seeing sIthAp pirAtti will be fulfilled only when we inform him when he is alive”; the reason for such thoughts – while leaving SrI rAma, he saw his great sorrow and thought “it is difficult to see him alive when we return”; perumAL too said “My dear! Don’t see my current sustaining state when you are present here and think that I will be the same later too; please act according to my situation”.
  • viraindhu Odi vandhE – Only when the joy of your prior arrival settles, he should come. If you arrive with him, I cannot praise you freely [naturally, when bhagavAn is there, he is the center of attraction; even AchAryas will take the backseat]; hence, you arrive so that I can enjoy properly! Ensure that I first fall at the divine feet of you, the benefactors, before falling at his feet. This is why, our elders first recite guruparamparA [manthram] before reciting dhvaya mahA manthram! Now, only when the AchArya is present with a physical body in this material world, the Sishya can serve him affectionately [Refer upadhESa raththina mAlai 64]; subsequently, both will engage in bhagavath anubhavam together. Only when the AchArya remains “for me” [in this material world], the Sishya can serve him thinking “for you”.

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 – 6.8.1 – ponnulagALIrO

Published by:

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

Full series >> Sixth Centum >> Eighth 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 prays to some birds saying “inform him about my state and [in turn] I will bestow you paramapadham (spiritual realm) and samsAram (material realm) for you to rule over”.

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

ponnulagALIrO? bhuvani muzhudhALIrO?
nannalap puLLinangAL vinaiyAttiyEn nAn irandhEn
mun ulagangaL ellAm padaiththa mugil vaNNan kaNNan
en nalangoNda pirAn thanakku en nilaimai uraiththE

Listen

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

nal nalam – having distinguished friendship etc towards those who pray [to you]
puL inangAL – Oh flocks of birds (who have wings which help in your acts)!
vinaiyAttiyEn – who am having sins to be separated from him and sending message to him
nAn – I
irandhEn – praying to you as his devotees pray to him;

(for what?)
mun – in the beginning
ulagangaL – world
ellAm – all
padaiththa – created

(as protection for the created worlds)
mugil – like black cloud
vaNNan – one who is having divine form
kaNNan – being easily approachable for his devotees [as krishNa]

(with such forms)
en – my
nalam – all distinguished features
koNda – took ownership
pirAn thanakku – to the benefactor
en – my
nilaimai – state
uraiththu – informing

(both of us being united by that act, and gifted to you)
pon – eternally desirable
ulagu – paramapadham
ALIrO? – would you rule?
bhuvani – highlighted by the earth
muzhudhu – entire material realm
ALIrO – rule.

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

Oh flocks of birds (who have wings which help in your acts) having distinguished friendship etc towards those who pray [to you]! I who am having sins to be separated from him and sending message to him, am  praying to you as his devotees pray to him; inform my state to the benefactor who created all worlds in the beginning, who is having divine black cloud like form, who is easily approachable for his devotees and who took ownership of my distinguished features; [after both of us become united after you inform him] would you rule the eternally desirable paramapadham and the material realm which is highlighted by the earth? Implies that both the realms are at your disposal. By saying inangAL (flocks), she feels confident that with so many of birds, the task in hand will be easily accomplished.

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

  • pon ulagu ALIrOparAnguSa nAyaki is thinking that ISvara’s wealth (spiritual and material realms) are there to be gifted to those who united her with him, when she was suffering in separation. Both the realms are at the disposal of the [divine] couple. One can say this when  she reaches that state [being the consort of the lord]. She is thinking that while sarvESvaran is present, this is being a ruler-less kingdom [so, she is asking the birds to rule over]. Whatever one will acquire after being freed from material bondage and reaching paramapadham, she is offering that right here. This is the nature of the one [AzhwAr] who bestows paramapadham while being in bondage and the one [emperumAn] who bestows paramapadham after freeing one [AthmA] from bondage. When two persons [emperumAn and parAnguSa nAyaki] are separated from each other and suffering, it is natural for both to give [but the approach is different, as explained here]. The nature of those who help in uniting is – some give up their body in trying to unite [like periya udaiyAr, jatAyu] and some others who unite being with their bodies [like these birds].
  • pon ulagu ALIrO bhuvani muzhudhu ALIrO – Should your kingdoms also suffer as I am suffering now [i.e., being without the lord]? parAnguSa nAyaki who is separated from her beloved consort, and is seeking out a messenger, is offering both realms to the messenger! This is based on her dependence on him. She is not with some lowly person who would make himself and his belongings hers while being united and take them away when separated. He made himself and his belongings exist fully for her so that she can give them to anyone she desires, even in his absence. When aruLALap perumAL emperumAnAr [a disciple of bhagavath rAmAnujar] was ill, AzhwAn [kUraththAzhwAn] went to see him along with piLLai uRangA villi dhAsar [another disciple of bhagavath rAmAnujar]. aruLALap perumAL emperumAnAr said “The heartache caused by AzhwAn [in not praying to emperumAn to make him bestow me mOksham, though he is capable of doing so] will be cured only when I attain the divine feet of ALavandhAr [who is in paramapadham already]”.
  • pon ulagu ALIrO bhuvani muzhudhu ALIrO – She thinks that just as SrI rAma broke the bow and krishNa killed the bulls to attain sIthA and nappinnai respectively, here the birds will get to rule both realms of emperumAn for uniting her with emperumAn.
  • ALIrO – She is in total possession that some one [i.e., emperumAn] need not make her the owner newly. perumAL (SrI rama) himself said in SrI rAmAyaNam yudhdha kANdam 18.34 “dhaththam asya abhayam mayA” (he was given protection by me); similarly, parAnguSa nAyaki too bestows both the realms just as the birds turn favourable to become messengers. As they are really fulfilling emperumAn‘s benefit, she need not inform him before giving the gift to them. She too is working for his benefit. As they go as messengers, she will survive; as she survives, emperumAn too, who is her owner, will survive. Now, she is giving them her own private wealth [which she acquired due to being with emperumAn].
  • ALIrO – You should not just be engaging in your own activities; you should also work for my benefit. Ruling the realms means taking care of her activities. When asked “If she gives both the realms to them, when he arrives, where would both of them live?”, ananthAzhwAn said “They will live in a place which is given by the bird”.
  • pon ulagu ALIrO – bhuvani muzhudhu ALIrO – [Reasons for giving paramapadham first] One would give that which is at closer reach first and then the others next. She is giving in the order which she received them from emperumAn. emperumAn bestowed AzhwAr nithya vibhUthi (paramapadham) first and then leelA vibhUthi (samsAram). First AzhwAr sang [based on emperumAn’s revelation] his having paramapadham in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (lord of tireless nithyasUris) and then only his having leelA vibhUthi in thiruvAimozhi 1.1.3ilanadhu udaiyanidhu” (emperumAn cannot be limited to saying that he is far from an object or close to an object). Even while being here, when one acquires knowledge, paramapadham appears closer; periyAzhwAr too said in periyAzhwAr thirumozhi 5.3.7 “akkarai ennum anaththak kadaluL azhundhi un pEraruLAl ikkarai ERi iLaiththu irundhEn” (While I was previously suffering in the disastrous ocean, with your great mercy, I have now reached this shore and am remaining peaceful) – he highlighted paramapadham as his current abode and samsAram as the other shore. At the time of attaining the goal, paramapadham only will be in forefront; only because of samsAram being a possession of emperumAn, it will be desirable. Though it is said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), one will consider that emperumAn’s possession should be enjoyed fully, and only due to that reason, one will consider samsAram to be desirable. Otherwise, with any other reason [such as materialistic enjoyment], it will not be fully enjoyable [as it is said “bhuvani muzhudhu (fully) ALIrO“]. ponnulagu ALIrO – bhuvani muzhudhu ALIrO – This [material] realm is contrary to servitude, but paramapadham is natural fit for servitude. paramapadham is the primary abode of emperumAn who is the target of the message. leelA vibhUthi is his possession too [Since paramapadham is his primary abode, it is said first].
  • bhuvani muzhudhu ALIrO – Why did she, who gave the desirable paramapadham, also give leelA vibhUthi which is to be given up? Being overwhelmed by the help of the birds, she gives leelA vibhUthi too without realising what she is doing. Even those who became bewildered previously did the same thing as said in  SrI rAmAyaNam AraNya kANdam 68.29 and 68.30 “aparAvarthinAmyAcha yAcha bhUmipradhAyinAm” (For those who never return to this world and for those who have given the earth in charity). Only when the love is limited, one will be clear. [When sIthAp pirAtti became overwhelmed with affection towards hanuman for announcing the victory of SrI rAma] she became bewildered and said in SrI rAmAyaNam yudhdha kANdam 116.20 “hiraNyamvA suvarNamvA rathnAnivividhAnivA | rAjyamvA thrishu lOkEshu rAjyam naithadharhathi bhAshitham ||” (All of silver, gold, many varieties of gems, the reign of the three worlds would not be a match for the sweet words you rendered). Both the realms are present equally at the disposal of the couple [emperumAn and parAnguSa nAyaki].
  • nal nalap puL inangAL – Your quality [two explanations – collection of all good qualities, compassion], is greater than his, how amazing! Instead of being like him who needs to be sent a messenger even at this situation, you are present in front of me! I have seen your qualities – you have carried my message and brought him over to me! We thought he is famous due to his qualities; but it appears that you have greater qualities than he – says parAnguSa nAyaki. Instead of realising about your qualities, due to my urge, I troubled you saying “accept this (paramapadham)! accept that (samsAram)!” and so on! On seeing you even emperumAn who is praised in SrI rAmAyaNam yudhdha kANdam 116.28 “guNAsthvayyEvaSObhanA:” (these qualities are shining in you only), is to be overlooked. piLLai amudhanAr used to say “For your greatness his qualities are like aRugu (grass) and thALi flowers”. Did I do anything for you! Haven’t you done all of these out of your mercy! Your mercy is similar to how krishNa went as messenger for pANdavas and how maNakkAl nambi reformed ALavandhAr!
  • nal nalap puL inangAL – Explained as “Oh flock of birds who are having good qualities!” and “Oh flock of birds who are being very affectionate!” They remained confident saying “would we do anything short of uniting both of you?”; (hanuman says to sIthAp pirAtti) SrI rAmAyaNam yudhdha kANdam 116.24 “arthathascha mayAprApthA dhEvarAjyAdhayO guNA: | hathaSathrum vijayinamrAmam paSyAmi susthitham ||” (On seeing the victorious SrI rAma, I attained the greatness of ruling the heaven etc).
  • nal nalam – You have mercifully helped me and made me shiver thinking “what will I do in return” forever. [nalam is explained as mercy] SrI rAmAyaNam yudhdha kANdam 1.11 is explained. SrI rAma says to hanuman.
    • aham cha raghuvamSaScha … – I who remain as said in SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi” (SrI rAma says – I will not survive even for a moment without seeing sIthA) and brother bharatha who cannot survive without me and lakshmaNa who is our life.
    • vaidhEhyA: – to say that all of these words are apt [finding of vaidhEhi].
    • dharmatha: parirakshithA: – Is there anything in return that will match your help? You have done this only due to your righteousness.
  • puL – You who are having such great mercy, are having wings which help you travel! Due to recollecting the act of the monkeys in SrI rAmAyaNam, she remains thinking “the job of the animals/birds is to unite those who are separated from each other”.
  • inangAL – Even those who say as in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed), are present [in the flocks].
  • inangAL – Like the body and soul (wife and husband) are together! Having those who walk ahead saying as [sIthAp pirAtti said] in SrI rAmAyaNam ayOdhyA kANdam 27.9 “agrathasthE gamishyAmi” (I will go before you).
  • inangAL – Also explained as in SrI rAmAyaNam sundhara kANdam 30.3 “dhikshu sarvAsu mArganthE” (searching in all directions), the flocks are present to go in every direction.
  • vinaiyAttiyEn – I have sinned so much that I lost the emperumAn who was with me, and am now falling at your feet. Just as you have good qualities as your nature (main characteristic), I have misfortune as my nature.
  • nAn – He remains as said in “dharmatha: parirakshithA:”! She is thinking “I am sending messenger with the same greatness of the divine daughter of SrI janakarAja!”.
  • nAn irandhEn – The tables have turned (Previously, SrI rAma prayed towards hanuman/sugrIva and now parAnguSa nAyaki is saying the words towards birds).
  • irandhEn – Previously, nammAzhwAr surrendered to emperumAn in four decads (thiruvAimozhi 5.7, thiruvAimozhi 5.8, thiruvAimozhi 5.9, thiruvAimozhi 5.10); now, he is surrendering to emperumAn‘s devotees; even if those failed, this would not fail. There is no hurdles in this approach. [Where is SaraNAgathi?] SaraNAgathi is said as “prArthanA mathi” (the state of praying). He is pursuing the means which has no failings.
  • inangAL – irandhEn – For couples, the nature of those who request will be well known. While these birds with great mercy will even give up their own lives for the sake of those who surrendered unto them [as illustrated by SrI rAma to sugrIva and others while accepting SrI vibhIshaNAzhwAn – a pigeon sacrificed its own life to feed the hungry hunter who previously killed the pigeon’s pair], my situation is too pathetic even for the most cruel murderers.
  • nal nalap puL inangAL irandhEn – How complete he is to give refuge!
  • nAn irandhEn – First he only surrendered to sugrIva as said in SrI rAmAyaNam kishkinthA kANdam 4.19 “sugrIvam SaraNamgatha:” (SrI rAma surrendered to sugrIva); only then, she (sIthAp pirAtti) said in SrI rAmAyaNam sundhara kANdam 40.3 “thathA kuru dhayAm mayi” (you have to bestow your mercy in this manner).
  • vinaiyAttiyEn nAn irandhEn – Even after giving everything to the birds, she remains dissatisfied feeling that she has not done nothing to them. Only when their favour is limited, she can find a matching favour in return and give it to them. Even after giving everything, as said in mahAbhAratham “kruthsnamvA pruthivIm dhadhyAn na thaththulyam kathanchana” (while serving the AchArya, for the favour done by the AchArya, the Sishya can never repay it even if he can offer the entire world), one remains only with the feeling that whatever offered is not enough. One should not stop with thinking as said in Apasthamba sUthram “thasmai na dhruhyEth” (I should not betray him); instead one should think as said in mahAbhAratham udhyOga parvam “krutham asya jAnan” (one should be grateful for his favour). Only when one withdraws from being grateful, he should be told not to betray the benefactor. When the birds asked “Do we have to explain these to him? Only if he has it in him to come, we can inform him”, she replied “I lost him due to my misfortune only and if we look at his qualities, would I lose him?”.
  • mun ulagam … – He can create everything from the beginning after being destroyed! I am too in a dilapidated state. Who created this world for me to feel broken in separation and send him a messenger? He did this purely out of his mercy! Previously (during creation), one need not send him a messenger to protect everyone!
  • mun ulagangaL ellAm padaiththa em mugil vaNNan – He who previously created everything without distinguishing between water and land, through his sankalpa gyAnam as said in thaiththirIya upanishath “bahu syAm” (let me become many)!
  • mugil vaNNan – Even if he protects with favouritism, his form is so beautiful that he cannot be given up; can also be construed as emperumAn helping for his own sake [like cloud, instead of expecting anything from us].
  • mugil vaNNan kaNNan – Explaining the audhAryam (magnanimity) etc which is the reason for jagath kAraNathvam (his being the cause of everything) and avathArams (incarnations); alternatively – it can be construed as saying how emperumAn descended with his spiritual divine form.
  • en nalam koNda pirAn – Why should we re-dig an old well [why going back to emperumAn who created the world long ago]? He is the one who fully captured me; he made me surrender unto you. Except for being separated from me now, whatever he has done is good! Before uniting with us he would have many good qualities, but now he only has beautiful qualities.
  • mugil vaNNan en nalam koNda – Instead of me being the recipient of the water of that cloud [emperumAn], I became the place from where he fetches water [i.e., captured me].
  • thanakku en nilaimai – When the birds asked “Though he will come on his own, what should we tell him?”, she said “my state” and showed her own form just as the dhaNdakAraNya rishis showed their bodies with cut-off limbs to SrI rAma in SrI rAmAyaNam AraNya kANdam “Ehi paSya SarIrANi” (Look at our bodies). As you have seen me, you can yourself speak about my situation to him [I need not tell you what to tell him]. She spoke about his jagath kAraNathvam, avathArams and the special mercy he showered upon her without any shortcoming; but her own nature of being fully immersed in his qualities cannot be spoken by her similar to emperumAn who is said as in thiruvAimozhi 8.4.6 “thanakkum than thanmai aRivariyAn” (emperumAn does not himself know the limits of his greatness).
  • uraiththu – She is confident that these birds can speak about her situation, which are difficult to comprehend for himself. Since they stand on the shore [unlike me who is drowned in his qualities], they can do it. Why did she not tell the birds “inform him, and bring him along” [and stopped at saying “inform him”]? She remains “How can I ask him to act in a particular way? It is his choice”; we can only inform him our needs; rest is his responsibility.
  • en nilaimai uraiththu – pon ulagu ALIrO – You try to rule after ensuring my suffering cry [it will be unfair for you to enjoy while I am suffering]! While dhaSaratha chakravarthi was eagerly awaiting the coronation of perumAL (SrI rAma), SrI rAma did not have his heart attached to the kingdom due to the sufferings of the sages at the hands of the demons and hence he left for the forest; similarly, she thinks that the birds will not rule the two realms if they keep hearing the defeat of the women and their cry.

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 – ponnulagu

Published by:

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

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 eighth decad – For AzhwAr who previously became greatly eager to be with emperumAn who is the goal, and since he was not qualified to act according to that urge, he becomes desirous to attain emperumAn through a gataka (one who connects, messenger) and highlights the following aspects:

  1. his state of being the creator etc, which make him a desirable target to be united with
  2. his distinguished symbols which are enjoyable
  3. his eliminating the enemies of the devotees
  4. his greatly enjoyable, distinguished sweetness
  5. his magnanimity
  6. his great obedience/humility
  7. the ability to eliminate undesirable aspects by the most beautiful emperumAn who is the in-dwelling soul of everyone
  8. his supremacy over everyone else
  9. his great simplicity which goes along with his supremacy
  10. his being the lord of SrI mahAlakshmi which highlights both his supremacy and simplicity

Meditating upon these aspects, AzhwAr assuming the mood of nAyaki (woman) who is separated from ISvara (supreme lord), her nAyaka (beloved consort), who is seeking to send a messenger to him out of great sorrow, speaks with gratitude to the birds who are ready to go as messenger, thinking “For the great favour of uniting me with such sarvESvaran, out of great love, I am offering everything in this material realm and the spiritual realm, to the messengers”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

The previous two decads explained AzhwAr‘s bewilderment [becoming unconscious] and realisation. Here, it talks about AzhwAr sending messenger; for AzhwAr who has been blessed with unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan“, there cannot be any bewilderment which is said in SArIraka mImAmsA (SrI bhAshyam) 3.2.10 “maraNAyArdha sampaththi:” (half the state of death, i.e., being fully unconscious); now, unconscious state for AzhwAr means – having no time for thinking about external objects and having the mind freed from any attraction for worldly aspects, having emperumAn only as the target for his mind and only enjoying him; that is, having the SarIri (bhagavAn who is the AthmA) as the only object of the knowledge and forgetting self.

[For any human being, five states are explained – a) jAgradh (awakened) – both external and internal senses are alert; b) svapna (dreaming) – external senses are subdued, but internal senses are active and will visualize everything clearly as presented by bhagavAn, both glorification and condemnation [based on one’s karma] c) sushupthi (deep sleep) – both external senses and mind are subdued, and just the prANa (life air) is moving around in the form of inhaling/exhaling; AthmA unites with paramAthmA in the purIthath nerve and becomes relieved from fatigue which was accumulated due to the actions of the external senses d) mUrchA (unconscious) – even prANa becomes subtle and just has life e) maraNa (death) – AthmA leaving the body fully].

AzhwAr‘s previous [unconscious] state [in thiruvAimozhi 6.6] is as said in bruhadhAraNyaka upanishath “aham manurabhavam” (I have become manu) and  SrIvishNu purANam .19.85 “sarvagathvAth ananthasya” (As parabrahmam which is known by the name “anantha” is present everywhere, I too am present everywhere). Subsequent [conscious] state [in thiruvAimozhi 6.7] is similar to that of SrI prahlAdha who was able to realise the self and the activities of the world as said in SrIvishNu purANam 1.20.7 “prahlAdha: asmIthi sasmAra” (On seeing the universe with sky etc, prahlAdha realised himself seeing his own form). AzhwAr did not immerse in something which is nirguNa (attribute-less), but one who has great qualities. When one meditates upon the master, one would realise self who is servitor too. Previously, by meditating upon his qualities, he sustained himself, eliminated the weakness and started seeing the external objects; at that time, having sustained himself, he realizes the loss [separation from emperumAn] again, assumes the mood of a pirAtti (consort of lord) and speaks in her words.

In the previous decad, whatever the divine mother of parAnguSa nAyaki feared thinking “enganE pugungol” (how will she reach thirukkOLUr), became reality. parAnguSa nAyaki, who left due to her desire, being unable to reach there, fell down in the forest at the borders of AzhwArthirunagari, and seeing that he has still not arrived, she send the birds which were seen by her, as messengers (bhattar says that “sella vaiththanaL” which means she started her journey, and having not reached, sends messengers due to single focussed desire). As she left on her own, there is no one who would go as a messenger for her; even if there were any one with her, they would be more immersed in him than she; so, there is none other than the birds which are in close proximity, who can reach him; she falls at their feet and prays “you should inform my state to him”.

[Now the decads which were focussed on AzhwAr‘s thUdhu (dhUthu, message) are explained]

In thiruvAimozhi 1.4 “anjiRaiya mada nArAy“, she said “he only thought about me [my faults] but forgot about him [his mercy]”; there she sent a messenger saying that emperumAn should not consider her faults and instead see his own forbearance and should come to her.

In thiruvAimozhi 6.1 “vaigal pUngazhivAy“, the joy in that town (thivaNvaNdUr) made him forget both (emperumAn and AzhwAr); she sent a messenger saying that on indicating her sorrow/urge he will come due to his quality of protecting his devotees; since he is greatly knowledgeable, he will come immediately on hearing about it.

Here, she saw that he has not come, due to engagements; as said in thiruvAimozhi 6.8.6 “than mannu nIL kazhal mEl thaNduzhAy namakkanRi nalgAn” (He will present the thuLasi garland which decorated his divine feet, only to us), his form is very distinguished; as she sees that emperumAn is lovingly engaged with his devotees, she sends a messenger considering such quality in him. Since it is said in many pAsurams “idhuvO thakkavARu” (is this fair), piLLAn explains that she sends a messenger considering his AnruSamsyam (mercy). piLLAn explains parAnguSa nAyaki united with emperumAn in thirukkOLUr and enjoyed with him for long time and then separated like sIthAp pirAtti who enjoyed along with SrI rAma without any disturbance  for twelve years as said in SrI rAmAyaNam sundhara kANdam 33.18 “bhunjAnAmAnushAn bhOgAn sarvakAmasamrudhdhinI samAdhvAdhaSatharAham” and then separated; subsequently parAnguSa nAyaki is sending a messenger. bhattar mercifully explains “Since she left but had not reached thirukkOLUr, she sends a messenger from the forest at the borders of AzhwArthirunagari“. SrI rAmAyaNam sundhara kANdam 39.10 “jIvanthIm mAm yathArAmas sambhAvayathi kIrthimAn” (You can speak to me with the same respect given by the glorious SrI rAma to me) – emperumA is coming in a great family heritage where he will not tolerate insult for others. So, he will obviously try to eliminate the blame which he will acquire [if I am not saved]. sIthAp pirAtti said [to hanumAn] “if emperumAn built a bridge over the ocean, kill rAvaNa et al only to find out that I am no more, it will be useless; so, ask him to protect his own glories”; similarly parAnguSa nAyaki too is just informing emperumAn [through the birds] about her status.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 6.7.11 – vaiththa mA nidhiyAm

Published by:

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

Full series >> Sixth Centum >> Seventh 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 “thirunAdu (spiritual realm) will be at the disposal of those who are experts in this decad”.

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

vaiththa mA nidhiyAm madhusUdhanaiyE alaRRi
koththalar pozhil sUzh kurugUrch chatakOpan sonna
paththu nURRuL ippaththu avan sEr thirukkOLUrkkE
chiththam vaiththuraippAr thigazh ponnulagALvArE

Listen

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

vaiththa – preserved
mA nidhiyAm – like great wealth

(being the perfectly fit attainable lord)
madhusUdhanai – one who eliminates the hurdles of enjoyment
alaRRi – blabbering due to sorrow (of not attaining)
koththu – flower bunch
alar – blossoming
pozhil – by garden
sUzh – surrounded
kurugUr – leader of AzhwArthirunagari
satakOpan – nammAzhwAr
sonna – mercifully spoken
paththu – (revealing different meanings) ten
nURRuL – centums
ippaththu – this decad which highlights the great urge to attain the goal
avan – he
sEr – residing
thirukkOLUrkkE – to thirukkOLUr
chiththam – heart
vaiththu – placing
uraippAr – those who can recite
thigazh – having the radiance of bhagavath anubhavam
pon – laudable
ulagu – paramapadham (spiritual realm)
ALvAr – will rule over to their full desire.

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

nammAzhwAr, the leader of AzhwArthirunagari which is surrounded by garden having blossoming bunches of flower, out of sorrow, blabbered about emperumAn who eliminates the hurdles of enjoyment and is the great wealth which is preserved; he mercifully spoke in this decad which highlights the great urge to attain the goal, amongst the ten centums, about emperumAn who is residing in thirukkOLUr; those who can recite this decad placing their heart into it, will rule over to their full desire, the laudable paramapadham which is having the radiance of bhagavath anubhavam.

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

  • vaiththa mA nidhiyAm – This is the reason for her lone journey and leaving the mother behind. While the accumulated wealth is already present, who would let it perish and not enjoy it!
  • vaiththa mA nidhi – Here emperumAn is said as nidhi (wealth) due to the following reasons – being the preserved wealth as said in periya thirumozhi 7.10.4 “eyppinil vaippinaik kAsinai maNiyai” (the wealth when one is helpless, the gold and gems), that which makes one hold onto their life when heard about its presence [just as one would get their life back when one accepts the existence of bhagavAn], that which makes everyone fall at the feet of the owner [even the dhEvathAs will fall at the feet of bhAgavathas who have bhagavath bhakthi], that which lets one live off it [when an AchArya teaches about bhagavAn to a Sishya, the Sishya would give offerings], where no one would blame the owner for living off the wealth [no one would blame for accepting such offerings] and would bring great honour [such AchAryas who have great knowledge about bhagavAn are praised greatly], such possessor need not worry about anything [one who has bhagavAn in his heart, need not worry about anything], one can get anything with that [one can get anything with bhagavAn’s presence], and one can enjoy all types of enjoyment with its presence. mAnidhi means highly valued wealth. That is, even after getting everything with it, it remains the same – imperishable. The worldly wealth will perish over time.
  • madhusUdhanaiyE alaRRi – madhusUdhana implies he protects himself. The goal itself can eliminate the hurdles and let us enjoy it.
  • koththalar pozhil – As said in SrI rAmAyaNam yudhdha kANdam 127.5 “sarvancha kuSalam gruhE” (everyone is well at home). Just as SrI bharathAzhwAn was having his heart getting closer to perumAL (SrI rAma), the whole of SrI ayOdhyA became green with blossomed flowers realising that he is arriving soon, AzhwArthirunagari too became green with blossomed flowers due to AzhwAr‘s mind acquiring clarity due to his being fully focussed on emperumAn, not having the time to think about the separation anymore. When there is so much urge in here [AzhwAr, AthmA], would there be any shortcoming in facilitating the goal there [bhagavAn]? It changed from the state as said in SrI rAmAyaNam ayOdhyA kANdam 59.5 “apivrukshA:” (the trees withered) to the state as said in SrI rAmAyaNam yudhdha kANdam 127.19 “akAla palinO vrukshA:” (the trees blossomed in non-season).
  • paththu nURRuL ippaththu – Like nectar in the ocean, this decad among the thousand pAsurams.
  • avan sEr … – Placing their heart on thirukkOLUr where he firmly resides.
  • uraippAr – those who recite.
  • thigazh pon ulagu ALvArE – Instead of having one person (mother) calling out and another person (daughter) going alone, they would enter the abode where they can eternally enjoy. Instead of having to travel alone, they would travel towards the distinguished abode, being witnessed by the residents of archirAdhi gathi (the multi layered path which leads to paramapadham).

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
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 6.7.10 – ninaikkilEn dheyvangAL!

Published by:

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

Full series >> Sixth Centum >> Seventh 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‘s mother says “Not considering the blame which will befall the family. she is determined to go to thirukkOLUr and never leave him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ninaikkilkEn dheyvangAL! nedungaN iLa mAn inip pOy
anaiththulagum udaiya aravindhalOchananai
thinaiththanaiyum vidAL avan sEr thirukkOLUrkkE
manaikkuvAn pazhiyum ninaiyAL sella vaiththanaLE

Listen

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

dheyvangAL – Oh Gods!
ninaikkilEn – I cannot comprehend (her out of bound activities)
nedu – huge (to behold all his greatness in it)
kaN – having eyes

(if we look at her age)
iLam – young
mAn – she who appears like a deer
ini – now (though she is having beautiful eyes herself)
pOy – go
anaiththulagum – for all worlds
udaiya – to be the apt lord
aravindhalOchananai – aravindhalOchanan
thinaiththanaiyum – even for a moment
vidAL – not leaving
avan – his
sEr – residence
thirukkOLUrkkE – to thirukkOLUr only
sella vaiththanaL – left at once;

(her such leaving)
manaikku – for the family
vAn – big
pazhi – blame
ninaiyAL – did not consider.

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

Oh Gods! I cannot comprehend the activities of my young deer like daughter who is having huge eyes who left at once and is now going to thirukkOLUr, which is the residence of aravindhalOchanan, the apt lord for all worlds and is not going to leave him even for a moment; she did not consider the great blame which befell upon the family.

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

  • ninaikkilEn – It is impossible to see the shore of an ocean. There are so many aspects – the way she left leaving the mother behind, the trouble enroute, and the torment she will go through after entering thirukkOLUr.
  • dheyvangAL – This cannot be told to those who are blaming her [mother] by saying as in in thiruvAimozhi 6.7.4kollai“. [Why would she call out for dhEvathAs, though she is totally dependent on emperumAn] dhEvathAs have the following similarities with her – they are also not blaming and they are also not sleeping [as they are known as animisha (those who don’t close their eyes)] like those who become friends while staying in prison, she is calling out for them.
  • dheyvangAL – ninaikkilEn – This is said in a helpless state.
  • nedum kaN iLa mAn inip pOy – She left, not knowing what is coming in the future! Those who are seen by her eyes, will come to her with all their greatness as all the serpents fell in to the sarpa yAgam (fire sacrifice performed by janamEjayan to kill all the serpents in revenge for his father’s killing by a serpent].
  • inip pOy – Who is doing whose job! How can she be having beautiful eyes and yet go to thirukkOLUr [seeking beautiful eyed emperumAn]! Her true nature is sufficient for her to not go there [by nature, one should be fully dependent for emperumAn to come].
  • anaiththulagum udaiya aravindhalOchananai – His eyes have just won over ubhaya vibhUthi (his two realms – spiritual realm and material realm). But her eyes are capable of winning over himself. He is aravindhalOchanan who owns all worlds! She is the who is having huge eyes [which own him]. He along with his two realms can reside in a corner of her expansive eyes. The remaining portion of her eyes and her age have no specific use.
  • thinaiththanaiyum vidAL – She cannot even bear a little bit relaxation during an embrace. Due to the sufferings she went through here, she cannot even bear him say “I won’t separate from you” [i.e., she cannot even hear the word “separation” from him, not even to say “I won’t separate”]. Even if he needs to go away for specific tasks, he needs to explain clearly that it is done for good reasons.
  • manaikku vAn pazhiyum ninaiyAL – She [parAnguSa nAyaki] is not considering even the greatest blame for the family. Not only is she disregarding the apt means [of waiting for him], but is considering that to be a hurdle. The mother considers “going towards him on her own” is a blame! mahAbhAratha SlOkam where dharma dhEvathA instructs yudhishtra is explained here. atha bAdhaka bhItha: thvam sarva bhAvEna bhAratha – in this manner, dharma dhEvathA is instructing yudhishtra who performed many rAja sUya yagyams, yet had to visit naraka (hell) for telling a lie once. Here it implies that both sath karma (righteous act) and asath karma (unrighteous act) are hurdles, and krishNa only is the true refuge. vimukthAnya samAramabha: – don’t fall apart by just holding on to rituals which are insentient. nArAyaNa parObhava – Try to hold on to emperumAn who is befitting your true nature.
  • sella vaiththanaLE – Two explanations – a) she placed her heart in going there, b) she went there to be seen by all of us. That is – a) she set out to go there; b) as she reached there, not to return, she made us also reach there.

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