Category Archives: thiruvAimozhi 6th centum

thiruvAimozhi – 6.7.9 – kAriyam nallanagaL

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 ninth pAsuram, parAnguSa nAyaki‘s mother says “My daughter who is greatly attached to emperumAn, is considering the accusations thrown at her by the residents of the town as her companion and is going to thirukkOLUr”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “My daughter who considers anything good she sees to be existing for krishNa, who is easily accessible to her, is ignoring the accusations of the residents of the town, and is going to thirukkOLUr”.

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

kAriyam nallanagaL avai kANil en kaNNanukkenRu
IriyAy iruppAL idhellAm kidakka inip pOy
sEri pal pazhi thUuy iraippath thirukkOLUrkkE
nErizhai nadandhAL emmai onRum ninaiththilaLE

Listen

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

nallanagaL – good
kAriyam – that which is known [having form, name]
avai – objects
kANil – when seen
en – one who is obedient to me
kaNNanukku – for krishNa
enRu – saying that
IriyAy – kind-hearted
iruppAL – one who is
nEr – thin
izhai – she who is wearing ornaments
idhu – this material realm which is created for that
ellAm – all
kidakka – while they exist
ini – now
pOy – leaving me
sEri – the residents of the town
pal – in many ways
pazhi – accusations
thUuy – saying
iraippa – shouting loudly
thirukkOLUrkkE – certainly to thirukkOLUr
nadandhAL – walked;
emmai – me
onRum – in any manner
ninaiththilaL – did not think about.

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

My kind-hearted daughter, who is wearing thin ornaments, when seeing good objects which are known,thinks that they exist for krishNa; while all this material realm which is created for that is existing, she is now leaving me; the residents of the town are shouting loudly and accusing her, and she certainly walked to thirukkOLUr; she did not think about me in any manner. Implies that she neither thought her mother as a co-resident nor as one who lived with her as her mother.

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

  • kAriyam nallanagaL avai kANil – She does not see anything to start with; but if she sees something good in objects, she will say that this is for krishNa who presented himself to me, and become melted and will remain like that. She says similar to whatever SrI rAma said in SrI rAmAyaNam sundhara kANdam 36.45 “dhrushtvA palam vA pushpam vA” (Whenever he sees fruits and flowers, he calls out for you – said hanuman to sIthA). She is seeking out something greater than just thinking that everything good she sees is for krishNa! His simplicity is the manner he descended to thirukkOLUr for her and remained there.
  • idhellAm kidakka – [First explanation – giving up all these play tools] As said in SrI rAmAyaNam sundhara kANdam 16.19 “sarvAn bhOgAn parithyaya” (giving up all enjoyments). [Second explanation – giving up all the bhagavath anubhavam here] As said in thiruvaimozhi 6.7.1uNNum sORu parugu nIr thinnum veRRiai ellAm kaNNan“, thiruvAimozhi 6.7.2Urum nAdum ulagamum thannaip pOl avanudaiya pErum thArgaLumE pidhaRRak kaRpuvAn idaRi“, thiruvAimozhi 6.7.3pUvai paingiLigaL pandhu thUdhai pUmputtilgaL yAvaiyum thirumAl thirunAmangaLE kUviyezhum“. Giving up these unlimited wealth [kainkaryaSrI] here which exist for krishNa only.
  • inip pOyemperumAn will feel indebted to one who simply becomes fully faithful to him. For such emperumAn, she went to offer something and has her worries eliminated. He remains as said in yajur vEdham “thE bhUyishtAm” (We are reciting “nama:” which is too much to handle for you). Doesn’t it befit her to remain here if we look at his nature?
  • sEri pal pazhi thUuyiraippa – As she got companion [accusations of the townspeople], she left there. Not just one or two! Also, each one says different accusations.
  • pal pazhi thUuyiraippa – First she made herself exist for him; that was not sufficient; she left for going there; she did not consider her mother; she did not consider the accusations of the townspeople; emperumAn should have come to her seeing any of these – but he has not done anything. As said in thirukkuRaL 1141 “alarezhil Aruyir niRkum” (the accusations of townspeople will sustain her life).
  • nErizhai nadandhAL – Her mother is also desiring to follow her daughter’s beautiful ornaments.
  • nadandhAL – Though she is talking about her own daughter, once she took a few steps towards thirukkOLUr, her acts should be expressed only in a polite language [she could have said “pOnAL“, but is using more respectful term]. How respectfully she is treating her own daughter! Though own children or disciples, those who are immersed in bhagavath vishayam should be treated respectfully. Once nanjIyar greatly praised his disciple nampiLLai in an assembly and said “don’t think that I am praising my own disciple”! He mercifully continued to say – even previously there were those who said as in periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child). ammuNi AzhwAn [an AchArya] would often offer obeisances to his disciple; when asked “what are you doing?”, he replied “we need to analyse the actions of other SrIvaishNavas to know about them! but I praise my Sishyas having known their vaishNava qualities very well”.
  • emmai onRum ninaiththilaLE – Even if she did not take me along as a companion, should she not have at the least thought about me?
  • onRum ninaiththilaLE – Should she not consider me as one amongst those who receive her there, or those who accompany her? The mother remains “Her thoughts about me are what I need”. The care of those who are close to emperumAn is that which is desirable/necessary.

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 – 6.7.8 – osindha nuNNidai

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 eighth pAsuram, parAnguSa nAyaki‘s mother says “Will my daughter who discarded me and left from here due to her attachment towards thirukkOLUr, not reach there having such attachment as her companion?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “Will my daughter who discarded me and left from here due to her attachment towards thirukkOLUr which is the abode of the one who is dear to the greatly enjoyable lakshmi, not reach there having such attachment as her companion?”.

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

osindha nuNNidai mEl kaiyai vaiththu nondhu nondhu
kasindha nenjinaLAyk kaNNa nIr thuzhumbach chollungol!
osindha oN malarAL kozhunan thirukkOLUrkkE
kasindha nenjinaLAy emmai nIththa em kArigaiyE

Listen

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

osindha – being weakened (like a flower which withered due to being sucked out of its honey)
oN – being distinguished
malarAL – of the one who resides in lotus flower
kozhunan – lord (who is greatly desirable)
thirukkOLUrkkE – to thirukkOLUr
kasindha nenjinaLAy – having dampened heart
emmai – me
nIththa – who left
em kArigai – my beautiful daughter
osindha – previously weakened
nuN – slender
idai mEl – on the waist

(due to fatigue)
kaiyai – hand
vaiththu – placed

(due to that)
nondhu nondhu – feeling grief more and more
kasindha nenjinaLAy – having such dampness [indicating melted heart] as companion
kaNNa nIr – tears
thuLumba – to overflow
sellum kol – will she go there?

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

Will my beautiful daughter who has a dampened heart and who left me for thirukkOLUr which is the abode of the lord of the distinguished and weakened one [SrI mahAlakshmi] who resides in lotus flower, placing her hand [to support] the previously weakened slender waist, feeling grief more and more, having such dampness [indicating melted heart] as companion and with overflowing tears, go there?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • osindha … – Her waist is so slender that even if she does not walk, one should worry for it!
  • nuN idai mEl kaiyai vaiththu – She does not realise that there is nothing [waist, hurdle] in the middle. Her waist cannot even bear the weight of her own hand; her waist is so slender and one should worry for it even if she goes along with him as said in periya thirumozhi 3.7.7 “minnaiyum vanjiyaiyum venRilangum idaiyAL” (the waist which is thinner than a creeper and lightning). osindhu – withered, slender, straight waist. To put it simply – it is so thin that we can say there is no waist. That is, to fear for it thinking “oh, its breaking, fully broken now” [Generally, waist indicates attachment to worldly matters, slender waist means totally detached].
  • osindha nuNNidai mEl kaiyai vaiththu – Is there anyone who does not know what is coming! The waist can only bear the hand of her lord and not her own. It is said in thiruviruththam 37 “thodungAl osiyum idai” (the waist which will wither as soon as touched). From the beginning [thiruviruththam 1st pAsuram], her waist [body] is bothering her.
  • kaiyai vaiththu – as if placing a mountain on her waist.
  • nondhu nondhu – She would neither take her hands off nor will stop feeling the grief. One can survive enemies who are born with self, but cannot survive the trouble from outsiders [explained next]!
  • nondhu nondhu – Feeling very grieved; from the beginning, she is bearing the weight of her bosom [bosom indicates bhakthi generally] which are suffering in separation, but now does she have to even bear the weight of hands?
  • kasindha nenjinaLAy – While the hands are weakened, is the heart well nourished? No, her heart is also very grieved.
  • kaNNa nIr thuLumba – That (heart) is the source for the [tears in the] eyes.
  • sellum kol – Now, there is no scope of returning for her. Can she overcome the troubles on her way?
  • osindha … – If the one [SrI mahAlakshmi] who is united with emperumAn herself is withered, what can we say about the one who is in separation! The one who is residing in the distinguished lotus flower, is withered [due to the union with emperumAn] as a flower which was sucked out of its honey by a beetle. To the abode of the beloved consort of such SrI mahAlakshmi.
  • kasindha nenjinaLAy – Having a heart which is friendly towards her. She will only pursue that town and will even give up her own mother.
  • oNmalarAL kozhunan thirukkOLUrkkE kasindha nenjinaLAy – Is she the one who is caught in her romance, going to return? Being the beloved lord of SrI mahAlakshmi who resides in the flower, is his greatness. The benefactor who has the fame of being the independent lord of SrI mahAlakshmi as said in thiruvAimozhi 1.6.9thirumagaLAr thanik kELvan“.
  • emmai nIththa em kArigaiyE – As she kept losing her mamAkaram here [possessiveness towards her mother], that itself became the reason for her mother’s growing attachment towards her. This explains the ultimate stage of being immersed in bhagavath vishayam, giving up other attachments and how such persons are most desirable. All she needs is the knowledge about the one who made her leave everything else! All her mother needs is her relationship!
  • kasindha nenjinaLAy emmai nIththa em kArigai – osindha oNmalarAL kozhunan thirukkOLUrkkE – kasindha nenjinaLAyk kaNNa nIr thuLumbach chellum kol – Would the great desire which made her leave her me, not let her enter into the town too? The mother knows firmly that “she has left”; but she is doubting about her reaching there; would the desire/love not accomplish both? It may induce pAravaSyam (totally helpless state) and leave her in between; or it may bring her to thirukkOLUr.

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 – 6.7.7 – malgu nIr

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 seventh pAsuram, parAnguSa nAyaki‘s mother thinking about her daughter’s tender nature and her weakened state due to the separation from emperumAn, says “we need to think about what she will go through on entering there, only if she can reach there”.

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

malgu nIrk kaNNOdu maiyaluRRa manaththanaLAy
allum nan pagalum nedumAl enRazhaiththu inippOy
selvam malgi avan kidandha thirukkOLUrkkE
olgi olgi nadandhu enganE pugungol osindhE?

Listen

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

malgu – overflowing (due to separation)
nIr – having tears
kaNNodu – with the eyes
maiyal – confusion
uRRa – attained
manaththanaL Ay – one who is having the heart

(having such uncontrollable internal and external senses, due to great attachment)
nan – having goodness (to speak about him)
allum – night
pagalum – day
nedumAl – Oh one who has great love!
enRu – saying that
azhaiththu – calling out
ini – further to such longing
olgi – contracting
olgi – swaying
nadandhu – walking
osindhu – weakening
pOy – left
selvam malgi – having abundance of wealth
avan – he
kidandha – resting
thirukkOLUrkkE – to thirukkOLUr only
enganE – how
pugum kol – will she reach there?

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

My daughter who is having eyes with overflowing tears, confused heart, is calling out “Oh one who has great love!” during night and day which are having goodness; further to such longing, she is contracting, swaying, walking and weakening, and left for thirukkOLUr where he is resting and is having abundance of wealth; how will she reach there?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • malgu nIrk kaNNodu maiyal uRRa manaththanaLAy – While both the senses which, as said in periya thiruvandhAdhi 23 “enREnum katkaNNARkANAdha avvuruvai nejennum ut kaNNERkANum” (The form which cannot be seen by the external eyes, can be seen by the heart which is the internal eye), are unstable, how will she reach there? Eyes became abundantly teary; heart became confused. If both the internal vision and external vision become covered in darkness, how will she go there? Due to the tears in the eyes, she cannot see with her eyes; due to being blinded by love, she cannot see with her heart.
  • malgu nIrk kaNNodu maiyal uRRa manaththanaLAy – The tears identify the eyes and the confusion identifies the heart.
  • maiyal uRRa manaththanaLAy nedumAl enRu azhaiththu – She called out even without the help of the heart.
  • allum nan pagalum – Since this is the time when she calls out for bhagavAn, being engaged in his matters, she calls it good night and good day. While the worldly people are engaged in lowly sensual pleasures and call out for such pleasures, this is the time when she calls out saying “ellAm kaNNan” (everything is krishNa).
  • nedumAl enRu azhaiththu – Calling him out highlighting his great love towards her.
  • inip pOy – After calling him out highlighting his great love towards her, now she is going there to highlight her great love towards him. At this stage of being with eyes which don’t see and heart which is captivated [by him], is she going to enjoy anything else going there?
  • selvam malgi avan kidandha thirukkOLUrkkE – It is due to his arrogance of being very wealthy, he did not come half way across, glance at her and embrace her! If he did not have such arrogance, would he not have come all the way towards her? She is saying that he could have enjoyed her even during the journey but lost the opportunity due to his arrogance.
  • selvam malgi avan kidandha – As said in SrI rAmAyaNam sundhara kANdam 3.24 “samayA bOdhitha: SrImAn …” (SrI rAma, who was blissfully sleeping, was awakened by me), where he is very beautifully resting.
  • avan kidandha – She went to see his beautiful resting posture which is said in the same SlOkam “sukasuptha:” (blissfully sleeping); it is said in thirumAlai 23kidandhadhOr kidakkai” (beautiful resting posture).
  • avan kidandha – How amazing! Instead of her waiting for his arrival, he is awaiting her arrival!
  • olgi olgi nadandhu – It appears that she has to walk ten steps to cross distance of one sep.
  • osindhu – becoming weakened.
  • olgi olgi nadandhu – osindhu – enganE pugum kol – Walking with great difficulty, becoming weakened even being unable to walk in that manner, how will she reach there?
  • nadandhu enganE pugum kol – The mother is thinking that even if her daughter walks, she will not reach. [Why?] She is thinking that since her daughter walks like a swan as said in periya thirumozhi 11.2.5 “annamennadaip pUnguzhali” (one who gracefully walks like a swan and has beautiful hair), she will not 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

thiruvAimozhi – 6.7.6 – inRu enakku

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 sixth pAsuram, parAnguSa nAyaki‘s mother says “After reaching thirukkOLUr and seeing his friendly glance etc, my daughter, out of great joy, weakens more”.

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.

She will feel happy only when her daughter enters thirukkOLUr and sustains herself. In the previous pAsuram, she said “how will she enjoy” and in this pAsuram she is explaining how she enjoys. This is the struggle of the divine mother of parAnguSa nAyaki – on the one hand she is meditating on the target (emperumAn) of her daughter; on the other hand, she is meditating upon the state of her daughter!

pAsuram

inRu enakku udhavAdhaganRa iLamAn inip pOy
then thisaith thiladham anaiya thirukkOLUrkkE
senRu than thirumAl thirukkaNNum sevvAyum kaNdu
ninRu ninRu naiyum nedum kaNgaL pani malgavE

Listen

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

enakku – to me (who is suffering in separation from her)
inRu – now
udhavAdhu – without helping
aganRa – left
iLa mAn – my little daughter
pOy – went with anguish
then thisai – for the southern direction
thiladham anaiya – decoration like a thilak (a beautiful symbol on the forehead)
thirukkOLUrkkE – in thirukkOLUr
senRu – entered
ini – now (after entering)
than – one who eliminated her relationship with her relatives (by bestowing union with him which is dear to her)
thirumAl – SrImAn’s (consort of SrI mahAlakshmi)
thiru – glancing lovingly
kaNNum – divine eyes
sem – shining radiantly due to the welcoming words
vAyum – lips
kaNdu – after seeing

(her)
nedu – wide
kaNgaL – eyes
pani malga – filled with happy tears due to great bliss
ninRu ninRu – every moment
naiyum – weakens.

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

Without helping me, my little daughter left me with anguish now and entered thirukkOLUr; now, after seeing the SrImAn who eliminated her relationship with her relatives, lovingly glancing with his divine eyes and the lips shining radiantly due to the welcoming words, she is becoming weak every moment with her wide eyes filled with happy tears due to great bliss.

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

  • inRu enakku udhavAdhu aganRa – One gives birth to a child and nurtures the child, so that the child helps when in danger [need]. Is there any greater danger than being lonely in separation from her daughter and the current situation? She is not helping me now! SrI rAmAyaNam ayOdhyA kANdam 59.26 “athO nu kim dhu:khatharam sOham ikshvAku nandhanam | imAm avasthAm Apanna nEha paSyAmi rAghavam ||” (Having attained this state, I am not seeing SrI rAma, the scion of ikshvAku dynasty; what is more sorrowful than this?) – “Did I not perform penance for long time and beget you as my son, to have you at this juncture of suffering in separation? Alas! I have lost you today!” said dhaSaratha.
  • enakku udhavAdhu – This is the difference between [dhaSaratha] chakravarthi and self [mother]; as said in nAchchiyAr thirumozhi 9.9 “Remaining helpless”; did I treat you like other mothers would do? I always considered your happiness as mine. And she is the mediator for her daughter’s dear lord. thiruvAimozhi 6.7.6pirAn irundhamai kAttinIr” (you showed the lord), periya thirumozhi 3.7.7 “annaiyum aththanum enRu adiyOmukku irangiRRilaL” (She did not show mercy upon us (parents) who considered ourselves as her servitor). Should one who plans to leave, cause us blame while leaving? Should she consider us servitors as her controller? Why did she leave us who would have accompanied her!
  • aganRu – Why did she leave us in this manner! At least she could have remained in the same town as we!
  • iLa mAn – She is in the adolescent stage where she did not realise “I have left my own mother”! What can we do if it is her age doing it!
  • inip pOy – There is none closer/greater than mother among the relatives! While she has great attachment towards emperumAn even to discard her own mother, what more is she seeking there? After giving up the unnatural aspects, should we need to separately pursue that which is natural?
  • then thisai … – The southern direction which is known as “mlechchA bhUmi”, is looked down upon by the Aryas (the wise); though it is said like that, just as one nice ornament will make other ornaments to shine, due to the presence of thirukkOLUr, the whole southern direction became laudable. SrI rAmAyaNam AraNya kANdam 11.82 “dhakshiNa dhik kruthA yEna SaraNyA puNya karmaNA” (The southern direction was made to be the refuge for everyone by agasthya who has glorious history).
  • thirukkOLUrkkE senRu – It appears great for the divine mother.  For her daughter, the journey, entry into the town and seeing him – all of these are desirable. Just as the journey through archirAdhi gathi (the path which leads to paramapadham), the paramapadham itself and emperumAn who is constantly seen/enjoyed after entering in there are desirable and part of the goal [for an AthmA].
  • than thirumAl – As said in mahAbhAratham “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava:” (SrIman nArAyaNan is the father and mother for all the creatures in the world) – whatever relations she gave up here, he becomes all of them. He being the goal is in the form of the divine lord of SrI mahAlakshmi. She cannot focus on anything other than emperumAn‘s form with his divine consort.
  • thirukkaNNum sevvAyum kaNdu – To beg for pardon for making her come before he could have gone there, he glances gently, and the lips which tremble to say some kind words. This is how emperumAn‘s “kOvai vAy thudippa mazhaik kaNgaL” (thiruvAimozhi 6.7.3 – trembling reddish lips and eyes with rain like tears) is.
  • ninRu ninRu naiyum – Will break into pieces as days go by. When she sees him, she can no longer remember the separation; she becomes immersed in the emotions of emperumAn. She remains as said in thirukkuraL 1286 “kANungAl kANEn thavaRAna kANAkkAl kANEn thavaRallavai” (When I see my beloved, I do not see any faults, but when I do not see him, I do not see anything but his faults).
  • nedum kaNgaL pani malgavE – My whole eyes become filled with tears.
  • ninRu ninRu naiyum – Weakened continuously. Like the shore which will give in when there is a flood.
  • nedum kaNgaL pani malgavE – Just as the heart becomes weakened, the eyes become teary. When she goes to see him, the tears in his eyes become a hurdle for her. There is no difference between happy tears or sad tears; whatever stops, that becomes enemy; I got to enjoy the entity which is said in bruhadhAraNyaka upanishath 6-5-6 “dhrashtavya:” (one who is to be seen).

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 – 6.7.5 – mEvi naindhu

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 fifth pAsuram, parAnguSa nAyaki‘s mother says “How [well] will my daughter like the gardens, ponds and his temple which decorate thirukkOLUr?”.

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

mEvi naindhu naindhu viLaiyAdaluRAL en siRuth
thEvi pOy inith than thirumAl thirukkOLUril
pUviyal pozhilum thadamum avan kOyilum kaNdu
Avi uL kuLira enganE ugakkungol inRE?

Listen

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

mEvi – thinking (about his beauty, easy approachability etc) with mind
naindhu naindhu – weakening every moment
viLaiyAdal – in play
uRAL – being not interested
en siRuth thEvi – my daughter who is adolescent yet having distinguished nature
pOy – leaving from here
than – one who is specially existing for her
thirumAl – SrImAn’s (one who has SrI mahAlakshmi as his divine consort)
thirukkOLUr – in thirukkOLUr
pU – flower
iyal – naturally having
pozhilum – gardens
thadamum – the ponds (which give freshness to the gardens)
avan – his (along with lakshmi) residence
kOyilum – the temple which is the abode of enjoyment

(thinking of these, the one who previously weakened)
ini – now
kaNdu – on seeing
Avi – the abode of prANa (life)
uL – heart
kuLira – to cool down
inRu – today (which is a good dawn for me)
enganE – how
ugakkum kol – enjoying?

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

My daughter who is adolescent yet having distinguished nature, is thinking (about his beauty, easy approachability etc) with mind, weakening every moment and being not interested in play, is leaving from here towards the SrImAn who is specially existing for her and who is residing in thirukkOLUr which is with gardens which are naturally having flowers, ponds and his residence, the temple which is the abode of enjoyment; now, on seeing it, cooling down her heart which is the abode of her life, how is she enjoying it today?

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

  • mEvi – Focussing on the qualities of bhagavAn.
  • naindhu naindhu – Like fire which destroys its own base, the qualities destroy her heart; as said in thiruvAimozhi 9.6.2 “ninaidhoRum sollum thoRum nenjidindhugum” (my thoughts, words and mind will tremble). She did not approach an entity which is nirguNa (devoid of qualities); is she not engaged with one who is said in thiruvAimozhi 1.1.1uyarvaRa uyar nalam udaiyavan” (the one who has great, auspicious qualities)?
  • mEvi – Even while she was here, she did not engage with us.
  • naindhu naindhu – She would not stop weakening; will not sustain herself.
  • viLaiyAdal urAL – She gave up the activities which match her age. She had not just given up her playful activities, approached him and had become weakened; instead she fully immersed in him, and then gave up everything else. As said in mUnRAm thiruvandhAdhi 14mARpAl manam suzhippa mangaiyar thOL kaivittu” (as one focusses on emperumAn, he will give up sensual pleasures), as she focussed on bhagavAn’s qualities, she gave up other pleasures. When there are good and bad aspects, one should naturally give up the bad aspects and pursue good aspects. As said in bhArhaspathya smruthi “paramAthmani yOraktha: viraktha: aparamAthmani” (one who is having great attachment towards paramAthmA and great detachment towards all other aspects) and iraNdAm thiruvandhAdhi 42manaippAl piRandhAr pirAndhu eydhum pErinbam ellAm thuRandhAr thozhudhArath thOL” (Those who worship the divine shoulders of emperumAn will detest the small [worldly] pleasures which are attained by those who are born in samsAram (materialistic realm)).
  • mEvi naindhu naindhu viLaiyAdal uRAL – She is not of the type where one becomes more detached after growing up. She is not of the type where one learns from SAsthram “the sensual pleasures are to be given up” and gives them up and pursues bhagavAn thinking “bhagavath vishayam is good” [Here, AzhwAr‘s special status of being fully blessed with divine knowledge and devotion by bhagavAn himself is implied].
  • en siRuth thEvi – Here the mother is saying “younger goddess” since subsequently the “older goddess” is highlighted by “thirumAl” (divine consort of SrI mahAlakshmi).
  • en siRuth thEvi – Though she is not grown up, she is comparable to the divine consorts of emperumAn, who are the crowned queens. She does not consider her to be merely her own daughter. periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child). Here she is saying that she should purify her tongue which advised her.
  • ini pOy – She has the mood of enjoying emperumAn in the [adolescent ] stage when one desires to enjoy sensual pleasures. With such maturity did she go there seeking anything better?
  • ini – If one gets the mood as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm), is there anything more to enjoy after reaching there?
  • than thirumAl thirukkOLUril – Just as emperumAn is too attached to SrI mahAlakshmi, he has the same attachment towards parAnguSa nAyaki too. The relationship/conduct with one’s beloved [wife] is unlike his lord-servant relationship in the world. He cannot interact with those who are dear, as stated in nArAyaNa sUktham “pathim viSvasya” (The lord of the universe). In the town where her wealth, Sriya;pathi (divine lord of SrI mahAlakshmi) is resting.
  • pUviyal pozhilum – Instead of being with leaves, stem, creepers etc, the garden being filled with flowers only. Eternally blooming garden.
  • thadamum – The pond which is spread all over the garden and is helping to nourish the garden.
  • avan kOyilum kaNdu – Seeing the temple where he joyfully resides, for the full satisfaction of the eyes as said in periya thirumozhi “mA maNik kOyilE vaNangi” (Worshipping the thanjaimAmaNik kOyil, temple which is greatly decorated with gems). Just as his divine nature is revealed by his divine form, both his divine nature and form are revealed brightly in the temple. As soon as one sees the temple, one can vouch for the entity inside the temple. Just as a beautiful jewel box for the gold inside.
  • kaNdu – Seeing to the full satisfaction of her who only experienced him internally and became anguished [due to not seeing him]. nanjIyar used to mercifully explain “I saw and enjoyed from behind, how  piLLai thirunaRaiyUr araiyar and bhattar were slowly going around the temple and were seeing the temple walls/structure etc as if eating them with their eyes”. When AchchAn and ANdAn were going east [to thirukkudandhai], they would neither cross over thiruppErnagar nor enter the town, but would just see the temple from outside and enjoy it.
  • Avi uL kuLira – When parASara bhattar was mercifully explaining this section briefly, sIrAmap piLLai (vEdha vyAsa bhattar) who was present there said “jIyA (Oh learned)! Do you not remember how embAr used to mercifully explain this in detail?”. Just as a dry land becomes flooded with water all over the place.
  • enganE ugakkum kol – The mother is saying – when she was not matured, she gave up everything else and became weakened meditating upon him – I saw that and enjoyed it; but when she physically sees him and enjoys him – I am not seeing that.
  • inRE – When I am grieving here today, she is having great enjoyment! How is the same day bringing different emotions to different persons! The reaction is based on the object [she is enjoying due to attaining him, and I am suffering due to losing her].

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 – 6.7.4 – kollai enbarkolO

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 fourth pAsuram, parAnguSa nAyaki‘s mother says “Seeing my daughter’s activities, will the quarrel-mouthed residents of our town and the near-by town and the other women condemn her by saying that she is lacking good qualities or praise her by saying that she is having auspicious qualities?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “She has decided to go to thirukkOLUr which is the abode of emperumAn who has unsurpassed opulence; what would the residents of the town speak of her?”.

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

kollai enbar kolO? guNam mikkanaL enbar kolO?
chillai vAyp peNdugaL ayaRchEri uLLArum ellE!
selvam malgi avan kidandha thirukkOLUrkkE
mellidai nudanga iLamAn sella mEvinaLE

Listen

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

selvam malgi – being the one who is having great wealth
avan – emperumAn
kidandha – mercifully resting
thiukkOLUrkkE – to thirukkOLUr
mel – slender
idai – waist
nudanga – to sway
iLa – young
mAn – my daughter who appears like a deer

(ignoring her lack of strength and age)
sella – to go
mEvinaL – has her heart fixated;
sillai – being naturally quarrel-mouthed
vAy – having mouth
peNdugaL – women who are in close proximity
ayaRchEri – in the near-by town
uLLArum – the residents
kollai – crossed the limits
enbarkolO – would they condemn?
guNam mikkanaL – having great qualities (which induce us to greatly like her)
enbarkolO – would they praise?
ellE – alas!

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

My young deer like daughter has her heart fixated, with her slender waist swaying, to go to thirukkOLUr where emperumAn who is having great wealth is mercifully resting; Would the naturally quarrel-mouthed women who are in close proximity and the residents of the near-by town condemn my daughter saying she crossed the limits or praise her saying she is having great qualities? Alas! [Crying out in sorrow]

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

  • kollai enbarkolO – Would they say that she crossed the limits stepping out of the home, she performed a forbidden act, she acted crossing the limits? kollai means acts which cross the limits.
  • guNam mikkanaL enbarkolO – Would they praise her saying she acted like someone who is of great qualities?
  • kollai enbarkolO guNam mikkanaL enbarkolO – Would they say she ignored the rules; or would they understand the truth and say that? Would they say that her act is inapt based on certain rules and regulations; or would they say that it is apt based on her taste and the greatness of emperumAn? Would they stumble upon thinking about the rules of sAdhana (bhagavAn as the only upAyam); or would they be clear understanding one’s true nature? Would they see the nature of the upAyam and say this is not correct; or would they see nature of the one who is attaining and what one is attaining and say this is correct? When one thinks about one’s nature of being totally dependent on bhagavAn, one cannot step out; but if one meditates upon the goal which matches the true nature, one cannot stop from going there. Would they censure her citing the rules; or would they praise her seeing the statements which support divine love? thArA [wife of vAli] said to iLaiya perumAL (lakshmaNa) “Why are you who is detached, tormenting us who are attached to love?” as in SrI rAmAyaNam kishkinthA kANdam 33.55 “na kAma thanthrE thava budhdhirasthi“.
  • sillai vAyp peNdugaL – The women who keeps chattering. Those women who consider that which happens due to the greatness of emperumAn also as ordained rules. Only when something is done considering such act as upAyam (means), it is bound by rules; when one is driven by the qualities of emperumAn, rules will not apply.
  • ayal chEri uLLArum – (The chattering women from our town and other women from nearby town) Those who who are totally different from the residents of her town.
  • ellE – Indicates calling out those who were mentioned previously or being amazed by the situation.
  • selvam … – She made his arrival as good as the insentient wealth. She took a few steps and made the one who arrived before to become insignificant when compared to her. She destroyed his nature. He gave up paramapadham, vyUham (kshIrAbdhi – milky ocean) etc and is resting here, only to help her [but he has not done that so far].
  • selvam malgi avan kidandha thirukkOLUrkkE – To thirukkOLUr where he arrived to make it  abundantly opulent. Only when the leader engages in protecting those who are to be protected, his opulence will shine brightly.
  • avan kidandha – Instead of she waiting for his arrival, he is waiting for her arrival – such is his nature.
  • mel idai nudanga – Does she at least know about her own nature well even if she does not know about his nature? Her ignorance is common [both in her own case and his case]! Had she known about her own waist, would she even have started? Her mistake is due to her not knowing about her own middle portion (waist) [also indicates, her lack of knowledge in nama: – that he is the means and we should not try to reach him on our own].
  • mel idai nudanga – To trouble her slender waist. If she sets out to walk with such waist, should he not have arrived right across her?
  • iLa mAn – She is not matured enough to understand the dangers enroute and her own nature!
  • sella mEvinaLE – Set out to go there. The attaining of the result is neither in her hands nor in their [mothers] hands; it is in his hands; in her side, she only has firm faith. Previously the mother said “pOnAL” (she left) and here  she is saying “pOkkilE oruppattAL” (set out to leave); how does this match? The mother says “she has left” as soon as “she sets out to leave”.
  • iLa mAn sella mEvinaL – kollai enbarkolO, guNam mikkanaL enbarkolO? – She has made up her mind; what do we achieve by questioning? Only if she heard our good advice while she was here, she will bother about the blame while going there. When she goes, she would only hear the praises and will ignore the blames.

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 – 6.7.3 – pUvai paingiLigaL

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 third pAsuram, parAnguSa nAyaki‘s mother says “How will she grieve when she nears thirukkOLUr?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki‘s mother says “How will parAnguSa nAyaki who considers recital of bhagavAn’s divine names to be as good as all the joy she acquires while playing with her beautiful objects such as mynA, ball etc, be grieving on not having her desires fulfilled after reaching thirukkOLUr?”.

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

pUvai paingiLigaL pandhu thUdhai pUmbuttilgaL
yAvaiyum thirumAl thirunAmangaLE kUvi ezhum en
pAvai pOy inith thaN pazhanath thirukkOLUrkkE
kOvai vAy thudippa mazhaik kaNNodu en seyyungolO?

Listen

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

(objects used in play such as)
puvai – mynAs
pai – green
kiLigaL – parrots
pandhu – ball
thUdhai – small wooden pot
pU – to place the flowers
puttilgaL –  baskets
yAvaiyum – (to acquire the same joy which is acquired from) all these
thirumAl – SrIman nArAyaNan’s
thirunAmangaLE – divine names only
kUvi – reciting
ezhum – uplifting oneself through that
en – my
pAvai – daughter
ini – even after this joy of reciting the divine names is available [here]
thaN – cool
pazhanam – having water bodies
thirukkOzhUrkkE – to thirukkOLUr only
pOy – went

(as he did not come out, welcome, see, converse and embrace to pacify her)
kOvai – like kOvai (a reddish) fruit
vAy – lips
thudippa – to tremble
mazhai – have lots of tears like rain
kaNNOdu – standing with eyes
en seyyum kolO – what will she do?

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

My daughter who is uplifting herself only through the recital of SrIman nArAyaNan‘s divine names in place of the joy acquired by the mynAs, green parrots, ball, small wooden pot and the baskets used to keep the flowers, even after this joy of reciting the divine names is available, only went to thirukkOLUr which is having cool water bodies; what will she do standing there with her trembling kOVai fruit like lips and the eyes which have lots of tears like rain?

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

  • pUvai … – She who should be enjoying with playful things, is sustaining herself with recital of the divine names, and has gone! Did she have something else to sustain while she was here and go there to sustain herself by him? Whatever bliss she should acquire with her mynA etc, as said in dhvaya mahA manthram, she acquired the same by reciting the divine names of Sriya:pathi (SrIman nArAyaNan). [Now, a few contrary opinions are rejected and to confirm that the aforementioned principle is the actual meaning]. peRRi asked nampiLLai – as said in [the previous pAsuram] “Urum nAdum ulagamum thannaip pOl“, can we say that all the entities which she uses in her play-time, are reciting emperumAn‘s divine names? nampiLLai replied “That cannot be said since her belongings include pandhu (ball), thUdhai (small pot) etc, which cannot recite the names”. peRRi was satisfied with the explanation. Can we say that she named them with emperumAn’s divine names and called them? No, that will also not fit her great love for him as said in the first pAsuram “uNNum sORu parugu nIr thinnum veRRilaiyum” [So the original explanation stands out as the correct one].
  • pUvai … – After tasting the divine names, she would not like to see her belongings which she uses in her play; this is similar to SrI bharathAzhwAn becoming averse to seeing his own kingdom. The morning after completing the final rites for dhaSaratha chakravarathi, SrI bharathAzhwAn set out thinking “The citizens may think that I am also in agreement with kaikEyi’s wrong-doings; I should announce that I have no such defects”. While the whole ministry had come together thinking “we have lost the emperor; the apt one to succeed has left for the forest; now we should run the country with the help of the remaining princes” and arranged for playing of auspicious drums and musical instruments. On hearing this SrI bharathAzhwAn went through the torment which parAnguSa nAyaki‘s friend went through on hearing the beating of the drums to announce the groom-seeking event for parAngusa nAyaki as seen in thiruvAimozhi 8.9 “karumANikka malai“. SrI rAmAyaNam ayOdhyA kANdam SlOkams 82.10 and 82.12 are explained [SrI bharathAzhwAn is addressing vaSishta].
    • vilalAbha sabhA madhyE – He is not losing his svarUpam in seclusion [but in the grand assembly]. SEshathvam (servitude) is his svarupam [true nature]; they are trying to deprive him of that true nature!
    • jagarhEcha – Like those who are late for sandhyAvandhanam would be reprimanded by the elders.
    • purOhitham – While we are here to take care of our traditions [of elder son taking the throne], it is amusing that you are trying to change those traditions.
    • sabhA madhyE jagarhE – He violated the principle mentioned in Apasthamba dharmam “niyamAthikramam rahasibOdhayEth” (when AchAryas commit mistakes intentionally or unintentionally, they must be enquired humbly in private) since they lost their purOhithathvam [purOhitha means one who has a long term vision].
    • rAjyam cha aham cha rAmasya – When there are dependent entities, can one of them rule over the other? If that is the case, let the kingdom rule me.
    • dharmam vakthum ihArhasi – In this world there are some who kill their fathers or elder brothers to take over the kingdom; don’t think that “I will be like that too”; know my nature and speak accordingly.
    • katham dhaSarathAjjAthO bhavEth rAjyApahAraka: – How will I, who am born as the son of dhaSaratha who gave up his life on separation of SrI rAma, think about taking over the kingdom? If I take over the kingdom, which he gave up …
    • namasyAmi kruthAnjali: – SrI bharathAzhwAn is atoning for having to hear such inappropriate words from vaSishta.
  • en pAvaiyE ini – My daughter who was fully obedient to me, has now left me. Also, explained as “my daughter who has natural femininity”.
  • ini pOy – She is already thinking that emperumAn gives her everything which is given by her play things. What more will she get by going to thirukkOLUr?
  • thaN pazhanath thirukkOLUrkkE – To thirukkOLUr which has invigorating water bodies.
  • kOvai vAy thudippa – To have her reddish fruit like lips tremble. Her lips are twitching to tell him “You said you won’t leave but left me; you said you will come but did not come; you left me alone in separation; you waited until I arrived there and so on”.
  • kOvai vAyth thudippa mazhaik kaNNodu – The tears rolling down her eyes are stopping her from revealing her mind! Being broken, due to her tears, she could not reveal her mind. As said in SrI rAmAyaNam ayOdhyA kANdam 99.38 “ukthvAryEthi sakruth dhInam punar nOvAcha kinchana” (SrI bharathAzhwAn said in a meek voice “Arya” and remained silent after that).
  • en seyyum kolO – She will not speak; won’t stop speaking; won’t stop crying; what suffering is  she going through? We are fortunate to witness her beautiful posture of enjoying his divine names giving up us and others! But we are unfortunate not to witness her enjoying him. The emotional reactions are not the same when meditating and directly seeing; it is as said in nAnmugan thiruvandhAdhi 78 “kAman udal koNda thavaththARku umai uNarththa vaNdalambum thAralangal nIL mudiyAn than peyarE kEttirundhu angAralangalAnamiyAl – kaNdu vaNanginArkku” (rudhra who burnt down manmatha was informed by his wife pArvathi about emperumAn‘s divine name; immediately upon hearing the divine names of emperumAn who is wearing a tall crown which is decorated with a flower garland which resounds the humming sound of beetles, he became immediately charged emotionally; if we analyse this what will happen to those who see and worship him directly?). The mother is saying “I have seen her posture of being in separation but have not seen her posture after her attaining 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 – 6.7.2 – Urum nAdum

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 second pAsuram, parAnguSa nAyaki‘s mother asks the mynA birds “Would my daughter who entered thirukkOLUr ever return?”.

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

Urum nAdum ulagamum thannaip pOl avanudaiya
pErum thArgaLumE pidhaRRak kaRpuvAn idaRi
sErum nal vaLam sEr pazhanath thirukkOLUrkkE
pOrungol? uraiyIr kodiyEn kodi pUvaigaLE!

Listen

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

Urum – the town (where she resides)
nAdum – the country (which encompasses the town)
ulagamum – the world (which encompasses the country)
thannaip pOl – like herself
avanudaiya – his
pErum – name
thArgaLum – garland
pidhaRRa – blabbering (in many ways)
vAn – boundless like the sky
kaRpu – feminine modesty
idaRi – crossing over
nal – distinguished
vaLam – with opulence
sEr – having
pazhanam – having water bodies
thirukkOLUrkkE – to thirukkOLUr
sErum – reaching
kodiyEn – my daughter who has given the suffering of separation to me
kodi – my daughter who cannot sustain herself without him like a creeper which requires support
pOrum kol – would she return?
pUvaigaLE – Oh mynAs! (birds belonging to the Starling family)

(Unlike me, you may be able to say)
uraiyIr – please tell.

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

Oh mynAs! My daughter who has given the suffering of separation to me and who cannot sustain herself without him like a creeper which requires support, making the town, the country and the world blabber his name and garland, crossed the feminine modesty which was boundless like sky, and reached thirukkOLUr which is having distinguished opulence and water bodies. Would she return? Please tell.

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

  • Urum nAdum … – What is the shortcoming in her situation here?  Did she have some shortcoming here and go there to eliminate such shortcoming? [Or] Did she not have good companions here as said in SrI bhagavath gIthA 10.9bOdhayantha: parasparam” and go searching for a special abode seeking out for such companion as said in purusha sUktham 1.18 “… yathra pUrvE sAdhyAs santhi dhEvA:” (Those dhEvas in paramapadham know that abode as a great one)? Similar to how emperumAn made those who are in paramapadham as good as he is, as said in muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (jIvAthmA attains equality (in eight qualities) with supreme lord), she too made everyone as good as herself here.

[Did she transform others to be like her?]

  • Urum nAdum ulagamum thannaip pOl – The town she lived (AzhwArthirunagari), the region which encompasses that town (pANdiya nAdu) and the world which encompasses it. [Mother is] saying “In SrI rAmAvathAram, only one town (ayOdhyA) got reformed; but here the whole material realm got reformed!”. Her effect is so great that it has reached even up to us. Saying that it climbed all kinds of lands as said in sthOthra rathnam 3 ” lOkE’vathIrNa paramArtha samagra bhakthi yOgAya” (one who has incarnated in this world, being the ultimate benefit and being complete and having bhakthi yOga).
  • Urum nAdum … – As said in nAchchiyAr thirumozhi 9.8 “kAlai ezhundhirundhu kariya kuruvik kaNangaL mAlin varavu solli” (The blackish sparrows, waking up early in the morning, inform the arrival of emperumAn) – during brahma muhUrtha (early morning hours) even the birds wake up and inform her how emperumAn is arriving with lots of love towards her. Informing about how emperumAn who should be visited by everyone, is visiting her.
  • thannaip pOl avanudaiya pErum thArgaLumE pidhaRRa – Her blabbering is the result of his bestowing her with unblemished knowledge and devotion! Their blabbering is the result of her [state]!
  • pidhaRRa – Making her speak incoherently after being immersed in bhagavath vishayam, unlike spoken coherently after thinking through what to speak.
  • avanudaiya pErum thArgaLum – Her saying “sangennum chakkamennum thuzhAyennum” (his conch, disc and thuLasi garland), “dhEva dhEvapirAn” (dhEvapirAn the lord of all dhEvas) , and “virai mattalar thaNdhuzhAy” (fresh, honey filled thuLasi garland).
  • pidhaRRa – As said in mahAbhAratham mOksha dharmam 34 “SruthOyamarthO rAmasya jAmadhagnyasya jalpatha:” (This principle is heard from the blabbering of paraSurAma who is the son of jamadhagni).
  • kaRpuvAnidaRi – Stepping over the feminine modesty which is as lofty as sky. Crossing over the modesty which cannot be crossed by anyone. Stepping over the mountain like modesty like stepping over a lowly stone and as a great flood will flow over high and low lying lands in the same manner, going to thirukkOLUr, disregarding nAN (shyness), madam (humility), achcham (fear) etc.
  • kaRpu vAnidaRi – Also said as strong knowledge and great knowledge. In this case, kaRpu means kalvi (knowledge). Thus, knowledge is said with kaRpu and its strength is said with vAn. Alternatively, kaRpu means kalvi and vAn means pride/fame, indicating great knowledge. Only when there is a limit to the desire, there will be hurdles. They are of the nature of saying as in periyAzhwAr thirumozhi 3.6.1 “kAvalum kadandhu” (crossing the barrier). SrIvishNu purANam 5.13.19 “yayau cha kAchith prEmAnthA” – a woman [from gOkulam] left [seeking krishNa]. Who took her? Guided by the darkness of love, she went. SrIvishNu purANam 5.18.22 “kurava:kim karishyanthi dhagdhAnAm virahAgninA” (what would the elders do to us. I am burnt by this fire of separation) – When said “they are elders, you have to listen to them”, she said “can they pour water on this fire of separation to cool it down?”.
  • sErum … – She who is waited here by her dear ones [like madhurakavi AzhwAr et al] has left for there to satisfy her own desire! She who lived here to reform others is now seeking a reformed abode [dhivya dhESam with emperumAn]! She who is looked up for their sustenance here, is now seeking him for her sustenance!
  • sEru nal vaLam … – Only to thirukkOLUr which is having matching wealth and water bodies.
  • thirukkOLUrkkE pOrum kol – pOrum kol implies pugum kol (enter). Alternative explanation – She is saying about her daughter’s heart which reached there before her and is looking for her safe arrival. Another explanation – She is asking the mynAs if her daughter would return.
  • kodiyEn – Though I am fortunate to have her as my daughter, I have committed sins to ask you about her.
  • kodi – Without the support, my daughter will stay on the ground like a creeper. iraNdAm thiruvandhAdhi 27kOl thEdiyOdum kozhundhadhE pOnRadhE mAl thediyOdum manam” (my heart which is seeking emperumAn is resembling a creeper which seeks a supporting pole).
  • kodiyEn kodi – I have committed a great sin that she gave me  up, who gave birth to her and ended up searching for some one else. It appears that “leaving the mother” is a hereditary quality for this clan [of AzhwArs as seen in periya thirumozhi 3.7.1 “kaLvan kol” and in periyAzhwAr thirumozhi 3.8.1 “nalladhOr thAmaraip poygai”.
  • pUvaigAL – pOrungol – uraiyIr – She is looking at herself and thinking “one can leave one’s mother but one can never leave one’s children”. She would not want me to know about her plans to go but she would have shared the same with you. [You, the mynAs, are like her children] One cannot hide anything from one’s children.
  • uraiyIr – She thinks that while her daughter informed them about her plans, they are not revealing the same to her.
  • pOrum kol – The reason for her doubt on whether her daughter will return or not is – since I am here, she may not return; but since you are here, she may return for you; would my strong sins stop her from returning? Or would she return on seeing you? Please tell! [But] If she had told you before leaving as said in SrI rAmAvathAram, the whole world would have followed her! Didn’t they all follow SrI rAma as said in perumAL thirumozhi 8.6 “suRRam ellAm pin thodara …” (followed by all the kinsmen, SrI rAma entered the forest)

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 – 6.7.1 – uNNum sORu

Published by:

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

Full series >> Sixth Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, as parAnguSa nAyaki‘s mother does not see her daughter in her palace, since she is her own daughter and knowing about her nature, determines that she would have gone to thirukkOLUr only.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s mother firmly says “She would have gone to thirukkOLUr which is the abode of krishNa who is the dhAraka (sustenance), pOshaka (nourishment), bhOgya (enjoyment) etc”.

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

uNNum sORu parugu nIr thinnum veRRilaiyum ellAm
kaNNan emperumAn enRenRE kaNgaL nIr malgi
maNNinuL avan sIr vaLam mikkavanUr vinavi
thiNNam en iLa mAn pugumUr thirukkOLUrE

Listen

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

uNNum – To be continuously consumed to sustain oneself
sORum – rice [food]
parugum – To be drunk to nourish oneself by quenching the thirst
nIr – water
thinnum – to be consumed for pleasure
veRRilaiyum – betel leaves
ellAm – all objects (which give sustenance, nourishment and enjoyment)
kaNNan – being krishNa, the son of vasudhEva as said in SrI bhagavath gIthA 7.19vAsudhEva sarvam” (Everything is krishNa)
em – for me
perumAn – he who is the lord
enRu enRE – repeating many times

(due to his absence)
kaNgaL – eyes
nIrgaL – tears
malgi – overflow
maNNin uL – in the earth (where he descended to manifest himself to his devotees)
avan – his
sIr – qualities such as saulabhya (easy approachability), saundharya (beauty), sauSeelya (simplicity) etc
vaLam – due to abundance of consorts
mikkavan – one who is complete
Ur – town
vinavi – [probing about] not just thinking about it herself (due to overwhelming love, asking others as if being ignorant, to have good companion during the journey)
en – due to being my daughter
iLam – young
mAn – due to being at the ignorant age, like a deer, she cannot go far;

(she will go and)
pugum – enter
Ur – town
thirukkOLUrE – thirukkOLur only;

(this is)
thiNNam – certain.

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

My daughter repeats many times “krishNa, my lord who is the son of vasudhEva as said in SrI bhagavath gIthA 7.19vAsudhEva sarvam” , is the food which is continuously consumed to sustain myself, water which is drunk to nourish me by quenching the thirst and betel leaves which are consumed for pleasure, and all other objects”.  Saying this with overflowing tears, probing about the qualities such as saulabhya, saundharya, sauSeelya etc and the earthly town of emperumAn who is complete due to having abundance of consorts, due to being my daughter and at the ignorant age, like a young deer, she cannot go far; it is certain that she entered thirukkOLUr.

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

  • uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan – Did she go searching for a greater experience! Did she survive with food and water here and go searching for emperumAn to sustain herself! For those who live as said in thaiththirIya upanishath “ahamannam … ahamannAdha:” (I am the food and I am the consumer of food – residents of parampadham are enjoyed by emperumAn and they in turn enjoy emperumAn), is it necessary to go anywhere else? Is it not sufficient to say “sORu, thaNNIr, veRRilai“? What is the need for the qualifying words such as “uNNum, parugum, thinnum“? thiruvaLLuvar too said in kuRaL 1105 “vEtta pozhudhil avai avai pOlumE thOttAr kadhuppinAL thOL” (Her shoulders which are decorated with flowers, give the pleasure I need, then and there) (That is – the food, water, betel leaves when in need, give a lot more pleasure than normally – this is how the dear shoulders of the beloved person will feel). Similarly, these objects will sometimes be undesirable; to AzhwAr, bhagavath vishayam (matters relating to bhagavAn) will always feel like the desirable state of these sustaining, nourishing and pleasure giving objects.
  • ellAm kaNNan – She feels everything is krishNa as said in SrI bhagavath gIthA 7.19vAsudhEva sarvam” (Everything is krishNa). Since it is said “uNNum sORu” (food being consumed, present tense), it appears that other food will reduce in quantity when consumed, and this food (bhagavath vishayam) will never reduce in quantity even if consumed. It is said in periya thiruvandhAdhi 78 “kaNai nANil OvAth thozhil sArngan thol sIrai nannenjE OvAdha UNAga uN” (Oh good heart! Enjoy the unending qualities of emperumAn who is valorously engaged with his endless arrows and bow). This (bhagavath vishayam) can be consumed endlessly and will never dry up; this is as said in thiruvAimozhi 2.5.4appozhudhaikkappozhudhu en ArAvamudham” (my unending nectar for every moment) and in thiruvAimozhi 4.7.2koLLa mALA inba veLLam” (endless ocean of bliss to consume).
  • emperumAn – There is nothing in this list, which he can’t be. He himself, the apt lord, remains these to me. Just her presence is sufficient for us [mothers].
  • enRu enRE – Only if she considers something else capable of sustaining her, she will talk about something else. Reciting this only. He is not such [inferior] matter that she can recite about him once and then engage in eating, sleeping etc.
  • kaNgaL nIrgaL malgi – This is their [mothers’] “uNNum sORu, parugu nIr, thinnum veRRilai etllAm“. They sustain just by seeing her face. Should she who has gone to sustain herself take away our sustenance? When a person is too immersed in bhagavath vishayam with flowing tears, isn’t it apt just to see him? If one is a chEthana (sentient being), one should perform mangaLASAsanam (pray for well-being) to such persons as said in thiruviruththam 2 “azhunIr thuLumba alamaruginRana vAzhiyarO” (she is stumbling upon with tears in her eyes due to separation from her lord; long live!). nanjIyar mercifully used to say “I heard thiruvAimozhi from piLLai thirunaRaiyUr araiyar thrice; I don’t remember anything from that; but, when he starts explaining a pAsuram, he would become weak and start crying and I would remember that posture fondly”. SrIvishNu thathvam SlOkam is explained here: AhlAdha SItha nEthrAmbu – Unlike the hot tears due to separation, these are cool tears due to enjoying bhagavAn; pulakI krutha gAthravAn – having goosebumps all over the body; paraguNAvishta: – being immersed in bhagavAn’s qualities as being possessed by good spirits; such person is sarva dhEhibi: dhrashtavya: – to be seen by everyone who has a body. The whole purpose of accepting a body is to see such a person; sadhA dhrashtavya: –  Should one go to paramapadham to constantly see [bhagavAn as said in sadhA paSyanthi]? When ananthAzhwAn saw a SrIvaishNava who was working in a farm land in chOzhakulAndhagan (a village), he asked “which is your native place?” and he replied “my native place is thirukkOLUr”. ananthAzhwAn asked “Why did you leave that town and come here?” and he replied “I could not have my livelihood there”. ananthAzhwAn said “Could you not herd some donkeys there and live there? You have lost the eternal livelihood [emperumAn]”.
  • kaNNan emperumAn enRu enRE kaNgaL nIrgaL malgi – This could be understood as joyful tears due to immense experience; or it could be overflowing tears due to constant meditation.
  • maNNinuL … – In this earth, thirukkOLUr is the apt place to reach. In paramapadham, a particular place need not be specifically mentioned [since everything is enjoyable there].
  • avan sIr vaLam mikkavan Ur – The town which has his auspicious qualities and unlimited wealth. As said in thaiththirya upanishadh Anandhavalli “sOshnuthE sarvAn kAman saha brahmaNA” (He experiences all auspicious qualities of bhagavAn who is omniscient) as one has emperumAn and his qualities as goal, the abodes which are dear to him are also part of the goal.
  • avan sIr – His auspicious qualities. That is, those qualities which he manifests to attract her.
  • vaLam mikkavan Ur – While paramapadham is the grand assembly, the abode where he acquires what he desires is the real abode! It is said in SrI rAmAyaNam yudhdha kANdam 41.4 “kim kAryam sIthayA mama” (What is the use of bringing sIthA back [at the cost of losing of sugrIva]”. Even more than paramapadham, the abode of his devotees is his real abode and that which is well fitting for his divine heart.
  • vaLam mikkavan – Also known as very capable in loving affection. That is, he made her give up her residence and come all the way to his abode.
  • vinavi – Asking those who cross her “how far is thirukkOLUr?’, they said “it is just close by” , she uses those [comforting] words as pastime during her journey. “pAdhEyam puNdarikAksha nAma sankIrthanAmrutham” (Chanting of the divine names of the lotus-eyed lord is the food/pastime during the journey). Her divine mother is grieving because when she asks “How far is thirukkOLUr”, her divine lips are lacking freshness [due to the grief of separation].
  • en iLa mAn pugumUr thirukkOLUrE – Due to having been born as my daughter and due to her nature, the mother is certain that she would have gone to thirukkOLUr only. One will naturally inherit the qualities of one’s mother. Even the omniscient bharathwAja rushi [though this is said by SrI guhap perumAL, since bharathwAja rushi too has same thoughts, here it is said to be the rushi’s words] saw SrI bharathAzhwAn who cannot sustain himself without SrI rAma, and said as in SrI rAmAyaNam ayOdhyA kANdam 85.7 “kachchin na dhushtO vrajasi” (Are you coming with any evil intent? I have doubts in your intent seeing your great army), based on the qualities of his mother [kaikEyi] and asked him “You have sent him to the forest; are you following him here to trouble him further thinking ‘if perumAL (SrI rAma) survives, it is like a tumour in the lower abdomen'”; though he saw bharathAzhwAn’s mood, he doubted him due to his mother’s nature; hunters perfectly determine the scenario on observing the nature of the objects; so, when SrI bharathAzhwAn entered their region, he felt happy and said “you have come to this abode of the servitors”; still, he thought “when kings enter the region of hunters, they would only do so for enquiry” and spoke to SrI bharathAzhwAn with both humility and authority and doubted him due to his mother’s nature. Similarly, the divine mother too, considering parAnguSa nAyaki being her daughter, is certain that she would have entered thirukkOLUr only. Would SrI rAma’s arrow miss its target [it would certainly capture her daughter]! So, she says “my daughter’s destination is thirukkOLUr only”.
  • iLa mAn – While eliminating the shyness from her who is very young, it should be emperumAn there!
  • en iLa mAn – One who did not follow the rules. [Also] She rushed to thirukkOLUr disregarding her own tender nature.
  • pugum Ur – Just as a person who got caught in a forest fire, would run towards pond and garden, for the one who is caught in the forest fire in the desert land of samsAram (material realm), the divine abodes which are dear to emperumAn (dhivya dhESams) are the ponds and gardens. Since it is said as “pugum Ur”, it is implied that those who enter this town will never return. When emperumAnAr (bhagavath rAmAnujar) went on a pilgrimage down south [from SrIrangam], he saw a girl coming out of thirukkOLUr and asked “Where are you coming from?” and she replied “from thirukkOLUr”. He mercifully said to her “Would any girl who entered this town, leave from there!”. My daughter certainly went to thirukkOLUr – I am sure about it. When children are lost, people will go straight to the temple to find them there [such a wonderful abode of emperumAn].

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