Category Archives: thiruvAimozhi 7th centum

thiruvAimozhi – 7.7.8 – kOL izhaith thAmaraiyum

Published by:

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

Full series >> Seventh 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 explains how the beauty of his face starting with his divine eyes along with all the previously explained limbs, is tormenting her.

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

Eighth pAsuram. “Thinking ‘We cannot leave everything to the forehead’, all the previously explained limbs are tormenting me together” says AzhwAr. When the enemies arrive, as one would gather all the scattered armies and push forward at the enemies, AzhwAr is explaining how all the limbs which individually tormented are now coming together to torment him.

pAsuram

kOL izhaith thAmaraiyum kodiyum pavaLamum villum
kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum
kOL izhaiyA udaiya kozhunjOdhi vattangol? kaNNan
kOL izhai vANmugamAyk kodiyEn uyir koLginRadhE

Listen

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

kOL – (its own) radiance
izhai – having as ornament (for itself)
thAmaraiyum – lotus flowers [divine eyes]
kodiyum – creeper [divine nose]
pavaLamum – coral [divine lips]
villum – bow [divine eye brows]
kOL – (its own) radiance
izhai – having as ornament (for itself)
thaN – cool
muththamum – pearl [divine teeth]
thaLirum – sprouts [divine ears]
kuLir – cool
vAn – beautiful
piRaiyum – crescent [divine forehead]

(these)
kOL – to have
izhaiyA – as ornament (for self)
udaiya – having
kozhum – complete
sOdhi vattangol – is it a jyOthirmaNdalam (a sphere of radiance)?
kaNNan – krishNa’s

(having the limbs which are explained through the examples, such as divine eyes, divine nose, divine lips, divine eyebrows, divine smile, divine ears and divine forehead)
kOL – radiance
izhai – to be the ornament
vAL – radiant
mugamAy – as the divine face
kodiyEn – me who is having cruel sin (of being tormented by his beauty), my
uyir – life
koLginRadhu – is stealing.

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

Is it a complete jyOthirmaNdalam with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which is itself an ornament, is stealing the life out of me, who is having cruel sin.

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

  • kOL izhaith thAmaraiyum – Though the species of all lotus is the same, there are different internal varieties such as poRkAl thAmarai, nURkAl thAmarai etc; here it is talking about nURkAl thAmarai (izhai – nUl – string/thread); alternatively, saying “lotus which is focussed on stealing”; another explanation – lotus which is having its beauty itself as an ornament; another explanation – lotus which is having its radiance as an ornament. Divine eyes.
  • kodiyum – divine nose.
  • pavaLamum – divine lips.
  • villum – divine eyebrows.
  • kOL izhaith thaN muththamum – The cool divine teeth which are having their radiance as an ornament. Alternative explanation – The cool divine teeth which appear like pearls strung on a thread.
  • thaLirum – divine ears.
  • kuLir vAn piRaiyum – divine forehead. The eyes, the one who said “I am the strong nose”, the one [lips] who spoke about the mouth, the eyebrows which bent saying “did the lips become great?”, the one remained at the forefront [teeth/smile], the ears which stood up on hearing the name, the forehead which thought itself as the leader of all, together tormented.
  • kOL izhaiyA … – Is it a jyOthirmaNdalam which is having many ornaments? Allegorical. Alternative explanation – Is it a jyOthirmaNdalam which is having its own beauty as an ornament?
  • kaNNan kOL izhai … – Having krishNa’s beauty itself as an ornament and having radiant face, as the reason.
  • kodiyEn uyir koLginRadhE – It is so tragic that I have performed sin to make me lose my life when I should get it [by seeing his beauty]. The radiant sphere of light which is decorated, is stealing the life out of me who is having the sin which makes me perish while I should be living.

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 – 7.7.7 – kANmingaL annaiyargAL!

Published by:

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

Full series >> Seventh 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 explains how emperumAn‘s divine forehead is tormenting her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki explains how mighty-shouldered krishNa’s divine forehead is tormenting her.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Seventh pAsuram. AzhwAr is mercifully explaining how the beauty of emperumAn‘s divine forehead is tormenting her thinking “can these limbs stand in front of him? are we not in forefront of all of these?”

pAsuram

kANmingaL annaiyargAL! enRu kAttum vagai aRiyEn
nAL mannu veN thingaLkol? nayandhArgatku nachchilaikol?
sEN mannu nAl thadandhOL perumAn than thirunudhalE
kOL manni Avi adum kodiyEn uyir kOL izhaiththE

Listen

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

(the way I am tormented)
annaiyargAL – Oh mothers!
kANmingaL – “(you) see”
enRu – saying
kAttum – to show
vagai – means
aRiyEn – I don’t know;
nAL – with the day (ending with ashtamI (eighth day after no moon and full moon))
mannu – fitting well
vEN – whitish (without any blemish due to being half in size)
thingaLkol – is it moon?
nayandhArgatku – for those who desired
nachchu – in the form of poison
ilaikol – is it not?
sEN – tallness
mannu – having
nAl – four types
thadam – branched out
thOL – with the shoulders
perumAn than – the great krishNa’s
thiru – attractive
nudhalE – divine forehead itself
kOL – pride
manni – assuming
kodiyEn – me who is pathetic (where his beauty itself starts harming me)
uyir – life
kOL – having
izhaiththu – determined
Avi – my soul
adum – tormenting

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

Oh mothers! I don’t know the means to show you saying “(you) see” [my suffering]; Is it the whitish moon which is fitting with the day? Is it not a form of poison for those who desired?  The attractive, divine forehead of krishNa who is having greatness of having four types of branched out, tall shoulders, assuming pride, being determined to have the life of me who is pathetic, is tormenting my soul.

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

  • kANmingaL … – The mothers said “You are saying that his forehead is tormenting you; we are not seeing it; can you explain us in a manner which will make us understand that”,
  • kANmingaL … – I don’t know the means through which I can say “You too see this”. Only if I can catch hold of him or if you also experience the uruveLippAdu (visualisation), can I show it to you?
  • annaiyargAL – Only if I can show it to men, I can show it to you who have become older.
  • nAL mannu veN thingaL kol – Is this pUrvAshtamI chandhra (moon, which is just reaching the eight day)? To be very young, to grow further and to be attractive.
  • nayandhArgatku nachchu ilaikol – Is this like poisonous herb for those desired for it? Alternative meaning – [nachchu illai is explained as not to be desired] Is this not to be desired by those who desired for it? AzhwAr who previously said thiruvAimozhi 3.4.5nachchu mA marundham” (the medicine which is desired), Instead of having to know that it is in a particular mountain and having to go and fetch from there with great effort [like hanuman had to bring the sanjIvini herb], it [emperumAn] is a remedy which will work by just smelling it,  mA marundham – medicine which does not have any specific diet along with it. It is not a medicine which will blame the consumer having failed to work; it is the best medicine from paramapadham, which has now become like a poisonous herb for her.
  • sEN … – The divine forehead of emperumAn who is having tall, well rounded shoulders like the branches of kalpa tharu (celestial tree) and who acquired me by those beautiful shoulders. She is also caught in the same aspect in which thiruvadi (hanuman) got caught as said in SrI rAmAyaNam kishkindhA kANdam 3.14  “AyathAScha suvruthAScha …“ (one who is having the shoulders which are long, well rounded and cannot be overcome by anyone).
  • kodiyEn uyir kOL izhaiththu – kOL manni Avi adum – It desired to destroy the beauty of my life and finished my soul.

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 – 7.7.6 – uyvidam Ezhaiyarkkum

Published by:

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

Full series >> Seventh 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 mercifully explains how emperumAn‘s divine makara kuNdalam (ear ring) and divine ears are tormenting her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki mercifully explains how the root of such avathArams, ananthaSAyi’s (emperumAn in milky ocean) divine makara kuNdalam (ear rings) are tormenting her.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram. parAnguSa nAyaki is explaining how the beauty of his ear is tormenting her thinking “while we are in the ears, how did we allow these other limbs to go ahead?” They would usually shake their ears and speak!

pAsuram

uyvidam Ezhaiyarkkum asurarkkum arakkargatkum
evvidam? enRirangi makarandhazhaikkundhaLirkol?
paividap pAmbaNaiyAn thirukkuNdalak kAdhugaLE
kaividal onRum inRi aduginRana kANmingaLE

Listen

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

Ezhaiyarkkum – for helpless girls (who desired without discriminating between favourable and unfavourable aspects)
asurarkkum arakkargatkum – for asuras and rAkshasas (demoniac persons, who oppose emperumAn)
uyvidam – place of escape
evvidam – which?
enRu – asking
ilangi – having (great) radiance
makaram – in the form of fish
thazhaikkum – well grown
thaLirkol – like sprout
pai – having hoods (which are expanded due to being in contact with emperumAn‘s divine form)
vidam – having poison (which cannot be handled by enemies)
pAmbu aNaiyAn – one who is having thiruvanthAzhwAn (AdhiSEshan) as mattress
thiru – attractive
kuNdalam – having earrings
kAdhugaLE – ears
onRum – in any manner
kaividal inRi – without giving up
aduginRanan – tormenting
kANmingaL – you all see.

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

The divine ears having attractive earrings which are in the form of fish and are like well grown sprouts, of one who is having hooded, poisonous thiruvanthAzhwAn as his mattress, are tormenting me in all manner without giving up saying “which is the place of escape for helpless girls, asuras and rAkshasas?” – you all see. The enjoyable earrings are harmful for enemies due to their [ear rings] being unable to bear their [enemies] sight. She is saying “kANmingaL” (see for yourself), thinking they will also have that vision.

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

  • uyvidam … – Is this a radiant sprout, which is a fish shaped earring, asking “which is the place of escape and survival for asuras, rAkshasas and helpless girls?” asuras et al will perish as they cannot see the beauty and tolerate it; helpless girls will perish due to not attaining the same. A thamizh scholar explained this as “as the helpless girls are tormented, the earrings will develop attachment in asuras and rAkshasas, and will harm them in the end”; nanjIyar mercifully heard this and said “this explanation is nice; but, this does not match the context of this decad; here the focus is not to explain that earrings will harm asuras and rAkshasas; so, it is not required to be explained in this manner”.
  • paividam … – Having thiruvananthAzhwAn who is having the hoods which are expanded due to being in contact with him (emperumAn) and the poison which will kill the unfavourable ones, as his mattress; such emperumAn’s ears which are decorated with earrings in the form of fish. Just as the beauty of the divine ears have become harmful, his togetherness with AdhiSEshan too has become harmful [in separation]. I am suffering here even while anantha (AdhiSEshan) is present as purushakAram [a recommendatory role on behalf of jIvAthmAs]! The way the ears torment, makes previous anguish to be considered as pleasure. It appears that the previous limbs placed water-shelters to care for the self; as said in thiruvuriththam 35 “mAlai  … nalgiRRaiyellAm” [first evening time grabbed everything; subsequently the breeze harmed further to make one thing that the evening was better].
  • kai vidal onRum inRi – Without taking a break; would not leave once and harm later [will harm continuously].
  • aduginRana – my soul is perishing.
  • kANmingaLE – She is assuming that they too can see everything through uruveLippAdu (visualisation); because AzhwAr‘s nature [of considering everyone to be similar to self] is explained already in thiruvAimozhi 2.1vAyum thirai“.

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 – 7.7.5 – enRu ninRE

Published by:

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

Full series >> Seventh 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 says “krishNa’s smile is greatly tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The gentle smile of krishNa who effortlessly lifted gOvardhana, is tormenting me; I am not seeing any place where I can escape and save myself”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fifth pAsuram. AzhwAr is mercifully explaining how his divine smile torments him saying “While I am present at the entrance of the face, how can these go first?”

pAsuram

enRu ninRE thigazhum seyyavIn sudar veN minnukkol?
anRi en Avi adum aNi muththangolO? aRiyEn
kunRam eduththa pirAn muRuval enadhAvi adum
onRum aRiginRilEn annaimIr! enakkuyvidamE

Listen

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

enRum – always
ninRE – remaining fixed
thigazhum – shining
seyya – reddish
In – gave birth
sudar – having radiance
veN – white
minnukkol – is it a lightning?
anRi – otherwise
en – my
Avi – life
adum – tormenting
aNi – set in a row
muththam kolO – are they like pearls?
aRiyEn – I am unable to determine;
kunRam – gOvardhana
eduththa – lifted and protected
pirAn – great benefactor’s
muRuval – smile (which occurred due to the joy of protecting)
enadhu – my
Avi – soul
adum – burning;
annaimIr – Oh mothers (who are advising even at this stage)!
enakku – for me
uyvidam – a place to escape
onRum – any
aRiginRilEn – I don’t know.

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

Is it a white lightning with radiance which gives birth to reddish shine which always remains fixed? Otherwise, are they like pearls set in a row, which are tormenting my life? I am unable to determine; the smile of the great benefactor who lifted gOvardhana and protected, is burning my soul; oh mothers! I don’t know any place for me to escape.

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

  • enRum … – Always shining, is this a white lightning which gives birth to reddish radiance? While the redness in the divine lips appear together with the whiteness in the row of his divine teeth, it appears that the redness in the divine lips was given birth by the white teeth. This is said as “achirAmSu:” (lightning – which appears and disappears). When said to harm others, the teeth are tightening up and coming at us.
  • anRi – Otherwise, is this the row of his pearl like divine teeth, which are aimed at finishing me?
  • aNi muththam kolO – It appears like an elephant which is decorated and has appeared.
  • aNi muththam – Beautiful teeth. Previously, it was explained in “veN minnukkol“, how the teeth tormented due to being together with the divine lips; here, its independent torment is highlighted.
  • kunRam eduththa … – The smile of emperumAn who lifted the mountain and protected the cowherd girls from the rain, has become harmful only to me. Did he not protect the cows? It is said in SrIvishNu purANam 5.11.13 “gOgOpijana sankulam | athIvArtham” (cows, cowherd boys and girls are all suffering, he started thinking immediately [for their protection]). He removed the sorrow caused by the rain, by lifting the mountain, and stood smiling to remove their anguish.

When asked “But, can you not find a place where it (smile) is not present?”, she responds,

  • onRum … – She is saying “I started searching ‘if there is any place where I can escape and be saved’; but I am not seeing any such place”; alternatively, she is saying “I can only see the previously explained beauty causing harm, but not finding any place to escape”.

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 – 7.7.4 – innuyirkku

Published by:

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

Full series >> Seventh 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 says “His distinguished, divine eye brows are tormenting so much that it makes me think that previous torments are pleasures”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The divine eye brows of krishNa who is the real cupid and the cause for kAma (cupid) are tormenting my soul”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Fourth pAsuram. AzhwAr is mercifully explaining how the divine brows are tormenting him asking “What! Have the divine lips become great now?”

pAsuram

innuyirkkEzhaiyar mEl vaLaiyum iNai neela viRkol?
manniya sIr madhanan karuppuch chilai kol? madhanan
than uyirth thAdhai kaNNa perumAn puruvam avaiyE
en uyir mElanavAy aduginRana enRu ninRE

Listen

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

in – good
uyirkku – life (to steal)
Ezhaiyar mEl – on girls (who are desirous)
vaLaiyum – (themselves) bend and torment
neelam – having dark complexion
iNai – pair
viRkol – are these bows

(otherwise)
manniya sIr – having qualities such as firmness, beauty etc
madhanan – cupid’s
karuppuch chilai kol – is this the sugarcane bow (which torments those who are in love)?
madhanan than – for that cupid
uyir – being the life giver
thAdhai – being the father
kaNNan – krishNa
perumAn – greater than all
puruvam avaiyE – divine eye brows (like the bow in his hand);
en – my
uyir mElanavAy – (being desirous) on my soul
enRum – always
ninRE – remaining firm
aduginRana – tormenting.

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

Are they two bows which are having dark complexion when themselves bend and torment the good life of girls? Is this the sugarcane bow of cupid who is having qualities such as firmness, beauty etc? They are the divine eye brows of krishNa who is life giver and the father for cupid, and is greater than all; they are always remaining firm in tormenting my soul.

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

  • in uyirkku – to take away my good soul.
  • Ezhaiyar mEl vaLaiyum – While there is none to bend and no reason to bend – it bent due to no reason and no one to bend. As it says “Ezhaiyar” (helpless), there is no reason to bend, as there is none set out to bend, there is no karthA (doer). Are these two bows which are bending (to hurt) helpless girls? As said in SrI rAmAyaNam kishkindhA kANdam 3.9 “SakrachApa nibEchApE gruhIthvA Sathru nASanE” (Holding on to bows similar to indhra’s bow which can destroy enemies). For indhra’s bow, there is no restriction that it should only torment helpless girls.
  • manniya sIr … – Is it the bow of cupid which only torments girls? That too, this must be the bow in his hand, before he lost his form at the hands of rudhra.
  • karuppuch chilai kol – Being unreal to the eyes and the harm is firmly placed in the heart. The bow in the hand of cupid who has royal heritage of having emperumAn as his father, will not do such harm. These must be the divine eye brows of krishNa who is the father of such cupid.
  • madhanan … – As ANdAL says in nAchchiyAr thirumozhi 14.6 “than kaich chArngam adhuvE pOl puruva vattam azhagiya” [wife knows better], these must be the divine eye brows of emperumAn which resemble his own SArnga bow. [Explaining the meaning of this pAsuram] “dharumam aRiyAk kuRumbanai” – Should he not be born as the son of a crowned king, to know dharmam? yAdhavas are not direct rulers. krishNa does not know mercy at all. SrI nandhagOpar begot a son who would roam around as he pleased [without any rules]. “than kai …” – when one saw the bow in the hand, he would say “what was in his face [eye brows] is now present in his hand!” Similarly on seeing the eye brows in the face, “what was in his hand is now present in his face!” Saying “adhuvE pOl” indicates the equivalence between the eye brows and the bow. His divine form is so beautiful that even if he does not know any dharmam, we have to hold on to him. “poruththamiliyai” – some objects, when the complexion is nice, will still be unusable; similarly, he [and his eye brows] have such beautiful form, he will not let us enjoy him. “kaNdIrE” – though he does not want to unite with us, can we give up, if we don’t want to unite with him? His dislike makes us follow him more.
  • puruvam avaiyE – The suffering inflicted by the eye brows is such that it makes us think that the previous torments are pleasures.
  • en uyir mElanavAy – While they are present in his face, their target is me. They remain as said in thiruvAimozhi 2.6.2 “engum pakkam nOkkaRiyA” (they don’t look at anything else).
  • aduginRana – they are killing us.
  • enRu ninRE – While some objects are harmful, they are temporary too. Unlike those, these (the eye brows) are constantly tormenting me. They have assumed permanence to torment me; that which is said as “nithyam nithyA kruthitharam” (that which is permanent and assumed permanence) is tormenting me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 7.7.3 – vAliyadhOr kanikol

Published by:

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

Full series >> Seventh 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 speaks about how the beauty of his divine lips is tormenting her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “His beautiful lips which remain a contrast for the complexion of his blackish form, is seen everywhere”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. parAnguSa nAyaki mercifully speaks about how the beauty of his divine lips torment her thinking “if we keep quiet while the nose is showing its strength, others may scold us thinking if this is all the mouth is capable of”

pAsuram

vAliyadhOr kani kol? vinaiyAttiyEn valvinai kol?
kOlandhiraL pavaLak kozhundhuNdangolO aRiyEn
neela nedu mugil pOl thirumEni ammAn thoNdai vAy
ElundhisaiyuL ellAm vandhu thOnRrum en in uyirkkE

Listen

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

vAliyadhu – having goodness (of not taking to time fructify)
Or – distinguished (due to its tenderness, complexion and sweetness)
kanikol – is it like a fruit?
vinaiyAttiyEn – having sin (of not enjoying it at once), my
val – difficult to eliminate (by reaping the results)
vinaikol – has my sin assumed a form?
kOlam – beauty, easy approachability, tenderness, enjoyability etc
thiraL – together
pavaLam – coral
kozhum – pure
thuNdanm kolO – is it like a piece?
aRiyEn – unable to know (decisively);
neelam – blackish
nedu – huge
mugilpOl – like a cloud
thirumEni – having beautiful form
ammAn – lord’s
thoNdai – having complexion of thoNdai (a reddish) fruit
vAy – divine lips
Elum – wherever seen
thisai uL ellAm – in all directions
en – my
in – sweet
uyirkku – towards my soul
vandhu – arrive
thOnRum – appeared

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

Is it like a distinguished fruit having goodness? Has my sin which is difficult to eliminate, assumed a form? Is it like a piece of pure coral which is having beauty, easy approachability, tenderness, enjoyability etc? I am unable to know. In all directions, wherever I see, the divine lips (which are having thoNdai (a reddish) fruit like complexion) of my lord who is having a huge cloud like blackish form, are arriving towards my sweet soul and appear.

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

  • vAliyadhu Or kani kol – Some fruits first start out as buds, then fructify and finally become unusable; unlike that, is this a fruit which is always enjoyable? As his enjoyability is not a progressive one, the suffering here is also not progressive [it is always present in same form].
  • vinaiyAttiyEn valvinaikol – The enjoyable entity has become the tormentor due to the sins of those who are set out to enjoy it; I have performed sins which have turned even nectar into poison. Did the sins of mine, who is a sinner, assume a ripened form there? Being present there, it will make us reap the results. Being bhagavAn’s anger, it will make us suffer here. As the sins are based on actions, they will be gone once performed. For the sins committed by him [AthmA], they don’t have the independent ability to give the results.
  • val vinai kol – The sins which cannot be exhausted by enduring the results.
  • kOlam thiraL … – Is this a pure piece of pearl which has “accumulated beauty”? I don’t know. It is said as “piece” to highlight that there is no dirt; the broken piece will appear radiant and well shaped.
  • neelam … – while these (limbs) always existed, they were not tormenting previously; as they have teamed up, they have started tormenting. sarvESvara who is having a dark, enjoyable, infinite-sized cloud like form, his.
  • thoNdai vAy – thoNdai – kOvai fruit. The divine lips are ripened and well-shaped like kOvai fruit. They don’t see their internal differences [body and lips are contrasting in complexion], while tormenting her. There is no equal for both [when two independently strong persons have enmity against another person, they will gang up and attack this other person; similarly emperumAn‘s form and lips gang up and torment parAnguSa nAyaki].

When asked “when they appear to torment, can you try to escape?”, she responds “the strength of the lips is such that, we cannot escape”.

  • Elum thisaiyuL ellAm – I too tried to find the means to escape to a place where they cannot torment; but they (lips) appeared in every such place. Wherever I saw, the lips were present.

When asked “why are they appearing like that?”, she responds,

  • en in uyirkkE – To finish my good soul.

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 – 7.7.2 – Attiyum thURRiyum

Published by:

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

Full series >> Seventh 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 speaks about how emperumAn‘s beautiful, divine nose is tormenting her.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “The nose of krishNa who became butter thief due to his desire for the belongings of devotees, is shining in my heart”.

Highlights from periyavAchchAn piLLai‘s introduction

In second pAsuram, as her friends are of the same age, knowing her suffering, they avoided scolding her; mothers, beyond scolding, set out to discuss about it in public as well; parAnguSa nAyaki says “the beauty of his nose, being close to the divine eyes, is tormenting me”.

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

Second pAsuram. The way the divine nose torments her is explained as “While I [the nose] am positioned in between the two eyes, why are they rushing? Is this what is our [nose’s] strength?”

pAsuram

Attiyum thURRiyum ninRu annaimIr ennai nIr nalindhen?
mAttuyar kaRpagaththin valliyO kozhundhO aRiyEn
Ittiya veNNey uNdAn thiru mUkku enadhAviyuLLE
mAttiya val viLakkin sudarAy niRkum vAliyadhE

Listen

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

annaimIr – mothers (who are focussed on pleasing me)
nIr – you
Attiyum – (advising and) not letting me remain where I am
thURRiyum – (outside) accusing me
ninRu – remain (firm)
ennai – me
nalindhu – due to tormenting
en – what is the benefit?

(your torment is not fructifying because)
mAttu – in close proximity
uyar – tall
kaRpagaththin – kalpa (celestial variety) tree’s
valliyO – creeper
kozhundhO – shoot
aRiyEn – I don’t know;
Ittiya – (churned and) gathered
veNNey – butter
uNdAn – one who mercifully ate (by stealing)
thiru mUkku – divine nose
enadhu – my
Avi uLLE – in the heart
mAttiya – raised
vAliyadhu – being big
val – firm
viLakkin sudarAy niRkum – shining like the flame of a lamp.

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

Oh mothers! You are not letting me remain where I am and you remain firm in accusing me. What is the benefit in doing so? I don’t know if it is tall kalpa tree’s creeper or shoot, in close proximity – the divine nose of the one who mercifully ate the gathered butter is shining like a raised, big, firm flame of a lamp in my heart.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • Attiyum thURRiyum – Attugai means scolding with accusations. thURRugai means accusing in public. It is natural to try and withdraw someone by scaring him/her once; unlike that,
  • ninRu – continuously doing the same thing even when there is no success in previous attempts
  • annaimIr ennai nIr nalindhu en – Why are you who are focussed on pleasing me, now tormenting me like fathers who are focussed on advising me? How can you, who only look at my pleasure, torment me?
  • nalindhen – Are you trying to stop that visualisation or are you trying to withdraw me? Would you engage in something which has no benefit? What are you trying to do even after knowing the strength of his nose?

When asked “If there is no benefit for our advice, what will be beneficial?”, she responds

  • mAttu uyar … – If you are capable, please eliminate this doubt of mine. mAdu – near by, i.e. near one’s eyes. The way the divine eyes and the nose are positioned, it appears like a creeper which grows near an ocean, having the ocean spring as the sustenance.
  • uyar – As said in sthOthra rathnam 32unnasam” (great).
  • kaRpagaththin valliyO kozhundhO – Looking at its length, it can be termed as a creeper. Due to the consistent shape, it can be termed as a shoot. She is saying “aRiyEn“, since it is difficult to determine what exactly is it; and due to total equivalence [to both].
  • Ittiya … – When asked “would we know? You who enjoy it deeply, tell us”
  • Ittiya …emperumAn, being unable to sustain without the object that was in contact with the favourable ones, engaged in stealing the butter and got caught, and to negate his stealing, he would apply the remaining butter on his face; for her, while visualising, she even smells the fragrance of butter. The visualisation was so realistic, the smell of the butter was experienced.

When said “whatever you are seeing, we are not seeing the same”, she responds,

  • enadhu Avi uLLE – this is inside my heart.
  • mAttiya – Implies radiant, lit.
  • val viLakkin sudarAy – The lamp which would not be put off by viraha (suffering in separation). They would mercifully explain saying “A thamizh scholar used to say ‘ERRiya peru viLakku‘ (huge lamp which was lit)”
  • niRkum vAliyadhE – Will remain firm and torment. dhIpa (lamp) is generally kshaNika (transient) and prAdhESika (limited); unlike that, this is permanent and omnipresent; this is word uttered after considering the extent of torment.

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 – 7.7.1 – Ezhaiyar Avi

Published by:

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

Full series >> Seventh 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, parAnguSa nAyaki is speaking about how emperumAn‘s divine eyes oppress her.

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

Ezhaiyar Avi uNNum iNaik kURRangolO aRiyEn
AzhiyangaNNa pirAn thirukkaNgaLkolO aRiyEn
sUzhavunthAmarai nANmalarpOl vandhu thOnRungaNdIr
thOzhiyargAL annaimIr! en seygEn thuyarAttiyEnE

Listen

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

Ezhaiyar – girls’ (who are desirous)
Avi – life
uNNum – consuming
iNai – pair (matching each other)
kURRam kolO – death personified?
aRiyEn – I am unable to determine (them as eyes due to their causing harm);

(unlike that)
Azhi – like ocean (which has hidden gems)
am – being distinguished (infinite)

(in the beginning, with me)
kaNNan – being obedient
pirAn – krishNa (who favoured by uniting)
thiru – distinguished
kaNgaL kolO – are they divine eyes?
aRiyEn – I am unable to determine (them as [agents of] death due to their attractive nature);
sUzhavum – surrounding (not to move away)
thAmarai – lotus’
nAL malar pOl – like fresh flower
vandhu – come
thOnRum – appeared;
kaNdIr – see;
thOzhiyargAL annaimIr – oh friends (who are close, but cannot see the internal anguish) and mothers (who gave birth to me, and raised me knowing my nature well), who are controlling me!
thuyarAttiyEn – I who am with anguish (which is only known to me)
en seygEn – what remedy will do (to eliminate the anguish)?

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

I am unable to determine if these are “a pair of death personified which consume the life of girls? or “the distinguished, divine eyes of obedient krishNa who resembles a distinguished ocean”. They came and appeared like fresh lotus flower which is surrounding everywhere; see them; oh friends and mothers who are controlling me! What remedy will I who am anguished, do? Implies, I will neither hide the divine eyes which appear in front of me, nor will I enjoy them by getting close.

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

  • Ezhaiyar Avi … – Are these two death personified which will finish the lives of those helpless girls who develop desire towards certain matters and are unable to sustain themselves? Will these death personified finish the helpless girls so that they can remain neither for emperumAn who caused the anguish by separating nor for the elderly mothers who try to redeem the girls by advising “this is not proper”? He is not aware of the beauty of his eyes! Would he not come, if they harmed him as well? Has he not seen them in the mirror?
  • Avi uNNum – Like SrI rAma’s arrows, while the decorations remain intact, they would take away the life.
  • iNaik kURRam kolO – The harm caused by the divine eyes is like two death personified which discussed between each other and arrived.
  • aRiyEn – Why is she saying arIyEn (I don’t know)? Even if two persons discuss between themselves and arrive, they need not kill helpless girls; she is doubting due to this reason.
  • Azhi am kaNNa pirAn thirukkaNgaL kolO aRiyEn – Alternatively – would they only torment the girls? One cannot escape thinking “only others (unfavourable ones) will torment”, were these divine eyes not the ones which established the initial relationship? This means – the ocean like eyes of krishNa, the benefactor; and also means – the divine eyes of krishNa, the benefactor who has ocean like invigorating form.
  • aRiyEn – Since she has not experienced separation previously, she does not realise that the eyes could torment. Have we not heard previously in periya thirumozhi 7.1.9 “uyirkkellAm thAyAy aLikkinRa thaN thAmaraik kaN” (the cool lotus eye which protects everyone like a mother)? The whole universe sustains by this merciful glance. Now, it is contrary to what we have heard.

When asked “but, is it possible to escape?”, parAnguSa nAyaki replies

  • sUzhavum … – On the final day when SrI rAma was fighting rAvaNa, just as wherever one saw, only SrI rAma was visible, it has become similar here; is it that only when rAkshasas could escape from SrI rAma’s arrow, could the helpless girls escape from the beauty of his eyes? It is said in thiruviruththam 39 “puNdarIka nedundhadangaLpOlap polindhemakkellA idaththavum” (for us, everywhere it appears that his expansive lotus ponds like eyes are shining). It is similar to one’s fear for snake. Wherever she tried to move away, there too she only saw his eyes. Why is she saying “thAmarai nAL malarpOl” (like fresh lotus flower)? She is talking about the freshness during the union. [Explains why they cannot be fresh, in separation] SrI rAmAyaNam sundhara kANdam 35.44 “mahathAjvalathA nithyamagni nEvAgni parvatha:” (Oh sIthAp pirAtti! As SrI rAma has not seen you, he is burning like fire garland which is surrounded by great fire), SrI rAmAyaNam sundhara kANdam 36.42 “naivathamSAn namaSakAn” – perumAL (SrI rAma) is not aware of what crawls over him and what bites him; when asked for the reason for that, it is said in same SlOkam “thvath gathEnAntharAthmanA” – as perumAL [his soul] has moved here [to lankA, near pirAtti], who will realise these there?  said hanumAn. His [emperumAn‘s] anguish in separation is not the same as her [AzhwAr as parAnguSa nAyaki] anguish. She is not realising that. She only knows how he fresh he was after having fully united with her and then separated; that is what is deep-rooted in her heart; she does not know how he felt afterwards; that is why she is saying “fresh flower like eyes”.
  • vandhu thOnRum – Just as in real, emperumAn will arrive on his own will, even in uruvu veLippAdu (visualisation), he appears on his own will.
  • kaNdIr – Are you not seeing this?
  • thOzhiyargAL annaimIr – Her state is not such that she can reveal this to some and hide it from others. She is not at the state where she can reveal it to her friends but cannot reveal it to mothers. That is the special state she was in.
  • en seygEn – Should I try to escape it or try to experience it – what shall I do?
  • thuyarAttiyEnE – While I should remain as said in thaiththirIya upanishath “Anandham brahmaNO vidhvAn nabhibhEthi kuthaSchana” (One who realised bhagavAn’s bliss, will not fear anything), I started going through previous state of sorrow as said in “avaSyam anubhOkthavyam” (must be experienced).

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 – 7.7 – Ezhaiyar

Published by:

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

Full series >> Seventh 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 seventh decad – AzhwAr who called out with sorrow in this manner, thought about emperumAn‘s physical beauty which came up as in “adi undhi kai mArbu kaN vAy“, emperumAn’s distinguished, top most limb and all other limbs shone brightly as if present directly, each limb individually and collectively; upon seeing them, AzhwAr highlights the following aspects:

  1. the divine eyes of krishNa who is having an unlimited nature
  2. the nostrils of such emperumAn who is attached to his devotees
  3. the beautiful reddish lips which contrast his dark complexion
  4. his eyebrows which make him so attractive, and to make him the father of manmadha (cupid)
  5. the gentle smile of the one who effortlessly lifted gOvardhana
  6. the nicely decorated ears of such ananthaSAyi (one who is reclining on serpent)
  7. the beautiful forehead of the one with strong shoulders
  8. the beautiful face of krishNa with such beautiful limbs
  9. the beautiful hair of such amazing emperumAn
  10. his beautiful crown which reveals his supremacy over everyone

AzhwAr meditated upon these aspects; but since it it did not end in union with emperumAn, he became greatly anguished; seeing that the noble ones and the caring ones became sorrowful and AzhwAr explains his emotions to them just as a nAyaki (consort of emperumAn) in separation from her consort krishNa, having visualized his divine limbs but could not physically experience him, became sorrowful and explained her emotions to her friends and mothers who set out to advice her.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad – AzhwAr meditated upon emperumAn‘s physical beauty as in “malgu neelach chudar thazhaippach chenjudarch chOdhigaL pUththu oru mANikkam sErvadhupOl – andhara mEl sempattOdi undhi kai mArbu kaN vAy – senjudarch chOdhi vida uRai en thirumArbanaiyE“; such beauty became well established in his heart and having enjoyed it thoroughly, due to that relishable mood, emperumAn was fully visualised where the visualisation matched physical presence, and AzhwAr stretched his hands thinking emperumAn is present in front of him only not to find him there; he became very sorrowful and started mercifully speaking in the mood of a pirAtti (consort) who united and separated from sarvESvaran, and is suffering due to uruveLippAdu (visualisation/hallucination).

A pirAtti [parAnguSa nAyaki] who is suffering in separation after union with sarvESvara; when a man unites with a woman, usually it starts with eye-contact and then extends to other interactions; hence – first parAnguSa nAyaki meditates upon the beauty of his divine eyes, and through that she meditates upon his face and subsequently desires for further interactions but becomes sorrowful since her desires did not materialise immediately; her friends and mothers observed her state and asked her “what is going on with you?” Her suffering became so great that it could no longer be revealed to some while hidden from others. Hence, she said to all of them “The beauty of his divine face both part by part and fully, is coming and tormenting me”; she heard from those who advice and despise saying “This way of speaking does not match your femininity; it does not match his supremacy too; it does not match your nature of caring for us as well; so, you give it up”; she replied “the way it torments is not a match for your angry words, to make me withdraw myself from it; now, I will just keep thinking about what I am impacted with; hence, you should just give up on me” highlighting that they should give up attachment towards her, and her helpless state. AzhwAr keeps going through the following emotions in thiruvAimozhi – desiring for sarvESvaran‘s qualities, that being an internal experience, desiring for the qualities other than those which were enjoyed, not being able to be patient in enjoying them, and that makes him forget his previous state. What is explained more in this decad which talks about the visualisation? While the previously acquired clarity was present, new desire dawned in him which turned out to be the visualisation. In other places, only after losing the previously acquired clarity, he will acquire new desire. Even in thiruvAimozhi 5.5enganEyO“, the same experience was undergone by AzhwAr. What is the difference between there and here? There – AzhwAr is having both joy and sorrow equally and here sorrow is more. [For example] The harm caused by emperumAn‘s divine eyes makes AzhwAr address them as “iNaikkURRam” (pair of death).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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