Category Archives: thiruvAimozhi 8th centum

thiruvAimozhi – 8.2.9 – kAN koduppAn allan

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

Full series >> Eighth Centum >> Second 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 mothers say “If you are determined like this, will you not lose everything you have?” and she says “Already I have lost my femininity and shyness; what is there to lose anymore?”

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

kAN koduppAn allan Arkkum thannaik kaiseyappAladhOr mAyam thannAl
mAN kuRaL kOla vadivu kAtti maNNum viNNum niRaiya malarndha
sEN sudarth thOLgaL pala thazhaiththa dhEvapirARku en niRaivinOdu
nAN koduththEn ini en kodukkEn? ennudai naNNudhal nangaimIrgAL

Listen

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

Arkkum – even for the most knowledgeable ones

(by self effort)
thannai – him
kAN koduppAn allan – being the one who does not manifest himself to be seen by them

(for the sake of his devotees)
mAyam thannAl – by his deceit
kai sey – to create
appAladhu – beyond
Or – unique
kOlam – having beauty
mAN – alms seeking
kuRaL vadivu – assuming the vAmana (dwarf) form
kAtti – and manifesting it

(subsequently)
maNNum – earth
viNNum – higher worlds
niRaiya – to be filled
malarndha – blossomed
sEN – tall
sudar – radiant
pala – many
thOLgaL – shoulders
thazhaiththa – branched out
dhEva pirARku – to emperumAn who is the lord of brahmA, rudhra et al
ena – my
niRaivinOdu – complete femininity and
nAN – shyness
koduththEn – gave;
ennudai – being related to me
nal – radiant
nudhal – having forehead
nangaimIrgAL – oh faultless ones [mothers]!

(after losing my intrinsic nature and quality)
ini – now
en – what
kodukkEn – shall I give?

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

emperumAn does not manifest himself to be seen by even the most knowledgeable ones; but such emperumAn, by his deceit, assumed the unique, beautiful, alms seeking vAmana form which is beyond the capacity for anyone to create, and manifested it; he then blossomed to fill the earth and the higher worlds, branched out with many tall and radiant shoulders; , I gave my complete femininity and shyness to such emperumAn who is the lord of brahmA, rudhra et al; oh faultless ones who are related to me and having radiant forehead! What shall I give to him now?

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

  • kAN koduppAn allan Arkkum thannai – He is of such nature that he will not show himself to those who try to see him with their own efforts, even if they are most knowledgeable.
  • kai sey … – Showing his beautiful alms seeking dwarf form which is beyond creation. mAyam thannAl – kruthrima (deceit). Here the deceit is – arriving as a mendicant while he is the lord of spiritual and material realms, making himself as a seeker of alms while he is the lord of SrI mahAlakshmi and showing small feet, but measuring the world with large feet.
  • kai seyappAladhAna kOla vadivu – Having a form which is having beauty beyond creation. Implying natural beauty. Alternatively, implying that it is like a beautiful art which acquired life.
  • mAN kuRaL vadivu – Being a prideless alms seeker with a beautiful vAmana form.
  • kOla vadivu – The form which was assumed by emperumAn to minimize his greatness, is in itself so great that one would seek to ward off evil eyes.
  • kAtti – Manifesting the natural alms seeking dwarf form to mahAbali to deceive him.
  • maNNum viNNum niRaiya malarndha – Grew out to fill all the worlds immediately after receiving the water in his hands.
  • sEN sudarth thOLgaL pala thazhaiththa – Having well grown, many shoulders which resemble well-branched kalpatharu (wish fulfilling celestial tree).
  • dhEva pirARku – One who became the benefactor for dhEvas (celestial entities) by redeeming the kingdom which was lost by indhra.
  • en niRaivinOdu nAN koduththEn – I lost two kingdoms [femininity and shyness]. indhra regained his kingdom. mahAbali manifested his generosity. But I lost my obedience and shyness which are my great wealth.
  • ini en kodukkEn – What more can I give now?
  • ennudai nannudhal nangaimIrgAL – Since you don’t realise my suffering, you can remain beautiful, with complete femininity and can also advice me. Previously in the fourth pAsuram she said “ini en kodukkEn?“; what is the difference between her statement here and there? There, she lost herself to emperumAn’s presence on periya thiruvadi and his holding the divine chakra in his hand, became attached to mAyakkUththan emperumAn and went to unite with him, but did not get that and hence felt lost there; here she is saying that she lost herself to SrI vAmana’s beauty and simplicity and lost everything like mahAbali.

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 – 8.2.8 – idai illai

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

Full series >> Eighth Centum >> Second 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 highlights her detachment towards her playmates such as parrot, mynah etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, as emperumAn will not be easily approachable for anyone other than those who are fully detached, parAnguSa nAyaki after previously highlighting her detachment towards her relatives, is now speaking about her detachment towards her toys such as parrot, mynah 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

idai illai yAn vaLarththa kiLigAL! pUvaigAL! kuyilgAL! mayilgAL!
udaiya nam mAmaiyum sangum nenjum onRum ozhiya ottAdhu koNdAn
adaiyum vaigundhamum pARkadalum anjana veRpum avai naNiya
kadaiyarAp pAsangaL vitta pinnai anRi avan avai KAN kodAnE

Listen

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

yAn – I
vaLarththa – raised
kiLigAL – oh parrots!
pUvaigaLgAL – Oh mynahs!
kuyilgAL – Oh cuckoos!
mayilgAL – Oh peacocks!

(for you, near me)
idai – space/posture
illai – not there;
nammudaiya – our
mAmaiyum – complexion
sangum – bangles
nenjam – heart
onRum – a
ozhiya – to remain
ottAdhu – to not fit
koNdAn – one who captured
adaiyum – being present in the unreachable
vaigundhamum – paramapadham
pARkadalum – thiruppARkadal (milk ocean)
anjana veRpum – thirumalai (thiruvEngadam)
avai – those desirable, apt abodes
naNiya – there is no shortcoming in reaching and enjoying;
pAsangaL – worldly attachments (in other aspects)
kadaiyaRa – with the trace
vitta – leaving
pinnnai – after
anRi – otherwise
avan – the apt lord
avai – those enjoyable abodes
kAN kodAn – will not show us.

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

Oh parrots who were raised by me! Oh mynahs! Oh cuckoos! Oh peacocks! There is no space for you near me! emperumAn who captured our complexion, bangles and heart to not fit with us and remain here, is present in the unreachable paramapadham, thiruppARkadal and thirumalai; there is no shortcoming in reaching and enjoying him in those desirable, apt abodes; if we don’t leave the worldly attachments without a trace, he, the apt lord, won’t show us those enjoyable abodes.

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

  • idai illai – You have no space with me.
  • yAn vaLarththa kiLigAL – Showing your familiarity with me, you are trying to get close to me.
  • pUvaigaL … – These birds etc which were desirable for her previously, will become part of his playmates as well; yet, she became detached from all of them as well.
  • udaiya … – She is highlighting the reason for her detachment towards everything else; he captured everything from us without leaving a trace, both external aspects such as complexion, bangles and internal aspects such as heart.
  • adaiyum vaigundhamum – paramapadham which is the abode he reaches. She is saying “having captured everything from me, he is reaching the abode which is unreachable for us and is celebrating his victory there”.
  • pARkadalum – thiruppARkadal (kshIrAbdhi, the milk ocean) which is [relatively] closer to such paramapadham.
  • anjana veRpum – thirumalai is also said to be comparable to paramapadham.
  • avai naNiya – I have attained the desirable abodes.

When asked “What stops you from enjoying it?” She responds “He is very possessive; when one has attachment towards other aspects as well, he will not grant his enjoyment”.

  • kadai … – Unless one’s worldly attachments are completely given up without the trace, he will not manifest the enjoyable abodes. Previously she gave up prApaka AbhAsangaL (false means) by saying “vaNangum ARu aRiyEn“; he she is giving up prApya AbhAsangaL (false goals).

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 – 8.2.7 – mAl ari kEsavan

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

Full series >> Eighth Centum >> Second 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 relatives condemn her saying “It is difficult to see him, you should give up this thought” and she says “Even if it takes forever, I who am captivated in his beauty etc, will not give up seeing him; if you pose hurdles for that, I will sever my relationship with all of you”.

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

mAl ari kEsavan nAraNan sImAdhavan gOvindhan vaigundhan enRenRu
Olamida ennaip paNNi vittittu onRum uruvum suvadum kAttAn
Ela malark kuzhal annaimIrgAL! ennudaith thOzhiyargAL! en seygEn?
kalam pala senRum kANbadhANai ungaLOdu engaL idaiyillaiyE

Listen

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

mAl – one who is affectionate towards his devotees

(due to that affection)
ari – having the nature of taking their sins away

(to be the eternally enjoyable companion for those whose sins were eliminated)
kEsavan – having beautiful locks
nAraNan – having natural relationship (which is the foundation for the previously explained qualities)
sImAdhavan – the lord of SrI mahAlakshmi (who nurtures such qualities)

(to have his qualities such as Sriya:pathithva (being the lord of SrI mahAlakshmi)m nArAyaNathva (being eternally related to everyone) shine, incarnating as)
gOvindhan – being obedient towards his devotees
vaigundhan – one who has the perfect abode to grant (to those who surrendered unto him seeing his obedience)
enRu enRu – repeatedly saying these aspects

(not having the desire fulfilled)
Olam ida – to call out in great sorrow

(to have this as the routine)
ennai – me
paNNi – doing
vittu – pushing aside
ittu – leaving
onRum – in any way
uruvum – his form
suvadum – any trace of reaching him
kAttAn – not showing;

(setting out to reject me)
Elam – having invigorating fragrance like cardamom
malar – having flower
kuzhal – having locks
annaimIrgAL – oh mothers!

(in this manner)
ennudai – my distinguished
thOzhiyargAL – oh friends!

(even if he does not show his face after engaging me in him)
en seygEn – he said “what can I do?”

(even if you say “leave it for now”)
pala kAlum – forever
senRum – even if it goes on
ANai – vow
kANbadhu – I will see him;
ungaLOdu – with you (who are trying to weaken my determination)
engaL – for me
idai – any relationship
illai – not there.

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

emperumAn has made me repeatedly say “emperumAn who is affectionate towards his devotees, is having the nature of taking their sins away, is having beautiful locks, is having natural relationship, is the lord of SrI mahAlakshmi, is obedient towards his devotees and has the perfect abode to grant [to his devotees]” and call him out in great sorrow; he pushed me aside and left me, without showing his form in any way and any trace of reaching him. Oh mothers having locks with flower which is having invigorating fragrance like cardamom! Oh my distinguished friends! He said “what can I do?” Even if it goes on forever, I will vow to see him; there is no relationship for me with you.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • mAl – One who is an embodiment of affection towards his devotes. His affection of favouring AzhwAr to arrive up to this stage of calling out to him, starting from thiruviruththam 1 “poyn ninRa gyAnam“.
  • ari –  One who is capable of eliminating the enemies.
  • kEsavan – He has such beautiful locks that even if one enjoyed him forever, one will not feel contented.
  • nAraNan – One who has motherly care towards his devotees.
  • sImAdhavan – Being the lord of SrI mahAlakshmi which is the  cause for such motherly care towards his devotees.
  • gOvindhan – Due to his togetherness with her, he is subservient towards his devotees.
  • vaigundhan – One who has the supremacy for all of these aforementioned qualities.
  • enRu enRu – forever.
  • Olam ida – Calling out loudly to get his attention.
  • ennaip paNNi – As said in SrI rAmAyaNam ayOdhyA kANdam 40.5 “srushtasthvam vanavAsAya” (the purpose of your birth is to send you (lakshmaNa) to the forest [along with SrI rAma]), making this to be my routine.
  • vittu – separating me from him.
  • ittu – discarding me like an insentient object.
  • onRum uruvum suvadum kAttAn – He is neither showing his form nor the hint for his location; showing his form as said in SrI bhAgavatham 10.32.2 “… thAsAmAvirabUth …” (He appeared amidst the cowherd girls like the cupid for cupids); when SrI bharathAzhwAn went to see SrI rAma, he identified the hermitage of SrI rAma from a distance, by the smoke coming of the fire sacrifice etc. He is neither showing his form nor his location as seen in these examples.
  • Ela malark kuzhal annaimIrgAL – When will I see you as you were [favourable towards me] before?
  • Ela malar – Flower which has fragrance similar to that of cardamom.
  • ennudaith thOzhiyargAL – Your duty is not to give me advice and withdraw me from him but to speak what is pleasing to me.
  • en seygEn – What will I do now since I don’t see any hint?

They say “you can ask us” and she says

  • kAlam pal senRum kANbadhu – Even if this goes on forever, I will not come back without seeing him.

They say “That is impossible” and she says

  • ANai – One who is going to give up will not vow. She is vowing on him.

Still they continued to advice her and hence she says

  • ungaLOdu … – I have no relationship with all of you and hence you need not advice 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 – 8.2.6 – thollai anjOdhi

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

Full series >> Eighth Centum >> Second 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 say “he is not easily approachable as you say, but is unreachable” and she says “Whether he is difficult to attain or easy to attain, instead of calling out for emperumAn who inflicted this suffering upon us, can we be upset with those who are unrelated to us?”.

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

thollai anjOdhi ninaikkungAl en sol aLavanRimaiyOr thamakkum
ellai ilAdhana kUzhppuch cheyyum aththiRam niRka emmAmai koNdAn
alli malarth thaN thuzhAyum thArAn ArkkidugO inip pUsal? solleer
valli vaLa vayal sUzh kudandhai mA malark kaN vaLarginRa mAlE

Listen

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

ninaikkungAl – if we try to analyse
thollai – distinguished
am – unlimited
sOdhi – his radiance
en – my
sol aLavu – within my speech
anRu -not;
imaiyOr thamakkum – for (greatly knowledgeable) brahmA et al

(to be indeterminate)
ellai ilAdhana – endless
kUzhppu – doubt
seyyum – cause
a – that
thiRam – greatness
niRka – be;
valli – flower bearing creeper
vaLam – beautiful
vayal – fields
sUzh – surrounded
kudandhai – in thirukkudandhai
mA – great
malar – lotus like
kaN – divine eyes
vaLarginRa – mercifully resting
mAl – having great affection towards devotees
em – my
mAmai – complexion
koNdAn – captured
alli – flower garland’s
malar – blossom
thaN thuzhAyum – thuLasi garland too
thArAn – not giving;
ini – now (after being tormented by him)

(instead of he who tormented)
Arkku – for whom
pUsalidugO – will call out;

(What is the benefit of calling out for unrelated ones instead of calling out for emperumAn who captured us revealing our relationship?)
solleer – Please tell!

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

If we try to analyse his unlimited, distinguished radiance, it is not within my speech; his greatness causes endless doubt in brahmA et al; emperumAn who is mercifully resting in thirukkudandhai which is surrounded by flower bearing creepers and beautiful fields, who is having great affection towards his devotees, captured my complexion; he is not giving his thuLasi garland which resembles a blossomed flower garland; now, oh friends! Please tell! For whom will I call out?

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

  • thollai am sOdhi ninaikkungAl – If we try to analyse, [we will understand that] he has a distinguished form which is not seen in any other species.
  • en sol aLavu anRu –  His greatness is not limited to my speech.

Is it because of my being a helpless girl that it is difficult to speak about his greatness?

  • imaiyOr … – Even for brahmA et al who are most knowledgeable, his greatness will cause unlimited doubts. SrI vishNu purANam 1.9.55 “yannAyam bhagavAn brahmA jAnAthi paramam padhamI thannathA: sma jagadhdhAma thava sarvagadhAchyutha II” (Oh all pervading achyutha! We bow down to that supreme dwelling place of yours which even bhagavAn brahmA does not know and which is the sustaining entity for the universe), mahAbhAratham mOksha parvam “na sa Sakyas thvayA dhrashtum mayAnyair vApi saththama I sarvEshAm sAkshibhUthO’sau na  grAhya kEnachith kvachith II” (Oh child, rudhra! That emperumAn is not capable of being seen by you, me or anyone else. Even though he sees everyone, he cannot be seen by anyone at any time); alternatively, imaiyOr implies nithyasUris; while they wait to worship him with the necessary paraphernalia as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands),  he went seeking butter “Ittiya veNNey thoduvuNNap pOndhu“.
  • aththiRam niRka em mAmai koNdAn – While he was having such greatness, he manifested his beauty etc and captured my complexion [i.e. I became pale in his separation]. Did he, who cannot sustain without uniting with me, not accept my complexion, due to not seeing his greatness?
  • alli malarth thaN thuzhAyum thArAn – After capturing my complexion, should he at least not give something which has had direct contact with him [thuLasi garland] and uplift me? He is not doing that either. At least if he did that, I can remain satisfied thinking “I offered my complexion to get his garland”.
  • ArkkidugO inip pUsal solleer – Instead of calling out at the gates of the one who tormented else. whose gates should we go to and call out? Please tell me!
  • valli … – sarvESvaran who is mercifully resting in thirukkudandhai which is surrounded by gardens filled with flower bearing creepers and fertile fields.
  • mA malark kaN vaLarginRa mAl – I am not seeing the apt lord’s blossomed lotus like flower, blossoming towards me. Implying, his eyes have not given their special glance towards her. Implying that emperumAn is present to hear our cries.

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 – 8.2.5 – Azhi valavanai

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

Full series >> Eighth Centum >> Second 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 friends say “You are trying to reach the inconceivable, unreachable emperumAn and feeling anguished” and she says “Irrespective of how distinguished and inconceivable he is, is this norm of approaching him and to be accepted by him, established by me? Isn’t it ancient norm?”

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

Azhi valavanai Adharippum Angavan nammil varavum ellAm
thOzhiyargAL! nammudaiyamE thAn? solluvadhO ingariyadhu thAn
Uzhi thORUzhi oruvanAga nanguNarvArkkum uNaralAgA
sUzhaludaiya sudarkoLAdhith thollaiyanjOdhi ninaikkungAlE

Listen

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

ninaikkungAl – while seeing (with analysis)

(truth)
nangu – well
uNarvArkkum – those who can understand truly
Uzhi thORUzhi – forever
oruvanAga – as someone with a particular nature
uNaralAgA – not to perceive and know
sUzhal – mischievous activities (which capture his devotees)
udaiya – having
sudar – radiance (of not being affected by the transformation in chith (sentient beings) and achith (insentient objects), being the material cause without impacting the true nature, and being the efficient cause)
koL – having
Adhi – being the cause
thollai – eternally distinguished
am – divine
sOdhi – having radiant form
Azhi valavanai – sarvESvara who has thiruvAzhi (divine chakra) in his hand
Adharippum – surrendering with intent
Angu – in that state of surrender
avan – he (who has supremacy and simplicity)
nammil – towards us (who are surrendered unto him)
varavum – arrival (and fulfilling our desires)
ellAm – these
nammudaiyamE thAn – happening according to our abilities?
thOzhiyargAL – Oh friends (who know the value of this like I do)!

(while he manifests sauSeelya (simplicity), saulabhya (easy approachability) etc towards everyone)
solluvadhO – speaking about the difficulty to attain him which is his another aspect
ingu – here
ariyadhu thAn – is it difficult?

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

sarvESvara is having mischievous activities to be not perceived and known by those who can well understand him truly even if seen forever; he is having radiance; he is being the cause; he is having eternally distinguished form; he is having divine chakra in his hand; are these such as surrendering with intent unto him and his arrival towards us happening according to our abilities? Oh friends! Is it difficult to speak about the difficulty to attain him which is his another aspect, here?

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

  • Azhi valavanai Adharippum – Surrendering unto emperumAn who has the divine chakra in his right hand.
  • Angu – at that time.
  • avan – One who has both supremacy and simplicity.
  • nammil varavum ellAm – These acts such as arriving where we are and accepting us.
  • thOzhiyargAL – Have you also not immersed in these aspects like I have done?
  • nammudaiyamE thAn – Is it as per our ability? Is this norm of surrendering unto him and his fulfilling the desires [of those who surrendered], a new one established after creating us?
  • solluvadhO ingu ariyadhu thAn – While the actual meaning may be different, it is difficult to speak as you understand it! Should you speak whatever you like since there is no one to stop you?

When the friends ask “Is he not difficult to attain?” she says “don’t you like to hear from me about that?”

  • Uzhi … – Even when tried to understand by the group of most intelligent persons forever, he will not be understandable. Highlighting that, emperumAn is with such quality.
  • sUzhal udaiya – One who has the tactics to capture those who surrender unto him.
  • sudarkoL – Having countless auspicious qualities starting with thEjas (radiance).
  • Adhi – the one who is the cause of the whole world.
  • thollai am sOdhi – Having natural, perfectly radiant, totally distinguished, divine form which is different from other forms.
  • ninaikkungAl – If we set out to analyse his greatness. If the distinguished emperumAn becomes easy to approach, can I pursue him or give him up?

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 – 8.2.4 – kUdach chenREn

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

Full series >> Eighth Centum >> Second 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 friends say “While you are bold, you will lose everything” and as she could not have her desire to unite with him fulfilled, she says “What is there to lose? I have lost everything already”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “Desiring to reach emperumAn who has the completeness in weapons for the elimination of hurdles of his devotees, I have lost everything; now what can I give him!”

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

kUdach chenREn ini en kodukkEn? kOl vaLai nenjath thodakkam ellAm
pAdaRRozhiya izhandhu vaigal pal vaLaiyAr mun parisazhindhEn
mAdak kodi madhiL then kuLandhai vaN kudapAl ninRa mAyak kUththan
Adal paRavai uyarththa vel pOr Azhi valavanai AdhariththE

Listen

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

mAdam – mansions
kodi – having flags
madhiL – having fort
then – beautiful
kuLandhai – in thirukkuLandhai
vaN – beautiful
kudapAl – in the western side
ninRa – standing
mAyak kUththan – having amazing activities
Adal – having beautiful movements (due to joy)
paRavai – periya thiruvadi (garudAzhwAr)
uyarththa – being atop

(in eliminating the enemies of the devotees)
vel – being victorious
pOr – having battles
Azhi – thiruvAzhi (sudharSana chakra)
valavanai – having in his right hand
Adhariththu – with desire
kUda – to unite

(I)
kOl – beautiful
vaLai – bangles
nenjam – heart
thodakkam ellAm – etc
pAdu – in me
aRRu – without being subservient
ozhiya – to leave
izhandhu – lost
pal – many
vaLaiyAr – girls having bangles
mun – in front of
vaigal – for long time
parisu – my nature
azhindhEn – lost
ini – now
en – what
kodukkEn – shall I give?

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

emperumAn who is having amazing activities is standing in the beautiful thirukkuLandhai in the beautiful western side having mansions and forts with flags; he is atop periya thruvadi who is having beautiful movements; in his right hand, he is having the divine chakra which has been victorious in battles; with the desire to unite with him, I lost my ancient nature in front of the girls with bangles as my beautiful bangles, heart left me without being subservient; what shall I give now? Azhi valavan is also said as Azhi vallavan (one who is an expert in using the chakra); nenjath thodakkam is also recited as nenjath thuLakkam indicating the loss of relationship with the 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

  • kUdach chenREnparAnguSa nAyaki is saying “I have given up my body here and reached him in paramapadham and only he exists now” or saying “I have reached there desiring for union with him”.
  • ini en kodukkEn – After losing everything already, what is there to lose now?
  • kOl vaLai … – Beautiful bangles, heart etc left me without a trace and  I have lost them all; Just as his wealth, her belongings are also quite vast.
  • vaigal pal vaLaiyAr mun parisazhindhEn – In front of those who have not lost the separable ornaments, I lost my inseparable ornament which is my shyness.
  • mAdak kodi madhiL then kuLandhai – In the beautiful thirukkuLandhai which has mansions and forts with flags.
  • vaN kudapAl ninRa – Standing in the beautiful western side. It appears that standing in the western side also is a reason for his supremacy [arumpadham – Just as riding garuda, having divine chakra are indications of his supremacy, being in thirukkuLandhai itself is another indication of his supremacy].
  • mAyak kUththan – One who has amazing activities.
  • Adal paRavai uyarththa – Being seated on periya thiruvadi who is dancing joyfully due to being the vehicle of sarvESvara.
  • vel pOr Azhi valavanai – Desiring for sarvESvaran who is having in his right hand, the divine sudharSana chakra which wins every battle it enters.

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 – 8.2.3 – kAlam iLaikkil

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

Full series >> Eighth Centum >> Second 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 friends say “Though you would not withdraw from the pursuit of emperumAn as per our advice, would you give up over time, becoming weak?” she says “even the eternal time may end, but I will not give up until I see him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “While trying to reach the most beautiful emperumAn and retrieve my bangles etc from him, even if you stop me saying ‘he is difficult to attain’ I will not give up even if the eternal time comes to an end”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Third pAsuram. parAnguSa nAyaki‘s friends say “we are not saying that engagement in bhagavath vishayam is inferior; though you would not withdraw from the pursuit of emperumAn as per our advice, you would give up over time, since he is difficult to attain; in that case, why not give up based on our advice?” she says “even the eternal time may end, but I will not give up until I see him”.

pAsuram

kAlam iLaikkil allAl vinaiyEn nAn iLaikkinRilan kaNdu koNmin
gyAlam aRiyap pazhi sumandhEn nannudhaleer! ini nANiththAnen?
neela malar nedunjOdhi sUzhndha nINda mugil vaNNan kaNNan koNda
kOla vaLaiyodu mAmai koLvAn eththanai kAlamum kUdach chenRE

Listen

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

neelam – bluish
malar – well blossomed
nedum – endless
sOdhi – by radiance
sUzhndha – surrounded
nINda mugil – like a huge cloud
vaNNan – having complexion
kaNNan – krishNa
koNda – captured and kept
kOlam – attractive
vaLaiyodu – with the bangles
mAmai – my complexion
eththanai kAlamum – forever
kUdach chenRE – even going with
koLvAn – to get them [back]
gyAlam – world
aRiya – to know
pazhi – blame (of setting out to go on her own boldly)
sumandhEn – acquired;
nal – beautiful
nudhaleer – oh friends who are having forehead!
ini – now
nANiththAn – feeling shy
en – what benefit is there?

(hence)
kAlam iLaikkil allAl – time will become weak and perish
vinaiyEn – having sin (of pursuing him even after his being difficult to attain)
nAn – I
iLaikkinRinlan – will not give up becoming weak;
kaNdu koNmin – see this for yourself!

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

krishNa who is surrounded by a bluish, well blossomed, endless radiance and having complexion of a huge cloud, captured my attractive bangles and complexion; I acquired the blame by going with him forever to get them back, to be known by the world; oh friends who are having beautiful forehead! What benefit is there in feeling shy now? I who am having sin, will not give up becoming weak, even time becomes weak and perishes; see this for yourself!

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

  • kAlam – Unless time which is said as in SrIvishNu purANam 1.2.28 “anAdhir bhagavAn kAlOnAnthOsya” (This time is huge and endless) ends, I will not become weak and give up.
  • nAn iLaikkinRilan – Will I, who consumed with great desire, emperumAn, who is beyond time as said in SrIvishNu purANam “na kAla: thathravai prabhu:“ (Time is not the controller in paramapadham), give up?
  • vinaiyEn – parAnguSa nAyaki is saying “I who am having sin to pursue emperumAn who is said to be difficult to attain”; or she is saying “I who am having sin which makes me remain deaf to your words”.

When told “Though you are saying like this, you are continuing to pursue him”, she says

  • kaNdu koNmin – Should we hear from others what is perceivable by us?

When told “as you have boldly set out to do this, the whole world is blaming you”, she says

  • gyAlam aRiyap pazhi sumandhen – Am I being blamed only today? Was I not blamed back when I said in thiruvAimozhi 5.3.10nAdum iraikkavE” (the whole world is angrily shouting)?

When asked “Is this how you speak? Should you not care for your shyness which is an important aspect of femininity?” she says

  • nannudhaleer ini nANiththAn en – Should we not care for the beauty only until it is present? As this has become well known in the world, what is the benefit of feeling shy now?
  • nannudhaleer – nudhal – forehead. As you have your facial beauty, have you not seen that I have lost mine! Should you not speak after observing this difference? Let it be;

Now, she is saying that his beauty will not let us act as we please.

  • neela malar … – Having bluish complexion.
  • malar – well blossomed
  • nedu – huge, endless.
  • sOdhi sUzhndha … – To get back the attractive bangles and complexion which mesmerizes him who is surrounded by radiance, having the complexion of a huge dark cloud, making it available for others, I went along forever and was blamed by the world. Oh friends with beautiful forehead! What is the benefit in feeling shy anymore?
  • eththanai kAlamum kUdach chenRu – Having pursued him for too long, to unite with 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 – 8.2.2 – vENdich chenRu

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

Full series >> Eighth Centum >> Second 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 friends ask her “Is your suffering not to be shared even with us who are very close to you?” and she responds “I don’t know how to tell you due to my excessive sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “How long have I been suffering to get back the bangles etc which were taken away by him who is having enjoyable form? I don’t know how to tell this even to you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

vENdich chenRu onRu peRugiRpAril ennudaith thOzhiyar nungatkElum
INdidhuraikkum padiyai andhO! kANginRilEn idarAttiyEn nAn
kANdhagu thAmaraik kaNNAn kaLvan viNNavar kOn nangaL kOnaik kaNdAl
INdiya sangum niRaivum koLvAn eththanai kAlam iLaikkinREnE!

Listen

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

senRu – going (towards him)
onRu – something
vENdi – prayed
peRugiRpAril – those who want to get
ennudai – those who are greater than I
thOzhiyar – friends
nungatkElum – for you too
INdu – here
idhu – the reason for this exhausted state
idarAttiyEn – filled with sorrow
nAn – I

(while I should tell you and feel relieved)
uraikkum padiyai – way to tell
andhO – alas!
kANginRilEn – I am not seeing;

(the sorrow is)
kAN – to see (always)
thagu – fitting
thAmarai – like a lotus (having expansive form, freshness, coolness, fragrance)
kaNNan – having eyes
kaLvan – being mischievous (who captured me fully by showing his obedience through his glance)

(with this beauty in his eyes)
viNNavar – all of the nithyasUris (eternal residents of paramapadham)
kOn – one who torments

(similarly)
nangaL – me too
kOnai – one who engaged
kaNdAl – while seeing
INdiya – (from me) went there
sangum – my striped bangles
niRaivum – my complete femininity
koLvAn – to retrieve
eththanai – how long
kAlam – time
iLaikkinREn – becoming weak and anguishing

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

Alas! I am filled with sorrow here and am not seeing the way to tell the reason for my exhausted state to you too who are my friends who are greater than I am in going to emperumAn and praying to get [what you need]; he is having lotus like eyes which are fit to be seen, is mischievous, torments all of the nithyasUris and who engaged me too; I am becoming weak and anguished thinking about “how long will it take to retrieve my striped bangles and complete femininity which went to him?” when I see him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • vENdich chenRu onRu peRugiRpAril … – Even to you, my friends who are primary among those who pray and receive from me.
  • ennudaith thOzhiyar – best friends. senRu indicates vandhu (arriving at my location).

Alternatively, splitting the word [as “perugiRpAr il“]

  • vENdich chenRu onRu peRugiRpAril – There is no one who went and got anything by praying to emperumAn; mAngalya sthavam “sakala pala pradhOhi vishNu:” (Isn’t vishNu the one who grants all wishes), a thamizh scholar said “That ‘he will give everything’ is only for words sake [and not truth]”
  • INdu – Now. Though I have shared with you previously, now I am not seeing what to tell you.
  • idhu – Though I am able to speak about everything else, I am unable to speak about “this” (sorrow).
  • uraikkum padiyai – It is spread in the heart like how poison spreads everywhere; yet I am unable to express it in words.
  • andhO kANginRilEn – More than you, I desire to share my emotions to you to relieve myself, yet, I am unable to find the words. uththara rAmAyaNam “pralAbhairEva dhAryathE” (sustaining by sharing the grief).
  • idarAttiyEn nAn – I who am suffering. Neither for my sorrow nor for you who insist “tell us, tell us”, [for] I who am suffering.
  • kAN thagu thAmaraik kaNNan – One who has the eyes which are fit to be seen. The eyes which are fit to be seen always; due to its [lotus’] expansive nature, freshness, coolness and fragrance, they are comparable to a lotus.
  • kaLvan – Manifesting his unbearability [without me], he who captured myself and my belongings.
  • viNNavar kOn nangaL kOnai – One who enslaved me similar to nithyasUris.  He tormented me the way he tormented the whole spiritual realm.
  • kaNdAl – If we get to see him.
  • INdiya sangum – The well-rounded bangles. Among thousand conches, one valamburi (curled towards right side) conch will reach there [emperumAn‘s hand]. periya thirumozhi “valamburi Azhiyan vEngada vEdhiyan” (SrI vEnkatESa, who is present in thiruvEngadam, who is known from vEdhams and who has conch curled towards right).
  • niRaivum – obedience too.
  • koLvAn – To have. parAnguSa nAyaki thinks emperumAn is the refuge for anything which does not stay with her. Her wealth is in him only.

When asked “Is this how brave you are? Would you not give up and retract yourself after a while?” she says

  • eththanai kAlam iLaikkinREnE – Will I be convinced by your words? How long can I remain with this desire and become weak?

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 – 8.2 – nangaL

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

Full series >> Eighth Centum

<< Previous decad

Audio

nammAzhwAr (as parAnguSa nAyaki) with mAyakkUththan emperumAn (thirukkuLanthai)

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 second decad – as AzhwAr enjoyed emperumAn‘s arrival in his heart as desired by him, seeing emperumAn’s completeness, he became intent on enjoying emperumAn with great urge, highlights the following aspects of emperumAn:

  1. the great qualities such as saulabhyam (easy approachability) of ISvara who is the goal, which make him accessible
  2. his enjoyable state
  3. his attractive, beautiful form
  4. his having the tools to destroy [our] undesirable aspects
  5. his great, endless radiance
  6. his being very incomprehensible even for most intelligent persons
  7. his divine forms which cause desire [for others]
  8. his being difficult for those who are attached to aspects other than him
  9. his causing exclusive harm
  10. his great divine form, which captures heart

AzhwAr meditated upon these aspects, determined that unless one gives up worldly attachements, one cannot enjoy such sarvESvaran. He reveals his detachment towards everything else to those who care for him and who stop him from engaging with emperumAn to pacify him. This is explained by AzhwAr as follows: a divine consort (parAnguSa nAyaki [AzhwAr in feminine mood]) of nAyaka (emperumAn) gets separated from him; due to her desire to unite with emperumAn, she becomes totally detached from her friends, mothers, the birds such as parrot, mynah, peacock, cuckoo and everyone; giving up from sthrIthva (femininity) etc, having her heart captivated by his beautiful form, mercifully explains these in this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

The focus of previous decad is prApakam (means); the focus of this decad is prApyam (goal). In the previous decad, AzhwAr unnecessarily doubted emperumAn‘s qualities and intrinsic nature and acquired clarity, eliminated the question of having any qualification for self effort by saying in thiruvAimozhi 8.1.8vaNangum ARu aRiyEn” (I don’t know how to worship you), highlighted nyasthabharathai (total dependence) on him by saying in thiruvAimozhi 8.1.9yAnum nIdhAnE AvadhO meyyE” (I am you due to being your attribute, this is truth) and incidentally established that emperumAn is the means. As emperumAn is the means, there is no reason for the delay in attaining the goal, AzhwAr wondered “what could be the reason for his non arrival? There is nothing to be seen in him in that aspect, it should be something in us only”. sIthAp pirAtti too said as in SrI rAmAyaNam sundhara kANdam 38.48 “mamaiva dhushkrutham kinchin mahadhasthi na samSaya:” (No doubt, my sins are huge). AzhwAr too thinks “Since time immemorial, we have been in this samsAram and enjoyed whatever we saw; since emperumAn is sarvagya (omniscient), it is not that he does not know our previous state and current desire; while we don’t know, there should be some defect in us, where he is not convinced of our attachment towards him” and further thinks “whether we have the attachment towards him or not, let us make it clear to his divine heart that we have no attachment towards anything other than him”, and mercifully explains his distaste for prApya virOdhi [hurdles in the goal, i.e. worldly pleasures] and prApaka virOdhi (hurdles in means, i.e. other upAyams such as karma yOga etc), through someone else’s words. A pirAtti (consort, parAnguSa nAyaki) who united with sarvESvaran and separated, as she observes his non arrival, set out to go to his abode to meet him; her friends and others observed that and gave good advice saying “this is not good for you” and tried to retract her; speaking to them, as if revealing her detachment for her friends and others, she impresses the same in his divine heart.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 8.1.11 – periya appanai

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

Full series >> Eighth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end pAsuram, AzhwAr summarizes what was explained in this decad and says “those who learn this decad will attain emperumAn and be uplifted”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains “this decad will uplift the self” as the result.

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

periya appanaip piraman appanai uruththiran appanai munivarkku
uriya appanai amarar appanai ulagukkOr thani appan thannai
periya vaN kurugUr vaN satakOpan pENina AyiraththuLLum
uriya sol mAlai ivaiyum paththu ivaRRAl uyyalAm thoNdIr! nangatkE

Listen

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

periya appanai – being the lord of all
piraman – for brahmA (who is the creator of all [within a particular universe])
appanai – being the creator

(similarly)
uruththiran – for rudhra (who is the annihilator)
appanai – being the creator
munivarkku – for sages (such as sanaka et al who are very wise)
uriya appanai – being the distinguished lord
amarar – for (the remaining) dhEvas (celestial beings)
appanai – being the creator

(in this manner)
ulagukku – for all worlds
Or – unique
thani appan thannai – being the primary lord
periya – huge
vaN – having wealth
kurugUr – being the leader of AzhwArthirunagari
vaN – great benefactor (due to composing this prabandham)
satakOpan – nammAzhwAr
pENina – spoke with great desire
AyiraththuLLum – among the thousand pAsurams

(due to revealing the qualities such as bhagavAn’s enjoyability etc)
uriya – apt
sol mAlai – having garland of words
ivai paththum – this decad
ivaRRAl – by these
thoNdIr – oh those who are addicted (to worldly pleasures)
nangatku – for us (who have focussed elsewhere since time immemorial)
uyyalAm – shall be uplifted.

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

emperumAn is the lord of all, the creator of brahmA, creator of rudhra, the distinguished lord of the sages, creator of the dhEvas, and is the unique, primary lord for all words; the great benefactor nammAzhwAr who is the leader of AzhwArthirunagari which is having huge wealth, very desirously spoke about such emperumAn in this apt decad having garland of words, among thousand pAsurams; oh those who are addicted to worldly desires, we shall be uplifted with this decad.

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

  • periya appanaiemperumAn who is with nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm).
  • piraman appanai – Creator of brahmA, lord of the fourteen layered universe.
  • uruththiran appanai – The lord of such brahmA’s son, rudhra.
  • munivarkku uriya appanai – As sages starting with sanaka et al are fully in brahma bhAvanai (focussed on bhagavAn), uriya indicates emperumAn’s closeness to them.
  • amarar appanai – Creator of dhEvas.
  • ulagukku Or thani appan thannai – What is the need to individually highlight his lordship over everyone? He is the singular lord of the whole cosmos. It is said in SrIvishNu sahasranAmambhUthAnAm yO’vyaya:pithA” (the imperishable lord of all creatures). So, why is AzhwAr individually identifying his lordship? As someone who found treasure will say “I found this, I found that” and so on, AzhwAr who had unnecessary doubt in emperumAn‘s intrinsic nature [7th pAsuram] and qualities [4th pAsuram], felt totally lost and having found them again, he is joyfully revealing emperumAn‘s greatness [intrinsic nature] individually. “munivarkkuriya appanai” indicates emperumAn’s subservience towards his devotees [quality].
  • periya vaN kurugUr – The reason for unnecessarily doubting when emperumAn the protector delays and feeling blissful out of gratitude [when he manifests himself] is due to having been born in this dhivyadhESam.
  • vaN satakOpan – His generosity of composing this as a prabandham [thiruvAimozhi], instead of just enjoying it in his own heart.
  • pENina AyiraththuLLum uriya sol mAlai ivayiyum paththu – The decad where AzhwAr explained how he desired for emperumAn.
  • uriya sol mAlai – These pAsurams are aptly explaining bhagavAn’s qualities unlike vEdham which retracted as in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned).
  • ivaRRAl uyyalAm thoNdIr nangatkE – For us who were facing away from emperumAn since time immemorial, being engaged in worldly pleasures, and remained as said in thaiththirIya upanishath “asannEva” (he does not exist), there is hope for redemption as said in thaiththirIya upanishath “santhamEnam” (to exist).

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org