Category Archives: thiruvAimozhi 8th centum

thiruvAimozhi – 8.9.10 – anRi maRROr upAyam

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki‘s friend says “Is his greatness limited to our speech? It is most amazing” and highlights the signs of her union with him to convince them.

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

anRi mARROr upAyam en? ivaL andhaN thuzhAy kamazhdhal
kunRa mA maNi mAda mALigaik kOlak kuzhAngaL malgi
thendhisaith thiladham purai kuttanAttuth thiruppuliyUr
ninRa mAyap pirAn thiruvaruLAm ivaL nErpattadhE

Listen

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

kunRam – like a hill
mA – best
maNi – filled with precious gems
mAdam – mansions’
mALigai – palaces’
kOlam – attractive
kuzhAngaL – rows
malgi – densely present
then thisai – for the southern direction
thiladham purai – decoration like a thilak (a beautiful symbol on the forehead)
kuttanAttuth thiruppuliyUr – in kuttanAttuth thiruppuliyUr
ninRa – standing
mAyap pirAn – amazing lord’s
thiruvaruLAm – divine mercy only
ivaL – she
nErpattadhu – attained;
anRi – other than (that)
ivaL – she
am – beautiful
thaN – cool
thuzhAy – thiruththuzhAy (divine thuLasi)
kamazhdhal – to have that fragrance on her
maRRu – any
Or – a
upAyam – means
en – what?

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

parAnguSa nAyaki attained the divine mercy of the amazing lord who is standing in kuttanAttuth thiruppuliyUr which is a decoration like thilak for the southern direction, which has densely located, beautiful rows of hill like mansions and palaces which are filled with best precious gems. What other means is there for her who is having the fragrance of beautiful, cool thiruththuzhAy?

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

  • anRi maRRu Or upAyam en ivaL am thaN thuzhAy kamazhdhal – Can there be any other reason for this beautiful, cool thiruththuzhAy’s fragrance on her? Would anyone have the fragrance of the sandalwood paste, without embracing the prince? Is my body or your body having this fragrance of thiruththuzhAy? Inner, true meaning – this “andhaN thuzhAy kamazhdhal” implies their acknowledgement of the union of parAnguSa nAyaki and thiruppuliyUr emperumAn.
  • kunRam … – Having attractive, abundant collection of mansions and palaces which are as tall as hills, being built with precious gems. The amazing lord who is standing in kuttanAttuth thiruppuliyUr which looks like a thilak for the southern direction. He is with great qualities to be said as “she is not a match for him”. You are thinking that he is not a good match for her; but the residents of this town think that she is not a good match for him.
  • thiruvaruLAm ivaL nErpattadhE – She attained him by his divine mercy. When asked “Is his divine mercy the only sign for their union? Is there any other sign?” parAnguSa nAyaki‘s friend says “anRi maRROr upAyamen ivaL andhaN thuzhAy kamazhdhal“.

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 – 8.9.9 – paravAL ivaL

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki‘s friend says “She is always singing about emperumAn as the one who is having knowledge about all principles of vEdham starting with sAma vEdham”.

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

When asked “Is good conduct sufficient? Will one know about the conduct without studying the literature explaining such conduct? Isn’t the nature of the descendants of this clan as said in SrI rAmAyaNam bAla kANdam 13.21 ‘nishtitham sarva SAsthrEshu sarva vEdhEshu nishtitham‘ (janaka who has deeply analysed all literature and vEdhams)? So, he should have true knowledge in vEdhAntham matching the good conduct” parAnguSa nAyaki‘s friend says “There is no shortcoming in that as well”.

pAsuram

paravAL ivaL ninRirAp pagal pani nIr niRak kaNNa pirAn
viravAr isai maRai vEdhiyar oli vElaiyininRolippak
karavAr thadandhoRum thAmaraik kayam thIvigai ninRalarum
puravAr kazhanigaL sUzh thiruppuliyUrp pugazhanRi maRRE

Listen

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

pani – cool
nIr niRam – having complexion of water
kaNNan – krishNa
pirAn – the great benefactor’s
viravu – spread
Ar – filled
isai – having tune
maRai – by vEdhams starting with sAma vEdham
vEdhiyar – vaidhakas [followers of vEdham]
oli – tumultuous chants
vElaiyil – like ocean
ninRu – stand
olippa – as they are recited
karavu – crocodiles
Ar – filled
thadam thoRum – in every pond
thAmarai – lotus flower’s
kayam – area
thIvigai – like lamps which are lit
ninRu – remain
alarum – blossoming
puravAr – well organised
kazhanigaL – fields
sUzh – surrounded
thiruppuliyUrp pugazh anRi – other than the glories of thiruppUliyUr
maRRu – anything else
ivaL – she
ninRu – remaining firm
irAp pagal – night and day
paravAL – will not sing.

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

The tumultuous chants by vaidhikas, of vEdhams, starting with the musical sAma vEdham in a well spread, filled manner which is [speaking the glories] of krishNa, the benefactor, who is having the complexion of cool water, appear like the sound of ocean. The blossomed lotus flowers on the many ponds which are filled with crocodiles, appear like lamps which are lit, in thiruppuliyUr which is surrounded with well organised fields. parAnguSa nAyaki is not singing anything other than the glories of such thiruppuliyUr, remaining firm through night and day. tholkAppiyam “thadamum kayavum naLiyum perumai” (greatness is indicated by the words thadam, kayavu, naLi). thadam can be considered as banks. In this sense, it could be “lotus filled ponds with crocodiles on the banks”.

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

  • paravAL ivaL ninRu irAp pagal – She is speaking in an incohesive manner; she is speaking through night and day. Should we search for any other pramANam (proof) for this? Her words are pramANam themselves.
  • pani nIr niRak kaNNa pirAn – krishNa who has cool form and qualities [heart].
  • viravAr isai maRai – viravi – spreading everywhere. Arndhu – abundance. Well spread, abundant vEdham which is having tune. Alternative explanation – considering it to be “viraivAr“, virai – enjoyable, vAr – abundance, isai maRai – sAma vEdham [which is very enjoyable].
  • vEdhiyar oli – The chants of vEdham and the sounds of those who are discussing vEdhAntham.
  • vElaiyil ninRu olippa – Being louder than the sound of the ocean.
  • karavAr thadam thoRum – In ponds which are filled with crocodiles.
  • thAmaraik kayam – kayam implies group and greatness.
  • thIvigai – Lamp. The group of blossomed lotus flowers appears like collection of lamps which are well lit.
  • puravAr kazhanigaL sUzh – Fields where there are lots of arguments. parASara bhattar mercifully explains “While the brAhmaNas are arguing and fighting with each other while discussing vEdham, AzhwAr is glorifying the town”.
  • thiruppuliyUr pugazh anRi maRRu paravAr ivaL ninRu irAp pagal – She is constantly talking incohesively about the vEdham chants of the residents of the town, the loud arguments on vEdhAntham by the residents of the town and the enjoyable nature of the town.

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 – 8.9.8 – madavaral annaimIrgatku

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki‘s friend says “due to thiruppuliyUr emperumAn‘s wonderful conduct, she is attracted towards him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

When said “Just being with great love is not sufficient. Our family is situated in good conduct as said in ‘karmaNaiva hi samsidhdhim AsthithA janakAdhaya:‘ (Have janaka et al not attained the result of self-realisation through karma yOga only?) So thiruppuliyUr emperumAn should also have good conduct”, parAnguSa nAyaki‘s friend says “Have you not heard about the conduct of the residents of thiruppuliyUr?”

pAsuram

madavaral annaimIrgatku en sollich chollugEn? mallaich chelva
vadamozhi maRai vANar vELviyuNey azhal vAn pugai pOy
thida visumbil amarar nAttai maRaikkum thaN thiruppuliyUr
padavaravaNaiyAn than nAmam allAl paravAL ivaLE

Listen

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

annaimIrgatku – for you, mothers
en – what words
solli – by telling
solluvEn – will explain?

(useful in the worship)
mallai – huge
selvam – having wealth
vadamozhi – samskrutham language (which is uttered during worship)
maRaivANar – experts in vEdham (which reveals the methods of worship), their
vELviyuL – in rituals such as yAgam (fire sacrifice) etc (which are forms of worship)
ney – the offerings made in the form of ghee etc
azhal – fire’s
vAn – huge
pugai – smoke
pOy – rising
thidam – firm
visumbil – in the sky
amarar – dhEvas’
nAttai – abode
maRaikkum – covering (like surrounding it with a screen)
thaN – invigorating
thiruppuliyUr – in thiruppuliyUr

(as said in “uthsIdhEyur imE lokA na kuryAm karma chEdh aham“, as he is engaged in karma for the benefit of the world, depending on the activities of the residents of the town)
padam – having hoods (which are expanded due to coming in contact with him)
aravu aNaiyAn than – one who is resting on the mattress, thiruvananthAzhwAn (AdhiSEsha), to be worshipped by such rituals
nAmam – divine name
allAl – other than
ivaL madavaral – this obedient girl
paravAL – will not speak.

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

With what words will I explain to you, mothers? In the invigorating thiruppuliyUr, emperumAn is resting on the hooded thiruvananthAzhwAn, the mattress, to be worshipped by rituals such as yAgam (fire sacrifice) etc by the very wealthy experts in samskrutham language and vEdham, where the offerings made in the form of ghee etc by them in the fire gives rise to huge smoke which reaches the abode of dhEvas, in sky and covers it. This obedient girl will not speak about any name other than the divine name of such thiruppuliyUr emperumAn.

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

  • madavaral – Her obedience; how she was obedient towards me; also implies, she will not give up on whatever she holds on to.
  • annaimIrgatku – For you, who introduced her to me first.
  • en sollich chollugEn – Shall I say that she is following my advice? Shall I say that she is obedient towards me?
  • mallai … – brAhmaNas who are having infinite wealth, who are experts in samskrutha [purANas etc] and vEdham, engage in yAgam where they offer ghee, which gives rise to smoke that goes up.
  • thida visumbil amarar nAttai maRaikkum – It will cover the dhEvalOkam (abode of dhEvas) which is in the firmly remaining sky. It will cover the vaimAnikas (pilots of the planes) in svargam (heaven) and will stop the apsaras (damsels) from seeing their faces. It can also be considered to be putting up a curtain for their enjoyment in privacy.
  • thaN thiruppuliyUr – His nature is as said in SrI bhagavath gIthA 3.24uthsIdhEyur imE lokA na kuryAm karma chEdh aham | sankarasya cha karthA syAm upahanyAm imA: prajA: ||” (If I did not perform the actions, the residents of this world (who follow my discipline) will be ruined; I would be the one who caused mixture (impurity in the families of dedicated followers); thus, I would be the cause for the downfall (in the future too) of these people).
  • pada aravu … – She does not repeatedly utter any name other than the divine name of thiruppuliyUr emperumAn who is resting on thiruvanthAzhwAn whose hoods are expanded due to being in contact with emperumAn. While I am with her, she speaks about the beauty of his mattress, which she enjoyed during her union with him.
  • ivaL – She who does not know to interact with anyone other than 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 – 8.9.7 – mellilaich chelva

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, parAnguSa nAyaki‘s friend says “Even the plants of thiruppuliyUr are affectionate towards each other and sustain themselves by union, due to his love and she became drowned in it”.

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

mellilaich chelva vaN kodip pulga vIngiLandhAL kamugin
mallilai madal vAzhai In kani sUzhndhu maNangamazhndhu
pullilaith thenginUdu kAl ulavundhaN thiruppuliyUr
mallalanjelvak kaNNan thAL adaindhAL immadavaralE

Listen

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

mel – tender
ilai – rich leaves
selvam – having wealth of beauty
vaN – having generosity (by supporting those which needs support)
kodi – betel creeper
pulga – as it embraces
vIngu – being well-grown (due to the union)
iLam – very soft
thAL – having the bottom portion
kamugin – being close to the areca tree

(like those who serve this couple of betel creeper and areca tree)
mal – dense
ilai – leaf
madal – having flower petal (which appears to be a tool for service)
vAzhai – plantain trees
In – charming, infinitely enjoyable
kani – ripened fruits
sUzhndhu – due to being in contact with
maNam kamazhndhu – greatly fragrant

(being closely located in this manner)
pul – dense
ilai – having leaf
thengin – (tall) coconut trees
Udu – in between
kAl – southerly wind (which travels as per its desire)
ulavum – to roam around
thaN – invigorating
thiruppuliyUr – in thiruppuliyUr
mallalam selvam – having great wealth of love
kaNNan – krishNa
thAL – divine feet
im madavaral – this young-hearted parAnguSa nAyaki
adaindhAL – reached and enjoyed

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

In invigorating thiruppuliyUr, as the betel creeper which has rich, tender leaves and wealth of beauty and generosity, embraces the well-grown areca tree which has very soft bottom portion, [which appears to be served by] the plantain tree which is having dense leaves and flower petal, with charming, infinitely enjoyable, ripened fruits, being in contact with the greatly fragrant coconut trees with dense leaves, and southerly wind roams around between these trees; this young-hearted parAnguSa nAyaki reached and enjoyed the divine feet of krishNa who is having great wealth of love, in such thiruppuliyUr.

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

  • mellilai … – There is generous creeper which is having tender leaves; it appears that this creeper will fully present itself to its bharthA (husband), the areca tree.
  • vIngu iLam thAL kamugin – As the creeper embraces the tree, it keeps growing and having its bottom portion loosening. As said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka). As said in SrIvishNu purANam 5.13.54 “dhadhau bAhulathAm skandhE gOpI madhu nighAthina:” (A cowherd girl placed her creeper like hand on the shoulders of krishNa who is the killer of madhu, the demon).
  • kamugin mallilai madal vAzhai – Adjacent to the areca tree, there exists a plantain tree which has huge leaves and flower petals. The plantain tree will provide shade for the betel creeper and areca tree, protecting them from sun.
  • In kani sUzhndhu –  Many bunches of banana fruit will be present around the tree.
  • maNam kamazhndhu – The wind, without realising the result, with the desire to grasp the fragrance, entered inside, picked up the fragrance, got stuck in the dense presence of plantain trees, subsequently entered in the garden of coconut trees where there is some gap between trees, and roamed around.
  • pul ilai – [three explanations] 1) leaves which are close to each other; coconut trees which have leaves which are embraced by one another; 2) the coconut trees which have their leaves touching the plantain trees; 3) the leaves which became straightened out due to the dense nature of the garden.
  • mallalam selvak kaNNankrishNa who has wealth of infinite beauty.
  • thAL adaindhAL – She reached his divine feet being captivated by his loving quality.
  • im madavaral – She who was obedient towards me previously, is now saying she cannot be rescued by anyone.

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 – 8.9.6 – thiruvaruL mUzhgi

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, when asked “could her recently acquired beauty be due to her amazing activities and her age?” parAnguSa nAyaki‘s friend says “Being captivated by emperumAn‘s magnanimity and united with him, is visibly seen in her form [that is the reason for her recently acquired beauty]”.

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

thiruvaruL mUzhgi vaigalum sezhunIr niRak kaNNa pirAn
thiruvaruLgaLum sErndhamaikku adaiyALam thirundha uLa
thiruvaruL aruLAl avan senRu sEr thaN thiruppuliyUr
thiruvaruL kamugoN pazhaththadhu melliyal sevvidhazhE

Listen

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

sezhu nIr – of the great ocean (with abundant water)
niRam – having the complexion
kaNNa pirAn – the great benefactor krishNa (who is easily approachable by his devotees)
thiruvaruL – (infinite) magnanimity
vaigalum – repeatedly
mUzhgi – immersed
thiruvaruLgaLum – his greatly magnanimous acts (during the union)
sErndhamaikku – what she got
thirundha – insuppressible
adaiyALam – signs
uLa – are present;

(among them)
thiruvaruL – (his causeless) divine mercy
aruLAl – to bestow
avan – he
senRu – went
sEr – reached
thaN – invigorating
thiruppuliyUr – in thiruppuliyUr
thiruvaruL – as a target for his merciful glance
kamugu – areca tree’s
oN – well rounded, reddish
pazhaththadhu – like a fruit
mel – slender
iyal – having nature
sem – reddish
idhazh – her leaf like lips.

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

Being immersed repeatedly in magnanimity of krishNa, the great benefactor  who is having the complexion of great ocean, and the greatly magnanimous acts she received from him are seen through the insuppressible signs on her form; her slender, reddish lips resemble the well rounded, reddish fruit of the areca tree which is the target of his merciful glance in the invigorating thiruppuliyUr where he went and reached to bestow his divine mercy.

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

  • vaigalum thiruvaruL mUzhgi – Immersed in his mercy for a long time, repeatedly. We only know what we see now. Would we know, since how long he has been voluntarily pursuing her and interacting with her?
  • sezhu nIr niRak kaNNa pirAn – He captivated her by manifesting his saundharyam (beauty) and saulabhyam (easy approachability).
  • thiruvaruLgaLum sErndhamaikku – For all of his mercy to have reached her.
  • adaiyALam thirundha uLa – His pursuit upon her is visibly seen through the signs on her form.

When asked “How did you know this?” parAnguSa nAyaki‘s friend says,

  • thiruvaruL aruLAl – To bestow his quality of [magnanimously] blessing others without checking the qualities [being good or bad] of others; to bestow his divine mercy. Al is present for sound, and has no specific meaning here.
  • avan senRu … – While he has the paramapadham which is hailed in mudhal thiruvandhAdhi 51kalangAp perunagaram” (paramapadham, the great town, which has no bewilderment) as his audience, he came here and presented himself. There are some areca trees which are said to be “thiruvaruL kamugu“. That is, instead of growing with water, they grow by the merciful glance of periya pirAttiyAr and sarvESvaran; the tender-natured parAnguSa nAyaki‘s lips resemble the fruit of such areca trees. Her situation is known from her mouth which is quite beautiful.

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 – 8.9.5 – punai izhaigaL

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, when asked “Are we not talking about emperumAn‘s qualities such as beauty etc? Shall we not consider that she is also speaking in this manner?” parAnguSa nAyaki‘s friend says “For those who have seen her form, it is understandable that she became immersed in his qualities such as opulence and united with him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

punai izhaigaL aNivum Adai udaiyum pudhukkaNippum
ninaiyum nIrmai adhanRu ivatkidhu ninRu ninaikkap pukkAl
sunaiyinuL thadandhAmarai malarum thaN thiruppuliyUr
munaivan mUvulagALi appan thiruvaruL mUzhginaLE

Listen

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

punai – (previously) worn
izhaigaL – ornaments
aNivum – having worn (now with added beauty)
Adai udaiyum – the beauty of her clothes
pudhukkaNippum – freshness (acquired in her form)
ninRu – staying (as long as we exist)
ninaikkap pukkAl – even if we try to enjoy
ivatku – for her
idhu – this greatness
ninaiyum – to think (as per worldly order)
nIrmai adhu anRu – not of the nature;

(hence)
sunaiyinuL – inside the ponds
thadam – huge
thAmarai – lotus flowers
malarum – blossomed
thaN – invigorating
thiruppuliyUr – of thiruppuliyUr
munaivan – being the primary leader
mU ulagu – for the universe
ALi – being the lord
appan – benefactor’s
thiruvaruL – divine, unlimited favour
mUzhginaL – she immersed

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

Even if we stay and try to enjoy her greatness in the way she is wearing the previously worn ornaments [with added beauty now], the beauty of her clothes and her freshness, it is beyond our thoughts; she is immersed in the divine, unlimited favour of the primary leader of the invigorating thiruppuliyUr, which has huge blossomed lotus flowers in ponds, and who is the lord of the universe and the benefactor.

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

  • punai izhagaL aNivum – Do you think the ornaments appear to have been decked by us on her? [They appear to be disturbed due to embracing by emperumAn]
  • Adai udaiyum – Are these clothes worn according to emperumAn’s desire? [Yes]
  • pudhukkaNippum – Look at her freshness which resembles freshly watered field!
  • ninaiyum nIrmai adhanRu ivatku idhu ninRu ninaikkap pukkAl – Not just starting to think and leaving it subsequently, even if analysed forever, one cannot understand the beauties which she has acquired. Even if one can comprehend the greatness of emperumAn which is incomprehensible as declared by vEdha purusha in thaiththirIya upanishath “yathO vAchO nivarthanthE” (the speech returned), her state cannot be comprehended.

When asked “What did you comprehend from all of these?” parAnguSa nAyaki‘s friend says

  • appan thiruvaruL mUzhginaL sunaiyinuL thadam thAmarai malarum – Each flower will blossom to appear that it is spreading all over the pond. She is saying that the residents of this town will not accommodate others. There is no other go for her.
  • thiruppuliyUr munaivan – The main leader of this town.
  • mU ulagu ALi – The controller of all worlds. One need not seek anyone else for wealth.
  • appan – She is saying “appan” [benefactor] due to being satisfied by having acquired all the necessary wealth [from him].
  • thiruvaruL mUzhginaLE – How can we retrieve something which is drowned in the ocean? Is it possible for you to redeem her who has drowned in the ocean of emperumAn‘s mercy?

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 – 8.9.4 – Ur vaLam

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, parAnguSa nAyaki‘s friend says “She is immersed in thiruppuliyUr emperumAn‘s qualities”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. When asked “Is it sufficient to have masculinity? Does he have the quality of helping in desperate times?” parAnguSa nAyaki‘s friend says “Does he have any shortcoming in that aspect?” [No] She is talking about “punal tharu puNarchchi” (a woman falling in love with a man who saved her from drowning in water).

pAsuram

Ur vaLangiLar sOlaiyum karumbum perum sennelum sUzhndhu
Er vaLangiLar thaNpaNaik kutta nAttuth thiruppuliyUr
sIr vaLangiLar mU ulaguNdumizh dhEvapirAn
pEr vaLangiLarndhanRip pEchchilaL inRip punai izhaiyE

Listen

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

Ur – for the town
vaLam – being the wealth
kiLar – tall
sOlaiyum – garden
karumbum – sugarcane (which is comparable to the garden)
peru – tall (bigger than the sugarcane)
sennelum – great paddy crops
sUzhndhu – surrounded
Er – plough’s
vaLam – beauty
kiLar – increasing
thaN – cool
paNai – having water bodies
kuttanAttuth thiruppuliyUr – in kuttanAttuth thiruppuliyUr
sIr – qualities (which help him in protecting others)
vaLam – abundance
kiLar – to be seen
mU ulagu – three worlds
uNdu – consumed
umizh – spat out
dhEvapirAn – one who is enjoyable by nithyasUris, his
pEr – divine names’
vaLam – abundance
punai – decorated
ivvizhai – she, who is having ornaments
inRu – now
kiLarndhu anRi – without enthusiasm
pEchchilaL – not speaking

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

emperumAn, who is enjoyable by nithyasUris, who consumed and spat out the three worlds, remains in kuttanAttuth thiruppuliyUr which has cool water bodies with increasing beauty of the plough, which is surrounded by tall garden which reveals the wealth of the town, sugarcane and tall, great paddy crops, to let others see his qualities. parAnguSa nAyaki who is wearing ornaments of abundance of divine names of such emperumAn, is now not speaking without enthusiasm [i.e., speaking with enthusiasm]. “Er vaLam kiLar” indicates “revealing the beautifully abundant [water bodies]” as well; “Ur vaLam kiLar sOlai” indicates “the garden which reveals the town’s wealth” as well.

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

  • Ur vaLam kiLar sOlaiyum – The garden which reveals the wealth of the town; alternative explanation – the garden which reveals the greatness which are claimed for the towns.
  • karumbum perum sennelum sUzhndhu – Surrounded with fertile field which is filled with sugarcane, and the great paddy crops which give shade to sugarcane.
  • Er vaLam kiLar – Having the beauty acquired from the plough; alternative explanation – the collection of ploughs. Implies – the active farming in the town.
  • thaN paNai – marudha nilam (cropland and areas around cropland) or beautiful water bodies. By saying cropland, fertile fields are highlighted.
  • sIr vaLam kiLar mU ulagu uNdu umizh – The leader of the blemishless nithyasUris, who revealed the goodness of his qualities through his acts, by placing the three worlds in his stomach and subsequently spitting them out.
  • pEr vaLam – The beauty of his divine names; alternative explanation – the collection of his divine names.
  • kiLarndhu anRip pEchchilaL – She is very enthusiastically uttering the divine names which reveal his qualities and activities, just as a roaring ocean will throw up the tides. Is she uttering the divine names as we do? [No. Her bhAvam (mood) is totally different from ours]
  • inRu – This enthusiasm and goodness were not seen yesterday.
  • ip punai izhaiyE – Every time she utters the divine name, it looks as if she becomes decorated with one more ornament.

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 – 8.9.3 – pugazhum ivaL

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki‘s friend says “Being captivated by the masculinity of emperumAn in thiruppuliyUr, she is enthusiastically reciting the divine names of his which relate to his valour etc”.

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

Third pAsuram. When asked “Even the sages explain about emperumAn’s beauty; how is her explanation indicative of their union?” parAnguSa nAyaki‘s friend says “Her words resemble those of sIthAp pirAtti who embraced perumAL (SrI rAma) after seeing his valour as said in SrI rAmAyaNam AraNya kANdam 30.40 ‘bharthAram parishasvajE’ (tightly embraced her husband)”.

pAsuram

pugazhum ivaL ninRirAp pagal poru nIrk kadal thIppattu engum
nigazhum eriyOdu selvadhoppach chezhungadhirAzhi mudhal
pugazhum poru padai Endhip pOr pukkasuraraip ponRuviththAn
thigazhumaNi nedu mAda nIdu thiruppuliyUr vaLamE

Listen

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

poru – moving in an agitated manner (due to rising tides)
nIr – having water
kadal – ocean
thIppattu – lit fire
engum – everywhere
thigazhum – shining
eriyodu – with flames
selvadhu oppa – occurring like
pugazhum – to be praised (even by enemies)
sezhum – very
kadhir – having radiance
Azhi – thiruvAzhi (divine chakra)
mudhal – etc
poru – well fitting
padai – weapons
Endhi – holding
pOr – in battle
pukku – entered
asurarai – demons
ponRuviththAn – one who destroyed
thigazhum – shining
maNi – having carbuncles
nedu – tall
mAdam – having mansions
nIdu – being expansive
thiruppuliyUr – thiruppuliyUr’s
vaLam – beauty
ivaL – she
irAp pagal – night and day
ninRu – continuously
pugazhum – is praising.

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

Just as an ocean having water which is moving in an agitated manner which appears like being on fire everywhere with shining flames, emperumAn who is praised even by the enemies, entered the battle holding the well fitting weapons such as the very radiant divine chakra etc and destroyed the demons; through night and day, parAnguSa nAyaki is continuously praising the beauty of the expansive thiruppuliyUr which is the residence of such emperumAn and which is having tall mansions with shining carbuncles. “poru padai” also could mean weapons which are ready to battle.

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

  • pugazhum ivaL ninRu irAp pagal – She is not at the stage of understanding his valour and becoming attached to him for that; did she hear this from someone and say it once? [No] She keeps repeating this night and day.
  • pugazhum – Did she just think about it in her heart? [No] Did she not give up her shyness and keep praising him?
  • poru nIrk kadal thIp pattu – Setting fire on an ocean with agitated tides.
  • engum thigazhum eriyodu selvadhu oppa – The radiance acquired by him from the weapons and his divine form make him appear to be walking with blazing fire on such ocean.
  • pugazhum poru padaiyAna sezhum kadhir Azhi mudhal Endhi – His divine weapons are praising him as said in raghuvamSam 10 “hEthibhi: chEthanAvathbhiru dhIrithajayasvanam” (emperumAn who is eulogised by his weapons which have knowledge); alternative explanation mercifully given by emperumAnAr –  even his enemies are praising him saying “how perfectly the weapons fit in his hands!” as said in SrI rAmAyaNam sundhara kANdam 106.6 “SathrO:prakyAtha vIryasyaranjanIyasya vikramai:” (SrI rAma who is well-known for bringing joy by his valour and bravery).
  • poru padai – Weapon which is ready for battle.
  • sezhum kadhir – Holding weapons such as the very radiant sudharSana chakra etc.
  • pOr pukku asuraraip ponRuviththAn – Entered the battle with weapons and destroyed the miscreants.
  • thigazhum … – She will praise the beauty of thiruppuliyUr which has tall mansions with radiant carbuncles, and which remains until the end of kalpa (brahmA’s day). vaLam – beauty. To stop the enemies from approaching him, even he is not needed, just the town is sufficient. Just as sIthAp pirAtti will ignore SrI mithilA and praise SrI ayOdhyA as said in SrI rAmAyaNam sundhara kANdam 33.17 “rAghavasya nivESanE” (the abode of SrI rAma), parAnguSa nAyaki is praising the glories of thiruppuliyUr ignoring AzhwArthirunagari. Just as she thinks about paramapadham which is explained as “ayOdhyA aparAjithA” (paramapadham which is invincible by enemies), she is thinking about thiruppuliyUr. Even for paramapadham AzhwAr is saying in thiruvAimozhi 9.3.7 “mAga vaigundham kANbadhaRku en manamEgam eNNum irAp pagal inRiyE” (My heart will continuously think about seeing paramapadham).

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 – 8.9.2 – annaimIr!

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the 2nd pAsuram, parAnguSa nAyaki‘s friend says “She is captivated by emperumAn‘s beautiful ornaments”.

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

annaimIr idhaRken seygEn? aNi mEruvin mIdhulavum
thunnu sUzh sudar nAyiRum anRiyum pal sudargaLum pOl
minnu nIL mudi Aram palgalan thAnudai emperumAn
punnai am pozhil sUzh thiruppuliyUr pugazhum ivaLE

Listen

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

annaimIr – Oh mothers!
idhaRku – for her state (which occurred without our knowledge)
en – what
seygEn – shall I do?
aNi – beautiful
mEruvin – mEru mountain’s
mIdhu – atop
ulavum – roaming
thunnu – dense
sUzh – surrounded
sudar – having radiance
nAyiRum – sun
anRiyum – not just that
pal – many types
sudargaLumpOl – like the radiance of planets and stars
minnu – having glow
nIL – tall
mudi – divine crown
Aram – necklace (etc)
pal – many types
kalan thAn – ornaments
udai – one who is wearing
emperumAn – the sarvAdhika (greater than all) who enslaved us (showing such beauty)
punnai – having punnai tree
am – beautiful
pozhil – by gardens
sUzh – surrounded
thiruppuliyUr – thiruppuliyUr
ivaL – she
pugazhum – is praising

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

Oh mothers! emperumAn is wearing a glowing, tall divine crown which resembles the sun surrounded with densely radiant rays atop the beautiful mEru mountain and not just that, resembling the planets and stars which have many types of radiance, and many types of ornaments; she is praising thiruppuliyUr which is surrounded by beautiful gardens having punnai trees, which is the abode of such sarvAdhika (greater than all) who enslaved us. What shall I do for her state? aNi mEru is a simile for emperumAn’s reddish form.

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

  • annaimIr idhaRken seygEn – This situation was neither created by you nor by me; what shall I do for this?
  • aNi … – Distinguished sun who has radiance which is not limited to what we see but is dense and fully surrounding the sun, which is roaming atop the beautiful mEru mountain.
  • anRiyum pal sudargaLum pOl – And other luminous objects such as stars etc which have similar radiance.
  • minnu nIL mudi – The divine crown which was explained as “thunnu sUzh sudar nAyiRu” (sun with well surrounded radiance).
  • Aram – The divine necklace which is explained as in thiruvAsiriyam 1am sudar madhiyam pUNdu” (wearing the moon which has beautiful cool rays).
  • pal kalan – Other divine ornaments.
  • emperumAn – Loving way of addressing [addressing him as parAnguSa nAyaki would do]. My lord who remains truthful to these aspects.
  • punnai am pozhil sUzh – She is speaking about the pleasing gardens [in that town]. These are the words of one [parAnguSa nAyaki] who united with emperumAn in the garden [This is why she is praising the gardens].
  • thiruppuliyUr pugazhum ivaLE – Dear child [the friend speaking in exclamation]! How did she know about this town? Does she not appear to be immersed in the gardens in the town, the town itself just as she is immersed in his beautiful ornaments?

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 – 8.9.1 – karu mANikka malai

Published by:

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

Full series >> Eighth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki‘s friend says “Having seen emperumAn‘s beautiful limbs, she became immersed in that beauty, not to know anything else”.

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

karu mANikka malai mEl maNiththadandhAmaraik kAdugaL pOl
thirumArvu vay kaN kai undhi kAl udai AdaigaL seyya pirAn
thirumAl emmAn sezhu nIr vayal kutta nAttuth thiruppuliyUr
aru mAyan pEr anRip pEchchilaL annaimIr! idhaRken seygEnO?

Listen

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

karu – having blackish complexion
mANikka malai mEl – atop a carbuncle hill
maNi – having (attractive) glow
thadam – expansive
thAmaraik kAdugaL pOl – like lotus forests
thirumArvu – divine chest (which holds lakshmI and kausthuba gem)
vAy – divine lips
kaN – divine eyes
kai – divine hands
undhi – divine navel
kAl – divine feet
udai AdaigaL – divine clothes’
seyya – having the red complexion
pirAn – being the benefactor who lets his devotees enjoy
thiru – of pirAtti (who eternally enjoys such beauty)
mAl – being the dear consort
emmAn – one who is our lord (due to such beauty)
sezhu – beautiful
nIr – having water
vayal – having fields
kuttanAttuth thiruppuliyUr – in kuttanAttuth thiruppuliyUr [a divine abode in modern day kEraLam]
aru – difficult to attain
mAyan – amazing lord’s
pEr – divine name
anRi – other than
pEchchu – any other word
ilaL – is not uttering;
annaimIr – Oh mothers!
idhaRku – for her state
en – what
seygEnO – shall I do? – [parAnguSa nAyaki‘s friend] announces her inner torment.

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

parAnguSa nAyaki‘s friend announces her inner torment – emperumAn appears like expansive lotus forests atop a blackish carbuncle hill with reddish divine chest, divine lips, divine eyes, divine hands, divine navel, divine feet and divine clothes; emperumAn is the benefactor who lets his devotees enjoy him, is the dear consort of pirAtti and is our lord residing in kuttanAttuth thiruppuliyUr having fields with beautiful water; parAnguSa nAyaki is not uttering any word other than the divine name of such difficult to attain, amazing lord; oh mothers! What shall I do for her state?

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

  • karu mANikka malai mEl – Atop a perfectly enjoyable hill, which is having darkness to cool down the hearts of those who enjoy and is glowing abundantly. Also said as a dark hill which will remove the darkness. This is called abhUthOpamA (simile implying an impossibility).
  • maNith thadam thAmaraik kAdugaL pOl – His divine form and divine limbs appear to be a crystal clear pond atop such a hill, having forests of lotus flowers.
  • thirumArvu – The divine chest where pirAtti, our hold/hope, resides. The redness in the chest is due to the auspicious presence of pirAtti there.
  • vAy –  For those who established their relationship with emperumAn through her, the divine lips will give favourable speech.
  • kaN – The eye which will fulfil the remaining aspects with its glance, when the lips fumble to speak sweet words, due to having seen the dear ones.
  • kai – The hands which will embrace those who are won over by his glance.
  • undhi – The divine navel which can captivate those who fall at the apt target [divine feet]; it is the swirl which captures everyone in the middle.
  • kAl – The divine feet where one will fall after having been won over by all these aspects.
  • udai AdaigaL – The divine clothes which are engaged while remaining at the divine feet; [In amalanAdhipirAn, thiruppANAzhwAr said] in pAsuram 1 “kamala pAdham” (lotus foot) and then in pAsuram 2 “sivandha Adai” (reddish clothes).
  • pirAn – One who remains with such beauty as said in jithanthE sthOthram “bhakthAnAm” (for the devotees).
  • thirumAl – Not just beauty; he has supremacy matching pirAtti’s qualities as said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka).
  • emmAn – [parAnguSa nAyaki‘s] friend is saying – When one asks “please give parAnguSa nAyaki [in marriage] to emperumAn“, he remains great, so that one need not wonder “Is he a good match for her?” How great is my lord!
  • sezhu nIr … – Surrounded with fields which have abundance of beautiful water.
  • kutta nAttuth thiruppuliyUr – The name of the region is kuttanAdu [thiruppuliyUr is the name of the dhivyadhESam which is inside this region].
  • aru mAyan – Amazing lord who is difficult to attain.
  • pEr anRip pEchchu ilaL – She is not even uttering the divine names which indicate other states of emperumAn such as para (emperumAn in paramapadham), vyUha (emperumAn in kshIrAbdhi) and vibhava (emperumAn’s incarnations). She is not even uttering the divine names of emperumAn in other dhivyadhESams.
  • annaimIr idhaRku en seygEnO – To make it appear as if she also found out about it along with the relatives now, parAnguSa nAyaki‘s friend is asking “what shall I do now?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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