Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.9.11 – avanai vittu

Published by:

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

Full series >> Ninth 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 end, AzhwAr says “Those who desire him, recite this decad and attain 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

avanai vittaganRuyir ARRagillA aNi izhai Aychchiyar mAlaip pUsal
avanai vittagalvadhaRkE irangi aNi kurugUrch chatakOpan mARan
avani uNdumizhndhavan mEl uraiththa AyiraththuL ivai paththungoNdu
avaniyuL alaRRi ninRuymmin thoNdIr achchonna mAlai naNNith thozhudhE

Listen

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

avanai vittu aganRu – being separated from krishNa who is greatly enjoyable
uyir ARRagillA – those who cannot sustain themselves
aNi izhai – wearing ornaments, expecting his arrival
Aychchiyar – gOpikAs
mAlai – in the evening time
pUsal – the way they called out, having not seen his arrival
avanai vittu agalvadhaRkE – due to being separated from him
irangi – anguished
aNi kurugUr – being the controller of beautiful AzhwArthirunagari
satakOpan mARan – nammAzhwAr
avani – earth
uNdu – consumed so that the deluge does not consume it
umizhndhavan mEl – on the one who spat it out
uraiththa – mercifully spoke
AyiraththuL ivai paththum koNdu – pursuing this decad among the thousand pAsurams
avani uL – in the earth
alaRRi ninRu – calling out in group, out of love
thoNdIr – Oh those who are desirous of enjoying [emperumAn]!
achchonna mAlai – krishNa who is attached to his devotees, who is explained there
naNNith thozhudhu – reaching and worshipping him
uymmin – uplift!

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

gOpikAs who cannot sustain themselves being separated from the greatly enjoyable krishNa, were wearing ornaments, expecting his arrival and called out for him having not seen his arrival in the evening time; nammAzhwAr, the controller of AzhwArthirunagari, anguished due to being separated from him, mercifully spoke about this on him who consumed the earth so that the deluge does not consume it and spat it out. Oh those who are desirous of enjoying him! Pursuing this decad among the thousand pAsurams, in the earth, calling out in group, out of love for krishNa who is attached to his devotees, who is explained there, reach him, worship him and uplift yourself. This decad reflects the gOpikAs individually calling out for krishNa as well as one gOpikA joining a group of gOpikAs and calling out for 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

  • avanai vittu aganRu uyir ARRagillA aNi izhai Aychchiyar – The gOpikAs who separated from him and are unable to sustain themselves, have decorated themselves eagerly expecting his arrival. As said in in nAchchiyAr thirumozhi 8.7 “kongaimEl kungumaththin kuzhambazhiyap pugundhu” (enter to have the kumkum decorations on bosoms to fade away), decorating themselves expecting krishNa’s arrival, and as he did not arrive at the expected time, the gOpikAs of the five lakh families of thiruvAyppAdi (gOkulam), due to their sorrow in separation from krishNa, called out.
  • avanai vittu agalvadhaRkE irangi – AzhwAr alone suffered the collective suffering of all those girls.
  • avani uNdu umizhndhavan mEl uraiththa – AzhwAr mercifully spoke this about the divine feet of sarvESvara who protected everyone during the danger of deluge and created them again! This pAsuram should be read us “thoNdIr – aNi kurugUrch chatakOpan mARan, avani uNdumizhndhavan mEl uraiththa AyiraththuL – avanai vittagalvadhaRkE irangi – avanai vittaganRuyir ARRagillA aNi izhai Aychchiyar mAlaip pUsal – sonna – ippaththum koNdu – ammAlai naNNith thozhudhu – avani uL alaRRi ninRuymmin”. AzhwAr is saying this to get emperumAn to lift him up from the deluge of separation.
  • achchonna mAlai naNNith thozhudhu – avani uL alaRRi ninRu uymmin thoNdIr – Reaching emperumAn who can create such great desire in us for him, worshipping him, oh those who are desirous towards him! Call out incoherently, standing on this earth and seek to be uplifted. Those who recite these pAsurams need not call out like me; there is no shortcoming for the result unlike me who desired saying “en solli uyvan” (how will I be saved?)

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 – 9.9.10 – mAlaiyum vandhadhu

Published by:

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

Full series >> Ninth 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 says “Even the night has arrived, great sorrow is occurring and we are still not seeing him; now we cannot sustain in the presence of these harmful entities, without 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

mAlaiyum vandhadhu mAyan vArAn mAmaNi pulamba vallERaNaindha
kOla nannAgugaL ugaLumAlO kodiyana kuzhalgaLum kuzhaRumAlO
vAloLi vaLar mullaik karumugaigaL malligai alambi vaNdAlumAlO
vElaiyum visumbil viNdalaRumAlO en solli uyvan ingavanai vittE

Listen

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

mAlaiyum vandhadhu – the evening time, when he told that he will return, has arrived;
mAyan – the amazing person whose presence would turn everything [even those unfavourable ones in his separation] favourable
vArAn – is not coming;
mAmaNi – huge bells
pulamba – to make sound
val – very prideful
ERu – bulls
aNaindha – joined
kOlam – having attractive forms
nal – having the joy of uniting with the bulls
nAgugaL – mother cows
ugaLum – roaming around joyfully due to the bliss;
kuzhalgaLum – flutes (played in many places, to gather the cows)

(reminding me of his music from flute)
kodiyana – to be unbearable
kuzhaRum – making sounds which are unclear;
vAl – bright
oLi – having radiance
vaLar – with growing creepers
mullai – wild jasmine
karumugai – malabar jasmine
malligaigaL – jasmine flowers
alambi – immersing
vaNdu – beetles
Alum – making noise;
vElaiyum – ocean too
visumbil – reaching the sky
viNdu alaRum – cries out;
ingu – at this stage
avanai vittu – without him
en solli – saying what
uyvan – will I sustain myself?

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

The evening time, when he told that he will return, has arrived; the amazing person whose presence would turn everything favourable, is not coming; the mother cows having attractive form and having the joy of uniting with the very prideful bulls, joined with the bulls having huge bells which make sounds, and are roaming around joyfully due to the bliss; flutes are making unclear sounds which are unbearable for us; beetles are making noise after immersing in the wild jasmine, malabar jasmine and jasmine flowers which have bright radiance and growing creepers; ocean too is reaching the sky and is crying out; at this stage, without him, what will I say to sustain myself?

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

  • mAlai … – It looks like she has connected mAlai (garland) and mAl (emperumAn). The time he marked for his return has arrived, but he has not. When we see him, all the unfavourable aspects will feel like favourable aspects.
  • mA maNi pulamba – To have the huge bells making sounds.
  • val ERu … – The bull will not return without uniting with the cow. The attractive, friendly cows which united with the bulls which will not return without fulfilling their desire [of uniting with the cow], due to the bliss of the union, were roaming around joyfully. While I am anguishing here, they are enjoying.

When asked “Now, what did he do now?” she says “he is still working on his arrival”.

  • kodiyana … – To gather the cows which are scattered everywhere, all the cowherds will take their flutes and play them in the evening time to inform their arrival in the town, to eliminate the anger from the heart of the cowherd girls, in a manner that the letters, words and the meanings of their music cannot be understood; that [music] is being harmful for her.
  • vAl oLi … – The wild jasmine which is having great brightness and which is present everywhere, similar malabar jasmine and jasmine flowers – the beetles which entered them, drank the honey in them and made sound, are also dancing around; the insects, were expressing their joy of union and were dancing.
  • vElaiyum –  Even the ocean, reached up to the sky and called out. It reminded me of losing the courage during union and calling out, and tormented me.
  • ingu avanai vittu en solli uyvan – Amidst the harmful entities, what will I say and survive, in his absence? They are tormenting me further; he has not come; is there anything called survival for me? I am finished.

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 – 9.9.9 – Udhum aththInguzhaRkE

Published by:

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

Full series >> Ninth 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 says “I cannot sustain myself” seeing how emperumAn stands amidst some cowherd girls and is playing flute, yet he is doing some strange acts highlighting his suffering in separation and singing some songs.

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

Udhum aththInguzhaRkE uyyEn nAn adhu mozhindhidai idaith than sey kOlath
thUdhu sey kaNgaL koNdonRu pEsith thUmozhi isaigaL koNdonRu nOkkip
pEdhuRum mugam seydhu nondhu nondhu pEdhai nenjarRavaRap pAdum pAttai
yAdhum onRaRigilam amma amma mAlaiyum vandhadhu mAyan vArAn

Listen

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

idai idai – in between
adhu – his words which indicate his humility to be known by them, which are only known to them
mozhindhu – telling
Udhum – playing
aththIm kuzhaRkE – for that sweet flute sound
nAn – I
uyyEn – am unable to sustain;
than – for them (eyes)
sey – did
kOlam – having beauty

(going ahead in that matter)
thUdhu sey – going as messenger
kaNgaL koNdu – with the eyes
onRu pEsi – revealing his opinion clearly
thUmozhi – (in his dishonesty) having very pure words
isaigaL koNdu – with music
onRu nOkki – glancing as per his desires
pEdhuRu mugam seydhu – (due to the liking in the sweetness of song) revealing that liking in his face
nondhu nondhu – becoming anguished further (thinking “what will happen to helpless girls who hear this song?”)
pEdhai – young girls’
nenjaRavu – the separation which happened due to the love-fight in their hearts
aRa – to be eliminated fully
pAdum pAttai – the song which he sang
Adhum onRu – in any manner
aRigilam – we are unable to comprehend;

(at this stage)
amma amma – Oh mother! Oh mother!
mAlaiyum vandhadhu – night has arrived;
mAyan – amazing emperumAn
vArAn – is not coming.

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

I am unable to sustain myself hearing the sweet flute sound which is revealing his words which indicate his humility to be known by them, which are only known to them, in between. His eyes which are beautiful on their own, are going as messenger, revealing his opinion clearly; his music which is having very pure words, is glancing as per his desires; his face is revealing his liking for the music and is becoming anguished further; we are unable to comprehend in any manner the song which he sang to have the separation which happened due to the love-fight in the young girls’ hearts, eliminated fully. Oh mother! Oh mother! The night has arrived; the amazing emperumAn is not coming. When recited as “adhu ozhindhu“, it implies, stopping that flute music. “than sey kOlam” indicates reddish beauty too.

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

  • Udhum aththIm kuzhaRkE uyyEn nAn – The flute music itself is harming so much that the others are superfluous.
  • idai idai adhu mozhindhu – He sings saying some lowly words in between such as “I separated from you; I cannot tolerate the separation”. Since she cannot say those lowly words and acts herself, she is saying “adhu” (that). embAr when explaining this sequence, mercifully said – As said in “mOr uLLadhanaiyum sOREyO” (As explained in thiruvAimozhi 4.6 – Can I feed you rice as long as you have curd? [A lady agrees to feed a man who comes to her residence. He says “I have curd and you give me as much rice as needed to finish this curd” and she agrees. He keeps diluting the curd (by repeatedly adding water) and tells the lady “I still have some curd left” and for that the lady replies “Can I feed you rice as long as you have curd?” – the principle explained here is – Previously AzhwAr experienced samSlEsham (togetherness) and viSlEsham (separation) with emperumAn. We could explain the connection all along. But how long can we do that? AzhwAr’s emotions are beyond our understanding/expression here]). When the dhESika (expert) himself [AzhwAr] is saying “adhu” without explaining it, how do we who are neutral [who are not seeing the inner emotions of AzhwAr] explain this? Alternative explanation – it is said as “adhuvozhindhu” – implying “leaving that” meaning “leaving the songs which are sung in between”.
  • than sey … – The divine eyes which are ornaments for themselves, and which can reveal their opinion to others. The eyes which will fall at the feet of the girls who think “we won’t go to him” due to anger. It will do everything which nambi mUththa pirAn (balarAma) can do [on behalf of krishNa]. Being engaged in playing flute, since the mouth cannot speak, the eyes will assume the activity of speaking. The clarity given by speech is given through glance.
  • thU mozhi isaigaL koNdu onRu nOkki – Since the music is mixed with beautiful speeches, engaging with the glance will be like engaging with the music. Though being engaged with music, he knows prose as well. This is how the activities of speech and sight have interchanged.
  • pEdhuRu mugam seydhu nondhu nondhu – Since his ears are closer to the music being played, he became distressed thinking “If we are ourselves are so immersed in this music, how will the helpless girls feel about it?” “If the music can torment a hard-hearted person like me, what suffering will the helpless girls undergo?”
  • pEdhai nenju aRavaRap pAdum pAttai – The song which will make the girls forget their love-fight and unite with him.
  • Adhum onRu aRigilam – I am not understanding the way it is harming me.
  • amma amma – Torment! Torment!
  • mAlaiyum vandhadhu – The evening time has arrived to harm me greatly. It feels that this evening time will finish me, without having to survive and suffer further.
  • mAyan vArAn – The amazing emperumAn, who would come and hold the feet of those who are separated from him to make them shy, is not coming now.

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 – 9.9.8 – pudhumaNam mugandhu

Published by:

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

Full series >> Ninth 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 says “Those entities which were harming me individually and together, are now competing with each other to hurt me”.

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

pudhu maNam mugandhu koNdeRiyumAlO pongiLa vAdai pun sekkarAlO
adhu maNandhaganRa nangaNNan kaLvam kaNNanil kodidhini adhanilumbar
madhu maNa malligai mandhak kOvai vaN pasum sAndhinil panjamam vaiththu
adhu maNandhinnaruL AychchiyarkkE Udhum aththInguzhaRkE uyyEn nAn

Listen

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

pongu – rising up
iLa – softened
vAdai – northerly breeze
pudhu maNmam – fresh fragrance
mugandhu koNdu – fetching and carrying
eRiyum – blowing at me;

(after evening time)
pun – having weakened
sekkar – being reddish sky;

(at this time)
adhu – having greatness which is beyond words
maNandhu – united
aganRa – separated
nam kaNNan – krishNa who was humble towards us
kaLvam – mischievous acts

(while tormenting us by being in our thoughts)
kaNNanil – more than he
kodidhu – are being cruel;
ini – further
adhanil umbar – more than that
madhu – honey
maNam – having fragrance
malligai – jasmine’s
mandham – without losing freshness
kOvai – in garland
vaN pasum sAndhinil – more than distinguished cool sandalwood paste
panjamam vaiththu – with the tune named panchama
adhu maNandhu – engaging in union which is difficult to comprehend
in aruL – being the target of his sweet mercy
AychchiyarkkE – for the gOpikAs
Udhum – playing (to be known on its own)
ath thIm kuzhaRkE – for the sweet sound of the flute which reveals the beautiful sight at that time
nAn – I
uyyEn – will not survive.

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

The softened northerly breeze is rising up, fetching and carrying fresh fragrance and blowing at me; the reddish sky has weakened; the mischievous acts of union and separation of krishNa who is having greatness which is beyond words, are more cruel than he; further, there is jasmine garland having freshness and flower with honey and fragrance; more than that, there is the distinguished cool sandalwood paste and the tune named panchama; beyond all of these, I will not survive the sweet sound of the flute which reveals the beautiful sight at that time which is being played by krishNa for the gOpikAs who are target of his sweet mercy by engaging in union with them, which is difficult to comprehend.

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

  • pudhu maNam mugandhu koNdu eRiyumAlO pongu iLa vAdai – The northerly breeze which is generally soft, rose up and blew the fresh fragrance as it understood about my having femininity.
  • pun sekkarAlO – Even the reddish sky has weakened; looking at the inferior [cruel] nature of the subsequent times [night], just as day time, evening has also become desirable.
  • adhu maNandhu … – He united in a manner which is beyond words. Even vAlmeeki bhagavAn who compiled twenty four thousand SlOkams on the sad aspect [as SrI rAmAyaNam started with the sad incident of birds getting killed], did not say anything about the union, since it is beyond words; as said in SrI rAmAyaNam bAla kANdam 2.40 “SOka: SlOkathvam Agatha:” (that which started with SOkam (sadness) beautifully fell in place as SlOkams), it is mainly focussed on the SOkam [Though vAlmeeki bhagavAn has explained some aspects of union between perumAL and pirAtti, since it started with SOkam, there is more importance for that]. The mischievous acts such as sweet talks and interactions during the union, of such obedient krishNa.
  • kaNNanil kodidhu – The interactions of krishNa who remained as our property during union, are more harmful than he is. Looking at those acts, he look nobler than they are.
  • ini adhanil umbar – further, more than that.
  • madhu maNa malligai mandhak kOvai … – Garland which was densely prepared with jasmine which is having honey and fragrance, beautiful fresh sandalwood paste are also tormenting me; further, the flute sound is coming along with the tune named panchama and tormenting us; alternative explanation – all of these are carrying the tune named panchama and tormenting us.
  • adhu maNandhu – To unite with us; alternative explanation –  for the gOpikAs with whom he united in this manner.
  • in aruL AychchiyarkkE – The cowherd girls who became target of his mercy.
    • AychchiyarkkE Udhum – That is, this flute sound will put those [elders], who are guarding, to sleep and will pull the young girls by their hair. It is like saying “the arrow shot at this person” [aimed at and hitting the target]. Even if I survived the other harmful entities, I will not survive this flute sound. If the torments of all of those together are at one level, the torment of the flute sound alone is at a higher level.

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 – 9.9.7 – Arukken sollugEn

Published by:

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

Full series >> Ninth 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 says “All the previously explained entities are coming together and tormenting me”.

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

Arukken sollugEn annaimIrgAL! Aruyir aLavanRu ikkUr thaN vAdai
kArokkumEni nam kaNNan kaLvam kavarndha aththani nenjam avan kaNahdhE
sIruRRa agiRpugai yAzh narambu panjamam thaN pasum sAndhaNaindhu
pOruRRa vAdai thaN malligaip pU pudhu maNamugandhu koNdeRiyumAlO!

Listen

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

kAr okkum mEni – having complexion like dark cloud (which rains without any restriction)
nam kaNNan kaLvam – krishNa, who gave himself to make us have everything, by his mischievous acts
kavarndha – taken away
aththani nenjam – that lonely heart which moved away from us
avan kaN ahdhu – reached him;

(thinking to torment her in such lonely state)
sIr – wealth of fragrance
uRRa – having
agil pugai – eagle-wood smoke
yAzh narambu – the sound of the string of yAzh (string instrument)
panjamam – the tune named panchamam
thaN pasum sAmaththu – cool sandalwood paste
aLaindhu – entering and touching them

(to torment, even without the help of these tools, having self-ability)
pOr uRRa – ready to battle
vAdai – northerly breeze
thaN – cool
malligaip pU – jasmine flower’s
pudhu maNam – fresh fragrance
mugandhu koNdu – fetching and carrying
eRiyum – blowing;
ikkUr – being dense with such tools
thaN – cool
vAdai – northerly breeze
Ar uyir aLavu anRu – is beyond the ability of my AthmA;
annaimIrgAL – Oh mothers (who are still caring towards me)!

(this state which is only known well to me)
Arukku en sollugEn – how can I tell anyone?

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

krishNa, who gave himself to make us have everything, through his mischievous acts, who has dark cloud like complexion, has taken away that lonely heart which moved away from us and it reached him; the battle-ready northerly breeze entering and making contact with eagle-wood smoke which is having wealth of fragrance, the sound of the string of yAzh, the tune named panchamam and cool sandalwood paste, fetches and carries the fragrance of cool jasmine flower and is blowing them on us;  the cool northerly breeze  which is dense with such tools, is beyond the ability of my AthmA; Oh mothers! How can I tell this to anyone?

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

  • Arukku en sollugEn … – Shall I tell this to you who have my heart and who consider the harmful entities as enjoyable and are seeking them?

As the mothers hear this, they will naturally say “What! As the heart belongs to the individual, should one not search for favourable entities for the self?” For such mothers “I am telling now”

  • Ar uyir aLavanRik kUr thaN vAdai – The cool northerly breeze which is coming in abundance, is beyond the capacity of our AthmA. If the heart is with us, even if the harmful entities hurt us, we can tolerate that and survive; but the heart has left for a place of no return as said in thiruvAimozhi 7.3.4 “en nenjinArum angE ozhindhAr” (my heart reached him).
  • kAr … – krishNa who has an invigorating form like a cloud; he is obedient towards us and he made us exist exclusively for him by manifesting his such form; his kaLvam (mischief) is his humble sweet talks and acts during the union; nAchchiyAr thirumozhi 2.4 “pEchchum seygaiyum” (his talks and acts); my distinguished heart which was stolen by such talks and acts, has become his now.
  • sIr … – They don’t know that only the body is remaining here. The northerly breeze, on top of coming as the chief tormentor, is also bring along the other entities and all of them are falling atop me competing with each other as said in SrI rAmAyaNam yudhdha kANdam 30.30 “EshaivASam sathE lankAm” (this neela [a vAnara chieftain] alone is capable of destroying lankA).
  • sIr uRRa … – Having sIr means being abundantly beautiful. That is – while the fragrant smoke is tormenting, the smoke is not blocking the vision. Well made yAzh. Tune named panchamam.
  • thaN pasum sAndhu – Cool sandalwood paste which remains fresh on the objects applied.
  • aNaindhu – Carrying them along.
  • pOr uRRa vAdai – The northerly breeze is so valorous that it makes other entities look like [useless] chaff. The northerly breeze which is set to fight the battle.
  • thaN malligaip pU – Fetching the fresh fragrance of invigorating jasmine flower. The limitation is only in those who can smell it; there is no shortage in fragrance.
  • eRiyumAlO – it [the northerly breeze] blew on her staying far away from her, so that it is not affected by her virahAgni (fire of separation); just as those who would heat the arrow and shoot from a distance.

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 – 9.9.6 – avanudai aruL

Published by:

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

Full series >> Ninth 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, parAnguSa nAyaki says “emperumAn is easily approachable for periya pirAttiyAr who is exclusively dependent on him and for rudhra et al who are not exclusively dependent on him; such emperumAn’s simplicity is piercing my AthmA”.

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

avanudai aruL peRum pOdharidhAl avvaruLallana aruLum alla
avan aruL peRumaLavAvi nillAdhu adu pagal mAlaiyum nenjum kANEn
sivanodu piraman vaN thirumadandhai sEr thiruvAgam emmAvi Irum
evam inip pugumidam? evam seygEnO? Arukken sollugEn annaimIrgAL

Listen

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

avanudai – his
aruL – favour of union
peRum – getting
pOdhu – state
aridhu – is difficult;
a aruL allana – other than this favour, anything else which pacifies
aruLum alla – are not favours;
avan aruL – his favour
peRum aLavu – by the time of getting (to remain calm)
Avi – life
nillAdhu – won’t be able to sustain;

(to not see the entities and spend our time)
mAlaiyum – evening time
adu pagal – is having day time which was destroyed;
nenjum – heart (which helps in loneliness)
kANEn – I don’t see it being helpful;
sivanodu – rudhra (who considers himself as lord)
piraman – brahmA (who has the fame of being the father of rudhra too)
vaN – having all auspicious qualities
thiru – being embodiment of unabated wealth
madandhai – without differentiating from lakshmI who is best among women
sEr – to be held as the auspicious abode
thiru – having the wealth of simplicity
Agam – divine form

(being the object of our thoughts)
em Avi – my AthmA
Irum – piercing;
ini – even after the divine form which is the abode of everyone, is not helping
pugum idam – place of refuge
evam – which?
evam seygEnO – what favour can I (who is fully under his disposal) do (on my own)?
annaimIrgAL – Oh mothers! (who are trying to control me without knowing my urge)
Arukku – for whom (among you who do not care for this)
en sollugEn – how can I explain (to you who do not understand this)?

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

It is difficult to get that favour of being in the state of union with him; other than this favour, anything else which pacifies is not considered as favour; I won’t be able to sustain my life by the time I get his favour; as the day time has gone, evening time has arrived; I don’t see my heart being helpful. My AthmA is pierced by emperumAn‘s divine form which is having the wealth of simplicity and is the auspicious abode for rudhra, brahmA and lakshmi who is having all auspicious qualities, who is the embodiment of unabated wealth and who is best among women; which is the place of refuge for me even after his divine form, which is the abode for  everyone, is not helping? What favour can I do on my own for me? Oh mothers! How can I explain this, to whom?

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

  • avanudai … – His mercy is desired by those who get it. Just as a thirsty person who reaches a water distribution centre and does not get water, it has become difficult for me to get him.

When asked “Can you not sustain yourself with the sweet words of the relatives until you get his mercy?” she says,

  • avvaruL allana aruLum alla – As said in mudhal thiruvandhAdhi 15pallAr aruLum pazhudhu – nallAn aruL allAl” (other than mercy of emperumAn, others’ mercy is of no use), it is like pouring fire on someone who is thirsty. Not only will the mercy of others not be a remedy, it will also end up causing more harm.

When asked “When his mercy is guaranteed, why don’t you remain calm until you get it?” she says

  • avan aruL peRum aLavu Avi nillAdhu – I won’t be able to retain my life by the time his mercy is attained. If I had a life which will wait for sequential attainment of the goal, I can remain calm.
  • adu pagal mAlaiyum nenjum kANEn – The evening time which finished the day time is seen now; I am not seeing my heart. Alternate explanation – I am neither seeing the evening time nor the heart. That is – as she thinks about the further torment later in the night, she preferred the previously experienced evening time itself. While travelling, if one gets lost of direction, one would say “even if we meet with a thief, even if he takes away our wealth, at least we can ask him directions” – similarly, she is preferring evening time over the night time. Just as rAvaNa killed periya udaiyAr (jatAyu), who could pacify sIthAp pirAtti, and left her with single-eyed, singled-eared female demons, and stayed away, here evening time drove out the day time and is leading her to the night. Hence she prefers the evening time over the night time.
    • sivanodu piraman … – She was reminded by emperumAn‘s simplicity of giving his divine form xas the abode for pirAtti as well as other dhEvathAs such as rudhra et al who are not solely focussed on emperumAn, and that quality was killing her AthmA. The form which is easily available for the one with skull in the hand (rudhra) is difficult for me to attain!

When asked “Why don’t you go away and sustain yourself?” she says,

  • evam inip pugum idam – Having lost the divine form which is commonly available for everyone, where will I go and sustain myself? When his form is not reached, can I sustain myself by holding on to the forms of you all, who are giving me good advice?

When asked “Can you not discuss with your friends and sustain?” she says,

  • Arukku – Just as speaking thamizh to telugu speakers, who is qualified to hear my words? My friends with whom I would discuss, have perished even before me.
  • en sollugEn – Even if I get some qualified listeners, what can I tell them?
  • annaimIrgAL – The friends have perished, townspeople are not interested, you, my mothers are only remaining here; can I tell you? Or can I tell this to nithyasUris like feeding water to fish? Or shall I tell this to brahmA et al who remain as said in SrI bhagavath gIthA 16-14ISvarOham’ (I am the controller)?  Or shall I tell this to samsAris (materialistic people) who are chasing worldly pleasures? Or shall I tell this to those who have surrendered to an AchArya, attained true knowledge about the self and remain firmly focussed on the principle of “we cannot even cut a blade of grass to attain emperumAn [he should only accept us on his own]”? What can be said to whom? There are no words to express; there is no one qualified to hear.

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 – 9.9.5 – yAmudai nenjamum

Published by:

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

Full series >> Ninth 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, parAnguSa nAyaki says “My friends who are supposed to be my companions even when my heart fails me, are suffering ahead of me on seeing my suffering in separation from emperumAn; it has become difficult to get his mercy; I don’t find any means to sustain myself!”

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

yAmudai nenjamum thuNai anRAlO Apugu mAlaiyum AginRAlO!
yAmudai Ayan than manam kallAlO avaudaith thInguzhal eerumAlO!
yAmudaith thuNa ennum thOzhimArum emmin mun avanukku mAyvarAlO!
yAmudai Aruyir kAkkum AREn avanudai aruL peRum pOdharidhE

Listen

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

(just as the one who is obedient towards us, is not a companion)
yAmudai nenjamum – our heart
thuNai anRu – is not being a companion (to share our grief);

(not only that)
A pugum – cows coming through the entrance
mAlaiyum – evening time
AginRu – has arrived;

(since he is not entering along with them)
yAmudai Ayan than – krishNa who is obedient to be our servitor, his
manam – tender heart
kal – has become hard like a rock;

(to not determine like that)
avanudai – his humble playing of
thIm kuzhal – sweet flute
eerum – is piercing me (reminding me of his tender heart);

(while being engaged in this manner)
yAmudai – those who are fully subservient to us
thuNai ennum – to be said as companions
thOzhimArum – friends too
emmil mun – ahead of us (who are immersed in him)

(thinking “he is not going to help her”)
avanukku – for him
mAyvar – will be engaged in him;

(at this stage)
avanudai aruL – his mercy, which is the protection
peRum – to get
pOdhu – state
aridhu – is difficult to attain;

(hence)
yAmudai – our
Ar uyir – our [here, our refers to AzhwAr alone] AthmA (which is controlled exclusively by your mercy)
kAkkum ARu – means to protect
en – which?

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

Our heart is not being a companion; the evening time when the cows come through the entrance has arrived; the tender heart of krishNa who is obedient to be our servitor, has become hard like a rock; his humble playing of his sweet flute is piercing me; our friends who are fully subservient to us, to be said as companions, will be engaged in him; it is difficult to attain the state of being in his mercy, which is our protection; which is the means to protect our AthmA (self)?

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

  • yAm … – As I considered my heart to be mine, it ceased to be my companion. The evening time has arrived for the cows to return; if the heart is also not being a companion, should the evening not delay its arrival a little bit?
  • yAmudai … – He is not feeling in his heart that my heart is not my companion anymore and that the evening has come; just as all the nature of all the entities have changed [heart not being my companion, his flute’s sweet sound is piercing me], he who is soft-hearted has also become hard-hearted. Should he who is closer to me than my heart, not have his heart melting for me? If the one who turned a stone to a woman [ahalyA was relieved from curse by SrI rAma] has become hard-hearted, who can soften his heart!
  • avan … – His flute’s sweet sound, does not let me withdraw thinking that he is hard-hearted now. He plays his flute as if saying “I was away from you throughout the day; I have delayed my arrival now; I cannot bear it; being subservient [to my parents etc to perform my duty], I have lost”. It was saying “don’t withdraw yourself thinking that his heart is like stone; it is really like water”; with these words, his flute’s sweet music is piercing me.
  • yAmudai … – As the heart is not being a companion, and he is also not helping, the friends who are my companions saw my suffering and they started suffering before me saying “she needs him”.
  • thuNai ennum – Your being friends to me is like an insect named mAmbazhauNNi (mango-eater) [which is unrelated to mango]. As they remain as said in SrI rAmAyaNam kishkindhA kaNdam 5.17 “Ekam dhu:kham sukanchanau” (we share joy and sorrow), they are suffering since they cannot bear her suffering. Their relationship with him is through her only.
  • yAmudai Ar uyir kAkkum ARu en – In this loneliness [without anyone else], what is the means to sustain my self? If it is someone else’s [emperumAn‘s] life, we can save it.
  • avanudai aruL peRum pOdhu aridhE – It is difficult to get his mercy. If we get that, we can protect our own life as well.

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 – 9.9.4 – pAviyEn manaththE

Published by:

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

Full series >> Ninth 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 says “Instead of tormenting me by reminding him, they are individually tormenting me like fire”.

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

pAviyEn manaththE ninReerumAlO vAdai thaN vAdai vevvAdaiyAlO!
mEvu thaN madhiyam vemmadhiyamAlO menmalarp paLLi vem paLLiyAlO!
thUviyam puLLudaith theyva vaNdu thudhaindha em peNmaiyam pUvidhAlO!
Aviyin paramalla vagaigaLAlO yAmudai nenjamum thuNai anRAlO!

Listen

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

pAviyEn manaththE – I am having sin (to have the all-favourable aspects to be unfavourable), in my heart
ninRu – staying firmly (instead of being superficial)
vAdai – northerly wind
eerum – piercing;
thaN vAdai – the cool, favourable northerly wind (being cool and favourable for everyone including me, during his union with me)
vevvAdai – being hot northerly wind (as said in “panippiyalvellAm thavirndheri vIsum“)
mEvu – that which is dense to pacify everyone
thaN – cool
madhiyam – moon
vem madhiyam – pouring fire;
men malarp paLLi – the mattress which is made of tender flowers
vem paLLi – unlike previously, it feels like a mattress made of fire;
am – attractive
thUvi – having wings
puL – periya thiruvadi (garudAzhwAr)
udai – having as vehicle
dheyvam – supreme lord
vaNdu – beetle
thudhaindha – having become devoid of essence due to being enjoyed by
em peNmai – my femininity
idhu – this
am pU – remained like a tender flower (which cannot handle any suffering);
Aviyin param alla – unable to handle by this AthmA
vagaigaL – his acts of union and separation and the different harmful entities

(to remain peaceful)
yAmudai – our faculty
nenjamum – heart
thuNai anRu – not remaining as a companion.

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

Northerly wind is staying firmly and piercing my heart , me who is having sin; the cool, favourable northerly wind is now being hot northerly wind; the cool moon which is dense to pacify everyone, is pouring fire; the mattress which is made of tender flowers, unlike previously, feels like a mattress made of fire; the beetle, that is, the supreme lord who is having periya thiruvadi who is having attractive wings, as vehicle, enjoyed me to be make me devoid of any essence, and my femininity remains like a tender flower; his acts of union and separation and the different harmful entities which are unable to be handled by this AthmA and the heart, our faculty is not remaining as a companion. thudhaigai – stomping.

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

  • pAviyEn manaththE ninRu eerumAlO – The townspeople will place this beautiful form of emperumAn in their hearts and eliminate their sins! It is this form which is meditated upon as SubASrayam (auspiscious abode) and whatever has been desired is attained. [The same form is tormenting me in separation – this is my sin]
  • vAdai … – Did I just have internal enemies and get to enjoy externally? The way the cool northerly breeze feels like hot northerly wind, is similar to be identified by one’s own son as said in “SukathAtham” (vyAsa, the father of Suka). (Isn’t agni the son of vAyu?) The northerly breeze which is normally cool, feels like fire and is tormenting. She says “thaNvAdai” (cool northerly breeze) based on the words of her mother; she says “vevvAdai” (hot northerly wind) based on her own experience.
  • mEvu thaN madhiyam vem madhiyamAlO – As the townspeople would seek moon fearing heat, she also tried to do the same; the moon felt like embodiment of fire; since moon knew emperumAn’s heart, he also behaved differently; purusha sUktham “chandhramA manasO jAtha:” (moon takes birth from bhagavAn’s mind). As moon knew that krishNa’s heart is hard as a stone, it became hot.
  • men malarp paLLi – As everything outside became harmful, she became frightened and went to her mattress; that was a mattress made for a couple. The mattress made of tender flowers is now tormenting her. She thought that the northerly breeze and the moon are better. The mattress which was used by couple, can be hurtful when used by a single person.
  • thUvi … – The flower, which is my femininity, which was extracted of all the essence by emperumAn, the beetle, which has periya thiruvadi as vehicle, was tormented in this manner. As the mattress became hurtful, she went outside; her femininity which is natural for her, became broken. He destroyed her femininity by arriving atop the beautiful periya thiruvadi who is having attractive wings. One who rides garuda is the supreme lord. She is saying “idhu” (this) – since the manner in which she lost her femininity is beyond words.
  • Aviyin param alla vagaigaLAlO – Saying that when he united, his interactions were beyond her capability to handle; or saying that the eagerness of the harmful entities is beyond the ability of the AthmA to handle.
  • yAm udai nenjamum thuNai anRAlO – When the external factors become harmful, one can sustain if the heart is present, by sharing the grief with the heart; even my heart is not being a companion now.

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 – 9.9.3 – iniyirundhu ennuyir

Published by:

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

Full series >> Ninth 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 says “His divine limbs remain in my heart and are tormenting me”.

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

iniyirundhu ennuyir kAkkum ARen iNai mulai namuga nuNNidai nudangath
thuniyirungalavi seydhAgam thOyndhu thuRandhemmai ittagal kaNNan kaLvan
thaniyiLam singam emmAyan vArAn thAmaraikkaNNum sevvAyumn neelap
paniyirum kuzhalgaLum nAngu thOLum pAviyEn manaththE ninRIrumAlO!

Listen

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

ini – after those which pacify us become harmful
irundhu – survive
en uyir – my life
kAkkum ARu en – how can I save?
iNai mulai – my bosoms which are attractive to him, due to their apt pairing
namuga – to soften (due to the joy in his embrace)
nuN idai – the slender waist
nudanga – to weaken
thuni – to increase the sorrow
iru – in many ways (more than she can handle)
kalavi seydhu – united
Agam thOyndhu – immersed in my body and enjoyed me (just as a tired person will fully immerse in the pond with great desire)

(subsequently)
emmaith thuRandhu – abandoning me (giving up his mercy)
ittu – leaving me behind (like insentient matter)
agal kaNNan – krishNa who has the main quality of leaving [his devotees]
kaLvan – having mischievous activity during union with the intent to separate
thani – being distinguished, having attained the unattainable goal
iLam singam – (due to that) having youth and pride like young lion
em mAyan – one who is having the amazing acts of humbly interacting with me, to separate
vArAn – (he) is not arriving;
thAmaraik kaNNum – his lotus like eyes which manifested the sorrow in separation
sevvAyum – his reddish lips (which will not speak about separation)
neelam – having bluish colour (due to being loosened in union)
pani – having coolness
iru – expansive
kuzhalgaLum – divine hair
nAngu thOLum – four divine shoulders (which branched out to embrace her, to sustain himself during separation)
pAviyEn – me who is having sin (to be separated and engaged in him), my
manaththE – in mind
ninRu – shining
Irum – tormenting.

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

How can I survive and save my life after those which pacify us become harmful? Causing my bosoms which are attractive to him, due to their apt pairing, to weaken the slender waist, to increase the sorrow in many ways, krishNa who has the main quality of leaving, united with me, immersed in my body and enjoyed me, abandoned me and left me. He who is having mischievous activity during union with the intent to separate, who is distinguished, having attained the unattainable goal, having youth and pride like a young lion and who is having the amazing acts of humbly interacting with me to separate, is not arriving. His lotus like eyes which manifested the sorrow in separation, his reddish lips, his expansive, cool divine hair which is having bluish colour, his four divine shoulders are all shining and tormenting me who is having sin, by remaining in my mind.

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

  • ini irundhu en uyir kAkkum ARu en – The body which I considered as mine, has become inimical; the beauty which I considered as mine, has become inimical; is there anything such as surviving and trying to save myself?
  • iNai mulai namuga – The bosoms which are praised by him for their apt pairing, just as when a hard surface loosens when rained upon, became softened on being touched by him during union.
  • nuNNidai nudanga – To weaken the already slender waist which cannot be seen like a field which is covered by crop. While uniting he did not know how to care for the other person; he only got his desire fulfilled.
  • thuni irum kalavi seydhu – Uniting only to lead to sorrow.
  • irum kalavi – The interactions during the union were beyond her ability to handle. Since union will always end in separation, it is said to be causing sorrow; since the union was beyond her ability to handle, it is said to be causing sorrow.
  • Agam thOyndhu – Melting her by the union, as said in mahAbhAratham mOksha dharmam 4.50 “…Esha brahma pravishtOsmi…” (like immersing in a cool pond during a hot summer day, AthmA stays satisfied on attaining bhagavAn), he united with her; like those who will remain immersed in a pond during summer time.
  • thuRandhu – All his deep engagements like these are only to abandon her.
  • emmai ittu – Showing such affection towards me, yet leaving me as some would leave some achith padhArtham (insentient objects) and forget that they have left such objects.
  • agal kaNNan – For him, union happens rarely; separation is his identity; he united since without union there is no separation.
  • kaLvan – His cool glances, sweet talks and interactions during the union captivate us fully. He interacted in such a manner as to make us think that he is doing those due to great love for us, and in separation we realise that he did all of those to later harm us during separation.
  • thani … – 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), he remained distinguished due to his union with her.
  • iLa – The more he united with him, the younger he became.
  • singam – After uniting with her, he shone with pride as if attaining the unattainable goal.
  • em mAyan vArAn – The one who became flustered thinking about the separation and due to great desire towards me, is not arriving now. His detachment now is as good as his attachment then. The difficulty he had in leaving me then is the same as his arrival now.
  • thAmarai … – Just as he is not visible to our eyes, would these also not be present in the heart [tormenting me]? While going, why should he leave these behind [to torment me]? She is saying that he is having divine eyes which appeared to be considering the union as their benefit; or saying that emperumAn stood showing all his sorrow in separation without speaking about it.
  • sevvAyum – The lips which became reddish due to not explaining about the separation fully. This is emperumAn’s “nimiyum vAyum kaNgaLum” [similar to her features explained in thiruvAimozhi 6.5.2 ].
  • neelap pani irum kuzhalgaLum – The dark, cool, expansive divine hair which became loosened during the union and was not cared for due to the separation.
  • nAngu thOLum – The four divine shoulders which embraced her to sustain himself on seeing  her stumbling until he cares for the hair; it was as said in SrI bhAgavatham 5.3 “… upasamhara” (Oh lord of nithyasUris who is having conch, disc and mace, you have taken birth here with this divine form. Oh my lord! Out of compassion, please conceal this form [and assume a human form] for the sake of kamsa et al [who are unfavourable]); for the girls, the four shoulders will be visible. dhraupadhi said in mahAbhAratham sabhA parvam 75.43 “Sanka chakra gadhApANE” (Oh one who holds conch, disc and mace).
  • pAviyEn – I am a sinner to have enjoyed these beauties and lost them, but unable to forget them. My….
  • manaththE ninRu eerumAlO – They are eternally present in the mind and tormenting me. I am not having him within my arms’ reach to embrace him and also not being able to push him away from the heart. He has made me not to survive by losing my knowledge and forgetting him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 9.9.2 – pugalidam aRigilam

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

Full series >> Ninth 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 second pAsuram, parAnguSa nAyaki says “Initially the harmful entities tormented me individually and as I kept losing my strength, they are tormenting me together”.

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

pugalidam aRigilam thamiyamAlO! pulambuRu maNi thenRal AmbalAlO!
pagaladu mAlai vaN sAndhamAlO! panjamam mullai thaN vAdaiyAlO!
agalidam padaiththidandhuNdumizhndhaLandhu engum aLikkinRa Ayan mAyOn
igalidaththasurargaL kURRam vArAn ini irundhennuyir kAkkumAREn?

Listen

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

thamiyam – lonely us
pugalidam – to take refuge to escape from the great army
aRigilam – don’t know;
pulambu uRu – sound from the neck of the calves following their mother cows
maNi – bell
thenRal – the southerly breeze (which torments me without any help from anyone else)
AmbalAlO – leaf based flute (all joined together);
pagal adu mAlai – the night which drives away the day (stopping us from seeing the objects)
vaN sAndhamAlO – the sandalwood paste matching the particular time (joined together);
panjamam – the tune named panchamam
mullai – lily garland
thaN vAdaiyAlO – cool northerly breeze (joined together; in this manner, in this state of the individual tormenting aspects being united);
agal idam – expansive universe
padaiththu – created
idandhu – rescuing from being drowned in the deluge
uNdu – during total deluge, placing in the stomach and protecting
umizhndhu – spitting
aLandhu – measuring and accepting (to avoid others claiming ownership)
engum aLikkinRa – being benefactor for all entities/objects
Ayan – having saulabhyam in krishNAvathAram which is specific for his being the cause and protector
mAyOn – having amazing activities which match his protectorship
igal idaththu – opposing in the battle
asurar – for asuras (demons)
kURRam – being death
vArAn – is not arriving (to destroy these harmful group of entities and protecting me)
ini – now that he has not shown his desire for me and has discarded me
en uyir – my life which is a burden for me
irundhu – surviving
kAkkum ARu en – what is the means to protect?

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

We who are lonely don’t know how to take refuge to escape from the great army; the bell sound from the neck of the calves following their mother cows, the southerly breeze, the leaf based flute, the night which drives away the day, the sandalwood paste matching the particular time, the tune named panchamam, the lily garland and the cool northerly breeze have joined together [in tormenting me]; emperumAn who created the expansive universe, rescued it from being drowned in the deluge, placed it in the stomach, protected it during the total deluge, spat it out, measured and accepted it; he is the benefactor for all entities/objects; he is having saulabhyam in krishNAvathAram which is specific for his being the cause and protector and is having amazing activities which match his protectorship; he is the death for the asuras who oppose him in the battle; now that he has not shown his desire for me and has discarded me, what is the means for me to survive and protect my life which is a burden for me? Implies that since she is protected, she does not have the strength and aptness to protect [herself]. Here she has identified the entities which torment her but not the ways they harm her; this is like those who say “padai! padai!” (repeating the words ‘enemy army’) due to the great fear and sorrow [and not being able to explain further]. She highlighted both southerly and northerly breezes to indicate that within a moment, she goes through many eons.

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

  • pugalidam aRigilam – This can be considered as her saying in fear about the harmful entities which are going to be explained further in this pAsuram; or this can be considered as her repeating in fear about previously explained entities.
  • thamiyamAlO – Since the one who is the companion for those without refuge is not helping, my presence is lonely here.
  • pulambu uRu maNi – sound from the bells in the necks of the calves following their mother cows, looked like they were crying out being unable to spot their mother cows.
  • thenRal – Just saying “thenRal” is sufficient; need not say with adjectives as in “malligai kamazh thenRal“; as the battle intensifies, they will remove the armour and fight directly [no need for adjective]. The southerly breeze thinks “Why do I need the armour when there is none equal to me here?”
  • AmbalAlO – Flute or leaf-based flute; she is not saying as before “eerumAlO, thavarumAlO, mayakkumAlO, sidhaikkumAlO“; as someone who sees a tiger will simply shout in fear “Tiger! Tiger!”, even as she tells their names, she becomes frightened. Alternative explanation – if she explicitly speaks about the torture given by them, it appears that her mouth will burn – hence she is not highlighting their acts.
  • pagal adu mAlai – Just as rAvaNa destroyed periya udaiyAr (jatAyu) and was present in front of sIthA to cause pain for her, here evening time appeared destroying the day time which pacifies. In the day time, one can see various objects and pacify oneself; but since that opportunity is not there after sunset, it is more gruelling.
  • vaN sAndham … – Beautiful sandalwood paste; panchama tune.
  • mullai – yAzh (string instrument). Alternatively – cowherds will wear lily garlands; this could refer to that as well.
  • thaN vAdai – There was no difference between northerly breeze and southerly breeze. Northerly and southerly breezes come at different seasons; the time is stretching so much that she is experiencing different seasonal breezes. Alternative explanation – highlighting disaster, various winds are blowing at the same time. Now, there is no scope to take refuge from northerly breeze, fearing the southerly breeze.
  • agal idam … – One who inclusively protects the universe from disaster by placing it in his stomach, is not arriving now even after his empress (parAnguSa nAyaki) is being tormented by harmful entities! When the expansive earth was not in manifested form, he created it, lifted it up when deluge consumed it, protected it by placing it in the stomach when deluge re-occurred, spat it out so that it need not suffocate inside, walked up to the boundary and reclaimed it when prideful persons claimed possession of it – such emperumAn who protects the whole universe without any limitation, is not arriving now!
  • Ayan – mahAbhAratham sabhA parvam 38.23 “krishNa Eva hi lOkAnAm” (krishNa is the cause for all worlds) etc.
  • mAyOn – One who has amazing abilities which are required to protect the universe.
  • igal … – Only in the battlefield, he remains as the death for the demoniac clan; he does not destroy prahAladha, vibhIshaNa et al who said “SaraNam” (I accept you as refuge); he only destroyed rAvaNa, hiraNya et al. It is said in SrI rAmAyaNam sundhara kANdam 51.55 “thrAthum na SakthA yudhi rAma vadhyam” (If SrI rAma decides to kill someone no one can save that person).
  • vArAn – You need not draw arrows for me and there are no enemies; you just need to show your face.
  • ini … – Am I pacified thinking that emperumAn will only protect with certain limitations? Am I pacified that there are hurdles in his arrival? Am I pacified thinking that I have a role in protecting myself? Is there anything called saving my own life when the protector who is unlimited, the most abled and the apt one is not coming and I am one among his protected ones, incapable and inapt to protect myself?
  • ini irundhu – Am I pacified to survive until he arrives by hearing some others say as in SrI rAmAyaNam sundhara kANdam 36.41 “namAmsam rAghavO bhungthE nachApi madhu sEvathE” (he is neither indulging in meat nor in alcohol) or doing as said in SrI rAmAyaNam sundhara kANdam 35.47 “thvAm apaSyan nrupAthmajE” (Oh daughter of janaka! He is suffering due to not seeing you)? Am I pacified thinking that as part of his arrival ,kara [a demon] was destroyed, kabandha [another demon] was destroyed, vAli was destroyed, the bridge was built on the ocean, he has entered lankA now and so on?
  • ini irundhu – It appears that since she is saying “ini” (from now onwards), previously she protected herself thinking “I cannot let his belonging to be destroyed”.
  • en uyir kAkkum ARu en – Should I protect my life thinking that it is someone else’s belonging? Should I protect myself to only be tormented by these harmful entities?

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