Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.9.1 – malligai kamazh

Published by:

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

Full series >> Ninth 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 mercifully explains how entities such as southerly breeze etc harm her individually in the evening time.

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

malligai kamazh thenRal IrumAlO! vaN kuRinji isai thavarumAlO!
sel kadhir mAlaiyum mayakkumAlO! sekkar nan mEgangaL sidhaikkumAlO!
alliyam thAmaraik kaNNan emmAn AyargaLERariyERu emmAyOn
pulliya mulaigaLum thOLum koNdu pugalidam aRigilam thamiyamAlO!

Listen

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

malligai kamazh – having the fragrance of jasmine
thenRal – southerly breeze
Irum – piercing me in all ways like a sword applied with poison!
vaN – pleasing to the ears and easily graspable even for non-inquisitive ones
kuRinji isai – music with the tune of kuRinji
thavarum – pierces deep into the self;
sel – focussed on setting
kadhir – having sun
mAlaiyum – evening time
mayakkum – causes bewilderment (to destroy the knowledge and not be able to even call out);
sekkar – during the evening time, having reddish complexion
nal – attractive
mEgangaL – clouds
sidhaikkum – harming my body by reminding me his form with golden garment;

(in this manner, after having four different enemies)
alli – blossomed
am – beautiful
thAmaraik kaNNan – one who is having lotus flower like beautiful eyes
emmAn – being the lord (who won over us for us to say “jitham” (victory) by that)
AyargaL ERu – having pride which attracts even the gOpas (cowherd boys) who belong to the same clan
ari ERu – one who is proud like the best lion (due to winning over women and men without any distinction)
em mAyOn – one who is having amazing activities (of interacting with us humbly during the state of union)
pulliya – embraced (being greatly desirous towards me)
mulaigaLum – bosom
thOLum – shoulders
koNdu – having
thamiyam – we who are alone (after being separated from him)
pugalidam – refuge
aRigilOm – we don’t know.

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

The southerly breeze having the fragrance of jasmine is piercing me in all ways like a sword applied with poison! The music with the tune of kuRinji which is pleasing to the ears and is easily graspable even for non-inquisitive ones, pierces deep into the self; the evening time which is having the sun focussed on setting causes bewilderment; the attractive clouds which are having reddish complexion during the evening time, are harming my body by reminding me of his form with golden garment; we who are alone here after having our bosom and shoulders embraced by emperumAn who is having blossomed, beautiful lotus flower like beautiful eyes, being the lord, who is having pride which attracts even the gOpas (cowherd boys) who belong to the same clan, who is proud like the best lion and is having amazing activities, don’t know any refuge. The protector is not here; we are helpless; we have a lot of harmful enemies around us; we don’t know how to protect and present him the aspects he likes. Al and O [AlO] indicate the great sorrow. He was called out in every line, due to the great sorrow.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar’s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • malligai – [Commentator becomes amazed at parAnguSa nAyaki’s mood] Who is listening to her when she calls out “malligai … sekkar nal mEgangaL sidhaikkumAlO”?
  • malligai kamazh thenRal – The southerly breeze which can torment us on its own, is now carrying the sweet fragrance of jasmine too. Southerly breeze carrying the fragrance resembles sword, which is used to kill, with poison being applied on it. All the aspects which were favourable when he was with us, are now harming us. emperumAn is the one who would usually call out in separation as seen in SrI rAmAyaNam kishkindhA kANdam 1.69 “yAni smaramaNIyAni thayAsaha bhavanthimE | thAnyE vA ramaNiyAni jIvathOmE thayA vinA ||” (Whichever objects were pleasing to me when I was with sIthA, are now causing me pain in her absence), SrI rAmAyaNam kishkindhA kANdam 1.52 “Esha pushpavahO vAyus suka sparSOhimAvaha: | thAm vichinthayatha:kAnthAm pAvakaprathimOmama ||” (This youthful, cool breeze with fragrance is feeling like fire for me who is thinking about sIthA), SrI rAmAyaNam kishkindhA kANdam 1.104 “sadhA sukam ahammanyE yampurAsaha sIthayA | mAruthas savinA sIthAm SOkasajjankOmama ||” (The same breeze which gave me joy when I was with sIthA, is now increasing my sorrow in separation from her) and SrI rAmAyaNam kishkindhA kANdam 1.103 “dhanyA lakshmaNa sEvanthE pampAyA vana mArutham” (lakshmaNA! Fortunate are the those (couples) who are served by this breeze from the river pampA). As said in thiruviruththam 5 “ikkAlam ivvUr panippiyalvellAm thavirndhu erivIsum” (the breeze which is naturally cool, is very hot at this time only), it is harmful only for AzhwAr.
  • malligai kamazh thenRal – The southerly breeze is harming both the sense of smell and touch. Like someone who sends an army in the night which can only be known on being physically assaulted, it cannot be seen; one cannot escape on the sight of them. This breeze is having mouth everywhere to harm us.
  • eerumAlO – It is harming the body inch by inch, while the body is already gone due to the separation.
  • vaN kuRinji isai thavarumAlO – Beautiful kuRinji music is piercing me. The wound which was caused by the breeze is further pierced by the music. The breeze would torment externally only; the music will enter inside through the ear and torment internally.
  • vaN kuRinji – The more the music can go through the ears, the more it can harm. How enjoyable will it be when he is together with us? In separation, it will harm us as much. The kuRinji music and the southerly breeze discussed among themselves and arrived, complimented each other in tormenting me. It appears that they have discussed among themselves and arrived saying “We cannot kill her normally, it should be very cruel; in that, you take care of this aspect and I will take care of this other aspect”.
  • sel kadhir … – The evening which has the sun which has already set, is bewildering us. The evening which is having sunset, is making us to be infatuated with love. Just as those who put cloth in the mouth and then kill, it is not even allowing me to call out to reveal my suffering and sustain myself.
  • sekkar nal mEgangaL sidhaikkumAlO – The clouds which have the evening reddishness and blackish complexion, reminding me of his form, and despising the others “How did they torment you? [They have not done a good job]” and sliced me part by part saying “Should we leave the entity behind while tormenting?”
  • alli am thAmaraik kaNNan … – Why should I be angry at them? Is he himself not waiting to finish us? Did he not separate, thinking “If we unite and then separate from her, she will perish”? They are tormenting me giving some opportunities; but he is the one who removed our refuge.
  • alli … – The eyes are the ones which establish the first relationship; only after that, he will unite.
  • emmAn – One who made me exist for him fully by the beauty of his eyes.
  • AyargaL ERu – Just as he won over the cowherds with that beauty. As said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men), his beauty will even melt diamond. If he can torment those who are equal to him [cowherds], what to speak of helpless girls?
  • ari ERu – One who remains prideful, after lovingly glancing at her and making her fully exist for him, uniting with her and attaining unattainable goal. Best among lions.
  • em mAyOn – One who is having such greatness, is mingling with us humbly just as inferior persons will mingle with superior persons by holding their hand, feet etc. He united with her to cause butterflies in her stomach.
  • pulliya mulaigaLum thOLum koNdu – He is not coming; I am surviving with sorrow; I have the children [bosom] who are born for him and have no refuge. While I am waiting for him, when will he come and enjoy the fullness of these bosom? Just as the children would cry out for food during famine, these bosom are tormenting me.  It appears that when he unites he is incapable of uniting with all limbs. The place in which he was immersed [bosom] and the place where he rested [shoulders].
  • pulliya … – She is highlighting his anxiety during the union, the great pleasured attained by her limbs during that union, how he interacted as if attaining an unattainable goal and how she is lacking refuge now.
  • pugalidam aRigilam – I don’t see a refuge to escape from the southerly breeze etc during separation from him.
  • thamiyamAlO – At this stage, since even the protector has not come, I am alone here. In this manner, if all his wealth are tormenting me, just as he accepted the arrow of bagadhaththa which was aimed at arjuna, on his chest after pushing arjuna aside, should he not have been with me knowing that they [sorrows] will come? If he is with me, they will engage in humble service. Even for SrI rAma, when he was crying out in sorrow, at least his younger brother was with him as said in SrI rAmAyaNam kishkindhA kANdam 1.1 “rAmas saumithri sahitha:” (SrI rAma is with lakshmaNa); I don’t even have such companion. [Same SlOkam is explained in detail]
    • sa: – SrI rAma’s state in separation of sIthA and being caught by kabandha is explained.
    • thAm – That [pond] which will even melt those who don’t have such separation and suffering.
    • pushkariNIm – Ponds which have flowers everywhere, gardens and the place which is fit to have water-sports. But those who are in separation cannot behold this.
    • gathvA – While not thinking about it, he arrived there, just as approaching the proximity of death. When asked “what is it to be like being close to death?”
    • padhmOthpala jashAkulAm – Having that which resembles the face and eyes. It is said in thiruvAimozhi 5.1.7uyar thAmarai sengazhunIr mAdhargaL vANmugamum kaNNum Endhum” (having ponds which are vast like ocean, with tall lotus and red lily flowers which reflect the radiance from the beautiful face and eyes of the ladies).
    • rAma: – One who eliminated the cry of others.
    • saumithri sahitha: – To have one who will protect along in some manner as said in SrI rAmAyaNam kishkindhA kANdam 1.126 “raraksha dharmENa” (protected SrI rAma by his virtue and strength) in the front; as one enters the river, he would first hold on to a boat.
    • vilalApa akulEndhriya: – he called out with various identities.

With the desire to attain the apt goal (emperumAn), and as emperumAn did not arrive as per AzhwAr’s desire, and as he did not observe the signs of his arrival such as the sound of musical instruments, the sound of SrI pAnchajanya, the sound of the string in his bow, the sound of the wings of thiruvadi (garudAzhwAr), the other auspiscious signs and clarity in mind, even the favourable aspects become harmful. This is the state of everything appearing to be an enemy here after body and senses suffer and being unable to abandon the samsAra which is the hurdle and not fitting here either. Hence, another way of bringing out the essence is like saying “the evening sunset time is like the state of not fitting here well and not reaching paramapadham, and only suffering here in between”.

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

thiruvAimozhi – 9.9 – malligai

Published by:

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

Full series >> Ninth Centum

Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the ninth decad, AzhwAr who was engaged in the desire towards the goal, observed that though archAvathAram of emperumAn which is easily enjoyable is present in close proximity, ISvara who is the enjoyable entity was not in his reach, highlighted the following aspects of the enjoyable ISvara, due to his impatience in dealing with the delay in enjoying emperumAn:

  1. his pleasing nature
  2. his ways of protection
  3. his having pleasant limbs
  4. his having vehicle matching his form
  5. his easy approachability for his devotees
  6. his unbounded simplicity
  7. his having most generous forms
  8. his great union
  9. his intent glances etc
  10. his having amazing forms which is the reason for his separation being unbearable

Meditating upon these, due to the sorrow of not being able to enjoy such enjoyable emperumAn as desired, and due to breaking down as a result of seeing entities which remind him of emperumAn and his fondness, AzhwAr calls out being unable to bear the separation even for a fraction of a moment. He sings it in the mood of gOpikAs who were seeing the sunset and were unable to bear the delay in krishNa’s arrival in the evening time after tending the cows.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

sIthAp pirAtti who thought that she could enjoy with perumAL (SrI rAma) in privacy in the forest thinking “If we remain in the capital city [ayOdhyA], we will not be able freely interact with perumAL due to the presence of in-laws”, was made to call out saying as in SrI rAmAyaNam sundhara kANdam 28.2 “kAnthAra madhyE vijanE visrushtA bAlEva kanyA vilalApa sIthA” (That sIthA cried like a young girl who was left alone in an uninhabited forest). Similarly, AzhwAr who desired to enter and enjoy in thirunAvAy ended up calling out in fear of the enemies.

Once peRRi (an AchArya) asked nambi thiruvaranga nArAyaNa dhAsar who was returning after hearing thiruvAimozhi from me [nampiLLai] and reaching there [peRRi’s residence] “What is new with nampiLLai today?” nambi thiruvaranga nArAyaNa dhAsar said “We completed hearing nampiLLai’s lecture on aRukkum vinai [previous] decad”. peRRi said “So, you will be enjoying malligai kamazh thenRal (this decad) and mAlaip pUsal (romantic fights in the evening time)”

ALavandhAr would mercifully explain “AzhwAr desired the attainment of emperumAn in the previous decad; since he did not see that he was getting the result he was desiring for, he himself is undergoing the pain of all of the residents of thiruvAyppAdi (gOkulam) in separation of krishNa in one night”. [As this was explained by thirumAlai ANdAn] emperumAnAr mercifully heard this and said “Since AzhwAr is already very weakened due to the suffering, he cannot withstand such sorrow now; hence AzhwAr is going through suffering [of gOpikAs] in one evening time”.

What is it that AzhwAr did in this decad? Since AzhwAr did not leave the samsAra (material realm) which is the hurdle after one acquires knowledge, and since he has desire to reach paramapadham which is the ultimate destination, he was made to suffer at the hands of the hurdles. Even though AzhwAr prayed in thiruviruththam 1 “poynninRa gyAnam” when he acquired knowledge and prayed “Mercifully remove my connection with this samsAra which is the hurdle”, emperumAn did not fulfil that desire of AzhwAr thinking “we should get him to sing a few prabandhams”; this decad is explaining how his distaste for such hurdle has developed and become firm now.

How do AzhwAr‘s actions correlate to vEdhantha methods? [After acquiring knowledge about bhagavAn surviving in this material realm will be most unbearable] It is explaining the principle which is explained in chAndhOgya upanishath “thasya thAvadhEva chiram“. “thasya thAvadhEva chiram yAvanna vimOkshyE athasampathsyE” (After acquiring desire to be liberated, I am waiting for a very long time) [bhagavAn sees it as a short period, AzhwAr sees it as a very long period].

Subsequently, in thiruvAimozhi 3.8 “mudiyAnE”, AzhwAr explained the weakness attained by his senses; here – AzhwAr is explaining how along with the senses, he, who is the abode of those senses, is becoming destroyed. Azhwar is explaining how his gyAnEndhriyams (senses of knowledge) and karmEndhriyams (senses of action) are all getting destroyed together. For the cowhered girls in thiruvAyppAdi, one evening felt like the fourteen years [of separation] in rAmAvathAram. Since the separation there is with emperumAn who is abundant with auspicious qualities, even those feeling of fourteen years will pass; but since AzhwAr is immersed in emperumAn’s nIrmai (simplicity, his mischief), even one day will feel like many eons. [Will the mischief bind anyone?] The qualities do not bind one independently, but because of their presence on emperumAn. As in krishNAvathAram, emperumAn himself is very simple and his mischief is greatly relishable, it is difficult to handle the separation. The sensual pleasures which are considered as enjoyable by the worldly people are considered by AzhwAr as hurdles; such AzhwAr is suffering here without attaining emperumAn just as SrI bhIshma who is like a male tiger, was pierced by arjuna’s arrows and was suffering there after being knocked down.

This decad speaks about the sufferings of the residents of thiruvAyppAdi when krishNa would set out to tend the cows, until he returns. That is, just as sandhyAvandhanam (daily rituals) for brAhmaNas, for the cowherds, tending cows is a routine as per their jAthi (varNa); hence it cannot be avoided. In this manner, as krishNa would go behind the cows, the cowherd firls of thiruvAyppAdi would wait and eagerly look forward to the sunset time, when he returns. When he goes to tend the cows, if they spend the day time in anguish in one way, during the sunset time, if the first batch of cows returns and he is not seen with those cows, the cowherd girls cannot bear that sorrow. That is, he would not be present in the first batch and will be in the last batch, to see the anxiety of the cowherd girls. The sunset time when he arrives, has arrived; the cows which accompany him have also arrived; as his arrival is not seen, at that time, the fragrance of jasmine, favourable aspects such as beautiful kurinji tune, southerly breeze, moon, sound of the ocean, curlew and music from flute started causing pain. Even the music from flute will remind his qualities and cause pain. Previously many rAkshasis (demoniac ladies) such as EkAkshi (one eyed), EkakarNi (one eared) et al spoke harsh words to sIthAp pirAtti first and then thought of further tormenting her together; similarly these harmful entities individually and together torment the cowherd girls and called out krishNa; here AzhwAr himself is calling out with the collective tone of all of those cowherd girls.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 9.8.10 – andhO! aNugappeRunAL

Published by:

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

Full series >> Ninth Centum >> Eighth 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, AzhwAr says “Even if I don’t attain you after desiring for you, I will be bewildered and call out ‘thirumAlE!’ “.

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

andhO! aNugap peRunAL enRu eppOdhum
sindhai kalangith thirumAl! enRazhaippan
kondhAr malarch chOlaigaL sUzh thirunAvAy
vandhE uRaiginRa em maNivaNNA

Listen

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

kondhu Ar – filled with bunches
malarch chOlaigaL – gardens having flowers
sUzh – surrounded
thirunAvAy – in thirunAvAy
vandhE – (abandoning paramapadham etc) having arrived and standing here
uRaiginRa – one who is eternally residing
em mA maNivaNNA – Oh one who is having a divine form which resembles perfectly enjoyable blue gem!
andhO – alas!
aNugap peRu nAL enRu – asking “When will I reach you?”
eppOdhum – always
sindhai kalangi – with a bewildered heart
thirumAl enRu – saying “Oh SrImAn!”
azhaippan – I am calling out.

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

Oh one who is having a divine form which resembles perfectly enjoyable blue gem, who has arrived and is eternally residing in thirunAvAy which is surrounded with gardens filled with bunches of flowers! Alas! Always asking “When will I reach you?”, I am calling out with a bewildered heart saying “Oh SrImAn!”

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

  • andhO aNugap peRu nAL enRu eppOdhum – Due to lack of strength in completing the sentence which he started, AzhwAr is saying andhO (alas). He thought of saying “aNugap peRu nAL yavaikol”.
  • eppOdhum – Instead of giving up after trying to say it once and becoming weakened, he keeps saying it always.
  • sindhai kalangi … – having his heart bewildered; just as an anguished son will call out the names of his mother and father, I will call out “thirumAl” (beloved lord of SrI mahAlakshmi).
  • kondhu Ar … – In thirunAvAy which is surrounded by gardens filled with bunches of flowers. Since the abode has gardens in permanent spring season, it can be said as perfectly enjoyable.
  • vandhE uRaiginRa – Oh one who is eternally residing here for the sake of your devotees with the form that can be seen in paramapadham! Implies “Until you show that form to me, your arrival is as good as false”.

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 – 9.8.9 – dhEvar munivarkku

Published by:

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

Full series >> Ninth Centum >> Eighth 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, AzhwAr says “I am perishing here  in not seeing thirunAvAy. Now, who are those fortunate ones who enjoy thirunAvAy?” as dhaSaratha chakravarthi said in “nathEmanushyA: dhEvA:“.

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

dhEvar munivarkku enRum kANdaRkariyan
mUvar mudhalvan oru mUvulagALi
dhEvan virumbi uRaiyum thirunAvAy
yAvar aNugap peRuvAr ini andhO?

Listen

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

dhEvar munivarkku – for all dhEvathAs and for sages such as sanaka et al

(by their own effort)
enRum – at all times
kANdaRku – to see
ariyan – difficult
mUvar – brahma, rudhra et al
mudhalvan – one who is the cause for sustenance
oru – distinguished
mU ulagau – three worlds
ALi – being the controller (with his sankalpam (vow))
dhEvan – ISvara who is the abode of all auspicious qualities
virumbi – with great affection
uRaiyum – residing
thirunAvAy – thirunAvAy
andhO – alas!
ini – now
aNugap peRuvAr yAvar – who will reach there?

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

ISwara who is difficult to be seen for all dhEvathAs and for sages such as sanaka et al, who is the cause for sustenance of brahmA, rudhra et al, who is the controller of distinguished three worlds, is residing in thirunAvAy with great affection. Alas! Who will reach there now? Implies that when it is not attainable with such great love and intent, is it possible to attain it ever?

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

  • dhEvar munivarkku enRum kANdaRku ariyan – One who is difficult to be seen for brahmA et al [dhEvas] and for sanaka et al [sages] always, by their own efforts.
  • mUvar mudhalvan – Incarnating amidst brahmA and rudhra [as vishNu] and controlling them; or being the controller of brahmA, rudhra and indhra.
  • oru mU ulagu ALi – Ruling over the three worlds [bhU:, bhuva: and svarga] through indhra; or being the distinguished leader of the three layered universe.
  • dhEvan – One who is different from all entities.
  • virumbi uRaiyum thirunAvAy – The abode where such emperumAn who is the controller of all, greatly relishes and stays in the abode as if he has no place to stay, thinking “This is the apt abode to protect my devotees”.
  • yAvar aNugap peRuvAr ini – I am perishing here; now who will get this! As said in SrI rAmAyaNam ayOdhyA kANdam 64.69 “nathEmanushyA:” (they are not humans), they cannot be counted along with humans. With “ini“, it is highlighted that “I am finished”. With “andhO“, it is implied that “Why is he not going through my state?”. “nathEmanushyA:” – they can not be counted along the mortal beings. “dhEvA:” – They have to be counted along with those who can eternally enjoy bhagavAn. “yE chAru Subha kuNdalam …” – Who is that most fortunate person who will get to see the decorated face of emperumAn after surviving for fourteen years [bharathAzhwAn waiting for SrI rAma]? Those who enjoy emperumAn here at a particular time are greater than nithyasUris who enjoy him constantly; thiruviruththam 79 “viNNuLArilum sIriyarE” (those who constantly worship emperumAn here in this word are greater than nithyasUris]. “varshE pancha dhaSE puna:” – Only those who remain in the fifteenth year from now, after spending fourteen years, will get to see SrI rAma. dhaSaratha chakravarthi thinks that his time is up.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.8.8 – aruLAdhozhivAy

Published by:

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

Full series >> Ninth Centum >> Eighth 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, AzhwAr became anguished since he did not attain the result as desired; hence he prays saying “It does not matter whether you wish to shower your mercy or  you wish to avoid me; now mercifully allow me to think about you without getting bewildered”.

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

aruLAdhozhivAy aruL seydhu adiyEnaip
poruLAkki un ponnadik kIzhp pugavaippAy
maruLE inRi unnai ennenjaththiruththum
theruLE tharu then thirunAvAy en dhEvE!

Listen

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

aruLAdhu ozhivAy – you may not shower your mercy (thinking let him do whatever he likes);
adiyEnai – me (who has no other refuge, and who remains for you)
aruL seydhu – showering your infinite mercy
poruL Akki – making me have an existence
un pon adik kIzh – under your attractive divine feet
puga – to enter
vaippAy – you may place me;
then – well-organised
thirunAvAy – in thirunAvAy
en dhEvE – Oh my ultimate goal!
maruLE inRi – without a trace of ignorance
unnai – you (who are complete and enjoyable in all manner)
en nenjaththu – in my heart (greatly desirous me)
iruththum – to place and enjoy
theruLE – clear knowledge
tharu – you should mercifully give me.

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

You may not shower your mercy; or you may shower your infinite mercy upon me, making me have an existence by placing me under your attractive divine feet. Oh my ultimate goal who is present in the well-organised thirunAvAy! You should mercifully give me clear knowledge to place you in my heart and enjoy you, without a trace of ignorance.

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

  • aruLAdhu ozhivAy – You can remain without showering your mercy upon me considering “let him suffer”.
  • aruL seydhu – Or, you can see my pitiful state and bless me.
  • adiyEnai … – To turn me who is as good as asath [achith (insentient) matter] to become a vasthu [chith (sentient matter)] as said in thaiththirIya upanishath “santhamEnam” (to exist), and place me under your perfectly enjoyable divine feet, if you desire so.
  • maruLE inRi … – Just as you gave unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam aruLinan” (blessed unblemished knowledge and devotion), to have you in my mind always without a trace of ignorance, you should give me the clarity which is explained in thiruvAimozhi 2.9.4thanakkEyAga enaik koLLum IdhE” (he should accept me for his own sake). then thirunAvAy en dhEvE – theruLE tharu – is the operational phrase; alternatively – piLLAn explains this as “maruLE inRi unnai en nenjaththu iruththum theruLE tharu then thirunAvAy en dhEvE! aruLAdhu ozhivAy, aruL seydhu adiyEnaip poruLAkki un ponnadik kIzhp pugavaippAy; (Oh my lord in the well-organized thirunAvAy! Without a trace of ignorance, give me the clarity to place you in my heart; whether you bless me by making me an entity and placing me at your divine feet or not bless me, do it as per your divine heart’s wish”.

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 – 9.8.7 – kOvAgiya mAvaliyai

Published by:

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

Full series >> Ninth Centum >> Eighth 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, AzhwAr says “Oh nAraNa nambi who is eternally residing in thirunAvAy! You should mercifully shower your mercy upon me considering ‘alas! he has no other refuge’ ”

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

kOvAgiya mAvaliyai nilangoNdAy
dhEvAsuram seRRavanE thirumAlE
nAvAy uRaiginRa en nAraNa nambI!
AvA adiyAn ivan enRaruLAyE

Listen

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

kOvAgiya – one who considered himself as the lord (of three worlds, up to svarga lOka)
mAvaliyai – mahAbali
nilam koNdAy – became the lord to eliminate any claim of ownership on it by others by requesting and getting the world and making it to exist only for you.

(for the universe which became owned)
dhEvAsuram – the enmity caused due to the differentiation of dhEvas (saintly people) and asuras (demoniac people)
seRRavanE – one who eliminates and makes everyone be surrendered unto you
nAvAy uRaiginRa – one who is eternally residing in thirunAvAy
en – my
nAraNa nambI – one who is having completeness due to having all qualities and wealth
thirumAlE – Oh one who is having the distinguished cause of being Sriya:pathi (lord of SrI mahAlakshmi) which is the reason for your completeness in being the lord, protector and apt goal!

(due to the togetherness with such embodiment of mercy)
A A – alas!
ivan adiyAn enRu – saying “he is our servitor”
aruLAyE – you should shower your mercy seeing the three types of relationship (ananyArha SEshathva, ananya SaraNathva, ananya bhOgyathva) [with me]

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

You [emperumAn] became the lord [again] to eliminate any claim of ownership on it by others by requesting and getting the world from mahAbali who considered himself as the lord. You  eliminated the enmity caused due to the differentiation of dhEvas (saintly people) and asuras (demoniac people) and made everyone be surrendered unto you. You are eternally residing in thirunAvAy. You are having completeness due to having all qualities and wealth. Oh one who is having the distinguished cause of being Sriya:pathi (lord of SrI mahAlakshmi) which is the reason for your completeness in being the lord, protector and apt goal! Alas! You should shower your mercy seeing the three types of relationship saying “he is our servitor”.

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

  • kOvAgiya mAvaliyai nilam koNdAy – sarvESvaran made indhra the leader of the three worlds (up to svarga lOka); mahAbali pushed indhra away, grabbed the throne and proclaimed himself to be the leader. He was thinking “you [emperumAn] need not give me; I am the controller myself” and remained prideful; emperumAn mercifully saw and thought “when he does not have anything on his own, he is claiming ownership like this; if we let him really be the leader, the world will not survive” and redeemed indhra’s belongings from mahAbali.
  • dhEvAsuram seRRavanE – When he saw that dhEvas and asuras were harming each other, emperumAn destroyed asuras and provided comfortable living for the dhEvas.
  • thirumAlE – His being Sriya:pathi is the reason for giving protection to his devotees and destroying the enemies of such devotees.
  • nAvAy uRaiginRa – One who is eternally residing in thirunAvAy which is in close proximity so that he can visibly protect his devotees.
  • en nAraNa nambI – One who remains as the antharyAmi of all to protect the devotees.
  • nAraNa nambI – Oh one who is ASritha vathsala (one who has motherly love towards devotees) which is the cause for protecting them, and who is complete due to protecting them all!
  • A A … – As said in thaiththirIya bhruguvalli 10.5 “krupAmAthra manOvruththi:” (with the divine heart filled with grace), you should mercifully shower your mercy upon me thinking “Alas! He has no other refuge; he has no one to surrender unto”.
  • adiyAnAzhwAr is highlighting the relationship [of self being a servitor of bhagavAn] which makes him [bhagavAn] shower his mercy and makes AzhwAr [AthmA] accepting such 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 – 9.8.6 – kaNdE kaLikkinRadhu

Published by:

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

Full series >> Ninth Centum >> Eighth 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, AzhwAr says to emperumAn in thirunAvAy “When will my eyes see you and become blissful?”.

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

kaNdE kaLikkinRadhingenRukol kaNgaL
thoNdE unakkAy ozhindhEn thurisinRi
vaNdAr malarch chOlaigaL sUzh thirunAvAy
koNdE uRaiginRa engOvalar kOvE

Listen

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

vaNdu Ar – filled with beetles
malarch chOlaigaL – gardens with flowers
sUzh – surrounded
thirunAvAy – thirunAvAy
koNdu – having (in his divine heart, as residence)
uRaiginRa – one who is eternally residing
em kOvalr kOvE – Oh krishNa who manifested your simplicity to cowherd boys and me, and became our lord!
thurisu inRi – without deception
unakkE – for you only
thoNdE ozhindhEn – became desirous;
kaNgaL – my eyes
ingu – here
kaNdE kazhikkinRadhu – eternally enjoying by seeing
enRukol – when?

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

Oh krishNa who manifested your simplicity to cowherd boys and me, and became our lord, who are having in your divine heart and eternally residing in thirunAvAy which is surrounded with gardens with flowers filled with beetles! I became desirous for you only, without deception; when will my eyes eternally enjoy by seeing you here?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • kaNdE kaLikkinRadhu ingu enRukol kaNgaL – Let me do whatever I can; when will the fatigue of my eyes end?

When asked “Certainly AzhwAr will see him one day; now, what is the reason to force him?” AzhwAr says,

  • thoNdE unakkAy ozhindhEn … – Without any diversion, I have become fully desirous on your divine feet. My desire is so much that I cannot lose this even for a fraction of a moment. thurisu – contact with undesirable aspects for the mind.
  • vaNdu … – Just as the buds/fragrance, even the beetles are present in the flowers. The town which is having such gardens with beetle-filled flowers. Greatly enjoyable town which would not let those who entered it, leave it, as said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return).
  • koNdE uRaiginRa – The town which is celebrated in his divine heart thinking “This is the apt abode where my devotees and I can interact as desired” and where he is residing.
  • em kOvalar kOvE – Just as you incarnated as krishNa and became easily approachable for the cowherd clan, you arrived in thirunAvAy and became easily approachable for 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 – 9.8.5 – maNALan

Published by:

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

Full series >> Ninth Centum >> Eighth 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, AzhwAr says “When will I see thirunAvAy to eliminate the craving of my eyes and be satisfied?”

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

maNALan malar mangaikkum maN madandhaikkum
kaNNALan ulagaththuyir dhEvargatkellAm
viNNALan virumbi uRaiyum thirunAvAy
kaNNArak kaLikkinRadhingenRukol kaNdE

Listen

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

malar mangaikkum – for lakshmi who is seated on lotus flower
maN madandhaikkum – for SrI bhUmip pirAtti
maNALan – being the enjoyer
ulagaththu – in the world
uyir dhEvargatku ellAm – for all creatures, dhEvas et al
kaNNALan – being the controller
viN ALan – one who accepts the service of the residents of paramapadham which is known as parama vyOma (supreme sky)
virumbi  – (in these two worlds) desirously
uRaiyum – residing
thirunAvAy – thirunAvAy
kaN – eyes
Ara – to become complete
kaNdu – see
ingu – here
kaLikkinRadhu – to become perfectly blissful
enRukol – when?

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

When will my eyes see emperumAn who is the enjoyer of lakshmi who is seated on lotus flower and SrI bhUmip pirAtti, who is the controller of all creatures, dhEvas et al in the [material] world, who accepts the service of the residents of paramapadham which is known as parama vyOma and who is residing desirously in thirunAvAy, to become complete and to become perfectly blissful here?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • maNALan … – One who is dear to periya pirAttiyAr (SrI mahAlakshmi) and SrI bhUmip pirAttiyAr. Should I lose even after the presence of the one who performs purushakAram (SrI mahAlakshmi, who recommends us to him) and the one (SrI bhUmi dhEvi) who teaches compassion to him?
  • kaNNALan … – One who is the controller of humans, celestial beings et al in this world. It is because of his connection with his divine consorts that he is protecting everyone.
  • viNNALan – This is how his private quarter is; one who controls the nithyasUris by remaining in the dhivya paryankam (divine throne/cot) in paramapadham along with his divine consorts.
  • virumbi uRaiyum thirunAvAy – The lord of both worlds (spiritual and material realm) is residing in thirunAvAy as if it is a rare commodity to get. Other than the place he desires, there is no other apt destination.
  • kaN Ara – The eyes which acquired fatigue due to the craving in seeing him. Ara – to become full/complete.
  • kaLikkinRadhu ingu enRu kol – Apart from becoming blissful in paramapadham as said in thaiththirIya upanishath “aham annam aham annam aham annam” (I am the food enjoyed by bhagavAn – repetition implies emphasis), when will I become blissful here itself?
  • kaNdE – Due to firm belief in seeing bhagavAn, AzhwAr is saying “when will I become blissful seeing you?” instead of just saying “when will I become blissful?”

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