Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.8.4 – nALEl aRiyEn

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 fourth pAsuram, AzhwAr is becoming restless saying “For you who are present along with nappinnaip pirAtti in thirunAvAy which has divine gardens which are suitable to accept all service, when will I who am accepted by you to perform true service, engage in service of your divine feet”.

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

nALEl aRiyEn enakkuLLana nAnum
mILA adimaip paNi seyyap pugundhEn
nILAr malarch chOlaigaL sUzh thirunAvAy
vALEy thadangaN madappinnai maNALA!

Listen

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

nIL – tall
Ar – full
malar – having flower
sOlaigaL – gardens
sUzh – surrounded
thirunAvAy – in thirunAvAy
vAL Ey – having huge radiance like sword
thadam kaN – having expansive eyes
madappinnai – for nappinnaip pirAtti who is complete in all qualities
maNALA – Oh perfect enjoyer!

(like nithyasUris)
nAnum – I am also
mILA adimaip paNi seyya – to perform eternal kainkaryam without any break
pugundhEn – engaged;

(for that)
enakku – for me
uLLana – ordained
nAL El – the day
aRiyEn – I don’t know (them).

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

Oh perfect enjoyer of nappinnaip pirAtti who is complete in all qualities, who is having expansive eyes with huge radiance like sword, residing in thirunAvAy surrounded with gardens having tall and full flowers! I am also engaged to perform eternal kainkaryam without any break; I don’t know the day which is ordained for me to perform such kainkaryam.

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

  • nALEl aRiyEn enakku uLLana – He is saying “I don’t know the day when I will get this opportunity”; or saying “I don’t know as to how long I need to wait for this”.

When asked “While the result is guaranteed, why the anxiety?” AzhwAr says,

  • nAnum mILA adimaip paNi seyyap pugundhEn – Did I not engage in the true service which is performed by nithyasUris?  Am I remaining relaxed as a person who would seek any benefit? Or am I remaining relaxed due to not knowing the taste of servitude?
  • nILAr malarch chOlaigaL – The abode where the gardens have tall, well blossomed flowers. The abode which has no shortage of flowers etc which are useful in service; alternative meaning – The abode where nappinnaip pirAtti and emperumAn can pluck the flowers and enjoy them fully.
  • vAL Ey thadam kaN – Radiant, expansive eyes; expansive eyes which are like sword in destroying others; one who has beautiful eyes which will make him fully exist for her.
  • madappinnai maNALA – Oh beloved consort of nappinnaip pirAtti who not only has phyiscal beauty but also internal qualities which will immerse you in her! Just as a son who went to a different town, while returning to the home town, as the home town gets closer, will think about the mother, AzhwAr too thinks about the pirAttis individually and together, as the prApya dhESam (the apt destination) gets closer.

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 – 9.8.3 – evaikol aNuga

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 third pAsuram, AzhwAr becomes anguished saying “I don’t know when I will enter the divine assembly of emperumAn in thiruvAy?”

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

evaikol aNugap peRu nAL enReppOdhum
kavaiyil manam inRik kaNNIrgaL kaluzhvan
navaiyil thirunAraNan sEr thirunAvAy
avaiyuL pugalAvadhu Or nAL aRiyEnE

Listen

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

aNugap peRu nAL – the day I reach
evaikol enRu – when
eppOdhum – all times
kavaiyil manam inRi – without having the heart to focus on anything else (with total focus)
kaNNIrgaL – tears
kaluzhvan – will shed;
navai il – without defect (of being difficult to attain, being conditional)
thirunAraNan – (being easy to attain, being unconditional relative as) nArAyaNa who is Sriya:pathi (lord of SrI mahAlakshmi)
sEr – residing
thirunAvAy – in thirunAvAy
avaiyuL – in his divine assembly
pugalAvadhu – to enter
Or nAL – one day
aRiyEnE – I don’t know.

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

Thinking at all times “when will I reach”, without having the heart to focus on anything else, I will shed tears; I don’t know the day I will enter the divine assembly of the defectless nArAyaNa, who is Sriya:pathi, in thirunAvAy.

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

  • evaikol … – Thinking “When will I reach there?”
  • eppOdhum – Am I saying this once and doing other things at other times?
  • kavaiyil manm inRi – Even in that, am I engaged in this and worldly matters simultaneously? Without having double-minded heart.
  • kaNNIrgaL kaluzhvan – I will shed a flood of tears.
  • navai il thirunAraNan – nArAyaNa who is SrImAn and who has no defects such as being difficult to attain etc. One who has arrived and is easily approachable in thirunAvAy along with pirAtti who is the cause for his easy approachability. While emperumAn is present in the great assembly in thirunAvAy, I don’t know, when I, who desired in thiruvAimozhi – 2.3.10adiyArgaL kuzhAngaLai udan kUduvadhu enRu kolO” (When will I be amidst the nithyasUris?), will reach in that divine assembly?

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 – 9.8.2 – kodiyEr idai

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 second pAsuram, AzhwAr says “When will I enter thirunAvAy?”

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

kodiyEr idaik kOganagaththavaL kELvan
vadivEl thadangaN madappinnai maNALan
nediyAn uRai sOlaigaL sUzh thirunAvAy
adiyEn aNugap peRu nAL evaikolO?

Listen

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

kodi Er idai – having creeper like (slender) waist
kOganagaththavaL – for lakshmi who is perfectly enjoyable having been born in lotus flower
kELvan – being a match
vadi vEl – having radiance and sharpness of a well made spear
thadam kaN – having vast eyes
madam – and having humility
pinnai – for nappinnaip pirAtti
maNALan – being the enjoyer

(not just these)
nediyAn – one who is having endlessly great enjoyability
uRai – residing (abode)
sOlaigaL – with many different gardens
sUzh – surrounded
thirunAvAy – thirunAvAy
adiyEn – I (who cannot enjoy anything else)
aNugap peRum nAL – days of reaching
evaikolO – when?

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

emperumAn is the match for lakshmi who is perfectly enjoyable having been born in lotus flower and is having a creeper like (slender) waist; he is the enjoyer of nappinnaip pirAtti who is having vast eyes which have radiance and sharpness of a well made spear and is having humility; he is having endlessly great enjoyability and is residing in thirunAvAy which is surrounded with many different gardens; when are the days of my reaching such thirunAvAy? vadi also indicates a type of mango, where the eyes appear like cut mango or a spear.

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

  • kodi Er …emperumAn is the beloved consort of pirAtti who is having creeper like slender waist and who took birth from the buds of the lotus flower. AzhwAr is asking “should I lose him even while pirAtti who said in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed) is present with him?”
  • vadi vEl thadam kaN madap pinnai maNALan – nappinnaip pirAtti is having such a sharp spear like eyes where one glance will win over anyone and is having enjoyability beyond anyone’s enjoying ability; emperumAn appears to be born only to enjoy nappinnaip pirAtti’s freshness.
  • nediyAn – One who cannot be comprehended by such divine consorts and associates.
  • uRai … – thirunAvAy which is surrounded by vast gardens which give space to him and his wealth without any limitation.
  • adiyEn – When perumAL [SrI rAma] and [sIthAp] pirAtti set out to leave for the forest, iLaiya perumAL (lakshmaNa) also set out to perform all services as said in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all the ways), here AzhwAr set out to serve them here. Unlike in the case of iLaiya perumAL there is no shortage of those who can engage AzhwAr in service. There, it was only the divine daughter of SrI janakarAja [here both consorts are present],
  • aNugap peRu nAL evaikolO – When will I reach that abode [of thirunAvAy]?

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 – 9.8.1 – aRukkum vinai

Published by:

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

Full series >> Ninth Centum >> Eighth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “Is there any means for me to reach thirunAvAy?”

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

aRukkum vinaiyAyina Agaththu avanai
niRuththum manaththonRiya sindhaiyinArkku
veRith thaN malarch chOlaigaL sUzh thirunAvAy
kuRukkum vagai uNdukolO? kodiyERkE

Listen

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

Agaththu – in (their) heart
avanai – sarvESvara (who is the eliminator of all hurdles and who is perfectly enjoyable)
niRuththum – to hold
manaththu – in heart
onRiya – singular
sindhaiyinArkku – those who have desire
vinaiyAyina – all hurdles for enjoyment such as avidhyA (ignorance), karma (activities), vAsanA (impression), ruchi (taste)
aRukkum – to eliminate
veRi – abundantly fragrant
thaN – invigorating
malar – filled with flowers
sOlaigaL sUzh – having gardens
thirunAvAy – thirunAvAy
kodiyERku – me having the cruelty (of not being able to enjoy as per desire)
kuRukkum vagai uNdukolO – is there any means to reach?

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

Is there any means for me, who is having cruelty, to reach thirunAvAy which is having gardens filled with abundantly fragrant, invigorating flowers and where sarvESvara is present to eliminate all hurdles for enjoyment such as avidhyA (ignorance), karma (activities), vAsanA (impression), ruchi (taste) of those who have singular desire to hold him in their hearts?

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

  • aRukkum vinaiyAyina – everything which falls under the category of vinai (sin) will be eradicated; hurdles in taste, hurdles in means, hurdles in attaining the goal and those hurdles which do not stop at the current body but will delay the attainment of goal due to the presence of remainder of such sins. Hence, hurdles occur in every stage. Just as the dirt in new garment is removed step by step, when one tries to eradicate the hurdles, it will be done step by step; when the sins are removed by bhagavAn’s mercy, they will be eradicated at once; it is as said in vishNu dharmam 78th SlOkam “mEru mantharamAthrOpi” (the sins which are as heavy as mEru mountain and manthara mountain placed on top of each other), chAndhOgya upanishath 5.24 “sarva pApmAna: pradhUyanthE” (All sins are destroyed) and SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will free you from all sorrows). When one performs atonement for brahma hathyA (killing a brAhmaNa), he also needs to perform atonement  separately for gO hathyA (killing a cow) ; this is not required when getting the sins removed with the help of bhagavAn’s mercy [they will all go at the same time].

When asked “To whom, does he show mercy in this manner?” AzhwAr says,

  • Agaththu … – Those who have the singular desire to place him in their hearts, due to the firm believe in that.
  • veRi … – The abode is such that, it cannot be abandoned even if he increased our sins instead of eradicating them. thirunAvAy which is surrounded with fragrant, invigorating gardens which give the feel of eternal spring.
  • kuRukkum vagai uNdukolO – [Three meanings are explained] a) What is the means which will make me attain it? b) what is the means to reach it? c) kuRukkum – local language (something being in close proximity). [Third meaning is explained with an example] emperumAnAr was mercifully going towards thirunAvAy and mercifully asked those who were coming towards him “How far is thirunAvAy?” and they replied “kuRukkum” (it is in close proximity); hearing that emperumAnAr became blissful and mercifully said “AzhwAr is mercifully using the local language [since his mother is from thiruvaNparisAram which is a malayALa dhivyadhESam]!”
  • kodiyERku – For the cruel me. While this town remains reachable even for those who have a little bit of desire, I have committed sin to suffer in not reaching there even after having overwhelming desire.

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 – aRukkumvinai

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 eighth decad, AzhwAr desired to attain emperumAn through a gataka (messenger) in this manner, out of his great urge in attainment of the goal, saw emperumAn revealing his merciful presence in thirunAvAy as paripUrNan (one who is complete) and highlighted the following aspects of his:

  1. his presence in divine abodes to eliminate the hurdles in experiencing him
  2. his glorious enjoyability
  3. his distinguished relationship
  4. his being the target of eternal service
  5. his completeness in having divine consorts, associates, paraphernalia etc
  6. his obedience towards his devotees
  7. his completeness in being the lord, protector et al
  8. his bestowing the knowledge to enjoy him
  9. his incomprehensible lordship over all
  10. his being with a very pleasant form

Meditating upon these, AzhwAr contemplates in his mind in many ways thinking “There will be a day when I reach the merciful abode of such sarvESvaran”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

After thiruvadi (hanuman) went and worshipped sIthAp pirAtti and before he returned to perumAL, pirAtti had many desires; in this decad, AzhwAr talks about his desires similar to those of pirAtti, before his messenger reaches emperumAn and brings him. AzhwAr became distressed since he had informed emperumAn of his sorrow and yet emperumAn did not arrive immediately; due to sending messenger, meditating upon his qualities and clarity in mind, he firmly believed “He will certainly come and accept me and take me to thirunAvAy which is a well-settled abode”; but since he did not reach there immediately, he became anxious and desired in many ways thinking “Can I enter there? When will I enter there? Will I able to see him to the full satisfaction of my eyes and serve him after reaching there?”

For those who firmly believe in “ISvara is both upAya (means) and upEya (goal)”, when their taste in the goal reaches its peak, until they reach the goal, they will keep contemplating these desires. This contemplation of the desires cannot be avoided for him [AthmA], will be pleasant and will match his svarUpam (true nature). periya mudhaliyAr (ALavandhAr) would constantly recite this decad due to the urge in attaining the goal; hence this decad is known as “periya mudhaliyAr thiruvAimozhi“. Alternatively, there are some who say “AzhwAr thought that the messengers who were sent there did not return and hence he himself sets out to go to emperumAn‘s divine abode”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

thiruvAimozhi – 9.7.11 – ozhivinRi

Published by:

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

Full series >> Ninth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “This decad will eradicate the samsAra dhuritha (difficulties in bondage) which is the equivalent of separation from perumAL, for those who learn/practice it”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

ozhivinRith thirumUzhikkaLaththuRaiyum oNsudarai
ozhivillA aNi mazhalaik kiLi mozhiyAL alaRRiya sol
vazhuvillA vaN kurugUrch chatakOpan vAyndhuraiththa
azhivillA Ayiraththu ippaththum nOy aRukkumE

Listen

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

ozhivu inRi – to not separate (ever)
thirumUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – due to eternally residing
oN sudarai – one who is having distinguished radiance
ozhivillA – unable to sustain in separation
aNi – beautiful
mazhalai – gibberish [childish speech]
kiLi mozhiyAL – one whose speech matches a parrot’s
alaRRiya – spoke incoherently due to her sorrow
sol – pAsuram
vazhu illA – without any shortcoming (in that love)
vaN kurugUr – leader of the distinguished AzhwArthirunagari
satakOpan – nammAzhwAr
vAyndhu uraiththa – spoken after approaching and enjoying (emperumAn‘s qualities)
azhivu illA – not leaving the hearts of the enjoyers
Ayiraththu ippaththum – this decad among the thousand pAsurams
nOy – the disease of samsAra (which is the cause for separation from bhagavAn)
aRukkum – will eradicate.

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

nammAzhwAr, who is the leader of the distinguished AzhwArthirunagari, whose beautiful childish speech matches a parrot’s speech, incoherently spoke these pAsurams without any shortcoming, due to his [her] sorrow of being unable to sustain in separation from emperumAn who is eternally residing in thirumUzhikkaLam to not separate from there and is distinguishably radiant due to that. This decad among the thousand pAsurams which are spoken after approaching and enjoying emperumAn’s qualities, which are not leaving the hearts of the enjoyers, will eradicate the disease of samsAra.

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

  • ozhivinRith thirumUzhikkaLaththu uRaiyum – One who eternally resides in this town without ever contemplating to leave.
  • oN sudar – This is the radiance acquired due to his presence in this town as said in thirunedundhANdagam 10pinnAnAr vaNangum sOdhi thirumUzhikkaLam‘ (the radiant lord in thirumUzhikkaLam who is worshipped by those who are of later times); the radiance acquired due to the enjoyability in the town and his presence for the sake of those who are of later times.
  • ozhivillA – Just as emperumAn cannot sustain without this town , parAnguSa nAyaki cannot sustain without him; she is of the nature to say as said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA nachAhamapi rAghava” (Oh rAghava! I too will not sustain in separation from you just as sIthA would not).
  • aNi mazhalaik kiLi mozhiyAL – One who is having speech which is similar to that of a beautiful, young parrot.
  • alaRRiya sol – The words which were spoken incoherently due to her sorrow.
  • vazhu illA vaN kurugUrch chatakOpan – AzhwAr who is no less than pirAtti (SrI mahAlakshmi) herself in any aspect.
  • vAyndhu uraiththa – approached and spoke; implying that it was spoken with great emotions considering the intimate relationship.
  • azhivu illA Ayiraththu ippaththu – This decad which will stay forever in the hearts of those who heard it. For those who heard this decad, it will bring in the emotions every time, as if it is happening in the present.
  • nOy aRukkumE – It will eradicate the disease of separation from bhagavAn; one need not unite and separate, and then suffer by falling at the feet of animals/birds; one will enter the abode where there is no separation.

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 – 9.7.10 – thagavanRu

Published by:

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

Full series >> Ninth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki tells some swans “Inform my state to emperumAn, before I die”.

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

thagavanRenRuraiyIrgaL thadam punal vAy irai thErndhu
miga inbam pada mEvum mennadaiya annangAL
miga mEni meliveydhi mEgalaiyum Idazhindhu en
aga mEni ozhiyAmE thirumUzhikkaLaththArkkE

Listen

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

thada – vast
pozhilvAy – in the garden
irai – food
thErndhu – acquired
miga – great
inbam – bliss
pada – to attain
mEvum – living together
mel nadaiya – having gentle gait
annangAL – Oh swans!
mEni – body
miga – greatly
melivu eydhi – weakened

(due to that)
mEgalaiyum – garment
Idazhindhu – losing its tightness

(further)
en agamEni – my inherent nature
ozhiyAmE – to not lose
thirumUzhikkaLaththArkku – for the one who is standing in thirumUzhikkaLam to bless his devotees
thagavu anRu enRu – this is not the effect of your mercy since the purpose of standing there is not attained
uraiyIrgaL – inform him – says parAnguSa nAyaki.

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

Oh swans who have acquired your food in the vast garden and are living together to attain great bliss and are having a gentle gait! My body greatly weakened and my garment lost its tightness; you go and inform the one, who is standing in thirumUzhikkaLam to bless his devotees, before I lose my inherent nature “this is not the effect of your mercy since the purpose of standing there is not attained”.

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

  • thagavu anRu enRu uraiyIrgaL – You tell him that he is not merciless to destroy his own existence. That is – he is being merciless. Since mercy is his identity and since she knows his secret, she is saying that he is merciless.
  • thadam punalvAy irai thErndhu – Searching for food in very flooded ponds. They are engaged in activities which only lead to union.
  • miga inbam pada mEvum – You are uniting to have overwhelming bliss. They are uniting so intimately to have both parties become lost.
  • men nadaiya annangAL – They were walking around in such a manner that we can observe their abundance of union in their steps.
  • miga mEni melivu eydhi – You have lost your intimate walks; you have seen my state; are you able to sustain yourself after seeing my state? My body’s weakness is in line with your abundant union.
  • mEgalaiyum Idazhindhu – Garment also loosened; when it hangs loosely, it needs support.
  • en aga mEni ozhiyAmE – Everything outside is gone; now, before the inner nature also goes; she is saying “before I die”.
  • thirumUzhikkaLaththArkku – One who is remaining here to protect those who cannot live without him.
  • thirumUzhikkaLaththArkku – thagavu anRu enRu uraiyIrgaL – Enough of pampering him and speaking with sugar-coated words; now, you inform him about his nature directly. When asked “If she did that previously”, when her venerable mother said as in thiruvAimozhi 2.4.5ena thavaLa vaNNar thagavugaL” (In what manner your qualities such as compassion etc exist?), she could not tolerate that and said as in thiruvAimozhi 2.4.6thagavudaiyavanE” (he is compassionate) and said “Oh! will he give up his mercy?”; she is speaking about that 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 – 9.7.9 – pUndhuzhAy mudiyArkku

Published by:

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

Full series >> Ninth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, parAnguSa nAyaki says to a heron which can complete the task it thinks  “You ask emperumAn ‘should you who are perfectly enjoyable not take her along while leaving?'”

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

pUndhuzhAy mudiyArkkup ponnAzhik kaiyArukku
Endhu nIr iLangurugE! thirumUzhikkaLaththArukku
Endhu pUN mulai payandhu enniNai malark kaN nIr thadhumba
thAm thammaik koNdagaldhal thagavanRenRuraiyirE

Listen

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

Endhu nIr – not being feared by water, sustaining the water
iLa – being youthful (which is required for ability to travel)
kurugE – Oh heron!
pU thuzhAy mudiyArkku – having attractive thiruththuzhAy (thuLasi) on his crown (to highlight his supremacy over everyone)
pon – attractive
Azhi – thiruvAzhi (divine chakra)
kaiyArkku – having in in his hand
thirumUzhikkaLaththArkku – one who is present nearby in thirumUzhikkaLam
pUN – ornament
Endhu – holding
mulai – bosom
payandhu – having paleness
en iNai malar kaN – my eyes which are like a pair of flowers (which blossom on seeing him)
nIr thadhumba – filled with sad tears (due to separation)
thAm – he (who is having subservience, enjoyability and simplicity)
thammaik koNdu – knowing him
agaldhal – moving away
thagavu anRu enRu – that it does not match his mercy
uraiyIrE – tell – she says in respectable way.

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

Oh youthful heron which does not fear water but sustains by that water! You tell  emperumAn who is present nearby in thirumUzhikkaLam having attractive thiruththuzhAy on his crown and divine chakra in his hand, that I am having paleness in my bosom which is holding ornament and my eyes which are like a pair of flowers are filled with sad tears and that moving away from me does not match his mercy after knowing himself.

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

  • pU thuzhAy mudiyArkku – This is the decorative garland on the crown.
  • pon Azhik kaiyArkku – This is the decorating ring (chakra) for the hand.
  • Endhu nIr iLam kurugE – Oh young heron who can walk on vast water, like walking on land! I am trying to attain the result of your ability to travel. Even if this water remains a hurdle for you, don’t hesitate.
  • thirumUzhikkaLaththArkku – Just as the garland and the ornament, his presence in the town is also adding to his beauty. Just as those [garland, ornament] are ornaments for his form, his simplicity is an ornament for his svarUpam (true nature). Beauty and qualities relate to particular entity.
  • Endhu pUN mulai payandhu – The bosom which is supposed to wear ornament is now wearing paleness. Ornaments are removed during union; but this paleness will not go unless there is union. This is the natural quality of a woman in separation; if this is not the case, a woman cannot be differentiated from a man.
  • en iNai malark kaN nIr thadhumba – My eyes which resemble a pair of flowers. My eyes which are focussed on his beauty are now the abode of sad tears. As she knows about her eyes from him, she is speaking like this; otherwise it is not apt to praise one’s own aspects.
  • thadhumba – My eyes which deserve to get joyful tears are now filled with sorrowful tears.
  • thAm – After saying pUndhuzhAy mudiyAr, ponnAzhik kaiyAr and thirumUzhikkaLaththAr, now she is saying thAm (him). By saying “pUndhuzhAy mudiyArkkup ponnAzhik kaiyArkku“, she highlighted his physical beauty; by saying “thiumUzhikkaLaththArkku“, she highlighted his qualities [such as easy approachability]; he who is having such beauty and qualities.
  • thammaik koNdu agaldhal – If he wants to go, should he not leave his form and go, thinking “those who separate from this form cannot live”? He knows about his own form having seen it in the mirror. He has seen his own form to help those who separate from him; as said in SrI rAmAyaNam ayOdhyA kANdam 59.26 “athO nu kim dhu:khatharam sOham ikshvAku nandhanam | imAm avasthAm Apanna nEha paSyAmi rAghavam ||” (Having attained this state, I am not seeing SrI rAma, the scion of ikshvAku dynasty; what is more sorrowful than this?) one’s sorrow will make one say everything. He is there for the sake of presenting himself, caressing me and protecting me by being close to me when I am in distress. There is no sorrow for me which is greater than being separated from him. dhaSaratha said “I am still not seeing perumAL (SrI rAma).

Alernatively,

  • thAm thammaik koNdu agaldhal – While he can take me along and leave, can he leave just by himself? If he desires to leave himself, should he leave behind what is owned by him [me] and take along what is owned by others [his forms]? His form remains as said in jithanthE sthOthram “bhakthAnAm” (for the  sake of devotees). AthmA remains as said in thiruvAimozhi 2.9.4 “thanakkEyAga enaik koLLum IdhE” (he should accept me for his own sake).
  • thagavu anRu enRu uraiyIrE – While he has love and tenderness, you inform him that this is an act of a merciless person. You inform him that he did what is done by one who does not fear killing a woman.

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 – 9.7.8 – enakkonRu paNiyIrgaL

Published by:

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

Full series >> Ninth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki says to some beetles and dragonflies “emperumAn is mercifully residing in a well-protected abode so that we need not fear for his beauty. Now, the only desire is to eliminate my suffering. Hence, inform him about my suffering”.

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

enakkonRu paNiyIrgaL irum pozhilvAy irai thErndhu
manakkinbam padamEvum vaNdinangAL thumbigAL
kanakkoL thiN madhiL pudai sUzh thirumUzhikkaLaththuRaiyum
punakkoL kAyAmEnip pUndhuzhAy mudiyArkkE

Listen

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

iru – vast
pozhilvAy – in the garden
irai thErndhu – seeking the enjoyable honey
manakkku – for the mind
inbam pada – to cause joy
mEvum – uniting and residing
vaNdu inangAL thumbigAL – Oh groups of beetles and dragonflies!
kanam koL – heavy
thiN – firm
madhiL – fort
pudai – surrounding
sUzh – surrounded
thirumUzhikkaLaththu – in thirumUzhikkaLam
uRaiyum – one who is eternally residing
punam koL – staying in its own habitat
kAyA mEni – having the complexion of kAyAm pU (a purple coloured flower)
pU thuzhAy mudiyArkku – one whose divine crown is decorated with attractive thiruththuzhAy (thuLasi)
enakku – for me
onRu – a word
paNiyIr – should tell.

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

Oh groups of beetles and dragonflies who are seeking the enjoyable honey in the vast garden and uniting and residing there to cause joy for the mind! You should tell a word for me to emperumAn who is eternally residing in thirumUzhikkaLam which is surrounded by heavy and firm fort, who is having the complexion of kAyAm pU which is staying in its own habitat, and whose divine crown is decorated with attractive thiruththuzhAy.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • enakku onRu paNiyIrgaL – My position is such that if you don’t say a word on my behalf I will die.
  • irum pozhilvAy irai thErndhu – Entering the vast garden and searching for food.
  • manakku inbam pada mEvum – You are uniting to bring joy in the mind. They united nicely so that I don’t feel my sorrow in separation – they united in such an intimate manner that even while separated their bliss will not become extinct.
  • kanak koL … – For the one who is eternally residing in thirumUzhikkaLam which is surrounded by heavy and firm fort on all sides. When one thinks about his beauty, one will seek protection [for him] certainly.  A deep sorrow will affect one when not being united with him; another sorrow will affect one on thinking about the danger that will befall him; one such sorrow is eliminated first [since the town is well protected].
  • punak koL kAyA mEnip pU thuzhAy mudiyArkkEemperumAn‘s complexion resembles the complexion of kAyAm pU (purple coloured flower) in its natural habitat. for the one who is also beautifully decorated on top of that physical beauty. This is his physical beauty; this is his decoration. Please tell on behalf of me who enjoyed that physical beauty and decoration and separated from him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.7.7 – sudar vaLaiyum

Published by:

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

Full series >> Ninth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki says to some groups of herons “You ask emperumAn ‘is it sufficient to bask in the glory of uniting with some and separating from them?’ ”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

sudar vaLaiyum kalaiyum koNdu aru vinaiyEn thOL thuRandha
padar pugazhAn thirumUzhikkaLaththuRaiyum pangayakkaN
sudar pavaLa vAyanaik kaNdu oru nAL Or thUy mARRam
padar pozhil vAyk kuruginangAL! enakkonRu paNiyIrE

Listen

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

padar – spread out
pozhilvAy – residing in the garden
kurugu inangAL – Oh groups of herons!
sudar – radiant
vaLaiyum – bangles
kalaiyum – garment
koNdu – taking
aruvinaiyEn – me who is having sins which are difficult to overcome, my
thOL thuRandha – one who very lovingly embraced my shoulders, and abandoned them subsequently

(that itself)
padar – spread in the world
pugazhAna – as greatness
thirumUzhikkaLaththu uRaiyum – eternally residing in thirumUzhikkaLam (to increase my sorrow by remaining in close proximity)
pangayak kaN – having lotus like divine eyes (which remain fresh during union and separation)
sudar – radiant
pavaLam – coral like
vAyanai – one who is having divine lips
kaNdu – see
enakku – for me (who is manifesting my sorrow in my body)
oru nAL – one day (unlike nithya agnihOthram which is to be done everyday)
Or – distinguished (due to being for protection of suffering ones)
thUy mARRam – best words due to the clarity
onRu – to remain crisp (without wavering)
paNiyIrE – you should tell.

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

Oh groups of herons residing in the spread out garden! emperumAn took the radiant bangles and garments from me who is having sins which are difficult to overcome and very lovingly embraced my shoulders, and abandoned them subsequently. He is eternally residing in thirumUzhikkaLam with such greatness which is spread in the world, having lotus like divine eyes and radiant coral like divine lips. You see him for me one day and tell him in distinguished, best words due to the clarity in them to remain crisp. She is requesting them humbly to highlight her reverence towards them.

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

  • sudar vaLaiyum kalaiyum … – He took what is useful for him and abandoned me; he took what sustains him and abandoned the other aspects; he took away what can be held in the hand and my waist garment.
  • aruvinaiyEn – I have committed sin to be abandoned by one who showed great love.
  • thOL thuRandha – He will show all such love towards my shoulders and will not go beyond them.
  • padar pugazhAn – Having this aspect of “there is none who can abandon in this manner those who cannot sustain without him” as his fame, he is remaining glorious with flag and pomp.
  • thirumUzhikkaLaththu uRaiyum – One who is remaining in thirumUzhikkaLam which is nearby and hence we cannot be relaxed thinking he is staying too far away.
  • pangayak kaN sudar pavaLa vAyanai – One who is having beautiful limbs which do not allow one to leave him alone, after having been abandoned by him; also implies – one whose limbs appear fresh having tormented me in this manner.
  • kaNdu – You have attained the result before me, having seen his glance and smile.
  • oru nAL – Just [informing him] one day is enough and no need for another day. She thinks it is an insult to inform him again [Surrender should be performed only once].
  • Or thUy mARRam – A distinguished, good word. This is the word to uplift a helpless lady who is perishing.
  • padar pozhil vAyk kurugu inangAL – Oh groups of herons who are residing in the vast garden! While I am fasting [without enjoyment], is it apt for you to remain alive and enjoy? If I die, who will protect this vast garden for you?
  • enakku – You have seen my form.
  • onRu paNiyIrE – No need to speak another word.
  • paNiyIrE – Even if one is born in janaka’s clan and even if the other entity is an animal, this is how gataka (messenger/AchArya) for bhagavAn should be addressed.

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