Category Archives: thiruvAimozhi 9th centum

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

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

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

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 – 2.3.10 “adiyArgaL 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

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

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

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 10 ‘pinnAnAr 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

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 2.4.5 “ena thavaLa vaNNar thagavugaL” (In what manner your qualities such as compassion etc exist?), she could not tolerate that and said as in thiruvAimozhi 2.4.6 “thagavudaiyavanE” (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

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