{"id":3017,"date":"2015-07-12T00:03:28","date_gmt":"2015-07-12T00:03:28","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=3017"},"modified":"2015-07-12T00:03:28","modified_gmt":"2015-07-12T00:03:28","slug":"thiruvaimozhi-1-4-1-anjiraiya-madanaray","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/07\/thiruvaimozhi-1-4-1-anjiraiya-madanaray\/","title":{"rendered":"thiruvAimozhi – 1.4.1 anjiRaiya madanArAy"},"content":{"rendered":"

srI:
\nsrImathE satakOpAya nama:
\nsrImathE rAmAnujAya nama:
\nsrImath varavaramunayE nama:<\/p>\n

Full series<\/a> >> First Centum<\/a> >> Fourth decad<\/a><\/p>\n

\"paramapadhanathan\"<\/a><\/p>\n

Introduction for this pAsuram<\/strong><\/h3>\n

Highlights from thirukkurukaippirAn piLLAn<\/a>‘s introduction<\/strong><\/p>\n

No specific introduction.<\/p>\n

Highlights from nanjIyar<\/a>‘s introduction<\/strong><\/p>\n

This pirAtti (AzhwAr<\/a> in feminine mood), seeing pairs of cranes having union in the garden, being a girl, approached a female crane and requests it to express her sufferings to emperumAn<\/a>.<\/p>\n

Highlights from vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s introduction<\/strong><\/p>\n

parAnkusa nAyaki<\/a> requests the female crane which is enjoying with the male crane in the pond in the garden to go as a messenger to garudadhvajan (srIman nArAyaNan<\/a> who has garuda as his flag).<\/p>\n

Highlights from periyavAchchAn piLLai<\/a>\u2018s introduction<\/strong><\/p>\n

In this first pAsuram,\u00a0parAnkusa nAyaki<\/a> tells the female crane which is enjoying with her male crane to inform her state to emperumAn<\/a>.<\/p>\n

Highlights from nampiLLai<\/a>‘s introduction as documented by vadakkuth thiruvIdhip piLLai<\/a>
\n<\/strong><\/p>\n

First pAsuram.\u00a0parAnkusa nAyaki<\/a> looks at a female crane which stays nearby and knowing well “the male crane should be approached through the female crane” [arumpadham – Just like bhagavan<\/a> is approached through srI mahAlakshmi<\/a> who does purushakAram, AchArya too should be approached through other srIvaishNavas – here crane is considered as the AchArya who establishes the link between AzhwAr<\/a> and bhagavan<\/a>]- parAnkusa nAyaki requests the male crane through the female crane to inform her state to emperumAn<\/a>.<\/p>\n

pAsuram<\/strong><\/h3>\n

\u0b85\u0b9e\u0bcd\u0b9a\u0bbf\u0bb1\u0bc8\u0baf \u0bae\u0b9f\u0ba9\u0bbe\u0bb0\u0bbe\u0baf\u0bcd \u0b85\u0bb3\u0bbf\u0baf\u0ba4\u0bcd\u0ba4\u0bbe\u0baf\u0bcd \u0ba8\u0bc0\u0baf\u0bc1\u0bae\u0bcd \u0ba8\u0bbf\u0ba9\u0bcd
\n\u0b85\u0b9e\u0bcd\u0b9a\u0bbf\u0bb1\u0bc8\u0baf \u0b9a\u0bc7\u0bb5\u0bb2\u0bc1\u0bae\u0bbe\u0baf\u0bcd \u0b86\u0bb5\u0bbe \u0b8e\u0ba9\u0bcd\u0bb1\u0bc1 \u0b8e\u0ba9\u0b95\u0bcd\u0b95\u0bb0\u0bc1\u0bb3\u0bbf
\n\u0bb5\u0bc6\u0b9e\u0bcd\u0b9a\u0bbf\u0bb1\u0bc8\u0baa\u0bcd \u0baa\u0bc1\u0bb3\u0bcd \u0b89\u0baf\u0bb0\u0bcd\u0ba4\u0bcd\u0ba4\u0bbe\u0b95\u0bcd\u0b95\u0bc1 \u0b8e\u0ba9\u0bcd \u0bb5\u0bbf\u0b9f\u0bc1 \u0ba4\u0bc2\u0ba4\u0bbe\u0baf\u0bcd\u0b9a\u0bcd \u0b9a\u0bc6\u0ba9\u0bcd\u0bb1\u0b95\u0bcd\u0b95\u0bbe\u0bb2\u0bcd
\n\u0bb5\u0ba9\u0bcd \u0b9a\u0bbf\u0bb1\u0bc8\u0baf\u0bbf\u0bb2\u0bcd \u0b85\u0bb5\u0ba9\u0bcd \u0bb5\u0bc8\u0b95\u0bcd\u0b95\u0bbf\u0bb2\u0bcd \u0bb5\u0bc8\u0baa\u0bcd\u0baa\u0bc1\u0ba3\u0bcd\u0b9f\u0bbe\u0bb2\u0bcd \u0b8e\u0ba9\u0bcd \u0b9a\u0bc6\u0baf\u0bcd\u0baf\u0bc1\u0bae\u0bcb<\/p>\n

anjiRaiya madanArAy aLiyaththAy nIyum nin<\/em>
\nanjiRaiya sEvalumAy AvA enRu enakkaruLi<\/em>
\nvenjiRaip puL uyarththAkku en vidu thUdhAych chenRakkAl<\/em>
\nvan siRaiyil avan vaikkil vaippuNdAl en seyyumO
\n<\/em><\/p>\n

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/h3>\n

aLiyaththAy – one who has the characteristics to bless\/give me
\nam siRaiya – having beautiful wings\/feathers which will help fulfil my desire
\nmada nArAy – tender\/shy female crane being lethargic after the union with the male crane
\nnIyum – you who are inseparable from your partner
\nnin am siRaiya sEvalumAy – your beautiful partner whose wings\/feathers are shining due to the union with you
\nA A enRu – Feeling for my separation and crying out “alas! alas!”
\nenakku aruLi – blessing me
\nvem siRai – the wings which are dreaded by the enemies
\npuL – periya thiruvadi (garuda)
\nuyarththArkku – one who raised (garuda) as the flag to protect others
\nen vidu thUdhAych chenRakkAl – while going as a messenger sent by me
\nvan siRaiyil – in a cruel prison (of ignoring your presence and words)
\navan vaikkil – if he keeps you
\nvaippuNdAl – if agreed to that
\nen seyyum – what is wrong with that?
\nO – is it even possible?<\/p>\n

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/p>\n

Oh nArAy (female crane) who has beautiful feathers that will help fulfil my desire and who is tender\/shy after the union with your partner (male crane)! You and your beautiful partner who has shining wings after your union, feeling for my separation and crying out “alas! alas!”, blessing me, go as a messenger sent by me to emperumAn<\/a> who has raised garuda flag to protect others. While going there, if he imprisons you and if you agreed to be imprisoned, there is nothing wrong with that (you will be seen as a great person for doing that).<\/p>\n

Being imprisoned for others is considered as a noble attribute. “puL uyarththAr<\/em>” is also explained as the one who is carried by garuda. dhUthu – message – the ability of the AchArya (gataka) to express the desire of jIvAthmA<\/a> to bhagavan<\/a>. Glorifying the wings\/feathers is due to their representing gyAnam (knowledge) and prEmam (devotion). The combination of female and male crane indicates the mutual respect\/servitude of gatakas (AchAryas) amongst themselves.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

Highlights from thirukkurukaippirAn piLLAn<\/a>‘s vyAkyAnam<\/strong><\/p>\n

Similar to vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s translation.<\/p>\n

Highlights from nanjIyar<\/a>‘s vyAkyAnam
\n<\/strong><\/p>\n

Similar to nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

Highlights from periyavAchchAn piLLai<\/a>\u2018s vyAkyAnam<\/strong><\/p>\n

Similar to nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

Highlights from nampiLLai<\/a>‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai<\/a>
\n<\/strong><\/p>\n