{"id":3567,"date":"2015-08-02T07:11:02","date_gmt":"2015-08-02T07:11:02","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=3567"},"modified":"2015-08-02T07:11:02","modified_gmt":"2015-08-02T07:11:02","slug":"thiruvaimozhi-1-4-10-udal-azhi","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/08\/thiruvaimozhi-1-4-10-udal-azhi\/","title":{"rendered":"thiruvAimozhi – 1.4.10 – udal Azhi"},"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

Previous pAsuram<\/a><\/p>\n

\"lakshmi_narayan_py94_l\"<\/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

In the tenth pAsuram – Looking at her mind which is restless on contemplating the servitude towards emperumAn<\/a> which was discussed in previous pAsuram, parAngusa nAyagi<\/a> requests her mind “you sustain me until emperumAn<\/a> is informed about our state and fulfils our desire”.<\/p>\n

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

Subsequently, she affirms her desires through her mind which goes out of its own volition to kshIrAbdhinAthan (emperumAn<\/a> in milk-ocean which is in the material realm) who is close-by in comparison to paramapadhanAthan (emperumAn<\/a> in parampadham which is in the spiritual realm).<\/p>\n

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

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

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

Tenth pAsuram – Some say that “leaving aside other messengers,\u00a0parAngusa nAyagi<\/a> is sending her own mind as messenger”. In such case “vidal” means “hold on to emperumAn<\/a>“.\u00a0 Instead, another explanation is given – In the previous pAsuram, after inherent servitude towards him is identified in “vaikkavE vagukkinRu<\/em>“, just like a calf that would run towards its mother’s udder, parAngusa nAyagi<\/a>‘s mind restlessly starts moving towards emperumAn<\/a> giving up on the body; at that time, parAngusa nAyagi<\/a> says “don’t leave me until our desire is fulfilled”.<\/p>\n

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

\u0b89\u0b9f\u0bb2\u0bcd \u0b86\u0bb4\u0bbf\u0baa\u0bcd \u0baa\u0bbf\u0bb1\u0baa\u0bcd\u0baa\u0bc1 \u0bb5\u0bc0\u0b9f\u0bc1 \u0b89\u0baf\u0bbf\u0bb0\u0bcd \u0bae\u0bc1\u0ba4\u0bb2\u0bbe \u0bae\u0bc1\u0bb1\u0bcd\u0bb1\u0bc1\u0bae\u0bbe\u0baf\u0bcd
\n\u0b95\u0b9f\u0bb2\u0bcd \u0b86\u0bb4\u0bbf \u0ba8\u0bc0\u0bb0\u0bcd \u0ba4\u0bca\u0bb1\u0bcd\u0bb1\u0bbf \u0b85\u0ba4\u0ba9\u0bc1\u0bb3\u0bcd\u0bb3\u0bc7 \u0b95\u0ba3\u0bcd \u0bb5\u0bb3\u0bb0\u0bc1\u0bae\u0bcd
\n\u0b85\u0b9f\u0bb2\u0bcd \u0b86\u0bb4\u0bbf \u0b85\u0bae\u0bcd\u0bae\u0bbe\u0ba9\u0bc8\u0b95\u0bcd \u0b95\u0ba3\u0bcd\u0b9f\u0b95\u0bcd\u0b95\u0bbe\u0bb2\u0bcd \u0b87\u0ba4\u0bc1 \u0b9a\u0bca\u0bb2\u0bcd\u0bb2\u0bbf
\n\u0bb5\u0bbf\u0b9f\u0bb2\u0bcd \u0b86\u0bb4\u0bbf \u0bae\u0b9f \u0ba8\u0bc6\u0b9e\u0bcd\u0b9a\u0bc7 \u0bb5\u0bbf\u0ba9\u0bc8\u0baf\u0bcb\u0bae\u0bcd \u0b92\u0ba9\u0bcd\u0bb1\u0bbe\u0bae\u0bcd \u0b85\u0bb3\u0bb5\u0bc7
\n<\/em><\/p>\n

udal Azhip piRappu vIdu uyir mudhalA muRRumAy<\/em>
\nkadal Azhi nIr thORRi adhanuLLE kaN vaLarum<\/em>
\nadal Azhi ammAnaik kaNdakkAl idhu solli<\/em>
\nvidal Azhi mada nenjE vinaiyOm onRAm aLavE
\n<\/em><\/p>\n

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

Azhi – deep
\nmada nenjE – Oh (my) humble mind!
\nudal – in body
\nAzhi – in the form of a chakram (disc\/cyclic)
\npiRappu – the material realm which is the abode of birth after birth
\nvIdu – mOksham (liberation) which is being relieved from previously explained cycle of birth
\nuyir – AthmA which is the enjoyer of bhOgam (in material realm) and mOksham (in spiritual realm)
\nmudhalAy – being the controller of AthmA etc
\nmuRRumAy – being the prakAri (substratum) for the protection of everything
\nAzhi nIr – deep water
\nkadal – in the kshIrArNavam (milk ocean)
\nthORRi – being visible
\nadhanuLLE – inside that
\nkaN vaLarum – lying down
\nadal – being war-ready (towards the enemies of the devotees)
\nAzhi – chakkaraththAzhwAr’s
\nammAnai – master
\nkaNdakkAl – on seeing him
\nidhu – (present) suffering
\nsolli – informing (him)
\nvinaiyOm – us who are having sins (that is the cause for this separation)
\nonRAmaLavu – until I become united (with him)
\nvidal – don’t leave<\/p>\n

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/h3>\n

Oh my deep mind! When you see the master (emperumAn<\/a>) of the war-ready chakkaraththAzhwAr, who is lying down in the milk ocean, who is the controller of AthmAs who take birth in this cycle of samsAram to be free from the cycle, and who has become the different forms etc., tell him about my present suffering due to my sins and don’t leave him until I become united with him.<\/p>\n

From this, it is understood that gataka (AchArya) is very intimate\/confidential (like one’s own mind) to the sishya.<\/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

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

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

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

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