Daily Archives: December 20, 2014

thiruppAvai – 05 – mAyanai

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

One of the gOpikAs of AyppAdi who has joined to go for the nOnbu asks, “We are so eagerly preparing for the nOnbu; will we be able to complete it without any problems? Wouldn’t the karmAs that we have accumulated over all these births give us difficulties and prevent us from completing this nOnbu (getting together with krishNan)?  vasishtar, such a great gyAni, prepared and planned for the pattAbishekam of srI rAman to become the king, but that did not happen at that time. We are such small people compared to him; how will our plans for nOnbu be completed?

One of the girls who has the gyAnam (knowledge) on vEdhas replies as this pAsuram: “it is not that we have to get rid of all the pApams/karmA before we start this nOnbu; if we want bhagavath anubhavam (experiencing togetherness with and kainkaryam to krishNan), these karmAs will go away by themselves; if we do kainkaryam (mAnasa, vAchika, kAyika) and SaraNAgathy, all the pApams will go away by themselves; so do not hesitate or discontinue by thinking about our ineligibility or karmAs. Say the name of krishNan (who is described in this pAsuram), then all the previous karmAs, and, all the new karmAs will burn to ashes like cotton balls in fire. It is similar to how the illness go away when someone happily drinks milk mixed with medicines in it.”

(krishNan did not care about his promise of not using any weapon during the kurukshEthra war  when bhIshma attacked arjuna;  sr rAmar without getting crowned went to the forest in order for mahArAjar (sukrIvar) and vibIshanAzhvAn to get their crowns. For the saraNAgathAs (those who have surrendered to Him, associated with Him), He will change our karmAs and help us be with Him and do kainkaryams).

In the case of vasishtar, he did the planning – in our case we have left it to krishNan to help us complete this nOnbu – if krishNan plans then it will succeed.

“Say the name of mAyan, vada madhurai maindhan, thUya peru nIr yamunai thuraivan, Ayar kulathil thOnrum aNi vilakku, thAyai kudal viLakkam seidtha dhamOdharan; (then) past karmAs and future ones would be burnt like cotton on fire.”

This pAsuram has the inner meaning related to samAsrayaNam.

மாயனை மன்னு வடமதுரை மைந்தனைத்
தூய பெருநீர் யமுனைத் துறைவனை
ஆயர் குலத்தினில் தோன்றும் அணி விளக்கைத்
தாயைக் குடல் விளக்கம் செய்த தாமோதரனைத்
தூயோமாய் வந்து நாம் தூமலர் தூவித்தொழுது
வாயினால் பாடி மனத்தினால் சிந்திக்கப்
போய பிழையும் புகுதருவான் நின்றனவும்
தீயினில் தூசாகும் செப்பேலோர் எம்பாவாய்.

mAyanai mannu vada madhurai maindhanai
thUya peru nIr yamunai thuRaivanai
Ayar kulaththinil thOnrum aNi viLakkai
thAyaik kudal viLakkam seidha dhAmOdharanai
thUyOmAi vandhu nAm thU malar thUvith thozhudhu
vAyinAl pAdi manaththinAl sindhikka
pOya pizhaiyum pugu tharuvAn ninRanavum
thIyinil thUsAgum seppElOrempAvAi

mAyanai – one who performs wonderful deeds
mannu vada-madhurai maindhanai – king of vadamadhurai that is having ever present bhagavath sambandham
thUya peru nIr – one having divine and ever deep water
yamunai thuraivanai – who plays in the bank of river yamunA
Ayar kulaththinil thOnRum – who was born in the cowherd group
aNi viLakkai – who is like a divine dheepam (lamp),
thAyaik kudal viLakkam seidha – who made his mother yasodhA’s womb meaningful
dhAmOdharanai – emperumAn who let himself be tied by a small rope,
nAm – we who are open to Him approaching us
thUyOmAi vandhu – [to such emperumAn] (we) came with purity
thU malar thUvi – submit good flowers,
thozhudhu – and prostrate,
vAyinAl pAdi – sing his names to our mouth’s content,
manaththinAl sindhikka – meditate in our mind;
pOya pizhaiyum – and the pApams that we committed (before getting bhagavath sambandham)
pugu-tharuvAn ninRanavum – (after such sambandham, the) pApams that we commit without realizing
thIyinil thUsAgum – will all burn away like the cotton placed in fire
seppu – so, sing His names.

Meaning:

mAyanai

Continuing with previous pAsurams in which they sang about perumAn in different lOkams/avathArams/dhivya dhEsams, here they are singing about the mAyan that is referring to srIvaikuNtanAthan in paramapadham. This is parathvam (his Supremacy, one of his kalyANa guNas (auspcious qualities)).

perumAn who happily lives in srIvaikuNtam, with so much of aiSvaryam that the dhEvAs find it hard to see Him directly, it is hard to explain or think about, He is such a mAyan; He has now come, and stayed here in dhEvaki’s womb for 12 months, and as a boy He is playing with all gOpikAs and cows – that is the paramapadhanAthan’s simplicity (sowlabhyam).

He was born here as krishNan with his changu and chakram.

(To avoid being scared of His parathvam, one thinks of His sowlabhyam; in order to avoid belittling His simplicity, one contemplates His parathvam).

mannu vada-madhurai

mannu – mathurApurI, has always had perumAn‘s sambhandam. srI vAmana avathAram did a long penance in this place of sidhdhASramam; chathrugnAzhvAn took care ruling this place after winning lavaNAsura and other asurAs, and so perumAL is fond of this place; (now krishNan – for butter, ghee, milk, and, the gopikAs).

vada-madhurai: like paramapadham this place is also famous because of perumAn‘s association; since He came here out of love, they celebrate this place; this place is a means (prApakam) to see Him; this place itself can be the goal/prApyam (because of perumAn’s presence).

maindhanai  – (say the name of the) ‘son’ (krishNan) who is having majesty/strength.

(talk/sing the glory of) krishNa (avathAram) who had the strength by which He removed the chains on His parents’ legs; He is the king; showed His beauty and pulled everyone to His side; smart. Becoming younger every day because of happily helping the gOpars.

thUya peru nIr yamunai thuRaivanai

This great yamunai river can even let us forget about the virajA river (which is the river one crosses near srI vaikuntam in order to go into srI vaikuntam); when vasudhEvar wanted to cross the yamunai river to go to thiru-AyppAdi, she after touching krishNan’s lotus feet gave way for vashudhEvar;

With krishNan and gOpikAs doing rAsakrIdai (play in the water) in the yamunai river, playing near it, gurgling and spitting in it, this river has become clean/pristine as well. (thUya).

(This is unlike river gOdhAvari which due to fear of rAvaNA, did not reveal that sIthA pirAtti was taken by rAvaNA, even though thAyAr had requested the river to inform rAma).

yamunaith thuRaivan – rAsakrIdai happened in this place; this is where gOpikAs get into trouble by krishNan; His identity is associated with the banks of yamunA.

thuRaivan – the lead (krishNan) of that land; leader of the AyppAdi girls;

==> AchAryan srI parAsara bhattar said: They are referring to krishNan indirectly by saying yamunaith thuRaivanai because the thiru-AyppAdi gOpikAs are afraid that if they said the name krishNan then kamsan might hear it and cause danger to Him.

mayanai

Ayar kulaththinil thOnRum (m)aNi viLakkai

Having mentioned ‘mAyan’ above in this pAsuram to imply perumAn in paramapatham, now ANdAL is implying that krishNan in their cowherd crowd is better in displaying His guNams – like the brightness of a lamp in a dark room; this also matches with ‘vada madhurai maindhanai‘ of this pAsuram;

(thOnRum) He does not have the limit of being born out of a womb.

(thOnRum) – he was born in mathurApuri but He came here to thiruvAyppAdi (so Ayar kulaththinil thOnRum).

(m)aNi viLakkai – he is a mangaLa dIpam (auspicious lamp) in thiurvAippAdi.

Ayar kulam – all the bhagavatha group who consider only Him as their means (to attain Him).

thAyaik kudal viLakkam seydha dhAmOdharanai

People appreciate his mother yasOdhai for giving birth from her womb to such a wonderful child; the child got that good name for his mother;

Women would have lines in their stomach after giving birth – here yasOdhai is having such lines which is a great mark for having given birth to krishNan.

dhAmOdharanai: tied by the தாம்புக் கயிறு –  by letting her mother tie him with the rope, he got the people to appreciate yasOdhai for giving birth to such a wonderful obedient child.

Like how we cannot become independent of perumAn, perumAn too cannot untie our relationship with Him. If we follow this relationship with perumAn, then we will be untied from samsAram.

dhAmOdharanai: because of tying the rope in his hip, the marks are always present on krishNan. When he jumps from one branch to another while playing, his dress moves aside and the gOpikAs look at those marks and make fun of him; that is why namperumAL (uthsavar, srIrangam, who is kaNNan himself) is always wearing dhOti around his hip (to hide the lines/marks) – said AchAryan nanjIyar.

If we think of this simplicity of him, then the ties of our samsAram would be removed.

The marks that sEshans (who have done bhaghavath samAsrayaNam) have their marks on their shoulders (கோயிற் பொறியாலே ஒற்றுண்டு); the sEshi (perumAn to whom we are sEshans) has got his marks from the rope as he allows himself to be tied by the sEshans’ bhakthi;  he shows his marks and gets us to have and show our marks (in our shoulders) – said bhattar.

thUyOmAi vandhu nAm

The gOpikai with the vEdha gyAnam says this: Do not see whether we are eligible/good enough to go and do the nOnbu, to be with krishNan, to do samAsrayaNam through AchAryan; Willing to come as you are is good enough, no need to search for any purity than that, because bhagavath sambandham (association with perumAn) does not concern your purity.

AyppAdi people don’t know how to fully bathe and keep themselves clean; they are purer with krishNan’s friendship.

vibIshaNAzhvAn did not bathe in the sea before going to see chakravarthy thirumagan to do saraNAgathi; arjunan in kurukshEthra did not bathe before getting charama slOkam (sarva dharmAn…) from krishNan in the middle of the battleground; dhraupathy did not bathe (she was in her monthly periods) when doing saraNAgathi to krishNan; For doing saraNAgathi these are not important, nor one has to earn any qualification – only the acceptance that we are ever dependent on perumAn, that we are his sEshans is important.

(vandhu nAm) – the norm is for Him (krishNan) to come to us and save us from this samsAram, but he will see us coming to him.

perumAL told guhan that He himself should have come to meet him instead of guhan coming to Him; he told that he feels ashamed for letting the dhandakAraNya rishis (in the forest) come see Him instead of him readily going t them and taking care of their problems;

so why should the gOpikAs go to him instead of waiting for him to come?  When being confident about upAyam (the means – perumAn; he is the means, so he should try to come and save us) it makes one think to stay put and wait for him;  the desperation about reaching upEyam (goal/destiny – that is also perumAn) makes us to go to Him if he has not yet showed up.
thU(ya) malar – (thUya: pure/noblemalar: flower) – The flowers given for kainkaryam without expecting anything in return (ananya-prayOjanam); not bought from the store in a plantain leaf, but by getting the flowers and putting some small effort to make it;

Like mAlAkArar’s flowers that he gave to krishNan in vada-madhurai.

Like AzhwAr said ‘sUttu nan mAlaigaL thUyana Endhi’, this is also given without expecting anything in return.

perumAn also does not see what we give, but sees the affection in our heart for him.

pathram pushpam…   He does not see the size of our kainkaryam because there is nothing that is too big in this world for him, and mainly because no kainkaryam is small for him. He only sees our affection/bhakthi/care.

thUvi – sprinkle/throw the flower in his lotus feet (without worrying about the procedure?).  [kAyika kainkaryam (one of the 3 types of kainkaryams)]. Can they throw the flowers like that instead of properly submitting them to Him? Their love for Him makes them not consider these formalities;

like how ALavandhAr also said that we do anjali just once with our hands without even properly putting them together (கோணல் மாணலாக ஒரு முறை பண்ணிய அஞ்சலி), and perumAn accepts even that as an anjali and his heart melts for us.

thozhudhu – do anjali (joining both the hands, kai kooppi) – offering ourselves – such that He would melt by seeing our affection. The reason for / use of, being born with our arms and hands (is to do anjali).

dhraupadhi’s anjali made krishNan feel so much indebted that he was never satisfied even after helping her so much;

Because he is such lover of us heroines, he would want to do anjali to us; or if He does Anjali and we the gOpikAs don’t reciprocate, then the gOpars would fear that this nOnbu is not happening appropriately; so for their sake the gOpikAs do the anjali.

vAyinAl pAdi – The use of being born with our mouth and voice is to say his thiru nAmams (perumAn‘s names). [vAkku kainkaryam].

In addition to going to you, we also sang your names;

Everything starts with thinking in the manas, but we praise you with all three apparatus, hands, mouth, and manas; our hands and mouth are going to you ahead of manas – such is our eagerness.

manaththinAl sindhikka – The use of having our manas (mind/thoughts). [mAnasa kainkaryam]. It is important to use the mind when singing His names.

So it is talking about using all the three (hands, mouth, and mind) equipment and falling on him.

pOya pizhaium(,) pugu tharuvAn ninranavum

The pApams of the past (before samAsryaNam), and the pApams of the future (from the time of samAsrayanam) …..

thIyinil thoosu Agum – ( thUsu: cotton (ball) )

….. (pApams) will vanish like how the cotton (ball) will burn in the fire and vanish.

If we regularly drink milk containing all the required medicinal items we will get rid of ailments. In the same way, as we keep doing bhagavath anubhavam, all our pApams would vanish.

seppu: say.  (connects to :  thAyai kudal viLakkam seidha dhAmOdharanai seppu). Say the name of dhAmOdharan. Relates to kAyikam, vAk, and manas kainkaryams, and his sowlabhyam (simplicity).


English translation Raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

thiruppAvai – 06 – puLLum silambina kAN

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

This is the 6th pAsuram in thiruppAvai.

‘In ay ayndhum ayndhum (5*5 + 5) aRiyAdha mAnidarai..’, this is the start of the 2nd 5 pAsurams.

The first pAsuram of thiruppAvai (mArgazhi thingaL) is like an introduction to all the 30 pAsurams. The first five pAsurams of thiruppAvai are also like an introduction, talking about nArAyaNan as our only savior, that the goal of every being is to reach Him, what one would do and not do while living here, what good will happen to the world, how the rain would help, and so on.

Summary of the first 5 pAsurams :

In the 1st pAsuram, goal is to be with emperumAn; He can be reached only by His help (He is the means); those who are interested in that destiny are the eligible ones to be involved in that ‘means’;  so it showed the nature of destiny, goal, and the people eligible for it.

In the 2nd pAsuram –  for such people, it shows the activities that can be performed by them who have got the karaNams (body, indhriyas, etc.,) that are always inclined to do some activity; and for spending time meaningfully (kAlakshEpam), and what we should do based on our interest in Him;

In the 3rd pAsuram – they wanted good things to happen to those who helped them in their bhagavath anubhavam;

In the 4th song – it says that even dhEvathAs would help us who are dhEvathAnthara-sparsa-rahithar (not having any association with demigods),  ananya-prayOjanars (not asking for any other things from Him, other than Himself), bhagavathEka pravaNar (belonging only to Him), and involved in the items related to bhagavath anubhavam.

In the 5th pAsuram – it says that the bhagavath anubhavam of ours itself would prevent the enemies of such anubhavam.

So, (ஆக,), in the last 5 pAsurams, she talked about the ways and means of getting immersed in the krishNa anubhavam; then in the next 10 pAsurams coming up, she sings about those who use these ways and means for getting krishNa anubhavam.


In the next ten starting with this puLLum silambina-kAN pAsuram, ANdAL has written the pAsurams as if she is waking up 10 gOpikAs of thiruvAyppAdi who wish to go and do nOnbu with krishNan’s help.

Previous day evening, krishNan had asked all the gOpikAs to go to their homes and sleep and then meet early in the morning to start the nOnbu; he had also gone home (nappinnai pirAtti thirumALigai) to sleep.  ANdAL is pretending that some of those gOpikAs who woke up very early next day are trying to wake up the remaining gOpikAs to go with them. These gOpikAs who are inside their houses were just not able to sleep as they have been eagerly waiting to go to krishNan, thinking about how that experience would be, finally they are just lying down in their bed and dreaming about it.

(ANdAL would have wished to wake up all the 5 lakh girls to go with Her to be with krishNan, and would have written 5 lakh pAsurams too! We consider the Ten girls to represent all of us) .

When anything is related to enjoying about emperumAn, and doing kainkaryam to Him to make Him happy, it is much better to go with all other people who have also accepted the fact that they are the sEshans (devotees/slaves/subservient) of emperumAn.

~~~

When each one has got the main requirement of love for Him, and the means for doing the activities/kainkaryam, and having access to krishNan for enjoying, and the time being suitable and private, having permission from the elder gOpars, why should they not just go alone and enjoy with krishNan? why are they waking up each other?

— Like one needs company when stuck in cyclone, they are immersed in the anubhavam of krishNan (similar to AzhwArs singing: kAlAzhum nenju azhiyum – [periya thiruvandhAdhi-34]), uyir kAththu Atcheymmin [thiruvAimozhi 10-7-1], and Azhiyodum ponnAr-sArngam-udaiya adigaLai innAr-enRu-aRiyEn [periya thirumozhi 10-10-9]), so they are looking for help by waking up each other;
— even for nithya sUris it is hard to enjoy Him without the company of others when they see His greatness and simplicity – so it goes without saying that the gOpikAs, who don’t know their left hand from the right, would need the company of other adiyArs for enjoying Him;
— moreover, like it says in ‘Eka: svAthu na bhunjItha’, they wake up others because they are not of the nature of enjoying such a nectar alone by themselves;
— moreover, they wake up others because of their attitude that others should not lose such a great opportunity to enjoy Him;
— moreover, when having bhagavath anubhavam they think that one should not directly do that but only with the recommendation of other bhAgavathAs.
(so) since the matter is hard to be enjoyed alone, and these gOpikAs are not capable of enjoying Him by themselves alone, and since they think that those who are interested in Him should not lose such opportunity, and since they would not go to him without the help of other bhAgavathAs, they are waking up others.

If all the gOpikas would be having equal and indistinguishable motivation for enjoyment of krishNa anubhavam, then does it mean those who are sleeping are having lesser motivation? The enjoyable characteristics of krishNan would make some of the gOpikAs be in a state like those who drank poison, while it would make some gOpikAs restless and not able to stay in their place; so there is motivation of enjoyment in every gOpikA; so it is acceptable that some are awake and they are waking up others.

~~~

==> The inner meaning in these 10 pAsurams – she is referring to other AzhwArs as those 10 gOpikAs whom she is calling to go and get krishNan’s thiruvadi, and to do kainkaryam to Him.

புள்ளும் சிலம்பினகாண் புள்ளரையன் கோயிலில்
வெள்ளை விளிசங்கின் பேரரவம் கேட்டிலையோ
பிள்ளாய் எழுந்திராய் பேய்முலை நஞ்சுண்டு
கள்ளச் சகடம் கலக்கழியக் காலோச்சி
வெள்ளத்தரவில் துயிலமர்ந்த வித்தினை
உள்ளத்துக் கொண்டு முனிவர்களும் யோகிகளும்
மெள்ள எழுந்து அரி என்ற பேரரவம்
உள்ளம் புகுந்து குளிர்ந்தேலோர் எம்பாவாய்.

puLLum silambina-kAN puLLaraiyan koyilil
veLLai viLi-sangin pEr-aravam kEttilaiyO
piLLAi ezhundhirAi pEi mulai nanjuNdu
kaLLa chakatam kalakkazhiya kAlOchchi
veLLaththaravil thuyil amarndha viththinai
uLLaththu kONdu munivargaLum yOgigaLum
meLLa ezhundhu ari enRa pEr aravam
uLLam pugundhu kuLirndhElO rempAvAi

padha-padhArtham
puLLum silambina-kAN – birds are calling while going (after waking up), and
kEttilaiyO – are you not hearing
pEr-aravam – the big sound
veLLai viLi-sangin – of white conch which is doing thirupaLLi-ezhuchchi (waking up emperumAn)
puLLaraiyan koyilil – in the temple of perumAn who is garudan‘s leader, [garudan who is the head of birds]
piLLAi – you young gOpikA who is new to bhagavath vishayam,
ezhundhirAi – get rid of sleep and get up;
munivargaLum – adiyArs who meditate him
yOgigaLum – and adiyArs who do yogAbhyAsam
meLLa ezhundhu – (they) get up slowly without disturbing the emperumAn in their hearts
uLLaththu koNdu – they have placed in their hearts through thoughts about
pEi mulai nanju-uNdu – perumAn who drank phUthanai’s poisonous milk from her nipples, (and killed her),
kaLLach chakatam – (who made the) the cunning cart
kalakku azhiya – go out of shape and get destroyed
kAl Ochchi – by kicking with thiruvadi (and finish it),
thuyil amarndha – (who is) gracefully lying down
veLLaththu – in the liquid of milky ocean
aravil – on thiruvananthAzhvAn (Adhi SEshan)
viththinai – one who is root of the world
ari enRa pEr aravam – (munis and yOgis are thinking about such emperumAn and) making big sound, chanting ‘hari’;
uLLam pugundhu kuLirndhu – (please get up so that) we get that sound into our minds and become happy.

Meaning:

The first gOpikA that ANdAL is waking up in this pAsuram is new to bhagavath vishayam (matter related to perumAn kainkaryam) and does not know any details about doing nOnbu.

In the first 4 pAsurams she talked about para, vyUha, vibhava, and antharyamithvams. 5th was out of pattern; and in this 6th pAsuram they sing about archAvatharam (in statue form) as in ‘puL araiyan kOil’

puLLum silambina-kAN

The gOpikAs who have woken up early go to the first gOpikA’s house to wake her up. They tell her to wake up.

The girl from inside asks, “Shouldn’t the day first dawn for waking up?”.

They reply, “The day has dawned, so please get up”.

The girl asks, “What is the sign that the day has already dawned?”.

“We are here, isn’t that enough to tell that it is dawn?”.

“If someone has slept the previous night then you can say that their getting up is the sign of dawn. You gOpikas did not sleep at all, so I cannot take it as a sign”.

Then they reply with the first words of this pAsuram, “puLLum silambina kAN” – the birds have woken up and they are going for gathering food (you come and see that)”.

She replies, “Is that a sign that the day has dawned?”,

“Is it not?”

“No” (ஓம், அல்லவீ)

“How come?”

“You did not let those birds sleep, so they are also going without sleep. In the place where you are born, even the birds are thinking about krishNan and they don’t sleep. So, that is also not a sign of dawn. Tell me some other sign”. She keeps lying down on her bed.

In this context, piLLai piLLaiAzhvAn would say that for this AthmA there is no good time other than when we hear the bird that marks us the amicable time to do bhagavath samAsrayaNam. Here the sound of bird implies AchAryan’s word, and his waking up those sleeping in ignorance.

Inner meaning for puL (bird) – the bhAgavatha bhakthas who have woken up early in the morning, wanting to get dharshan of blackness of krishNan.

In the place where ANdAL was born, would there be sleep for the birds, said nAlUrAchAn piLLai – based on ANdAL’s ‘kAlai ezhundhirundhu kuruvik kaNangaL mAlin varavu solli maruL pAdudhal meimmai kolO [nAchiyar thirumozhi 9-8]’.

puL-araiyan kOyilil

The king of birds periya thiruvadi (garudAzhvAn) is there, his “kO” (king) sarvEshwaran is there, ‘il’ His house (that is, kO’s house, that is, temple), koyilil – in the temple of garudan’s king (that is, perumAn).

(When krishNan is here, and when everyone is immersed in His beauty and behave as His bhakthas, can there be a perumAL temple in thiruvAyyppAdi? yes, similar to how chakravarthy thiurmagan (rAman), along with his dharma pathni (as wife who helps rAmar conduct the dharmas of living) and family had done pUjAs to periya perumAL (srIranganAthan) when perumAn was in ayOdhDhi; similarly, for krishNan also there is a perumAL kOyil here.)

puL-araiyan – His identity is based on those people who depend on Him;  lakshmaNa pUrvajam cha – sIta pirAtti also said that Her being was in danger by yama in the form of a deer as soon as She sent away lakshmaNan and his elder brother chakravarthy thirumagan. She refers to srI rAman as related to lakshmaNan.

They are referring to perumAn through the name of periya thiruvadi (garudan) – one generally goes to perumAn through the support of thiruvadigaL (AnjanEyar, garudan), AchArayan, AzhwArs, and thAyAr.

veLLai viLi sangin pEr aravam

The gOpikAs are saying that the sangu (conch) is white. The gOpikA inside says, ‘Conch is always white, it is not a good argument for saying that the day has dawned’.

She continues, ‘Every sAmam (every certain number of hours) they sound the conch in the temple, so the sound of conch is not a sign of dawn.’

The gOpikAs reply, ‘pEr aravam’ (bigger sound) – the conch is being sounded with higher volume, which they would do only at dawn.

viLi – calling. Calling at the auspicious time of brAhma muhuUrtham to do kainkaryam to perumAL.

Inner meaning: the sound of praNavam coming from the temple, calling (viLi) the ‘உ’ (devotees) of the praNavam to come there.

pEr aravam – loud enough for you to get up;  when talking about lakshmaNan going to mahArAjar’s (sukrIvan) place and making loud sound with his bow (because mahArAjar was delaying in joining rAma lakshmaNA for finding sItha),  ananthAzhwAn said ‘mahArAjar who was holding on to the breast of thArai, his blindness (to the need of rAmA) was lost when lakshmaNan made the sound.

kEttilaiyO – are you not hearing that sound (of conch). Are you going to lose the bhAgyam of hearing that sound that is calling you to go to krishNan?

 The gOpikA inside is not convinced.

piLLAi ezhundhirAi:  piLLAi – ignorant

The gOpikAs ask, “O girl, you who are new in bhagavath vishayam (related to perumAL), who are new to the sweetness of doing kainkaryam to perumAL, without continued experience in bhagavath vishayam you have not reached the level to understand the beauty of being with other bhAgavathAs (devotees); should you not be interested in seeing us like how we are interested in seeing you?”

==> The inner meaning of the 10 gOpikAs woken up in this and the next total 10 pAsurams – the gOpikAs being woken up refer to AzhvArs. In this pAsuram, ‘piLLAi‘ refers to ‘poigai AzhwAr‘.  In his prabhandham, mudhal thiruvanthAdhi, poigai AzhvAr says ‘onRum adhanai uNarEn nAn‘ as if like the girl who is new to bhagavath vishayam; in various pAsurams of mudhal thiruvanthAdhi he uses words similar to ‘pEi mulai nanju uNdu‘, ‘kaLLa chakatam kAl Ochchi‘, ‘veLLaththaravil thuyil amardha viththu‘, to enjoy krishNan’s amAnusha seshtithangaL (actions beyond human). ANdAL is using similar words in this pAsuram, and referring to a similar gOpikA.

==> Another way this is seen is as follows: This pAsuram is about periyAzhvAr her beloved father and AchAryan, and then the seven pAsurams including this go in reverse order of AzhvArs from periyAzhvAr to poigai AzhvAr, them being elders; then remaining three of ten pAsurams are about future AzhvArs – thoNdaraippodi Azhvar, thiruppANAzhvAr, and seerk kaliyan.

So, as this pAsuram talks about garudan, periyAzhvAr is amsam (characteristic) of garudan. So this pAsuram indicates periyAzhvAr.

piLLAi – new in these matters;  bhattar said ‘chinthayanthi was new to krishna gAnam, otherwise she would have been used to the in-laws’ trying to stop her and she would have gone ahead out of the house anyway’.

The gOpikA inside asks back, “Who woke you up, you who know all the sweetness of kainkaryam?”

They reply, “Nobody woke us up; we woke up hearing others doing their own chores” as follows:

pEi mulai nanju uNdu

When He was alone when even His mother could not help, that phUthanai came near krishNan to kill Him, but she got killed.

Inner meaning: ahankAram, mamakAram are related to svAthanthriyam – that is, our (wrong) feeling that we are independent of perumAn; because of our AthmA getting into our body (pEi uNdu) we get the ahankAram and mamakAram (mulai uNdu) which are poisonous (nanju) for our AthmA, and we pray perumAn to get rid of these things from us.

kaLLa chakatam

If it is someone like phUthanai, then it may be possible to identify as a devil and protect oneself; but His mother had kept a toy as protection, into which the asuran got into for killing krishNan. (so ‘kaLLachakatam).

kalakkazhiya kAl Ochchi

He kicked His legs because of delay in getting milk from His mother, and His lotus feet hit the toy and killed the asuran who went inside that toy;

==> The girls are talking about phUthanai and the chakatAsuran so that the girl who is sleeping will get a jolt thinking about the dangers that came to her krishNan, and so would wake up.

Inner meaning: pray perumAn to remove from us the kAmam (our interest in non-living things (that is materials, body, fame, gadgets,..) and krOdham (the anger when we don’t get those things).

veLLathu aravil thuyil amarndha viththinai

They are happy that without all such dangers (from bhUthanai and others), perumAn is safely lying on thiru ananthAzhvAn (Adhi SEshan) in thiru pArkadal (milky ocean).

veLLam – to indicate that perumAL with his gentle thirumEni is comfortably sleeping on Adhi SEshan

aravil – on the snake – thiru ananthAzhvAn (Adhi SEshan); soft; his breath killed the madhukaidavas, so there is no need to worry about any danger for perumAn;

thuyil – sleep – perumAn lying down on Adhi SEshan and deeply thinking about what avathAram to take next for saving us;  one who can come and comfortably live in a bhaktha’s heart.

amarndha – as He wants to deeply think about ways of helping and saving us, He is not getting distracted even if thAyArs hug him tightly on their divine chests.

viththinai – viththu – the source/reason for everything;  kshIrAbdhi nAthan (perumAn in the ocean) getting ready for the next avathAram, as if all the avathArams so far are not enough.

uLLaththu-k koNdu

Keeping them in their minds and hearts (them = perumAn lying down on Adhi sEshan in the ocean, and along with the thAyArs), where there is no danger of asurAs;

munivargaLum yOgigaLum

the munis (who do deep thinking about perumAn), and yOgis (who do physical kainkaryam to perumAn) [similar to the gOpikA inside who is lying down thinking about perumAn, and the gOpikAs outside who are wanting to do kainkaryam to perumAn],

meLLa ezhundhu – the munis and yOgs get up very slowly

the munis and yOgis are getting up from their bed very slowly, like how a pregnant woman would get up slowly and carefully, they are getting up without even disturbing the garland in their heads; they get up very carefully so that the perumAn inside them (antharAthma) would not be disturbed; (are there munis and yOgis in thiruvAippAdi? – after krishNan has done the avathAram here, the munis and yOgis come to this place that is full of cows, and labor themselves to enjoy krishNan).

ari enRa

ari – hari – nArAyaNan.

The munis and yOgis then say hari 7 times as soon as they get up; (when we wake up we could say hari 7 times, and take about 4 steps in the direction towards srIrangam, before carrying on with our morning activities).

Saying ‘ari’ would get rid of all the hindrances in doing perumAL kainkaryam. It would get rid of all our fears – what is our fear? that some danger would happen to perumAn. So they pray that He himself should get rid of such dangers, that He saves Himself for us. Once He does that, we are again afraid that someone will see that greatness and He will get kaN echchil (கண் பட்டு விடும்) and we will start singing pallANdu for Him.

Before one gets the gyAnam of bhagavath sambandham one is afraid about dangers to self; after getting the gyAnam of bhagavath sambandham one is afraid of dangers to perumAn.

pEr aravam (big sound (of chanting hari))

Not only the munis and yOgis, but all the 5 lakhs houses are saying ‘hari’.

uLLam pugundhu kuLirndhu –

“As we are feeling so much viraha thApam (suffering due to missing krishNan), the sound of hari nAmam went into our minds and hearts and helped us cool it down, so we are feeling wonderful, so you wake up now.”.

That gOpikA finally gets up and joins other gOpikAs to go to the next house to wake up another gOpikA.


English translation raghurAm srInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

thiruppaLLiyezuchchi – thaniyans

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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vyuhavasudevanvyUha vAsudhEvan

thaniyan blessed by thirumAlai ANdAn

thamEva mathvA paravAsudhEvam
rangEsayam rAjavadharhaNIyam
prAbOdhikIm yOkrutha sUkthimAlAm
bhakthAngrirENum bhagavanthamIdE

தமேவ மத்வா பரவாஸுதேவம்
ரங்கேசயம் ராஜவதர்ஹணீயம்
ப்ராபோதிகீம் யோக்ருத ஸூக்திமாலாம்
பக்தாங்க்ரிரேணும் பகவந்தமீடே

word-by-word translation
ya: – that AzhwAr
rAjavath – like a king
arhaNIyam – worshippable
rangEsayam – periya perumAL who is lying on the serpent bed at srIrangam
tham paravAsudhEvam Eva – that same paravAsudhEva (of srIvaikuNtam)
mathvA – considering
prAbOdhikIm – that which will wake (him) up
sUkthimAlAm – garland of words
akrutha – mercifully gave
(tham – such)
bhagavantham – one who possesses auspicious qualities such as gyAnam, etc.
bhakthANgrirENum – thoNdaradippodi AzhwAr
IdE – I glorify

Simple Translation
I glorify thoNdaradippodi AzhwAr who possesses auspicious qualities of gyAnam (knowledge), etc., and the one who mercifully gave us the garland of words that will wake up periya perumAL who is lying on the serpent bed, who is worshippable like a king and considering him as none other than paravAsudhEvan of srIvaikuNtam.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • rAjavadharhaNIyam – Since srI rAma who was the son of dasaratha, the unchallenged emperor of the entire bhAratha dhEsam, himself worshipped srIranganAthan (who was the kula dhaivam of raghu vamsam), periya perumAL must be treated like a great king. He is also the king of all kings and everyone else.
  • rangEsayam – archAvathAra emperumAns glories are fully revealed – that he descends from paramapadham with all the same divine form, qualities, etc., and at the same time his saulabhyam (simplicity) is also manifested by emperumAn in archAvathAramarchAvathAra emperumAns are also easily approachable by everyone unlike paravAsudhEvan.
  • paravAsudhEvam – As srIranganAthan is worshipped through thirudhvAdhasAkshari (vAsudhEva manthram) in his thiruvArAdhanam, here vAsudhEva name is used. Amongst the 4 vyUha forms of emperumAn, the first form is called as vAsudhEva. kshIrAbdhi nAthan (emperumAn who is lying down in milk ocean is glorified for his sauhArdham (kind-hearted nature) as he is lying down and contemplating about the well-being of all jIvAthmAs. srIranganAthan is also doing the same – he is lying down in srIrangam and constantly thinking about the well-being of all jIvAthmAs who are suffering in this samsAram.
  • Finally, thoNdaradippodi AzhwAr is glorified as the one who is filled with gyanam (knowledge), vairAgyam (renunciation), etc., and the one who sung these wonderful garland of words named thiruppaLLiyezhuchchi.

 

thaniyan blessed by thiruvaranga perumAL arayar

maNdangudiyenbar mAmaRaiyOr
manniyasIrth thoNdaradippodi thonnagaram
vaNdu thiNarththavayal thennarangath thammAnaip
paLLiyuNarththum pirAnudhiththa Ur

மண்டங்குடியென்பர் மாமறையோர்
மன்னியசீர்த் தொண்டரடிப்பொடி தொன்னகரம்
வண்டு திணர்த்தவயல் தென்னரங்கத் தம்மானைப்
பள்ளியுணர்த்தும் பிரானுதித்த ஊர்

word-by-word translation
vaNdu – beetles
thiNarththa – closely living
vayal – surrounded by fertile fields
then – beautiful
arangaththu – (lying down) in srIrangam
ammAnai – periya perumAL
paLLiyuNarththum – waking him up
pirAn – one who does great favours
thoNdaradippodi – AzhwAr whose name is thoNdaradippodi
udhiththa Ur – birth place
sIr manniya – glorious
maNdangudi – thirumaNdangudi
thol nagaram – ancient town
enbar mAmaRaiyOr – so says elders who are well versed in vEdham

Simple Translation
Elders who are well versed in vEdham say thirumNdangudi is the glorious birth place of AzhwAr whose name is thoNdaradippodi and who has done great favours and the one who is waking up periya perumAL who is lying down in srIrangam which is surrounded by beautiful fertile fields where many beetles live closely to each other.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • Like kaNNangudi, kuRungudi, puLLAmbhUthangudi, etc., which are dhivya dhEsams that are dear to emperumAn, maNdangudi is also glorified here. maNdangudi is also compared to AzhwArthirunagari which the birth place of nammAzhwAr.
  • Existence of many beetles indicates the natural beauty of the environment. srIrangam is glorified in many other dhivya prabandhams as a very beautiful place. Additional Note: thoNdaradippodi AzhwAr himself srIrangam is a beautiful garden populated by many beetles in his thriumAlai.
  • Not only he woke emperumAn up, he has also done us great favours by blessing us with this thiruppaLLiyezhuchchi dhivya prabandham which can be recited by us also.
  • Just like the sun rises in the east and dispels the darkness, AzhwAr appeared in thirumaNdangudi and dispelled the ignorance of the ignorant people.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi

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srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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srIranganAthan is the object of glorification of thiruppaLLiyezhuchchi dhivya prabandham which was compiled by thoNdaradippodi AzhwAr (bhakthAngri rENu).

periyaperumalperiya perumAL (srIranganAthan) – srIrangam

thondaradipodi-azhwar-mandangudithoNdaradippodi AzhwAr – thirumaNdangudi

In a beautiful grantham named AchArya hrudhayam, in chUrNikai 85, azhagiya maNavALa perumAL nAyanAr highlights the mahAthmAs (great souls) who sung suprabAtham (auspicious songs to wake some one up) for emperumAn to wake him up. He brings out the glories of nampAduvAn (a dedicated devotee of thirukkuRungudi malai nambi) in comparing him with viswAmithra, periyAzhwAr (vishNuchiththa) and thoNdaradippodi AzhwAr (thuLasi bruthyar – one who maintained thuLasi gardens to make garlands for emperumAn) due to him singing suprabAtham to emperumAn. mAmunigaL brings out the details for the crisp words of nAyanAr.

viswAmithra rishi woke srI rAma up with an auspicious slOka (srI rAmAyaNam, bAla kANdam – 23.2) which is well-known to everyone.

kausalyA suprajA rAma pUrvA sandhyA pravarththathE |
uththishta narasArdhUla karththavyam dhaivamAhnikam ||

கௌஸல்யா ஸுப்ரஜா ராம பூர்வா ஸந்த்யா ப்ரவர்த்ததே |
உத்திஷ்ட நரசார்தூல கர்த்தவ்யம் தைவமாஹ்நிகம் ||

Oh rAma who is the dear son of kausalyA! It is early morning now. Oh tiger amongst men! Wake up and engage in auspicious morning rituals.

periyAzhwAr wakes kaNNan emperumAn up in his periyAzhwAr thirumozhi 2.2.1.

aravaNaiyAy AyarERE! ammamuNNath thuyilezhAyE… அரவணையாய் ஆயரேறே! அம்மமுண்ணத் துயிலெழாயே…

Oh bull amongst the cowherd boys who was originally lying down on AdhisEsha! wake up and get ready to eat.

thoNdaradippodi AzhwAr compiled a whole prabandham named thiruppaLLiyezhuchchi to wake srIranganAthan up. thoNdaradippodi AzhwAr was fully focussed on srIranganAthan and served him by maintaining a garden and making garlands for him.

For thiruppaLLiyezhuchchi, we currently have 2 vyAkyAnams. First one written by nanjIyar and subsequently another one written by periyavAchchAn piLLai.

nanjeeyarnanjIyar

periyavachan-pillaiperiyavAchchAn piLLai – thiru sanganallUr

vyAkyAnam for thaniyans have been provided by piLLai lOkam jIyar.

pillailokam-jeeyarpiLLai lOkam jIyar

puththUr krishNaswamy iyengar has given detailed explanations for the available vyAkyAnams in his publishing of this dhivya prabandham vyAkyAnams. With the help of all of these and the mercy of emperumAn, AzhwArs, AchAryas and asmadhAchAryan, we will see the english translation for this wonderful dhivya prabandham.

Puttur-Swami

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org