Daily Archives: January 5, 2015

thiruppAvai – 22 – angaNmA gyAlaththu

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The previous pAsuram was about losing ahankAram (attitude of me-mine) – (mARRAr vali tholaindhu un vAsal kaN). This pAsuram says that after coming here to you there is no other place / person to go to. This is about ananyArha sEshathvam (subservience to perumAn and perumAn only / no other place or person to go to).

அம் கண் மா ஞாலத்து அரசர் அபிமான
பங்கமாய் வந்து நின் பள்ளிக்கட்டிற்கீழே
சங்கம் இருப்பார் போல் வந்து தலைப்பெய்தோம்
கிங்கிணி வாய்ச்செய்த தாமரைப் பூப்போலே
செங்கண் சிறுச்சிறிதே எம்மேல் விழியாவோ
திங்களும் ஆதித் தியனும் எழுந்தாற்போல்
அம்கண் இரண்டும் கொண்டு எங்கள் மேல் நோக்குதியேல்
எங்கள் மேல் சாபம் இழிந்தேலோர் எம்பாவாய்.

angaNmA gyAlaththu arasar
abhimAna bhangamAi vandhu nin paLLikkattil kIzhE
sangam iruppAr pOl vandhu thalaippeidhOm
kingiNi vAich cheidha thAmaraippUp pOlE
sengaN siRuchiRidhE emmEl vizhiyAvO
thingaLum Adhiththiyanum ezhundhAr pOl
angaN iraNdum kOndu engaL mEl nOkkudhiyEl
engaL mEl sAbham izhindhu ElOrempAvAi

padha padhArtham

am kaN mA gyAlaththu arasar – kings (who rule(d) the) beautiful, spacious, and big world
abhimAna bhangamAi vandhu – come after losing their ahankAram
sangam iruppAr- and assembled in groups
nin paLLik kattil kIzhE – below your throne;
pOl – likewise
vandhu – (we) came (to your place)
thalaippeidhOm – and approached (you);
thAmaRai pU pOlE – like a lotus
kingiNi vAich cheidha – that is blossomed a little bit, like the opening of ‘kingiNi’ (metal ball with openings like a half-open flower, with a metal ball inside it to make noise when shaken),
sem kaN – (would you open your) reddish eyes
siRuchchiRidhE – little by little
em mEl vizhyAvO – and bless us (your devotees)?
thingaLum Adhiththiyanum ezhundhAr pOl – like how the moon and the sun rise
engaL mEl nOkkudhiyEl – if you would bless us
am kaN iraNdum koNdu – with the two beautiful eyes,
engaL mEl sAbham – our sadness
izhindhu – would get destroyed.

Meaning

angaN – beautiful place; nice that from brahma to a small ant (pipIlikai/பிபீலிகை) could enjoy here with all comforts;

mA gyAlaththu arasar – kings of the beautiful big places on earth/world – kings with the pride of ‘all these areas of this earth are mine’; like a king named pouNdarakan who ruled kAsi who thought that the whole universe was his and was walking with changu and chakram in his hands to compete with krishNan.

abhimAna bhangamAi vandhu – losing their svAthanthriyam; those kings come (to you) after losing their kingdom, and become humble;

some kings were bhAgavathas (some of whom are also mentioned in some of the dhivya prabandhams), and they came and surrendered to you even while being kings; kUraththAzhvAn surrendered to emperumAnAr even when having everything (gyAnam, lineage, wealth). kulasEkarAzhvAr and sIrk kaliyan too were kings!

nin paLLik kattil kIzhE – even if they (the former types) are given back their kingdoms, they recall becoming humble and refuse to go away (from you), and stay under you (‘under’ your safety). They want you and you only.

sangam iruppAr pOl – like those great kings we have also come to you after losing our pArathanthriyam – like how significant it is for them to lose their pArathanthriyam (because it is very hard for such great kings), we have come losing ours; they came to you because there was no other place to go to – we came to you for doing kainkaryam.

Like iLaiyaperumAL who was lost to chakravarthy thirumagan, we have come here after losing to your guNams and becoming your sEshans.

vandhu thalaip peidhOm

All the delays we endured till now in waking up every one, now we are relieved of all the troubles after coming here. All these years (lives) we had lost the opportunity of this sambandham (association) with you, and today we got the complete you after coming here, and without doing anything on our part (nirhEthukam). We have shed our dhEhAthmAbhimAnam (giving importance to bodily comforts), also our svAthanthriyam (feeling of we can do everything by ourselves without His help) and have come here as saraNAgathas to do kainkaryam only to you; and without any thought that it is We who Did the kainkaryams.

When bhattar was asked, “vEdhas say that brahmA and other dhEvas are born 7 times, they do very hard penance/tasks before they are able to get mOksham; but we, who are so less able compared to them, have just done saraNAgathi and with all surety we are waiting for this life to end for going to mOksham (like we have packed our bags and are just waiting for His call, to go to mOksham); how come there is such a big difference in the required efforts?”

bhattar replied, “There is nothing wrong in this; those dhEvas are trying everything out of their own efforts, and they want to try like that because/thinking-that they have got that ability. We, on the other hand, have accepted from the beginning that we cannot do anything on our own to become eligible for mOksham, we have fallen on perumAn‘s feet and have told Him that we don’t have anything to show for becoming eligible – so, because it is now perumAn who is taking the efforts to provide us mOksham, we are assured of it; but the dhEvas / rishis – they are trying with their own ability so it would take them a long time before they get mOksham.

{ முமுக்ஷுப்படி – ஒரு பலத்துக்கு அரிய வழியையும் எளிய வழியையும் உபதேசிக்கையாலே, இவை இரண்டுமொழிய பகவத் ப்ரஸாதமே உபாயமாகக் கடவது / mumukshuppadi – oru palaththukku ariya vazhiaiyum eLiya vazhaiyum upadhEsikkaiyAlE, ivai iraNdumozhiya bhagavath prasAdhamE upAyamAgak kadavadhu. }

(Also we are not supposed to go for other means (karma/gyAna/bhakthi) for getting mOksham; only SaraNAgathi is prescribed for us SrIvaishNavas because it is against the svarUpam (our true nature) to try on our own even if we would be able to. Doing SaraNAgathy is also not the ‘means’, it is only an acceptance that He is the means.)

kingiNi vAich cheidha thAmaraip pUp pOlE

(please open your eyes) like the lotus that blossoms when seeing the sun; these flowers blossom seeing our desperation; like how it slowly blossoms;

our desperation is like the sun, and you eyes are like the lotus – please open seeing our desperation.

sengaN – your beautiful reddish eyes

red due to your affection towards us. Even that flower is not as red/beautiful as His eyes, so they use the word as a metaphor.

siRuch chiRidhE

unlike flooding by suddenly opening a dam, the force of your kindness which we cannot withstand if it is available all at once, open your beautiful eyes slowly.. slowly..

We want to enjoy from the beginning the whole process of your opening your beautiful eyes;

we are like dry land which needs to be watered slowly and steadily.

svApadhEsam: please elevate us step by step; begin with:
– remove our dhEhAthmAbhimAnam (thinking of dhEham as Athma – attachment/priority to physical comforts),
– as we accept it (accept this effort of yours), remove our svasvAthanthriya abhimAnam (thinking that we are independent of emperumAn, i.e., thinking that we can do some of the things He has forbidden, and that we need not do some of the things He has commanded us to do),
– as we accept it, do anya sEshathva nivruththi (subservience to others),
– as we accept it, remove sva sEshathvam (kaivalyam – enjoying our own AthmA only),
– as we accept it, remove svarakshaNE sva anvayam (thinking that we can manage to do things to protect ourselves),
– as we accept it, remove us from upAyAntharam (using other means like karma/gyAna/bhakthi yOgams, or other ways, to reach Him),
– as we accept it, make us come to you as the only means (to reach you),
– as we accept it, remove the thought in us that when we carry out activities in our life it is because of our efforts only,
– as we accept it, make us be a parathanthran (subservient to Him),
– as we accept it, make us immersed in all of His auspicious qualities (ஸமஸ்த கல்யாண குணங்கள்),
– then create anubhava-janitha prithikAritha kainkaryam (doing kainkaryam out of affection that came out of experiencing Him),
– and then remove the thought of doing that kainkaryam for own enjoyment.
— In the next phrase of the pAsuram when they say ‘after you open your eyes just enough’ – it means that ‘after we reach such stage here’. To a dhEhAthmAbhimAni it would not work if He tries to grant parama bhakthi straight away, would it?

em mEl vizhiyAvO – would you open your eyes and see us?

Like how desperate one would be when rains came for a dry land, like how the sAdhaga bird would hope to get rain water (it drinks only rain water direct when the rain drops fall from the sky), they are hoping for His blessings. {thurisaRRuch chAdhakam pOl nAthan thandhu aruLE pArththiruththal kOdhil adiyAr guNam [gyAna sAram-2]  / துரிசற்றுச் சாதகம் போல் நாதன் தனதருளே பார்த்திருத்தல் கோதிலடியார் குணம் – [ஞான ஸாரம்-2]}

Would you please give us parama bhakthi after we reached the stage as above?

thingaLum Adhiththiyanum ezhundhAr pOl

Adhiththiyan – sun – hot – your enemies cannot go near you

thingaL – moon – nice – your adiyArs find it nice and wonderful to approach you; they find the moon (un)comfortable when they miss you.

Even though perumAn was fighting hiraNyan, He was kind to his son prahlAdhan. perumAn considered hiraNyan as enemy only because hiraNyan was troubling his bhakthan. bhattar said: Even while the mother lion is fighting with an elephant it would be kind to its cub which is drinking milk from her.

Also means, to remove our inner darkness (sun), and to make us feel better after having gone through separation from you (moon).

angaN iraNdum kOndu

the sun and moon are not comparable to your anger and blessing;

so they stop comparing and mention his eyes itself – am kaN – beautiful eyes; with your wonderful eyes (please see us)

As He opened just enough for them to to be able to bear it (where they had said siruch chiRidhE), they ask Him to look at them with both his eyes.

iraNdum kONdu – see with both the eyes – emphasizing with ‘both’ to imply that He should see them fully with all of His kindness and love. (“நான் என் ரெண்டு கண்ணால பார்த்தேன்” / I saw with both my eyes).

engaL mEl

See us – we who became desperate without your looking at us

nOkkudhiyEl

IF YOU see us – it is not possible with our efforts – You with your efforts please see us and accept us.

engaL mEl sAbham izhindhu

sAbham – curse, or, what we HAVE to go through – because of your playing with us but leaving us and hiding; and we cannot tolerate your absence. Separation from you is our problem; since this trouble is having to be undergone, they use the word ‘sAbham’.

With your sight falling on us, our troubles from samsAram will go away;

With those two beautiful eyes if you see us slowly but fully, our troubles will go away.

They mention thrice – em mEL, engaL mEL, engaL mEl in this one pAsuram itself (lines 5, 7, and 8) – the ’em’ (we) in these lines relate to us who have got ‘poi ninRa gyAnamum, pollA ozhukkum, azhukkudambum’ [thiruviruththam-1].

In this pAsuram, after krishNan opened His eyes, they told Him that they came to get His blessings to serve Him forever.

We were having svAthanthriyam the size that of great kings and emperors.
After great difficulty we have lost all that and are here falling at your feet – ananyArha sEshathvam.
If you would please slowly but fully open your kind eyes to look at us and give your blessings,
then we will get the ever-lasting opportunity to always do kainkaryams to you.
We request Him to allow us to do kainkaryam to Him and Him only, so that we don’t gain svAthanthriyam after doing kainkaryam (not having the feeling that We Did It).


English translation raghurAm srInivAsa dhAsan

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thiruppaLLiyezhuchchi – 7 – antharaththu

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srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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dhevas - worshipping-periyaperumal

Introduction of this pAsuram:

  • nanjIyar and periyavAchchAn piLLai highlight that what is explained in the 6th pAsuram briefly  is explained in more detail in this pAsuram and the next 2 pAsurams. nanjIyar highlights that indhran (leader of dhEvas) and saptha rishis (ones who propagate knowledge) arrived filling the whole sky to wake him up by singing auspicious slOkas and to worship emperumAn‘s lotus feet.  periyavAchchAn piLLai highlights that as mentioned in thaithriya upanishadh “bhIshAsmAth…” (dhEvas are fearful of emperumAn and act according to his orders), indhran arrived here to manifest his servitude towards emperumAn.

அந்தரத் தமரர்கள் கூட்டங்களிவையோ
அருந்தவ முனிவரும் மருதரு மிவரோ
இந்திரனானையும் தானும் வந்திவனோ
எம்பெருமானுன் கோயிலின் வாசல்
சுந்தரர் நெருக்கவிச் சாதரர் நூக்க
இயக்கரும் மயங்கினர் திருவடி தொழுவான்
அந்தரம் பாரிடமில்லை மற்றிதுவோ
அரங்கத்தம்மாபள்ளி யெழுந்தருளாயே.

antharatthu amararagaL kUttangaL ivaiyO
arunthava munivarum marutharum ivarO
indhiran Anaiyum thAnum vandhivanO
emperumAn una kOyilin vAsal
sundharar nerukka vichchAdharar nUkka
iyakkarum mayanginar thiruvadi thozhuvAn
antharam pAr idamillai maRRidhuvO
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

emperumAn – my lord
un(a) kOyilin vAsal – at your divine temple’s entrance
indhiran thAnum – indhran (the leader of dhEvas)
Anaiyum – airAvatham (his elephant vehicle)
vandhu – not only he has arrived
antharaththu amarargaL – dhEvas who reside in the svarga lOkam (worldly heaven)
kUttangaL – their vehicles, family, assistants, etc
aru thavam munivarum – very saintly persons such as sanaka, sanandhana, etc., rishis
marutharum – maruthas with their assistants, etc
iyakkarum – yakshas
sundharar nerukkavum – gandharvas closely standing
vichchAdharar nUkka – vidhyAdharas pushing each other (in the crowd)
thiruvdi thozhuvAn mayanginar – standing there mesmerized in anticipation of worshipping your lotus feet
antharam – sky
pAr – bhUmi (earth/land)
idam illai – no space
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

My Lord! indhiran, the leader of dhEvas, have arrived at the entrance of your divine temple in his airAvatham (elephant – vehicle). Not only him, the dhEvas of the svarga lOkam, their assistants, great saints like sanaka maharishi, etc., the maruthas along with their assistants, etc., yakshas, gandharvas, vidhyAdharas, etc., arrive there standing close to each other and pushing each other filling the sky and the land leaving no space. They all stand mesmerized in anticipation of worshiping your lotus feet. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and give your blessings.

Highlights from the nanjIyar‘s vyAkyAnam:

  • By the arrival of indhran (who is the leader of dhEvas), saintly rishis, gandharvas, yakshas, vidhyAdharas, etc., to worship emperumAn‘s lotus feet, it is established that srIman nArAyaNan is “sarva swAmy” (master of all).
  • arunthava munivar are explained as sanaka, sanAthana, sanandhana and sanathkumAra – 4 mAnasa puthras (born from the mind) of brahmA who have great thapasyA (austerity).
  • There is so much crowd that even the dhvArapAlakas (the gate keepers) do not have space to stand.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Though indhran is identified in the 3rd line only, according to the essence of the pAsuram where dhEvas, rishis, etc., are highligted and indhran being the leader of them, his arrival should be explained first. An example is cited for such explanation – In praNavam, though the actual sequence of the letters (a, u, ma) lead to explaining the nature of “jIvAthmA” that the jIvAthmA represented by “ma” is the full servant of paramAthmA represented by “a”, but looking at the essence it explains the full lordship of bhagavAn over everyone else.
  • arunthava munivar are explained as saptha rishis who have performed great thapasyA.
  • gandharvas, vidhyAdharas, yakshas are different types of species who have special abilities for singing, dancing, etc.

adiyen sarathy ramanuja dasan

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thiruppAvai – 21 – ERRa kalangaL

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Since krishNan did not get up and open the door even after everyone tried, nappinnai pirAtti tells gOpikAs that she will also join them and plead to krishNan, to wake Him up and to enjoy Him, if they have come here for bhOgam with krishNan.

In this pAsuram they list what those who are lost to his beautiful guNams would say, and ask him to wake up.

ஏற்ற கலங்கள் எதிர்பொங்கி மீதளிப்ப
மாற்றாதே பால்சொரியும் வள்ளல் பெரும் பசுக்கள்
ஆற்றப் படைத்தான் மகனே அறிவுறாய்
ஊற்றம் உடையாய் பெரியாய் உலகினில்
தோற்றமாய் நின்ற சுடரே துயில் எழாய்
மாற்றார் உனக்கு வலி தொலைந்து உன் வாசற்கண்
ஆற்றாது வந்து உன் அடி பணியுமா போலே
போற்றியாம் வந்தோம் புகழ்ந்தேலோர் எம்பாவாய்.

eRRa kalangaL edhir pongi mIdhaLippa
mARRAdhE pAl soriyum vaLLal perum pasukkaL
ARRap padaiththAn maganE aRivurAi!
URRam udaiyAy! periyAy!
ulaginil thORRamAi ninRa sudarE! thuyil ezhAi
maRRAr unakku vali tholaindhu un vAsaRkaN
ARRAdhu vandhu un adi paNiyumApOle
pORRi yAm vandhOm pugazhndhu ElOrempAvAi

padha padhArtham

vaLLal – generous
perum pasukkaL – big cows
pAl soriyum – can produce out milk
ERRa kalangaL – (such that) all the containers placed to get the milk (that is produced out automatically)
edhir pongi – get filled out
mIdhu aLippa – and pour outside
mARRAdhE – without any break;
ARRap padaiththAn maganE – son of such a person having such cows
aRivuRAi – please wake up (thiruppaLLi uNara vEnum / தி்ருப்பள்ளியுணரவேணும்)
URRam udaiyAy – vEdhas which are the top most reference/pramAnam talks about your having the determination / enthusiasm
periyAy – (you) having the greatness (which the vEdhAs are not able to completely determine)
thORRam Ay ninRa – did avathAram (for everyone to see)
ulaginil – in this world
sudarE – and are very bright in appearance
thuyil ezhAi – please wake up from sleep;
mARRAr – your enemies
unakku vali tholaindhu – lose (their) strength because of you
ARRAdhu vandhu – came without any other place/person to go to
un vAsal kaN – to the entrance of your thirumALigai (house)
un adi paNiyum A pOlE – and be praying unto your divine feet, (in the same way),
yAm – we
vandhOm – have come and reached (your thirumALigai entrance)
pugazhndhu – praising (you)
pORRi – and doing mangaLAsAsanam (to you)

Meaning

ERRa kalangaL edhir pongi mIdhaLippa

Any container kept under it will get filled up so quickly; there may be a limit to the number of containers, but there is no limit to the milk from them; it would even fill the sea; these cows have been touched by krishNan and they are like him – krishNan would bless everyone; it is their mistake if someone doesn’t accept it well; He wants everyone.

ERRa kalangaL – sishyAs who are amicable to receive upadhEsam (advise/rahasyams); he who is qualified to receive; qualification – the thought that He is the means.

edhir pongi mIdhaLippa – sishyas have gained full knowledge due to AchAryan, such that the knowledge pours out to the extent that people would say they are better than AchAryan himself.

This makes AchAryan say to sishyan like – “vaLarththadhanAl payan peRREn varugavenRu madakkiLiyaik kai kUppi vaNanginALE – வளர்த்ததனால் பயன் பெற்றேன் வருகவென்று மடக்கிளியைக் கைகூப்பி வணங்கினாளே“.

(kAnchi swAmi’s): Even after arjunan was convinced during gIthai, bhagavAn kept him listening and continued the flow of upadhEsam. Arjunan did not say ‘don’t continue’, so krishNan used that as acceptance and continued.

maRRAdhE pAl soriyum

Even if someone does not put the container, it would not hesitate – would continue giving milk.

Even when a sishyan/bhakthan is not interested, AcharyAn/perumAn would continue giving their blessing/knowledge.

AchAryas follow and advise what they heard from their AchAryas, they do not change (mARRAdhE).  munnOr mozhindha muRai thappAmal kEttu / முன்னோர் மொழிந்த முறை தப்பாமல் கேட்டு பின்னோர்ந்து

vaLLal perum pasukkaL

Cows are not helping just a few, but helping as if doing for nandhagOpa’s own benefit. Like how krishNan made it easy for women and girls to hug him;

these cows are obedient like krishNan;

perum pasukkaL – with krishNan’s touch they are also big – like krishNan; like sathrunjayan the elephant of chakravarthy thirumagan. AzhwAr says ‘sirumAmanisar‘ in thiruvAimozhi 8-10-3.

perumAn thinks his adiyArs are vaLLal (udhArar / generous) for allowing Him to get the name that he gives everything that his adiyArs pray for. Someone who is always looking to provide thadhiyArAdhanam would praise if someone is available to eat.

vaLLAl – AzhwAr => enakkE thanaith thandha kaRpagam – He provided gyAnam to me, he attracted and made me His, and now He is thankful to me as if adiyEn did all these for Him.

ARRap padaiththAn

nandhagOpa, who has got fulfilling wealth (that is krishNan);

wealth of countless number of cows. We could count His kalyANa guNams, but not nadhagOpa’s cows.

ALavandhAr had lots of wonderful sishyas like periya nambi, thirumalai nambi, thirukkOshtiyUr nambi, thirumAlaiyANdAn, and more. So did piLLai lOkAchAriar.

padaiththAn maganE

The wealth nandhagOpa got working hard, krishNan got because of his birth to him.

maganE – calling krishNan who is the son (to get up).

krishNan is happy to be known as a son and not as nArAyaNan. pUrvAchAryArs also call perumAL as chakravarthy thirumagan because that is how He liked to be called. He enjoys saulabhyam (simplicity) more than parathvam (supremacy). Since as nArAyaNan He does not have a father (தான் தோன்றித்தனம்), he is more happy to be associated with the father he got during his avathAram.

[maganE – refers to an AchAryAn. ARRap padaiththAn is AchAryAn’s AchAryAn (periya swAmi)].

AchAryAn becomes so much happy if his sishyan shows greater gyAnam and anushtAnam; emperumAnAr -> AzhvAn (example, while returning from kAshmIr), mudhaliyANdAn, and piLLAn embAr -> bhattarbhattar->nanjIyarnanjIyar->nampiLLai …. maNavALa mAmunigaL who was the only AchAryAn who was in a position to learn ALL of their pUrvAchArya’s granthams, because of which namperumAL waited till then, and wanted to be mAmunigaL‘s sishyan.

edhir pongi-> sishyar knowing and following more than his AchAryAn.]

aRivurAi

Since He is in yOga nidhrA it is easy to awaken him (not actually sleeping, but enjoying about the innocent gOpikAs that he already befriended, and deeply thinking about any remaining gOpikAs).

He thought, ‘these cows were there even before I came here, they are saying that they are like this because of my birth; does this say anything great about me’, and so he was lying down and not moving.

Also they thought that he might think that they are talking about some other gOpar who owns a lot of cows; so they decide to talk about his greatness in other ways..

URRam udaiyAy

you who is identified in the vEdhas; whom yasOdhai is fond of;

when you wanted to accept vibhIshaNan, you convinced mahArAjar (sukrIvan) and others, and accomplished that.  vibhIshaNan is like anRu InRa kanRu (new calf born on that day) so he was more determined to accept him, against mahArAjar.

[AchAryAns’ enthusiasm to teach their sishyas]

periyAy

how much ever vEdhas tried to explain you fully, they finally gave up – you are bigger than anything.

Even after doing everything for your saraNAgathas, you look as if you did not do much; as if it is your pleasure/opportunity; blesses us with the greatness that matches his greatness.

ulaginil thORRamAi ninRa

but without just stopping with the knowledge that no one can fully explain about you as said in the vEdhas, you decided to come to this world to help the samsAris, for sAdhu parithrANam, as you said ‘sambhavAmi‘. You came to this world for everyone to see.

You not only are, but you also make it famous about being, partial to those who surrendered to you;

Like how you were partial to pANdavas because they depended on you and you made that clear to dhuryOdhanan and his people and to this world.

sudarE

this guNam (characteristic) of yours shows brightly as/after you came to this world, unlike that of samsAris’ births which make AthmAs more and more covered with karmAs.

thuyil ezhAi

please wake up, don’t let your wonderful guNam sung as above become dull because of your sleep.

mARRAr unakku vali tholaindhu un vAsal kaN vandhu adi paNiyumA pOlE

maRRAr – your enemies, that is those who are enemies of your devotees

vali – strength

You make your enemies lose their strength and come fall on your feet; they would not want to go back after seeing you. They may die and thus be saved (from further agony / to go to next birth/moksham, etc).

We are lost to your beauty and guNams, and we also come and fall on your feet; but we cannot be saved if you don’t show us your face;

svApadhEsam – we are lost to your sEshithvam (lordship), got rid of dhEhAthbhimAnam (giving importance to dhEham as if it is AthmA), svasvAthanthriyam (behaving as if independent of you), anya sEshathvam (serving others), svAdhIna-karthruthva-bhOkthruthvam (independent efforts and self enjoyment), upAyantharam (using other means to reach you), and upEyAntharam (aiming for other benefits/goals); even if you ask us to take up any of these again, we think of the sadness/emptiness of it all and say “we don’t want them”, and come to the entrance of your thirumALigai, and say you are all kinds of means and goals for us, and so praise your lotus feet, and we came to do mangaLAsAsanam to you and surrender to you.

Also, people of other philosophies lose their strength after debate with sampradhAya AchAryas and come to their thirumALigai.

pORRi

Singing thirupallaNdu for you (may you live forever).  We came like periyAzhwAr.

yAm vandhOm

Like how he (periyAzhvAr) did not worry about his living but sang for you, we also did not worry that we should wait for you to come and bless us, but we came here to see you; we could not wait in our place because we could not bear the separation.

pugazhndhu

(we came) while praising your guNams that made us lose to you.

 


English translation raghurAm srInivAsa dhAsan

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