Monthly Archives: January 2015

thiruppaLLiyezhuchchi – 5 – pulambina

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

Full Series

srirangam golden vimana historysrIranga vimAnam and srIranganAthan gifted by srIrAma to vibhishaNAzhwAn

Introduction of this pAsuram:

  • nanjIyar highlights that thoNdaradippodi AzhwAr is saying to emperumAn that the dhEvas have arrived with flowers to worship him and since he (emperumAn) does not distinguish between his devotees (high/low), AzhwAr requests him to wake up and accept everyone’s kainkaryam.
  • periyavAchchAn piLLai highlights that in the previous pAsuram, AzhwAr spoke about beetles that were sleeping in the fields and in this pAsuram, AzhwAr speaks about the birds that are sleeping in the gardens/groves. The beetles that are sleeping in the fields are woken up easily as soon as they see the sun rising – these are like the devotees who have controlled their senses.  But the birds that are sleeping in the gardens/groves are woken up only after full dawn – these are like the materialistic people who are engaged in sense enjoyment.

புலம்பின புட்களும் பூம்பொழில்களின் வாய்
போயிற்றுக் கங்குல் புகுந்தது புலரி
கலந்தது குணதிசை கனைகடலரவம்
களிவண்டுமிழற்றிய கலம்பகம் புனைந்த
அலங்கலந் தொடையல் கொண்டடியிணை பணிவான்
அமரர்கள் புகுந்தனராதலி லம்மா
இலங்கையர் கோன் வழிபாடு செய் கோயில்
எம்பெருமான் பள்ளி யெழுந்தருளாயே.

pulambina putkaLum pUmpozhilgaLin vAy
pOyiRRuk kangul pugunthathu pulari
kalanthathu guNadhisai kanaikadal aravam
kaLivaNdu mizhaRRiya kalambagam punaintha
alangalan thodaiyal koNdu adiyiNai paNivAn
amarargaL pugunthanar Adhalil ammA
ilangaiyarkOn vazhipAdu sey kOyil
emperumAn paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

pU – blossomed
pozhilgaLin vAy – in the gardens/groves
putkaLum – birds
pulambina – (woke up and) made cheerful sounds
kangul – the night
pOyiRRu – gone
pulari – early morning time
pugunthathu – arrived
guNadhisai – in the eastern direction
kanai – noisy
kadal – sea/ocean
aravam – sound
kalanthathu – spread
kaLi – joyful (due to drinking of honey)
vaNdu – beetles
mizhaRRiya – by the humming sound
kalambagam punaintha – prepared with different flowers
am – beautiful
alangal thodaiyal koNdu – having the garlands
amarargaL – dhEvas
adi iNai paNivAn – to worship (your) divine lotus feet
pugunthanar – arrived
Athalil – thus
ammA – Master of all!
ilangaiyarkOn vazhipAdu sey kOyil – temple served by vibhishaNAzhwAn who is the king of lankA
emperumAn – Oh my lord/master!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

The birds that are in the well-blossomed-flower-rich groves are making cheerful sounds. The night is gone and the day has arrived. The sound of the noisy sea in the eastern direction is heard everywhere. The dhEvas have arrived to worship your lotus feet with garlands prepared using beautiful flowers that still has the beetles that are making joyfully noise after drinking the honey (in the flowers). Thus, you, who are lying down in srIrangam which was worshipped/served by vibhishaNAzhwAn who is the king of lankA! Oh my lord/master (who is lying down in srIragangam)! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • Night is highlighted as the time when thamO guNam engulfs everyone and puts them to sleep. Early morning is identified as the time suitable for worshiping emperumAn as everyone will be situated in sathva guNam early in the morning.
  • emperumAn crowned vibhishaNAzhwAn as the king of lankA even after him being the brother of rAvaNa who had great enmity towards him. He only saw the devotion of vibhishaNAzhwAn and accept him as his brother.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • thoNdaradippodi AzhwAr himself says in thirumAlai 14th pAsuram “vaNdinam uralum sOlai, mayilinam Alum sOlai, koNdal mIdhaNavum sOlai” – srIrangam is filled with beautiful groves where the beetles make beautiful humming sound, the peacocks dance and the clouded sky keeping the place cool. The sound they make resembles them questioning “why is periya perumAL still sleeping?”
  • periyavAchchAn piLLai says AzhwAr is first saying dhEvas who are prayOjanAntharaparars (ones who seek out material benefits) are waiting to serve periya perumAL. But periya perumAL is still not waking up. So he goes on to highlight that emperumAn is lying down facing south where vibhIshaNAzhwAn is crowned by him even though he was the younger brother of rAvaNan. AzhwAr is referring to vibhIshaNAzhwAn saying “You were brought over here by vibhishaNAzhwAn. Should he himself come here and wake you up?”
  • He also explains “vazhipAdu seygai” (worshiping) means acting according to the will of emperumAn. emperumAn is Asritha parAdhInan (totally under the control of his devotees). Though vibhishaNAzhwAn was originally carrying periya perumAL to lankA, enroute, emperumAn decided to stay here in srIrangam to uplift everyone. AzhwAr says “to fulfill such desire, you should wake up now and bless us all”.

While in all pAsurams (except last pAsuram), arangaththammA is used in the end, only in this pAsuram emperumAn is used. This is to highlight that periya perumAL is “emperumAn“, i.e., my (AzhwAr‘s) dear master.

adiyen sarathy ramanuja dasan

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thiruppAvai – 18 – undhu madhakaLiRRan

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

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Since krishNan did not awake even after this, they try to awaken nappinnai pirAtti (purushakAra bhUthai (one who makes perumAn understand about his guNams related to accepting saraNAgathi, and mediates between us and perumAn). Since perumAn has both kindness and svAthanthriyam, when we go in front of Him He might see our pApams and take sAsthrams in his hands and tell us to exhaust our pApams first. It would be better if His svAthanthriyam is kept at bay and kindness is brought up. Only one person can do that – thAyAr. So we go through adiyArs, AchAryasAzhvArs  to our thAyar, who will then make sure that perumAn‘s kindness is brought forth and He will also forgive our pApams and accept us. They tried to wake up krishNan Himself first because they thought they are here not for ASrayaNam (surrendering) but to have bhOgam (enjoy with Him).

kAkAsuran, vibhIshaNAzhvAn lived because they had the blessings of thAyAr. sUrpaNakai did not because she avoided thAyAr and went straight to rAman; rAvaNan did not live because He went only to thAyAr and avoided perumAn.

உந்து மதகளிற்றன் ஓடாத தோள்வலியன்
நந்தகோபாலன் மருமகளே நப்பின்னாய்
கந்தம் கமழும் குழலி கடைதிறவாய்
வந்து எங்கும் கோழி அழைத்தன காண் மாதவிப்
பந்தல்மேல் பல்கால் குயிலினங்கள் கூவின காண்
பந்து ஆர் விரலி உன் மைத்துனன் பேர்பாடச்
செந்தாமரைக்கையால் சீரார் வளை ஒலிப்ப
வந்து திறவாய் மகிழ்ந்தேலோர் எம்பாவாய்.

undhu madhakaLiRRan OdAdha thOL valiyan
nandha gOpAlan marumagaLE nappinnAi
gandham kamazhum kuzhalee kadai thiRavAi
vandhu engum kOzhi azhaiththana kAN
madhavip pandhal mEl palkAl kuyil inangaL kUvina kAN
pandhAr virali un maiththunan pEr pAdach
chenthAmaraik kaiyAl sIrAr vaLai olippa
vandhu thiRavAi magizhndhu elOrempAvAi

Word by Word Meaning

madham undhu kaLiRRan – strong like an elephant that is driven by fury producing water in eyes,
OdAdha thOL valiyan – with strong shoulders so he does not run away from the battle field,
nandhagOpAlan marumagaLE – O daughter-in-law of such nandhagOpar!
nappinnAi – who possesses the name of nappinnai!
gandham kamazhum kuzhalee – O who has got her hair/tresses emitting fragrance all around!
kadai thiRavAi – please open the door;
vandhengum kOzhi azhaiththana kAN – spreading in all four directions, the cocks are yelping – please see.
kuyil inangaL – (also) groups of cuckoos
mAdhavi pandhal mEl – (sleeping) on the pandhal (structure for giving shade) having plants of kurukkaththi
kUvina pal kAl kAN – calling many times, please see.
pandhu Ar virali – O you having fingers holding the (flower) ball (which gets kaNNan to lose to you),
un maiththunan pEr pAda – (for us) to sing the names of your nAthan (husband) krishNan,
vandhu – come walking
sIr Ar vaLai olippa – with your sweet bangles making jingling sounds
sem thAmaraik kaiyAl – and with your hands that are reddish like a lotus
magizhndhu thiRavAi – open the door happily.

Simple Translation

undhu madhakaLiRRan

Strong like the elephant that is pushed by musth;

AchAryan removes our aggressiveness.

OdAdha thOL valiyan

Strong, and would not back off when looking at the enemies;

Saying these things about nandhagOpan is to reduce their angst about dangers to krishNan.

thOL valiyan – when we are afraid thinking about our pApams/karmas we think about perumAn’s strength and reduce our fear.

OdAdha – such strength is not common in this place.

AchAryan havng the strength of gyAnam

nandhagOpAlan marumagaLE

Referring to nappinnai as the daughter-in-law of the great nandhagOpalan, instead of as daughter of srI kumbar. This is what she likes too – like how sIthA pirAtti is fond of referring herself as dhasaratha chakravarthy’s daughter-in-law.

nandhagOpAlan – AchAryan who saves us;  marumagaLE – If emperumAn can be amicable like a son to AchAryan, then there is nothing wrong in saying pirAtti as AchAryan’s daughter-in-law.

nappinnAi

Since she (nappinnai) kept quiet thinking that after krishNan was born in this thiruvAippAdi, every girl became a daughter-in-law of nandhagOpan, so this is not specifically about me, the gOpikAs say, ‘nappinnAi’.

gandham kamazhum kuzhali

Fragrance becomes meaningful on the day of joining nappinnai’s divine plait;

It is said that emperumAn is the source of all fragrances ‘sarva gandha:’, and her plait gives fragrance even to Him.

She attracts emperumAn with this, encourages Him to protect those who surrender to him, and makes everyone appreciate and celebrate Him.

kadai thiRavAi

krishNan’s fragrance and your fragrance have mixed and its flooding your place, please open your doors and let them out for us to quench our separation; please open the dam for us;

Please remove our ignorance (agyAnam).

“why are you waking us in the mid-night?”

“it is dawned”

“how do you say that?”

vandhu engum kOzhi azhaiththana kAN

“The roosters are crowing”

“Just one of them doing that will make it a dawn?”

“engum kOzhi azhaiththana” (everywhere) – like tapping on our laps to wake us up.

mAdhavip pandhal mEl

If the cuckoo birds which slept in a cozy bed have woken up and are cooing, then it is not a sign?

“Just one of them does not make it a dawn”

palkAl kuyil inangaL kUvina kAN

“The one bird is calling so many times after not seeing you in the morning”.

“Just one calling many times would not make it a dawn”

“different varieties of them, calling you for a long time”

pandhAr virali

“It is our loss that we are not achEthanams (insentient)”

“why so?”

“then we would have been in your hands (like that ball)! “

nappinnai won krishNan in playing the flower ball, and she is holding the ball in one hand and hugging krishNan with Her other hand; He is for enjoyment (bhOgam), and the ball is for playing (leelai);   nAram (jeevAthmAs, etc.,) in one hand, and nArAyaNan in the other hand;  vibhUthi in one hand, vibhUthimAn in another. From this, with these two relationships, Her purushakAram can be seen.

Flower ball is like devotees – pirAtti is holding us in one hand and perumAn in the other and is always helping the two parties reach each other.

can you not include us in your game? and we will nicely play with you and krishNan.

“What have you come here for?”

un maiththunan pEr pAda

maiththunan:  husband

When you are having interesting arguments with your husband, we want to join your side and say things that would support your side, and talk about His (mis)deeds; don’t the children always side their mother when there are any arguments between parents? Like how when sIthA pirAtti told iLaiya perumAL that she won the swimming race against perumAL, then iLaiya perumAL also supported only pirAtti.

when you are happy together, we will also go along with it.

un maiththunan – like it is phrased in the first part of dhvaya manthram.

pEr pAda – nAraNa nambi has got so many names; also He can be identified as this girl’s adiyAn and that girl’s adiyAn;

pEr pAda – when you both play with the ball and He loses, we want to sing His names for that.

The girls tell nappinnai pirAtti that krishNan is common to all the girls in thiruvAyppAdi, without us He is not complete, etc..

Hearing this, pirAtti says, “If so, krishNa! open the door”.

But, He says, “If they are on your side, would I open the door for them?”.

pirAtti tells the girls, “I have setup the doors to automatically open for you. Come inside”

==> They reply: ” We cannot get You by ourselves, we can get only by yourselves;  we look for your efforts”:

senthAmarai kaiyAl

pirAtti, we look for your hand – perumAn keeps His Hand in the pose that says ‘anjEl’ (don’t be afraid) when we are worried about our pApams. Your hand says ‘anjEl’ – that we shall not be afraid of perumAn’s svAthanthriyam. perumAn is also fond of your hands;

Your hands which have become red due to playing with the Flower ball.

kai (hand) – implies gyAnam. (AzhvAr sang: gyAnak kai thA (thiruvAimozhi 2-9-2)

Flower’s attributes are beauty, softness, and fragrance. In svApadhEsam, these are: beauty – reducing interest in other matters; softness – reducing enjoyment for self on other matters; fragrance – love for Him.  kai – gyAnam with these understanding.

nappinnai tries to open the door but without her bangles making any noise as she had raised them tight in her arms:

sIrAr vaLai olippa

open, with your bangles making sweet jingling sounds; like how the rain clouds would thunder and rain;  we would survive by hearing that sound of your bangles;  since you are always with Him – ‘agalakillEn iRaiyum [thirvAimozhi]‘, those bangles stay in your arm – sangu thangu mun kai nangai [thiruchchandha viruththam-57]; it is unlike our arms that don’t hold the bangles due to separation, like ‘iru kaiyil sangivai nillA’ (thirunenunthANdakam-24). It would stay in their hands only if they both together (with krishNan helping) put the bangles in their arms (after the nOnbu).

with that sound krishNan also would wake up and we will live happily.

svApadhEsam – with ever lasting bhagavath sambandham, having the brightness due to getting the meanings of rahasyams.

As nappinnai thought she should not be separated from krishNan, she tried to open the door while lying down:

vandhu thiRavAi

Please give us the fame that she walked a few steps for gOpikAs”. Please walk a few steps this way and that way and open the door – krishNan would enjoy the beauty of your walk and so would we see that and live happily;

svApadhEsam – without considering our efforts, you please come and remove our agyAnam related to obstacles related to svarUpam (our/His nature), upAyam (means to reach Him), and purushArththam (goal :- kainkaryam).

magizhndhu

without thinking of the dharmA like “when these gOpikAs are standing outside could we have other anubhavam”, come and open the door with happiness in your mind, that it is a blessing for you; show your happy face after being with Him; we wanted to do nOnbu to ‘magizhndhu nIrAda‘ (take bath happy / be with krishNan happily), and as a main benefit we want to see you happy.

More than being with Him, you are happy to see His adiyArs – we want to see that happiness so please open the door.

The reason for doing kainkaryam is to see thAyAr perumAL’s happiness; (owner becomes happy when he gets his properties that is we.)

svApadhEsam – purushakAram be yours.

vaLai Olippa – reduce the angst of ears
pEr pAda – reduce the angst of our tongues
senthamarai kaiyAl – reduce the angst by touch
gandham kamazhum kuzhali – reduce the angst by smell
magizhndhu – with all the indhriyams becoming happy, your manas will get the happiness.

AchAryan ==> emperumAnAr is very fond of this pAsuram.

206th item in vArthAmAlai by pinbazhagiya perumAL jIyar who is a sishya of nampiLLai:

nampiLLai says, “As emperumAnAr was reciting this line from the pAsuram’s ‘sIrAr vaLai olippa vandhu thiRavAi‘ (open the doors, with your bangles making sweet music), he happened to come in front of thirukkOshtiyUr nambi‘s thirumALigai, and at the same time nambi‘s daughter opened the door to go out, (with her bangles making noise); emperumAnAr felt that this is nappinnai pirAtti herself and he prostrated in front of her, falling on the floor; she got afraid and ran inside the house; when her father asked what was the matter, she told her father that emperumAnAr fell on her feet; when emperumAnAr came insde, nambi knowing the reason, asked emperumAnAr,”iLayAzhvIr! Are you doing recital of undhu madhakaLiRRan?” ‘  (இளையாழ்வீர்! இப்போது அநுஸந்தானம் உந்துமதகளிற்றனோ?” என்று அருளிச்செய்தாரென்று பிள்ளையருளிச்செய்வர்.)


English translation Raghuram srInivAsa dhAsan

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thiruppaLLiyezhuchchi – 4 – mEttiLa

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

Full Series

100_0659

Introduction of this pAsuram:

  • nanjIyar highlights that thoNdaradippodi AzhwAr is praying to emperumAn to wake up and help remove the hurdles that stop him from experiencing/enjoying emperumAn just like he helped his devotees as srI rAma by destroying their enemies.
  • periyavAchchAn piLLai highlights that the cowherd boys are taking the cattle for grazing (their free roaming and feeding on grass). The sounds of the bells from the cattle and the humming of the bees are heard identifying the dawn. Thus AzhwAr requests  emperumAn who is the destroyer of enemies and protector of everyone to wake up and bless him.

மேட்டிள மேதிகள் தளைவிடு மாயர்கள்
வேய்ங்குழ லோசையும் விடை மணிக் குரலும்
ஈட்டிய இசை திசை பரந்தன வயலுள்
இருந்தின சுரும்பினம் இலங்கையர் குலத்தை
வாட்டிய வரிசிலை வானவ ரேறே
மாமுனி வேள்வியைக் காத்து அவபிரதம்
ஆட்டிய அடு திறல் அயோத்தி யெம்மரசே
அரங்கத்தம்மா பள்ளி யெழுந்தரு ளாயே.

mEttiLa mEdhigaL thaLai vidum AyargaL
vEynguzhal Osaiyum vidaimaNik kuralum
Ittiya visaidhisai parandhana vayaluL
irinthana surumbinam ilangaiyar kulaththai
vAttiya varisilai vanavarERE!
mAmuni vELviyaik kaththu
avabiratham Attiya adu thiRal ayOththi emmarasE!
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

mEdu iLa mEdhigaL – tall and young buffaloes
thaLai vidum – letting them (buffaloes) loose (for grazing)
AyargaL – cowherds (who are blowing)
vEynguzhal Osaiyum – the sound/music from the flute
maNi – (of the) bells
kuralum – sound
Ittiya isai – the sound of the two (cowherds’ flutes and bells tied on the buffaloes)
dhisai paranthana – spread in all directions
vayaluL – in the green-fields
surumbu inam – group of beetles
irinthana – started with cheerful sound
ilangiyar kulaththai – rAkshasa clan
vAttiya – destroyed
vari silai – (one who holds) Beautiful bow named sArngam
vAnavar ERE! – dhEvAdhi dhEva! God of gods!
mAmuni – visvAmithra maharishi’s
vELviyai – yAga – fire sacrifice
kAththu – protected
avabiratham Attiya – facilitated the holy dip/bathing after successful completion of the yAgam
adu thiRal – one who has great valour which can destroy enemies
ayOththi emmarasE – My lord! due to you are being the ruler of ayOdhyA
arangaththammA – Oh lord/master who is lying down in srIragangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
The sound/music from the flutes of the cowherds who have let loose their buffaloes for grazing is spread in all directions. The beetles in the green-fields have started their day with cheerful sounds. Oh srI rAma! you destroyed the rAkshsas and protected the yAgam of sage viswAmithra and helped him complete his yAgam and undergo the avabrutha snAnam (holy bathing done after successful completion of yAgam). You are our lord for being the king of ayOdhyA and you have great valour that will easily destroy your enemies. Oh lord/master who is lying down in srIragangam! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • srI rAma felt great satisfaction after killing rAvaNa with his bow named sArngam since that was the desire of the dhEvas (starting with brahmA) who were being greatly troubled by rAvaNa. Here emperumAn‘s quality of being happy when his devotees are protected is highlighted.
  • The glories of archAvathAra emperumAn is highlighted. While srI rAma in ayOdhyA was only visible during his life time, as srIranganAthan (in archAvathAram), he is visible for many many generations (who are well after the time of srI rAma’s vibhavAvathAram). Such is his saulabhyam (easy approachability) in archAvathAram that he is waiting for everyone to approach him.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Beautiful sense of humour from periyavAchchAn piLLai. He says AzhwAr highlighting that the cows and cattles have woken up is to indicate to emperumAn that “even beings of lower intelligence have woken up. You are the supreme being with supreme intelligence and should you not have woken up yet?”. narasimha purANa slOkam 16.13 “AhAra nidhrA bhaya maithunAni thulyAni kalvathra samasthajanthO: | gyAnAth visishtO hi nara: parEbhyO gyAnEna hIna: pasubis samAna: ||” is quoted. This says: AhAram (eating), nidhrA (sleeping), bhayam (out of fear, living together in a community) , maithuna (mating and progeny) is common for all beings. But human form is more intelligent than other forms. If such intelligence is not manifested/used, he is as good as cows (other animals).
  • Reason for hailing viswAmithra as “mAmuni” (great sage) is explained beautifully. muni means who is in constant meditation – through their intense power they can accomplish any goal just by desiring for such things. Here, viswAmithra, instead of using his own svAthanthriyam (independence) and power to protect his yAgam, he fully submitted to srI rAma and fulfilled his task. This total dependence on emperumAn gained him the fame of “mAmuni” from AzhwAr‘s words.
  • As said in srI rAmAyaNam bAlakANdam 1.97 “dhasavarsha saharANi dhasa varsha sathAni cha | rAmO rAjyam upAsithvA brahmalOkam gamishyathi” – srI rAma will rule his kingdom for 11000 years and will return his own divine abode, srI rAma lived only for 11000 years. But srIranganAthan is here for many many milleniums to help everyone. So, to have the fully accomplished, please wake up and bless us.

adiyen sarathy ramanuja dasan

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