SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
piLLai lOkam jIyar’s vyAkyanam of thaniyan in maNipravALam (a writing style in which thamizh and sanskrit are mixed) is being translated here.
This thaniyan sings pallANdu (mangaLAsAsanam/well-wishes) to thirumangai AzhwAr who sang the six prabandhams that provide protective walls to emperumAn, like the compound walls that protect our temples.
Acharyas are to be praised directly in front of them. AzhwAr is present in archai thirumEni in many dhivya dhEsasms. This thaniyan sings pallANdu to such an AzhwAr.
thUyOn sudar mAna vEl
thaniyan blessed by emperumAnAr
vAzhi parakAlan vAzhi kalikanRi
vAzhi kuRaiyalUr vAzh vEndhan
vAzhiyarO mAyOnai vAL valiyAl mandhiramkoL mangaiyarkOn
thUyOn sudarmAna vEl
vAzhi – long live (pallANdu to)
parakAlan – thirumangai AzhwAr who is like yamA for people of other mathams (philosophies);
vAzhi – long live
kali kanRi – thirumangai AzhwAr who destroyed (the illness of) kali yuga;
vAzhi – long live
vEndhan – the king thirumangai AzhwAr
kuRaiyalUr – (of) thirukkuRaiyalUr,
vAzh – the place that lived well (because of him);
vAzhi – long live
sudar –the bright
mAnam – and great
vEl – spear
mangaiyarkOn – (of) thirumangai AzhwAr,
thUyOn – the one who has both inner and outer purity
vAL valiyAl – and who with the strength of his sword
mandhiram koL – received thirumanthra rahasyam
mAyOnai – from emperumAn.
(vazhiy)arO – ‘asai’ as part of thamizh grammar.
vAzhi parakAlan – pallANdu to AzhwAr who got the name of parakAlan. ‘para[r]’ (others) refers to those who deny emperumAn. AzhwAr is a strong force like yama for such people. So AzhwAr is parakAlan.
vAzhi kali kanRi – pallANdu to AzhwAr known as kali kanRi (one who can rid of illness of kali yuga).
kuRaiyalUr vAzh vEndhan vAzhi – pallANdu to the king of, the one who was born in, and the one who protected, the place of thiruk kuRaiyalUr.
Now emperumAnAr sings pallANdu to both AzhwAr and his spear by saying
mAyOnai vAL valiyAl mandhiram koL mangaiyar kOn thUyOn sudarmAna vEl.
mAyOnai – AzhwAr got the thirumanthram by threatening emperumAn using the strength of his sword, the ‘mAyon’ who is in thiruvarangam (srIrangam) lying on the Adhi sEshan.
As it says ‘mAyOn’ in “kadi arangathu aravANaiyil paLLi koLLum mAyonai” [perumAL thirumozhi 1-2], and as it says “vAzhi suzhi poriththa nIr ponnith then arangan thannai vazhi pariththa vALan vali”, it was arangan from whom AzhwAr got thirumanthram using the strength of his sword.
AzhwAr stole thirumanthram from the mAyOn who steals all the belongings of those devotees that love Him!! (kai poruLgaL munnamE kaikkoNdAr kAviri nIr sei puraLa Odum thiruvarangach chelvanAr’ [nAchchiyAr thirumozhi 11-6])
AzhvAr got thirumanthram from the emperumAn who is mandhiram (manthram), like it is said in ‘andhaNar mAttu andhi vaiththa mandhiram’ [thirunedunthANdakam 4].
mangaiyar kOn – AzhwAr is king of thirumangai, isn’t it?
thUyOn – AzhwAr is having both inner and outer purity.
ananyArha sEshathvam (no subservience to anyone else), ananya saranathvam (not using anything other than emperumAn as the means to attain Him), ananya bhOgyathvam (not considering anything other than emperumAn as enjoyable) are some of the inner purities of AzhwAr.
Having undergone pancha samskAram, etc., are part of his outer purity.
AzhwAr also gave all of his names in one pAsuram, and those names also show us his inner and outer purity: angamalath thada vayal sUzh Ali nAdan, aruL mAri, arattamukki, adaiyAr seeyam kongu malar kuzhaliyar vEL mangai vEndhan, kORRavEl parakAlan, kaliyan [periya thirumozhi 3-4-10].
sudar mAna vEl – big spear that is made of brightness; well qualified to be held by thirumangai mannan who is bright and great.
thUyOn vEl vAzhiyarO – thaniyan says that like AzhwAr his spear is also worthy of being sung pallaNdu. Didn’t ANdAL also sing in thiruppAvai , ‘nin kaiyil vEl pORRi’? When singing pallANdu to kaNNan, they too sang pallANdu to his spear also. AzhwAr also says ‘koRRa vEl‘ [periya thirumozhi 3-4-10] about his spear – so unlike other spears which see losses, the one he carries always sees victory; but still because of his [AzhwAr’s, or the one who wrote the thaniyan, that is, emperumAnAr’s] love towards AzhwAr’s spear, pallANdu is being sung for it also.
Second thaniyan blessed by emperumAnAr
[There is no vyAkyAnam by piLLai lOkam jeeyar for this thaniyan; so only the word by word meaning is included here.]
sIrAr thiruvezhu kURRirukkai ennum senthamizhAl
ArAvamudhan kudanthaip pirAn than adiyiNaik kIzh
ErAr maRaip poruL ellam eduththu ivvulagu uyyavE
sOrAmal sonna aruL mAri pAdham thuNai namakkE
Ar – filled with
sIr – greatness of words and meanings
thiruvezhu kURRirukkai ennum – in the prabandham named thiruvezhu kURRirukkai
senthamizhAl – which is in the form of a beautiful thamizh prabandham (poem),
adi iNai kIzh – which sang about both of the lotus feet of emperumAn
ArAvamudhan – who has the name of ArAvamudhan
kudanthaip pirAn than –thirukkudanthai perumAn,
ErAr maRaip poruLai ellAm eduththu – it is clearly showing the meanings of vEdhas that have the greatness such as apaurushEyathvam (not created by anyone),
ivvulagu uyyavE – for this world to understand and live well;
sOrAmal sonna – AzhwAr gave us all the meanings of vEdhas without missing anything
aruLmAri – that is, the rain of kindness, that is thirumangai azhwAr,
pAdham – his lotus feet
namakkuth thuNai – is our shelter.
Translation in English by raghuram srInivAsa dAsan
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