Monthly Archives: July 2017

thiruvAimozhi – 5.5.6 – mElum van pazhi

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Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In  pAsuram, parAnguSa nAyaki says “nambi’s beauty of the divine limbs fully entered my heart and are hurting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “His distinguished physical features and shoulders along with his facial beauty, entered my heart and filled it”.

Highlights from periyavAchchAn piLLai‘s introduction

In  pAsuram, parAnguSa nAyaki says “nambi‘s beauty of his divine face and facial parts fully entered my heart and are hurting me”.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

mElum van pazhi nam kudikkivaL enRu annai kANa kodAL
sOlai sUzh thaN thirukkuRungudi nambiyai nAn kaNda pin
kOla nIL kodi mUkkum thAmaraik kaNNum kani vAyum
neela mEniyum nAngu thOLum en nenjam niRaindhanavE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nam kudikku – for our clan (which is waiting to see him come)
ivaL – she (who is in haste to see him)
mElum – forever (not just today)
van – tight (which is difficult to eliminate)
pazhi – embodiment of ridicule
enRu – saying that
annai – mother
kANa – to see nambi
kodAL – does not allow;
sOlai – garden
sUzh – surround
thaN – invigorating
thirukkuRungudi – of thirukkuRungudi
nambiyai – nambi
nAn – I (who has attachment which makes me consider those ridicules to be praises)
kaNda pin – after seeing
kOlam – beautiful
nIL – long
kodi – like a kalpaka (celestial plant/tree) creeper
mUkkum – divine nose
thAmarai – (like the flower of such creeper) resembling a lotus
kaNNum – divine eyes
kani – (like the fruit in that flower) ripened
vAyum – divine lips
neelam – (contrasting such reddish lips) having a blue complexion
mEniyum – divine form

(resembling the branches of a green tree)
nAngu – four
thOLum – divine shoulders
en – my
nenjam – heart
niRaindhana – filled.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Mother of parAnguSa nAyaki does not allow her to see nambi saying that she is an embodiment of ridicule forever; after seeing nambi of thirukkuRungudi which is surrounded by invigorating garden, his beautiful long divine nose which resembles a kalpaka creeper, his divine eyes which resemble a lotus, his divine lips which resemble ripened fruit, his divine form which is having a blue complexion and his four divine shoulders filled my heart.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • mElum … – Saying that “she will cause eternal blame to our clan, not just a few people blaming us, for now”.
  • annai kANa kodAL – My own mother who prayed too long to beget me is saying like this, not those other mothers who helped her to raise me.
  • sOlai … –  nambi  of thirukkuRungudi which is surrounded by invigorating garden.
  • nAn kaNda pin – After I, who am engaged in him fully to consider ridicules as praises, have seen him. After I, who cannot be frightened by saying “others will ridicule you”, have seen.
  • kOla nIL … – The divine nose which looks like an abundantly beautiful creeper, the divine eyes which are similar [to the same beautiful creeper]. The divine eyes appear like a flower blossomed out of the creeper.
  • kani vAyum – The divine lips/mouth which appear like a fruit ripened out of that flower and the divine form which appears like the bluish leaf of that lotus flower; the divine form/body appears like a flood and the divine shoulders appear like floats on that flood.
  • en nenjam niRindhanavE – I have no room in my heart for your advice [since it is already filled with nambi emperumAn’s bodily features].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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mudhal thiruvandhAdhi – 36 – muraNai vali

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avathArikai

AzhwAr says that in order not to let others come to him and beg him not to take as truth whatever they had said in falsified affection, emperumAn himself went to mahAbali [the King who had usurped the three worlds from indhra, [ the deity of celestial people] and begged him. Thinking about this, he says “wasn’t this action carried out by you in order to attract the people of this world and to make them your own!”

Let us go through the pAsuram and its meanings:

muraNai vali tholaidhaRkAm enRE munnam
tharaNi thanadhu AgaththAnE  iraNiyanaip
puNNirandha vaL ugirAl pon AzhikkaiyAl nI
maNNirandhu koNda vagai

Word by Word Meanings

munnam – in earlier times itself
dharaNi thanadhu AgaththAnE – one who had presumed that the earth is his
iraNiyanai – hiraNya kashyap
puN nirandha – to cause hurt by breaking
vaL ugirAl – with sharp nails
pon – being resplendent
Azhi kaiyAl – with the divine hand holding chakkaram (divine disc)
nI – you
maN irandhu koNda vagai – the way you begged for and obtained earth
muraNai vali tholaidhaRkAm enRE – was it not to remove the ahankAram (egotism) and mamakAram (possessiveness) [of samsAris such as ourselves]!

vyAkyAnam

muraNai vali tholaidhaRkAm enRE – In SrI rAmAyaNam yudhdha kANdam 36-11 it says “dhvidhAbhajyEyamapi na namEyam thu kaSyachith” (even if I am cut into two, I will not worship anyone). In order to make such people who  do not have humility in them [like rAvaNa in the above mentioned SlOkam], to be your own after removing their egotism, you were expectantly looking for them so that they would soften themselves and become your followers. This applies to be people like those mentioned in thiruvAimozhi 2-9-9yAnE endhanadhE enRirundhEn” (I remained as if I were everything and everything were mine).

munnam dharaNi thanadhu AgaththAnE – hiraNyakashyap who thought that your property, the earth, was his.

thAne – there was no need for someone to give it in writing to him. He thought so himself.

puN nirandha vaLLugirAl – with the aid of sharp nails cut [hiraNyakashyap into two]. Or, we could consider this as “with the help of sharp nails, tore the injured heart of hiraNyakashyap”.

munnam dharaNi thanadhu AgaththAnE – going to the yAgasAlai where mahAbali, who thought that the whole world was his,  was carrying out rituals.

pon AzhikkaiyAl nI maN irandhu koNda vagai – the way you went begging for alms with the hand that held the disc which assists you in protecting the worlds

muraNai vali tholaidhaRkAm enRE – you, who are the leader of all the worlds, went like a mendicant to the place where mahAbali was carrying out the rituals. AzhwAr says “Wasn’t this to make people admire your simplicity and melt down consequently!” Wasn’t it to destroy their ego which was like a fortress around them! While mahAbali felt happy that he was giving away in alms to you, the worlds which were actually yours but were his as per his thinking, you also received them from him thinking as to why you should not receive it from him even if he thinks that the worlds are his. Just like janaka maharAja thought that sIthAp pirAtti (mahAlakshmi who never leaves you even for a moment) was his daughter and offered her hand in marriage to you, mahAbali also thought that the worlds were his and was offering them to you. AzhwAr says “was it not to attract and engage the people of this world towards you that you also took those worlds which were offered!”

We shall move on to the 37th pAsuram.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.5.5 – pakkam nOkki

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Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In  pAsuram, parAnguSa nAyaki says “Just as matching fame for thirukkuRungudi, the beauty of the matching divine lips, divine face etc hurt my soul”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “nambi‘s facial beauty etc appears to be reaching my AthmA”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

pakkam nOkki niRkum naiyum enRu annaiyarum munidhir
thakka kIrththith thirukkuRungudi nambiyai nAn kaNdapin
thokka sOdhith thoNdai vAyum nINda puruvangaLum
thakka thAmaraik kaNNum pAviyEn Aviyin mElanavE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

pakkam – side (from where he may arrive)
nOkki – seeing
niRkum – standing
naiyum – becomes weakened (due to his non-arrival)
enRu – saying that
annaiyarum – you [mothers] (who first established our friendship)
munidhir – angrily scolding me (to eliminate the friendship);
thakka – matching (his completeness)
kIrththi – having fame
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who is captivated by his fame)
kaNda pin – after enjoying
thokka – abundant
sOdhi – having radiance
thoNdai – like thoNdai (a reddish) fruit
vAyum – divine lips
nINda – long
puruvangaLum – divine eyebrows
thakka – having matching length (of those eyebrows)
thAmarai – lotus like attractive
kaNNum – divine eyes
pAviyEn – me who is having the sin not to enjoy him as desired,
Aviyin mElana – reaches up to my self[soul]

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

You [mothers] are angrily scolding me saying that I am standing and seeing the side [from where he may arrive] and becoming weakened [due to his non-arrival]; after enjoying thirukkuRungudi nambi who is having matching fame, his divine lips which resemble thoNdai (a reddish) fruit with abundant radiance, his long divine eyebrows and lotus like attractive divine eyes which are equally long (like the eyebrows) are reaching to my self, who is having the sin to not enjoy him as desired.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • pakkam nOkki niRkum – She will be watching the side from where he may come; SrI rAmAyaNam 16.25 “naishA paSyathi rAkshasyOnEmAn pushpapaladhrumAn | Ekastha hrudhayAnUnam rAmavEvAnupaSyathi ||” (This sIthA, is not noticing the demoniac ladies, and these trees with flowers and fruits do not have her attention; she is fully focussed on seeing SrI rAma only). “naishA paSyathi …” – For sIthA, there is no difference when she sees the demoniac ladies or the flowers. “Ekastha …” – She is not seeing those who are near her. She becomes weakened since emperumAn is not appearing in that direction [where she is seeing].
  • enRu annaiyarum munidhir – You who very well know how you engaged me in his service when I was totally ignorant, as said in thiruvAimozhi 3.3.3 “aRiyAk kAlaththuLLE adimaik kaN anbu seyviththu“, are now scolding me. Her nature is as explained in SrI rAmAyaNam bAla kANdam 18.27 “bAlyAth prabruthi susnigdha:” (right from childhood, lakshmaNa was friendly towards SrI rAma).
  • thakka … – thirukkuRungudi nambi who has fame as highlighted in every manner.
  • nAn kaNda pin – After I, who has such fame of emperumAn as my sustenance, have seen him.
  • thokka sOdhith thoNdai vAyum – The divine lips which appear like a reddish fruit and having abundance of radiance. As said in thiruvAimozhi 7.7.3 “kOlam thiraL pavaLak kozhum thuNdam” (a piece of shining pearl with enriched beauty), the divine mouth/lips which appear like a ball of radiance and a thoNdai/kOvai (a reddish) fruit. Usually, thoNdai/kOvai fruit is compared to the mouth/lips [though the divine mouth/lips have no match really].
  • nINda puruvangaLum – The divine eyebrows which has no match, and is having unique fame due to not having any limit.
  • thakka thAmaraik kaNNum – Similar to the eyebrows which have no end to their length, the divine eyes which are inconceivable and are matching those eyebrows. The lotus flower can only be highlighted as a   sample, but is not really comparable to the eyes.
  • pAviyEn Aviyin mElanavE – They are hurting the soul.
  • pAviyEn – I am sinner – while the divine vision is nicely visible internally, I am not having the same externally.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mudhal thiruvandhAdhi 35 – ARiya anbil

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avathArikai

AzhwAr knows that compared to the love showered by yaSOdhAp pirAtti on emperumAn, the love shown by people such as he himself would be equivalent to being inimical to him. Yet, he feels that there is no alternative to holding on to his divine feet and praying to him to forbear his false love.

Let us go through the pAsuram and its meanings:

ARiya anbil adiyAr tham ArvaththAl
kURiya kuRRamAk koLLal nI thERi
nediyOy adi adaidhaRkanRE Iraindhu
mudiyAn padaiththa muraN

Word by Word Meanings

ARiya anbu il – without the bhakthi which had simmered after reaching a crescendo
adiyAr – followers
tham ArvaththAl – with their friendliness
kURiya – the words spoken
nI kuRRamAk koLLal – you should not mistake
Ir aindhu mudiyAn  – the ten headed rAvaNan
padaiththa – carried out
muraN – enmity
thERi – after clarifying
nediyOy adi – the divine feet of emperumAn
adaidhaRku anRE – did it not become a reason for attaining!

vyAkyAnam

ARiya anbil adiyAr – followers who do not have the bhakthi (devotion) which had simmered. just as the sea becomes calm after being turbulent. ARiya anbu is showing affection in such a way that the person does not worry about himself but only wonders as to what will happen to emperumAn. Showing affection (devotion) towards emperumAn is the svarUpam (basic nature) of AthmA; hence not showing affection towards him is equivalent to displaying enmity towards him.

tham ArvaththAl kURiya kuRRamAk koLLal – whatever the devotees said out of their affection should not be considered as fault. Those words have been spoken by your followers so that they can sustain their affection towards you (if they had not spoken those words, they would have died perhaps). AzhwAr says that even such words spoken so affectionately about emperumAn stand nowhere in comparison to the love shown by yaSOdhA.

kuRRamAK koLLal – you should not consider such words as a fault (AzhwAr says that emperumAn should forbear these words as the followers did not say them consciously and would not have sustained themselves had they not stated such words). thirumazhisai AzhwAr says in thiruchchandha viruththam 111 “seydha kuRRam naRRamAgavE koL” (you should consider the fault as a good deed). AzhwAr says that by saying that you should not consider them as fault, he is not saying that he has not committed any fault. It is just that he is praying that he should not consider them as faults. Once emperumAn says that he has forgiven his follower’s faults, the faults do not remain as faults anymore and become good deeds.

How is it possible to tell emperumAn not to consider as faults when faults have been committed?….

thERi nediyOy adi adaidhaRkanRE Iraindhu mudiyAn padaiththa muraN – the enmity that rAvaNan had towards emperumAn, over a period of time, became the reason for SiSupAlan to reach emperumAn’s divine feet! If we consider the meaning for thErI as being happy, it could be construed that AzhwAr is requesting emperumAn not to consider as faults whatever he did, out of happiness. If we consider the meaning for thERi as clarity, (after rAvaNan was reborn as SiSupAlan), in his last days when krishNa stood in front of him with his divine chakram (disc), SiSupAlan got the clarity in his mind as to who emperumAn was and wondered at the sight “how beautiful is this!” (this itself became the reason for SiSupAlan to attain liberation from materialistic realm and reach SrIvaikuNtam as he was able to envision emperumAn is his final moments).

nediyOyAzhwAr wonders whether it is possible to estimate the greatness of emperumAn going by his affection towards those who had a little bit of affection towards him.

Iraindhu mudiyAn padaiththa muraN nediyOy adi adaidhaRku anREAzhwAr says “wasn’t it due to the devotion that rAvaNan had towards you (later as SiSupAlan) which made him attain your divine feet? Wasn’t it due to your mercy that he attained you? What prevents you from showering that affection towards me? Is my fault worse than his enmity? When you had treated his enmity as real affection, is there any barrier for you to consider my falsified affection as real affection towards you?”

We shall take up the 36th pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

mudhal thiruvandhAdhi – 34 – ennoruvar meyyenbar

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avathArikai

AzhwAr says that yaSodhAppirAtti is the only one who enjoyed emperumAn fully, being fully devoted to him. It appears that she got him without even thinking about him in her mind! This is indeed a wonder! Or else, we can say that AzhwAr is saying, how to say that this is the truth.

Let us enjoy the pAsuram and its meanings:

ennoruvar meyyenbar EzhulaguNdu Alilaiyil
munnorovanAya mugil vaNNA nin urugip
pEyththAy mulai thandhAL pEndhilalAL pEramarkkaN
AyththAy mulai thandhavARu

Word by Word Meanings

Ezhu ulagu uNdu –  keeping all the worlds in his stomach [during deluge]
Ala ilaiyil – on a banyan leaf
mun – once upon a time
oruvanAya – sleeping without a companion
mugil vaNNA – having the complexion of cloud
mulai thandhAL – the one who suckled you
pEyth thAy – demon pUthanA, who came in the form of your mother
pErndhilaL Al – was immobile, having died
pEr amar kaN – having eyes which appear to be fighting with each other
Ayth thAy – yaSOdhA, your cowherd mother
nin urugi – with boundless love towards you
mulai thandha ARu – the way she suckled you
oruvar – the incomparable sages
mey enbar – will say it is true
en – how is (this) possible?

vyAkyAnam

oruvar mey enbar – the incomparable great sages say that this is true. Sages such as vyAsa, parASara et al who know this fully, say that there is no flattery in this, and that it is fully true.

Ezhu ulagu uNdu Alilaiyil mun oruvanAya mugil vaNNA – At the time of deluge, you swallowed all the seven worlds and kept them in your stomach. At that time, when there was no mother such as yaSOdhA to shower her affection on you, you were lying on a banyan leaf, with the form of a cloud that would remove sorrows. One can reason out the deeds of your devotees only if it is possible to reason out your deeds!

nin urugi – having affection towards you such that the sorrow that happened on that day is removed

pEyth thAy mulai thandhAL pErndhilaL Al – the demon pUthanA who came in the form of your mother, having suckled you, could not leave; she died there itself. In the same place where pUthanA was lying as a corpse…

pEr amark kaN – in the same battle field [the place where pUthanA lay as a corpse appeared like a battlefield]; in the same rattling place. Didn’t she come to create a danger for the entity who protects the worlds when they are in danger and removes the danger, and ended up in danger to herself? At that same time, your cowherd mother yaSOdhA, despite seeing that pUthanA who had come to suckle you is dead, without any fear, out of great affection for you, suckled you. What an incident is this! Those who know this fully, say that this is true. AzhwAr wonders, how great is the motherhood of yaSOdhA and her deep affection, unlike pUthanA who came in the guise of a mother! The affection that yaSOdhA had for emperumAn, the supreme being, who ate all the worlds and lay down on a banyan leaf and who killed the demon pUthanA even as an infant and carried out such difficult to perform tasks, is indeed the real affection, says the AzhwAr.

We shall consider the 35th pAsuram next.

adiyEn krishNa ramanuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 5.5.4 – nInga nillA

Published by:

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Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, parAnguSa nAyaki says “The divine garland on his divine shoulders, his garments etc are staying close to me and tormenting me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “nambi‘s divine and distinguished attire which reveals his supremacy, stays close to me”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram. parAnguSa nAyaki says “The crown which he adorns for the protection [of others], his garland, the way he is wearing his garments etc are staying close to me and tormenting me”.

pAsuram

nInga nillA kaNNa nIrgaL enRu annaiyarum munidhir
thEn koL sOlaith thirukkuRungudi nambiyai nAn kaNda pin
pUndhaN mAlaith thaNduzhAyum pon mudiyum vadivum
pAngu thOnRum pattum nANum pAviyEn pakkaththavE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kaNNA nIrgaL – (her) tears
nInga – flow
nillA – not stopping
enRu – saying that
annaiyarum – you who engaged me in nambi to start with
munidhir – are scolding;
thEn – honey
koL – containing
sOlai – having gardens
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who rejoice his supremacy)
kaNda pin – after enjoying
pU – enjoyable
thaN – invigorating
mAlai – in the form of a garland
thaN thuzhAyum – fresh thuLasi
pon – attractive, highlighting his supremacy
mudiyum – crown
vadivum – form (which matches that garland and crown)
pAngu – fitting (the divine waist)
thOnRum – appearing
pattu – silk garment
nANum – waist string (which is worn on top of the garment)
pAviyEn – having me who is having the sin (of not attaining and enjoying the same, while they shine inside),
pakkaththa – came in close proximity.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

You who engaged me in nambi to start with, are scolding me saying “her flowing tears are not stopping”; after enjoying nambi of thirukkuRungudi which is having gardens containing honey, his fresh thuLasi which is in the form of an enjoyable invigorating garland, his attractive crown which is highlighting his supremacy, his silk garment which is appearing to be fitting well for his form, his waist string etc came in close proximity to me,who is a sinner.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nInga nillA  kaNNa nIrgaL – While he left, the tears are not leaving. Alternative explanation – Not stopping. Another explanation – “nIkka nillA” (to be wiped off by the mothers) has become “nInga nillA” – i.e., as they wipe the tears off, it keeps flowing.
  • annaiyarum munidhir – Have your eyes not shed happy tears? [Why are you scolding me for shedding happy tears?]
  • thEn koL … – Only if you can stop the flow of honey in those gardens, I can stop my tears. It appears that the cause for these tears is the enjoyability of this divine abode of thirukkuRungudi.
  • nAn kaNda pin – After I who know his natural supremacy, have seen it.
  • pUn thaN … – Highlighting that he is the lord of both spiritual and material realms, attractive cool fresh thuLasi garland, the divine crown which is worn to highlight that he conducts both the realms, and the form which matches that garland and crown; it is easy to determine that “he is the deserving person for this garland and crown”. nanjIyar with great emotions would mercifully say “vadivum enbadhE” (she is counting his form amidst enjoying the ornaments).
  • pAngu thOnRum pattum – The divine pIthAmbaram (yellow garment) which appears to have naturally grown out of the waist in the most fitting manner.
  • nANum – waist string.
  • pAviyEn pakkathavE – I have committed a great sin that he is neither presenting me himself to enjoy nor hiding himself in such realistic visualization. While he is appearing in close proximity, I am unable to enjoy him. He is neither letting me embrace him nor moving away from me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 5.5.3 – ninRidum thisaikkum

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Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In  pAsuram, parAnguSa nAyaki says “nambi’s divine weapons starting with SrI SArngam (bow) appear eternally inside and outside me everywhere”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

ninRidum thisaikkum naiyumenRu annaiyarum munidhir
kunRa mAdath thirukkuRungudi nambiyai nAn kaNda pin
venRi villum thaNdum vALum chakkaramum sangamum
ninRu thOnRik kaNNuL nIngA nenjuLLum nIngAvE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

ninRidum – standing dumbfounded (being unable to do anything else)
thisaikkum – remain bewildered (not to understand what is said to her)
naiyum – becomes weakened (due to internal thinking)
enRu – saying that
annaiyarum – the mothers who first instigated me into this love
munidhir – you are talking unsavoury words;
kunRam – like a hill
mAdam – having mansions
thirukkuRungudi nambiyai – thirukkuRungudi nambi
nAn – I (who enjoy seeing his brave form as said in SrI rAmAyaNam AraNya kANdam “tham dhrushtvA“)
kaNda pin – after enjoying
venRi – victorious
villum – bow
thaNdum – mace
vALum – sword
chakkaramum – disc
sangamum – conch
ninRu – standing together
kaNNuL – inside my eyes
thOnRi – appear
nIngA – do not leave;

(not just that)
nenjuLLum – from inside my heart too
nIngA – do not leave

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

You, the mothers who first instigated me into this love, are talking unsavoury words saying that I am standing dumbfounded, I remain bewildered and have become weakened; after enjoying thirukkuRungudi nambi who is having hill-like mansions [in the holy-abode], his victorious bow, mace, sword, disc and conch are standing together inside my eyes and do not leave; similarly, they do not leave from inside my heart too.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • ninRidum – The different beautiful aspects of nambi are also like SrI rAma’s arrows where each arrow will attack differently as said in SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham” (The rAkshasas were cut, blown away, burnt and destroyed by the arrows of SrI rAma); one will make her dumbfounded; another will take away her intelligence and another will bestow intelligence and make her suffer. You are scolding me when I am dumbfounded, bewildered or weakened, considering them to be my mistake.
  • annaiyarum munidhir – Is it apt for you who have clarity in these matters, to scold me! How can you who are the mothers, be angry on me for showing such affection towards nambi! You who were previously having clarity and bewilderment [during your youth], are angry on me. [Do they have bewilderment?] You are the ones who say as in periya thirumozhi 10.10.9 “Azhiyodum ponnAr sArngam udaiya adigaLai innAr enRaRiyEn” (I am unable to identify this revered lord who is having disc, golden bow). Whatever you have done in your youth, if I did the same in my youth, is that wrong? The whole clan is engaged in attachment/affection towards bhagavAn.
  • kunRam … – Having tall mansions which appear like hills placed next to each other.
  • nAn kaNda pin – After I, who knows the nature of a person based on how they hold the weapon, have seen him. Since parAnguSa nAyaki is vIrapathni (the consort of a brave man, i.e., supreme lord), she knows the difference [Equating parAnguSa nAyaki to sIthAp pirAtti]. Since (sIthAp) pirAtti is the one who brings the bow to perumAL (SrI rAma). [Narrates the incident which happened in dhaNdakAraNyam, where pirAtti instigated SrI rAma to fight for the rishis] When perumAL asked “bring me the bow”, she brought it and gave it to him and observing his stature with the bow, she said “If you roam around with the weapon in this manner, the rishis will come and surrender unto you [asking for help]; you will have to fight the rAkshasas, who are their enemies, which will lead to long lasting rivalry, and will eventually lead to us living in separation; hence you can drop the bow here and we can move around with the guise of those who are engaged in penance”. It is the SAngam (two meanings – her partiality and the bow) which made her say this.
  • venRi vil … – The divine weapons, are identified as both weapons and ornaments. Only when they are used in battle, they are considered as weapons [otherwise, they are considered as ornaments only].
  • venRi villum – The divine bow which is victorious over those who are favourable and others who are unfavourable. As said in SrI rAmAyaNam kishkinthA kANdam 3.9 “SakrachApa nibhE chApE gruhIthvA Sathru nASanE” (hanuman to SrI rAma and lakshmaNa – you who are holding the bows which will destroy the enemies and resemble indhra’s bow) – the favourable ones will sustain on seeing the bow and the enemies will die on seeing the way you hold the bow.
  • thaNdum … – The other weapons which are of the same nature.
  • ninRu thOnRik kaNNuL nIngA – Staying in front of my eyes and not moving aside. Since they tormented me by staying in front of my eyes, I closed my eyes and they appeared in my heart shining brightly.
  • nenjuLLum nIngAvE – Previously, they were “vandhengum ninRidumE” (following me everywhere and present before me), here they are tormenting me both inside and outside. [What is the difference between these two?] She too became similar to nambi‘s beauty. Just as nambi’s beauty torments her everywhere, she too is enjoying him both through internal and external eyes.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi -33 – nagaram aruL purindhu

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avathArikai

AzhwAr says that instead of knowing that it is emperumAn who is being worshipped through all the karmas [deeds], there is no point in reciting some manthrams (SlOkams or hymns) through the mouth and counting the number of times that it is done with the help of hands, as being done in sandhyAvandhanam (salutation carried out thrice a day).

Let us go through the pAsuram and its meanings:

nagaram aruL purindhu nAn mugaRkup pUmEl
pagara maRai payandha paNban peyarinaiyE
pundhiyAl sindhiyAdhu Odhi uru eNNum
andhiyAl Am pana angu en

Word by Word Meanings

pU mEl – on top of the lotus originated from navel
nAn mugaRku –  for brahmA
nagaram aruL purindhu – providing dwelling place
pagara – to teach (others)
maRai payandha – one who taught vEdhas (sacred texts)
paNban – benefactor with simplicity
peyarinaiyE – [his] divine names
pundhiyAl sindhiyAdhu – instead of thinking with the mind
Odhi uru eNNum – reciting hymns and counting them
andhiyAl – carrying out sandhyAvandhanam (a ritual carried out thrice every day in salutation of dhEvathAs)
angu Am payan en – what is the benefit going to be derived?

vyAkyAnam

nAnmugaRkup pUmEl nagaram aruL purindhuemperumAn gave to brahmA, who is the deity for carrying deeds such as creating the worlds etc, his lotus originated from navel as the dwelling place. For brahmA to carry out the huge task of creation he needs a place to stay. emperumAn gave him the lotus flower itself on his navel, where brahmA was born, as his dwelling place. Just as kings would provide dwelling places near their palaces for key persons in their courts, emperumAn also gave a dwelling place close to himself, viz. lotus originated from his navel itself, to brahmA.

pagara maRai payandha – what is the purpose in providing only the dwelling place if knowledge is not provided? Hence, in order to enable brahmA to teach others, emperumAn taught brahmA all the vEdhas; he has such simplicity. Just as indulging parents will keep their wards in their houses instead of sending them to schools, and arrange for teachers to come to their house and teach them, emperumAn also kept brahmA near him and taught him vEdhas. SvEthASvathara upanishath 6-18 also says this “yO brahmANam vidhadhAdhi pUrvam yO vai vEdhAmScha prahiNOthi thasmai” (he who first created brahmA and taught him vEdhas).

paNban peyarinaiyE pundhiyAl sindhiyAdhu – instead of thinking constantly with the mind, the divine names of the entity who provided dwelling place and knowledge.

paNban peyarinaiyE – the divine names which reveal his auspicious qualities

pundhiyAl sindhiyAdhu – instead of thinking about the relationship between emperumAn and ourselves (jivAthmAs) and making him happy through our deeds

Odhi uru eNNum andhiyAl Am payan angu en – what is the purpose in counting with the left hand and right hand and murmuring some hymns? When the heart is not thinking about emperumAn, is there any purpose in thinking about worldly pursuits and mouthing some hymns and counting them with hands? By doing such deeds, the only benefit will be moving away from emperumAn. Here, sandhyAvandhanam has been mentioned only as an example. Any deed carried out without considering it as an offering in worship to emperumAn is useless.

We shall move on to the 34th pAsuram.

adiyEn krishNa ramanuja dhAsan

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thiruvAimozhi – 5.5.2 – en nenjinAl

Published by:

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Full series >> Fifth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAguSa nAyaki says “nambi’s natural beauty in his divine chest and divine shoulders and his divine ornaments, surround me and torment me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

en nenjinAl nOkkik kANIr ennai muniyAdhE
thennan sOlaith thirukkuRungudi nambiyai nAn kaNda pin
minnu nUlum kuNdalamum mArbil thirumaRuvum
mannu pUNum nAngu thOLum vandhengum ninRidumE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

ennai – me
muniyAdhE – instead of ordering
en nenjinAl – (unlike your heart which does not transform even after enjoying him) through my heart (which is emotionally attached to him)
nOkki – experience
kANIr – see;
then – in south direction
nan – nice
sOlai – having garden
thirukkuRungudi – in thirukkuRungudi
nambiyai – nambi (complete with all auspicious qualities)

(by his grace)
nAn – I
kaNda pin – after seeing
minnum – (matching his form) revealing (his splendour)
nUlum – divine yagyOpavIdham (sacred thread)
kuNdalamum – his divine ear rings (which are swaying in both ears)
mArbil – in the (distinguished) divine chest
thiru – inseparable ornament
maRuvum – SrIvathsa (molehill)
mannu – fixed permanently
pUNum – various ornaments

(those which can bestow all four goals [dharma, artha, kAma, mOksha])
nAngu – four
thOLum – divine shoulders
engum – wherever I go
vandhu – following me
ninRidum – stood

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Instead of ordering me you should experience nambi through my heart and see; after seeing nambi in thirukkuRungudi which is located in south direction and  is having nice garden [around it], his divine yagyOpavIdham which reveals his splendour, his divine ear rings, the inseparable ornament in his chest named SrIvathsa, various other ornaments which are permanently fixed and his four divine shoulders are following me and stand with me where I go.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • en nenjinAl … – The mothers say “we too have enjoyed nambi, yet have not lost our sthrIthvam (femininity)” and parAnguSa nAyaki replies,
  • en nenjinAl nOkkik kANIr – Can you borrow my heart and see through it? If you did that, you will scold yourself instead of scolding me.
  • ennai – [after seeing through my heart] You will scold yourself saying “Have we been scolding her all these days!”.
  • muniyAdhE – As said in periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLaiyaip piLLai enRu eNNap peRuvarE” (a child who worships thirukkaNNapuram sourirAjap perumAL, even if it is one’s own child, it should be revered instead of being treated like a small child), only due to considering her to be our child, we scolded her instead of seeing her condition and will scold yourself subsequently.
  • en nenjinAl nOkkik kANIr – As said in mahAbhAratham udhyOka parvam 68.5 “bhakthyA SAsthrathvEdhmi janArdhanam” (With devotion, I learn about krishNa through SAsthram) – dhrutharAshtra asked sanjaya “While both of us learned SAsthram together, how are you so distinguished that I have to learn these from you [again]”, sanjaya said “Hear the difference now” – “mAyAm nasEvE” – I am not deceptive. Since he is highlighting the fault of the king and the greatness of the self he says “bhadhram thE” (let there be auspiciousness for you). “navrudhAdharmamAcharE” – I never engage in useless activities. “SudhdhabhAvamSutha:” – my mind, speech and actions are always in harmony. “bhakthyA” – I did not learn SAsthram word-by-word to learn about bhagavAn, but learned about him through SAsthram accompanied by my devotion – so said sanjaya. “nAbhijAnAsi kESavam” – for those who think they can learn on their own, they will not be able to know about him. Hence, you too try to know him through my heart.
  • thennan … – Just as the ornaments were for nambi’s form, the garden is for the town. Explained as nice (nan) garden in south (then) direction; alternative explanation – as said in periyAzhwAr thirumozhi 4.2.7 “thennan koNdAdum” (glorified by the great pANdiya king named “thennan“), thirukkuRungudi which is praised by king thennan.
  • nAn kaNda pin – After I, who know about the combination of divine ornaments and the distinguished nature of the garden, have seen him.
  • minnu nUlum – The divine sacred thread which appears like a lightning amidst a cloud.
  • kuNdalamum – The ear ring which appears like a twist of the lightning which struck; and the divine SrIvathsa mole on the chest which makes one desirous to ward off evil eye on seeing it at once.
  • mannu pUNum – The divine ornaments which are never taken off even while embracing his divine consorts. That is, they are naturally very enjoyable.
  • nAngu thOLum – The divine four shoulders which appear like ornaments for the ornaments which decorate emperumAn and those which appear like branches of kalpaka tharu (celestial desire fulfilling tree). As said in SrI rAmAyaNam kishkinthA kANdam 3.15 “sarvabhUshaNa bhUshArhA:” (the shoulders which bring about beauty for the ornaments which are worn by him).
  • vandhu engum ninRidumE – Even when I step aside thinking “I will obey your good advice”, they come around and follow me there too. As said in SrI rAmAyaNam AraNya kANdam 39.14 “vrukshE vrukshE paSyAmi” (mArIcha says to rAvaNa – I am seeing SrI rAma in every tree), for both favourable persons [AzhwArs et al] and unfavourable persons [asuras et al], it is the same result [both are seeing emperumAn everywhere – while the devotees see him everywhere due to overwhelming love towards him, others see him everywhere due to fear]. You tell me, where will I go now?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mudhal thiruvandhAdhi – 32 – imaiyAdha kaNNAl

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avathArikai

AzhwAr says that even if one does not have any connection with the means prescribed in SAsthras (sacred texts) such as karma yOgam, gyAna yOgam and bhakthi yOgam (being involved in carrying out deeds, having knowledge of the deeds carried out and having total devotion to  respectively), if one has the knowledge “emperumAn is the Lord and I am the servitor” he would attain the high place of paramapadham (SrIvaikuNtam) mentioned in the sacred texts. Alternatively, one could construe that AzhwAr is wondering whether those who do not follow the means prescribed in the SAsthras can attain him.

Let us enjoy the pAsuram and its meanings.

imaiyAdha kaNNAl iruL agala nOkki
amaiyAp poRi pulangaL aindhum namaiyAmal
Agaththu aNaippAr aNaivarE Ayira vAy
nAgaththu aNaiyAn nagar

Word by Word Meanings

imaiyAdha kaNNAl – with the inner eye [heart] which does not have any contraction of knowledge
iruL agala – the darkness (of ignorance) to leave
nOkki – seeing the svarUpam (basic nature) of self as well as of emperumAn
amaiyA – uncontrollable
poRi pulangaL aindhum – the five sensory organs such as eyes etc and the five matters such as sound, taste etc [connected to the five sensory organs]
namaiyAmal – even if not controlled
Agaththu aNaippAr – those who think of emperumAn [when he, of his own volition, comes with causeless mercy]
Ayira vay nAgaththu aNaiyAn – emperumAn who is lying on the mattress of AdhiSEshan with thousand hoods
nagar – his dwelling place SrIvaikuNtam
aNaivarE – will attain

vyAkyAnam

iamiyAdha kaNNAl – here, the word kaN [eye] refers to the mind. Mind is the eye which does not blink [unlike the external eye]. One should refer to the external eye when one is talking of removing the darkness outside. When one is referring to removing ignorance, one should talk about the inner eye or mind. SrI vishNu dharmam 275-2 says “manasA thu viSudhdhEna”(he could be seen only with the pure mind). nammAzhwAr, in periya thiruvandhAdhi 28 says “katkaNNAl kANAdha avvuruvai nenjennum utkaNNEl kANum uNarndhu” (emperumAn cannot be seen with the external eyes but only with the internal eye).

iruL agala nOkki – thinking in such a way that avidhyA (ignorance) etc would leave. Knowing self and emperumAn (true nature) after the darkness of ignorance is removed.

amaiyAp poRi pulangaL aindhum – the five sensory organs of ears, mouth, eyes, nose and body and the five matters of sound, taste, light, smell and feel, which cannot be controlled and which cannot be satiated. The word poRi also means trap and in this case, it would convey the meaning that we get trapped by the five matters of sound, taste etc.

namaiyAmal – without control. In other words, the sensory organs such as ears etc reaching their targets.

Agaththu aNaippAr aNaivarE – even if they are not able to control their sensory organs, having the knowledge that they are subservient to emperumAn. Those who keep him in their hearts will reach paramapadham (SrIvaikuNtam). Alternatively, if one considers the word aNaivarE as conveying the meaning – will such people reach emperumAn? – the meaning will change as: can those who keep emperumAn in their hearts but are unable to control their sensory organs,  reach paramapadham [the answer is that they cannot]. In the first case, all that is required is not to shun emperumAn when he himself comes and showers his grace [on the jIvAthmA].

AyiravAy nAgaththu aNaiyAn nagar – it is said that the entity attained by mukthAthmA (liberated from material realm) is emperumAn who is lying on the 1000 hooded ananthAzhvAn (AdhiSEshan). This same has been mentioned in paryankavidhyai also. The service rendered by one ananthAzhvAn is the sum total of all the services by all the others in SrIvaikuNtam.

nagar – as nammAzhwAr mentioned in thiruvAimozhi 2.8.4nalamantham illadhOr nAdu” (it is a unique place where there is no end to kainkaryam ). Instead of calling it as a nAdu (country) AzhwAr is referring to it as nagar (city). It is to emphasise that it is common to all to attain the country paramapadham.

We shall move on to the 33rd pAsuram.

adiyEn krishNa ramanuja dhAsan

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