Daily Archives: June 3, 2018

thiruvAimozhi – 6.9.4 – thaLarndhum muRindhum

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Full series >> Sixth Centum >> Ninth 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, AzhwAr says “If there are hurdles, you should mercifully eliminate them and appear in front of me to remove my sorrow”.

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

emperumAn says “Don’t grieve; though I can eliminate your sorrow, the hurdles are huge”; AzhwAr responds “Oh! Is my hurdle greater than SakatAsura?” AzhwAr says “as soon as they (hurdles) see your foot, will they not run away?”. The hurdles think “What will happen if the feet touch us?”, and run away as said in periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdum” (will run away being unable to breathe).

pAsuram

thaLarndhum muRindhum sakatavasurar udal vERA
piLandhu vIyath thirukkAl ANda perumAnE!
kiLarndhu biraman sivan indhiran viNNavar sUzha
viLanga oru nAL kAN vArAy viNmIdhE

Listen

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

sakata asurar – SakatAsura’s
udal – body
thaLarndhum – losing firmness
muRindhum – splitting into two
vERA – to become different pieces
piLandhu – broke
vIya – to lose its form
thirukkAl – divine foot
ANda – engaged
perumAnE – Oh lord!
kiLarndhu – being active (with desire, giving up their ego of considering themselves as the lords)
biraman – brahmA
sivan – rudhra
indhiran – indhra
viNNavar – dhEvas
sUzha – surround and worship
viLanga – manifesting the splendour (of being their lord)

(like appearing for SrI gajEndhrAzhwAn)
oru nAL – one day
viN mIdhu – on the sky
kANa – to be seen
vArAy – you should appear!

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

Oh lord who engaged your divine foot to make SakatAsura’s body lose its form by losing firmness, splitting it into two to become different pieces and to break it! Just as you appeared manifesting the splendour to be surrounded and worshipped by brahmA, rudhra, indhra and dhEvas, you should appear on the sky one day to be seen [by me]!

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

  • thaLarndhum … – To finish SakatAsura eliminating the firmness of his body, to split it and to turn it into pieces; SrI rAmAyaNam yudhdha kANdam 94.22 “chinnam binnam Sarair dhagdham prabagnam Sasthra pIditham” (They saw the army of rAkshasas who were cut, blown away, burnt and destroyed by the arrows of SrI rAma). Subsequently disappearing to not even be able to see the particles. While he could have simply said “SakatAsura was destroyed”, he is saying “thaLarndhum”, “muRindhum” etc individually since he relishes the destruction of the enemies and each of those steps is sweet for him.
  • thirukkAl ANda – If the servitors (divine feet) are engaged, they will help when in danger. AzhwAr is saying “While he [chEthana, sentient entity] remained silent due to his infancy, it was the divine feet which protected us!”. As said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet), out of anger in not getting fed by his mother with her milk, he [krishNa] lifted his divine feet; at that time, the wheel [came in contact with the divine feet and] turned into pieces; as said in periya thirumozhi 10.8.3 “uruLachchagadam adhu uRakkil nimirththIr“, he did not do it intentionally either. While knowingly engaging [in destroying the enemies], his divine weapons will help; if those are not there, his own hands will help; even if his hands are not helping, at that stage, the divine feet will come to the rescue. Not only for our dangers, even for his own danger, only his feet help him. As his divine form exists for his devotees, it remains the cause to eliminate their hurdles too.
  • perumAnE – For you [emperumAn’s divine feet] who protected the lord back then, is it a huge task to protect the servitor? As he is the prakAri (entity), the attributes will survive too.
  • kiLarndhu …AzhwAr is praying to emperumAn – being surrounded by ananyaprayOjanas (those who desire benefits other than emperumAn himself) who are said to be as mentioned in thiruvAimozhi 3.5.4 “kumbidu nattam ittAdi” (dancing up and down), being not in control of self, entities such as brahmA, rudhra, dhEvathAs et al, irrespective of superiority/inferiority, like a water body which surrounds everything, and like a lamp in darkness as said in SrIvishNu purANam 1.9.67 “thEjasAm rASimUrjitham” (collection of radiance); with such radiant form, like you appeared for the elephant, you should appear covering the whole sky.
  • viLanga – In his presence, the radiance of brahmA, rudhra et al, is like darkness.
  • oru nAL – Did I pray for hundred years or thousand years!
  • kANa vArAy – Is he thinking that I am saying “nIL nagar nIL eri vaiththaruLAy“!
  • viN mIdhE – Did I ask you to descend to earth?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 91 – maNNuNdum

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avathArikai

In this pAsuram, AzhwAr mercifully mentions the characteristic of emperumAn by which he is devoted to his followers. He says that just as one cannot see a limit to his characteristics, one cannot see the limit for his narratives too.

Let us go through the pAsuram and its meanings:

maNNuNdum pEychchi mulaiuNdum ARRAdhAy
veNNey vizhunga veguNdu Aychchi kaNNik
kayiRRinAl kattath thAn kattuNdirundhAn
vayiRRinOdARRA magan

Word by Word Meanings

vayiRRinOdARRA magan – the child (kaNNan; krishNa) who cannot keep quiet with his stomach
maN uNdu – swallowing all the worlds
pEychchi – the demon pUthanA’s
mulai – (poisoned) bosom
uNdum – drinking that
ARRAdhAy – not being satisfied
veNNey – butter
vizhunga – as he swallowed
Aychchi – yaSOdhAp pirAtti
veguNdu – getting angry
kaNNi kayiRRinAl – with a rope having many knots
katta – tying securely
thAn – he, the omnipotent supreme being
kattuNdu irundhAn – remained tied (instead of trying a way to get out of it)

vyAkyanam

maN uNdum pEychchi mulai uNdum – eating generally, the world and lives of enemies. He did not get satisfied until he ate things which were touched by his favourable ones.

maN uNdum pEychchi mulai uNdum ARRAdhAy – when deluge came to take away everything, he kept all the worlds inside his stomach to protect them. On top of that, as if he were going to drink milk from the demon pUthanA’s bosom, he drank her life too along with milk. Not being satisfied with eating these,

venney vizhunga – in order to get rid of all the faults that he had, he stole butter and ate it.

veguNdu Aychchi – Once the butter was stolen, yaSOdhAp pirAtti, looking at the fear in kaNNan’s face, concluded that only he had eaten the butter and was furious (she was furious because if he ate so much of butter it would do harm to his physical form). She had as much anger towards kaNNan as she had affection for him. yaSOdhA had as much enthusiasm in protecting kaNNan as he had in stealing butter.

veNNey vizhunga – his acts of eating the worlds etc were to remove the concern of those entities while his eating butter was to remove his concern (he could not sustain himself without eating butter). Just as emperumAn’s stomach is for the worlds, so is emperumAn’s stomach for butter.

kaNNik kayiRRinAl kattath thAn kattuNdirundhAn – while yaSOdhA had tied him with a rope which had many knots, he remained tied as if he could not liberate himself from that.

kattuNdu – one who controls everyone, one who is the reason for binding everyone to samsAram (materialistic realm),  stabilising them in samsAram and releasing them, was tied by a woman and stood being unable to untie himself and leave. One who binds everyone through his sankalpa (vow / will) stood bound. Other AzhwArs too have enjoyed this narrative, as in periya thirumozhi 8-3-5 “thAyeduththa siRukOlukku uLaindhOdi”, thiruvAimozhi 5-10-3neyyuN vArththaiyuL annai kOl koLLa nIyun thAmaraikkaNgaL nIr malgap paiyavE nilaiyum”, perumAL thirumozhi 7-8 “muzhudhum veNNey aLaindhu thottuNNum mugizhiLam siRuththAmaraik kaiyum …”.

vayiRRinOdu ARRA magan – he could not keep quiet with his stomach. He could tolerate hunger only if he grew beyond adolescence. Since he was a little child, and could not tolerate his hunger, he stole butter and ate. piLLai uRangA villi dhAsar (one of the disciples of bhagavath SrI rAmAnujar), on hearing this pAsuram, said “could she not tear off his stomach and give it to the washerman?”. He had perhaps mercifully stated this since his stomach could not get satisfied even after eating everything just as the washerman’s vessel would not get filled up even after throwing all the clothes into it!

We will move on to the 92nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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thiruvAimozhi – 6.9.3 – gyAlaththUdE

Published by:

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Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr says “Instead of considering that you have taken an incarnation like that [referring to vAmana avathAram] by chance, you have the natural quality of protecting the universe by manifesting different heart captivating activities during rAma, krishNa et al incarnations in every yuga; why should I suffer for such a long time, without seeing you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You are having activities which are meant for the protection of devotees in all manners; would I suffer forever without enjoying you along with your divine consort lakshmi?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

AzhwAr says “It is not sufficient that you have manifested your universal form; you should manifest your distinguished form”; emperumAn says “I will manifest that to you in the special abode of paramapadham”; AzhwAr replies “did you not manifest that in a worldly form before?”; emperumAn replies “that was like a flash flood which occurs rarely”; AzhwAr says “You cannot say that to be rare as you have the natural quality of protecting in every yuga as rAma, krishNa et al; why should I still suffer [by not seeing your divine forms]?”.

pAsuram

gyAlaththUdE nadandhum ninRum kidandhirundhum
sAlap pala nAL ugandhORuyirgaL kAppAnE!
kOlath thirumAmagaLOdu unnaik kUdAdhE
sAlap pala nAL adiyEn innum thaLarvEnO?

Listen

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

ugandhORu – every yuga
gyAlaththUdE – descending on earth
nadandhum – mercifully walked as said in “chachAra vasudhAthalE
ninRum – stood (holding the bow with the arrow ready to be launched as said in “avashtabya cha thishtantham dhadharSa dhanurUrjitham“)
kidandhum – mercifully rested (like an ocean in front of another ocean as said in “prathiSiSyE mahOdhadhE:“)
irundhum – being nicely seated along with pirAtti (as said in “Evam AsthE sa dharmAthmA sIthayA saharAghava:“)
sAlap pala nAL – for a long time (as said in “dhaSa varsha sahasrANi dhaSa varsha SathAni cha“)
uyirgaL – creatures
kAppAnE – Oh one who protects!
kOlam – one who appears matching your beautiful form as said in “vishNOr dhEhAnurUpAm vai karOthyEshA’thmanasthanUm
thiru mA magaLOdu – with lakshmi
unnai – you
kUdAdhE – without reaching and enjoying

(like the loss from time immemorial)
sAlap pala nAL – for the times to come

(unlike previously when I did not know about our relationship, now)
adiyEn – I (who knows our [lord-servant] relationship)

(unlike previously when I was engaged in worldly pleasures, without any taste [for bhagavath vishayam])
innum – even after acquiring the taste [for bhagavath vishayam]
thaLarvEnO – should I suffer due to not acquiring the experience?

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

Oh one who protected creatures for a long time by descending on earth every yuga and mercifully walking as said in “chachAra vasudhAthalE“, stood, mercifully rested and by being nicely seated along with pirAtti! Without reaching and enjoying you along with lakshmi who appears matching your beautiful form as said in “vishNOr dhEhAnurUpAm vai karOthyEshA”thmanasthanUm” for the times to come, should I suffer due to not acquiring the experience, even after acquiring the taste?

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

  • gyAlaththUdE nadandhum – The walk which is manifested in front of those [residents of parampadham] who constantly see him, is carried out in front of these worldly people who don’t even look at, even if emperumAn appears rarely! Like walking in front of a blind person. Walked as said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first), mahAbhAratham AraNya parvam “atha dhASarathirvIrO rAmOnAmamahAbala: | vishNurmAnusharUpENa chachAra vasudhAthalE” (Subsequently, vishNu assumed a human form as the divine son of emperor dhaSaratha, with great strength and with well known name SrI rAma, and roamed around on earth). A very good singer from North arrived in SrIrangam to worship the divine feet of SrIranganAthan. That day being the thIrthavAri (the concluding day of brahmOthsavam), AzhwAr thiruvarangap perumAL araiyar sang thirumAlai in a melodious tune and praised emperumAn like taming an elephant and had him mesmerised; at that time araiyar requested emperumAn “My lord! A very good devotee of yours has arrived from a distant place to worship your divine feet; you should accept him and honour him”. perumAL obliged and invited him through the archaka; emperumAn mercifully ordered the archakas to perform thirukkaiththala sEvai (archakas carrying emperumAn with their bare hands) from thiruppunnai tree [the divine tree at the banks of chandhra puskhariNi, the ceremonial pond inside the temple campus] up to where the devotee was standing, for a few meters. On completing the act, emperumAn mercifully asked “Is this sufficient for this devotee who has arrived from distant location?”; this is how emperumAn should feel in his divine heart for my loss, and mercifully present himself to me to eliminate such suffering.
  • ninRum – SrI rAmAyaNam kishkinthA kANdam 19.25 “avashtabya cha thishtantham dhadharSa dhanurUrjitham | rAmAm rAmAnujam chaiva barthuSchaivAnujam SubhA” (thArA [vAli’s wife] saw SrI rAma who was standing majestically holding the bow, along with lakshmaNa and sugrIva) – thArA instead of blaming SrI rAma who killed her husband, said “Is it SrI rAma’s fault? How can one avoid eliminating the enemies of the one who took refuge? Had vAli remained favourable towards him, would he have not protected him as well? Just as a person who drowned in a lake which was dug to provide water, vAli got killed due to his own mistake!”. In this manner emperumAn stood with the bow in his hand in the most attractive manner to be praised even by the wives of those who were unfavourable towards him!
  • kidandhum – His lying down in front of the ocean appears to win over lankA as said in SrI rAmAyaNam yudhdha kANdam 21.1 “bAhum bhujagabhOgAbham upadhAyArisUdhana” (the annihilator of enemies, is having the hand resembling the body of a serpent as his pillow). SrI rAmAyaNam yudhdha kANdam 21.1 “anjali prAng muka: kruthvA prathiSiSyE mahOdhadhE” (SrI rAma remained prostrated towards east direction with joined palms). “prathiSiSyE” – it appears that two oceans are present touching each other. The ocean thought itself as too great and to eliminate that pride emperumAn laid himself down as a competitor and hence it appeared that an ocean (of salt water) is present adjacent to another ocean (of mercy); as said in kamba rAmAyaNam varuNanai vazhi vENdu padalam 5 “karuNai am kadal thuyinRanai karungadal nOkki“.
  • irundhum – Seated as said in SrI rAmAyaNam ayOdhyA kANdam 16.8 “upavishtam svalankrutham” (one who is decorated and seated) and SrI rAmAyaNam ayOdhyA kANdam 99.25 “utajE rAmAm AsInam” (SrI rAma who was seated in the hermitage). [second SlOkam is explained] His secluded assembly [in chithrakUtam] seems greater than his assembly in SrI ayOdhyA. SrI bharathAzhwAn who could approach him in that assembly in ayOdhyA, could himself not approach SrI rAma in chithrakUtam; [same SlOkam] “apitha:bhAvakOpamam” (like being surrounded by fire) – as one cannot approach burning fire, SrI rAma remained unable to be overcome.
  • sAlap pala nAL – Is your protection not from time immemorial? Alternative meaning – has your protection not been going for hundred, thousand etc years?
  • ugandhORu – as said in SrI bhagavath gIthA 4.8sambhavAmi yugE yugE” (I appear in every yuga).
  • uyirgaL – Your protection is not only for thiruvadi (hanuman),  thiruvananthAzhwAn (Adhi SEsha) and pirAtti (SrI mahAlakhsmi), but for the well-being of all!
  • kAppAnE – Just as they have the nature of destroying themselves, he has the nature of protecting them. I have withdrawn; if you don’t want to be blamed for being careless in your guarding, you protect me. SrI rAmAyaNam yudhdha kANdam 25.33 “rAma lakshmaNa gupthAsAsugrIvENa cha vAhinI” (sugrIva along with his army was protected by SrI rAma and lakshmaNa) – when everyone was on the seashore close to lankA to protect perumAL (SrI rAma), all leaders such as his own brother lakshmaNa, sugrIva mahArAja, maindha, dhvivida et al watched the sky and were guarding perumAL like those who protect their wealth; when they all fell asleep at one point, perumAL took up his bow and arrows, circled them and guarded them. One should just close his own eyes to be protected by emperumAn. Considering ourselves to be his guardians is only an illusion; when we truly realise, we will understand that he is the true protector.
  • kOlath thirumA magaLOdu unnaik kUdAdhE – It looks like a nursing baby which is struggling due to lack of milk, being unable to reach the mother and father who are in close proximity! For AzhwAr, the goal is their divine togetherness as said in SrI rAmAyaNam sundhara kANdam 21.15 “ananyA rAghavENAham” (I am inseparable from SrI rAma).
  • innam thaLarvEnO – sAlap palanAL – While I have lost it since time immemorial, should I lose him again for unlimited time?
  • adiyEn – While that is there, are you planning to abandon me saying “you lost because of yourself [i.e., your lack of knowledge about our relationship]”?
  • innam thaLarvEnO – Should I suffer even after knowing that the divine couple is the goal? Not knowing “you are the protector”, considering “I have some other refuge”, considering “I can protect myself”, not knowing “the lord of lakshmi is the goal”, considering “I own myself” – did I do any of these to lose you? Can I lose you even after acquiring taste [for you]? With this pAsuram, the meaning of akAram (“a” in praNavam) is sequentially elaborated.
    • ava – rakshaNE” is the dhAthu (root). While protecting, he should protect in all manners; he should protect at all times; while doing so, he should be the protector for all; while protecting like this without any restriction, the one (pirAtti) who says as in SrI rAmAyaNam yudhdha kANdam 116-44 “na kaSchinnAparAdhyathi” (There is none who has not committed a sin) and the one (emperumAn) who says as in periyAzhwAr thirumozhi 4.9.2 “ennadiyAr athu seyyAr” (My devotees would not do anything wrong) are present together; thus, akAram indicates the divine couple.
    • By “gyAlaththUdE …“, his protection in all manners is explained.
    • By “sAlap pala nAL …“, his protection in all times is explained.
    • By “uyirgaL”, his protection for all is explained.
    • By “kOlath thiru mA magaLOdu unnaik kUda“, SrIya:pathi (lord of SrI mahAlakshmi) is the goal, is explained.
    • [Subsequently] thirumanthram‘s meaning [i.e., artha panchakam] which is the expansion of akAram is explained.
      • By “kOlath thiru mA magaLOdu“, true nature of brahmam (God) is explained.
      • By “adiyEn“, true nature of AthmA (soul) is explained.
      • By “uyirgaL kAppAn“, upAyam (means) is explained.
      • By “unnaik kUda“, palam (result) is explained.
      • By “unnaik kUdAdhE – thaLarvEnO“, virOdhi (hurdle) is explained.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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mUnRAm thiruvandhAdhi – 90 – silambum seRikazhalum

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avathArikai

When the bamboo growing at thirumalai itself has become desirable, is it necessary to say that emperumAn who is residing there, is desirable? AzhwAr mentions the way by which emperumAn protects his followers. He says “Won’t you realise that there is no space for him to measure?”.

Let us go through the pAsuram and its meanings:

silambum seRikazhalum senRisaippa viNNAR
alambiya sEvadipOy aNdam pulambiya thOL
eNdhisaiyum sUzh idam pOdhAdhu enkolO
vaNduzhAy mAl aLandha maN

Word by Word Meanings

silambum – decorative anklets (which have been applied on the divine feet)
seRi kazhalum – hollow anklets which have been applied closely
senRu isaippa – making noise everywhere
viN ARu – AkASa gangai (river gangA in the ethereal layer)
alambiya – cleaned
sE adi – the divine feet
aNdam pOy – when they extended until the walls of the universe
pulambiya – fit to be worshipped (by everyone)
thOL – divine shoulders
eN dhisaiyum sUzh – to permeate all eight directions
idam pOdhAdhu – there was no place
vaN thuzhAy mAl – emperumAn who is donning the beautiful thuLasi garland
aLandha – the one that he measured
maN – the earth
en kol – how big is it! [it appears that it is only small]

vyAkyanam

silambum seRi kazhalum senRu isaippa – in such a way that the divine anklets and the closely worn hollow anklets make noise

viN Aru alambiya sEvadi pOy – the divine feet which have been cleaned by AkASa gangA, reach out to. We can also construe the meaning as – the divine feet which have been touched by AkASa gangA, reach out to.

sEvadi pOy aNdam senRisaippa – reaching until the walls of the universe

pulambiya thOL eNdhisaiyum sUzha – the divine shoulders which are praised by all the worlds “How beautiful these shoulders are”, permeating in the eight directions. Just as mentioned in vishNu dharmam – mAngalya sthOthram “sangais surANAm dhivi bhUthalasthais thadhA manushyair gaganE cha kEcharai: sthutha: kramAn ya: prachakAra sarvadhA mamAsthu mAngaLyavrudhdhayE hari:” (let that hari who is worshipped by the dhEvas (celestial entities) in svarga (heaven), by the manushyas (humans) on the earth and those who wander around in the skies and who graced with his divine feet, bless me for my growth), he is worshipped by celestial entities in large gatherings.

vaNduzhAy mAl aLandha maN idam pOdhAdhu enkolOemperumAn who is decorated with thuLasi garland. The emperumAn whose thuLasi garland gave out his wealth. Since there was no further space to measure, AzhwAr is wondering as to how he measured. He is amazed that while there was no space to stand and measure, how did emperumAn measure. One should have arranged for the space to be measured. Without doing it, how did he measure it, he is wondering.

We will move on to the 91st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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