Daily Archives: August 28, 2018

thiruvAimozhi – 7.4.7 – mARu niraiththu

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Seventh Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr is enjoying how rAvaNa was killed.

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

mARu niraiththu iraikkum sarangaL ina
nURu piNam malai pOl puraLa kadal
ARu maduththu udhirap punalA appan
nIRu pada ilangai seRRa nErE

Listen

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

(due to traversing through the battlefield)
mARu – facing each other
niraiththu – being organised
iraikkum – making sound
sarangaL – by the arrows
inam – in groups
nURu – hundreds and hundreds of
piNam – dead bodies of the rAkshasas
malai pOl – like a mountain
puraLa – to fall
ARu – through the rivers
maduththu – being filled
kadal – ocean
udhirap punal – flood of blood
A – to become
appan – chakravarthith thirumagan (SrI rAma, divine son of the emperor dhaSaratha), who is the benefactor of his followers
ilangai – lankA
nIRu pada – to become ashes
seRRa – fought
nEr – honesty

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

The groups of arrows which were shot, were making great sounds; they caused hundreds and hundreds of dead bodies of the rAkshasas to fall like mountains falling down; the ocean became filled with a flood of blood through the rivers; this is how chakravarthith thirumagan, who is the benefactor of his followers, fought the war honestly, to bring lankA down to ashes.

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

  • mARu niraiththu iraikkum sarangaL – This is how quickly SrI rAma traversed the battle field. The sound of the arrows which were shot from different directions banged on each other and created huge sound, like the sound of the [turbulent] ocean. In the speed at which SrI rAma traversed in the battle field, his own arrows which were shot from different directions, banged at each other and caused huge sounds.
  • ina nURu piNam malai pOl puraLa – The many groups of hundreds and hundreds of dead bodies, due to having been pierced fiercely by the arrows, were split into two and both parts of each body were shaking as the soul was interlocked between both the parts.
  • kadal ARu maduththu udhirap punalA – The ocean which is said in SrI bhagavath gIthA 2.70ApUryamANam achala prathishtam” (naturally full and motionless), became filled with a flood of blood, and was flowing out through rivers. thirumangai AzhwAr said in periya thirumozhi “vaiymUdu peru nIrin mummai peridhE” (Three times greater than the deluge which covers the world).
  • nIRu pada – To turn them into ashes as said in SrI rAmAyaNam sundhara kANdam 26.26 “smaSANa sadhruSI” (similar to a crematorium).
  • ilangai seRRa nErE – nEr indicates time. At the time when he destroyed lankA. In this case, the pAsuram should be read as “ilangai seRRa pozhudhu – mARu niraiththu iraikkum sarangaL“. Alternative explanation – [nEr indicates his skill] the manner in which he destroyed lankA. Instead of mystical warfare, he fought straight and destroyed lankA. Another explanation – nEr – honestly. Here it means, he destroyed lankA through honest means only.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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nAnmugan thiruvandhAdhi – 70 – thAn oruvanAgi

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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avathArikai

AzhwAr was asked “You said that this is the substance of vEdhas. How did you find it?” AzhwAr responds saying “I am the one who did not know this till today. Knowledgeable persons knew this all along”.

Let us go through the pAsuram and its meanings:

thAn oruvanAgith tharaNi idandheduththu
EnoruvanAy eyiRRil thAngiyadhum yAn oruvan
inRAvaRiginREn allEn iru nilaththaich
chenRAngu adippaduththa sEy

Word for Word Meanings

thAn oruvan Agi – being uniquely beautiful
senRu – going (to mahAbali as a mendicant)
Angu – in that yAgasAlai (place where ritual is conducted)
iru nilaththai – expansive earth
adippaduththa – one who measured
sEy – the child
En oruvan Ay – as the distinguished form of varAha (wild boar)

(Immersing in the deluge)
dharaNi – earth
idandhu eduththu – digging out (from the walls of universe)
eyiRRil – on his tusks
thAngiyadhu – way sustained
yAn oruvan – only I
inRA – until now
aRiginREn allEn – am not knowing
(many people knew this for a long time)

vyAkyAnam

thAn oruvanAgi – being the lord of all, emperumAn reaches a unique state. For a great person, unique state is to be at the outermost limit of qualities such as sauSeelyam (simple), saulabhyam (easy to approach) and vAthsalyam (having motherly love). That is the state of vAmana (incarnation of vAmana). nammAzhwAr too said in thiruvAimozhi 1-10-1oru mANikkuRaLAgi” (being a unique dwarf)

oruvanAgi – it appears that oruvan and vAmana are synonyms. A great entity stood in a lowly manner. One who grants everyone’s wish, stood like a mendicant, asking for alms. Without expecting anything, he stroked everyone with his divine foot. Isn’t this the limit for sauSeelyam, saulabhyam, vAthsalyam etc! Isn’t this entity termed as oruvan! Due to the interest in this meaning and due to the fact that En oruvanAgi has been separately dealt with, this term thAnoruvanAgi can be better combined with the last line irunilaththaich chenRAngu adippaduththa sEy to get a complete meaning.

Angu senRu – while emperumAn could have completed the task through his sankalpam (divine vow), he went to the place where mahAbali was, by transforming himself, because mahAbali had the quality of magnanimity.

iru nilaththai adippaduththa sEy – measuring the expansive earth in such a way that it came under his foot. Just as it is said “Eka: prAseesarathpAdhamEka: prAchikshaLanmudhA I aparOpyadharan mUrdhnA kO’dhikas thEshu gaNyathAm II” (one stretched his leg; one washed it joyfully; one bore that water on his head. Ponder on who among these three is the greatest), he is the child of whom it could be said that he is without any equal.

dharaNi idandheduththu – digging out the earth with his tusk when earth was sticking to the walls of the universe at the time of deluge.

En oruvanAy eyiRRil thAngiyadhum – with a unique form of boar; despite being a great entity, since he incarnated as a boar without any pride, his qualities of sauSeelyam, saulabhyam, vAthsalyam were manifested splendrously. AzhwAr calls him as En oruvanAy (unique boar). It could also be construed that AzhwAr is calling him as En oruvanAy since he is a huge boar both in terms of form and beauty.

eyiRRil thAngiyadhum – he bore earth in one corner of his tusk.

yAn oruvan inRA aRigillEn allEn – I who am without equal in my ignorance, did not know this till now. inRA – until today. But did this matter come to light only after I knew it now? The opinion is that many have known this already.

yAn oruvan inRA aRiginRen – Did I come to know of this matter only today?

allEn – No; for a long time, many have known it.

We will take up the 71st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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