Daily Archives: August 26, 2019

periya thirumadal – 21 – minnaNaiya nuN marungul

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minnanaiya nuNmarungul melliyalAr veN muRuval                            22
munnam mugizhththa mugizh nilA vandharumba
annavar tham mAnOkkam uNdAngu aNimalar sEr                             23  

Word by word meaning

minnanaiya nuNmarungul melliyalAr – tender women having waist as subtle as lightning
munnam mugizhththa – revealed at the beginning itself
veN muRuval – (their) white teeth
mugizh niLa vandhu arumba – young moon, spreading
annanvar tham – women-folk like that
mAn nOkkam uNdu – enjoying their look which is like the look of a doe
Angu – at the same time
aNimalar sEr – with abundance of beautiful flowers


min anaiya nuN marungul – those who have their waists which would make people who look at them to cry out “Take care! You might fall down”, being thinner than lightning.

mel iyalAr – they have tenderness as a natural attribute

munnam mugizhththa veN muRuval mugizh nilA vandhu arumba – their white smile, which is like a just rising moon spreading its radiance, would already indicate their opinion.

munnam mugizhththa – the opinion is that their smile is already giving out information which is going to be mentioned next, of the activity of plucking flowers from orchards.

annavar tham mAn nOkkam uNdu – enjoying the look of such persons whose eyes are like a doe’s

Next, the pAsuram talks about an orchard which forms instantly in front of the eyes due to the result of virtues (in svargam) and plucking of flowers and playing as mentioned in the earlier line through the reference to smile.

aNi malar sEr – the orchard is full of flowers which are decorative for that world

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 9.8 – aRukkumvinai

Published by:

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

Full series >> Ninth Centum

Previous decad


Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the eighth decad, AzhwAr desired to attain emperumAn through a gataka (messenger) in this manner, out of his great urge in attainment of the goal, saw emperumAn revealing his merciful presence in thirunAvAy as paripUrNan (one who is complete) and highlighted the following aspects of his:

  1. his presence in divine abodes to eliminate the hurdles in experiencing him
  2. his glorious enjoyability
  3. his distinguished relationship
  4. his being the target of eternal service
  5. his completeness in having divine consorts, associates, paraphernalia etc
  6. his obedience towards his devotees
  7. his completeness in being the lord, protector et al
  8. his bestowing the knowledge to enjoy him
  9. his incomprehensible lordship over all
  10. his being with a very pleasant form

Meditating upon these, AzhwAr contemplates in his mind in many ways thinking “There will be a day when I reach the merciful abode of such sarvESvaran”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

After thiruvadi (hanuman) went and worshipped sIthAp pirAtti and before he returned to perumAL, pirAtti had many desires; in this decad, AzhwAr talks about his desires similar to those of pirAtti, before his messenger reaches emperumAn and brings him. AzhwAr became distressed since he had informed emperumAn of his sorrow and yet emperumAn did not arrive immediately; due to sending messenger, meditating upon his qualities and clarity in mind, he firmly believed “He will certainly come and accept me and take me to thirunAvAy which is a well-settled abode”; but since he did not reach there immediately, he became anxious and desired in many ways thinking “Can I enter there? When will I enter there? Will I able to see him to the full satisfaction of my eyes and serve him after reaching there?”

For those who firmly believe in “ISvara is both upAya (means) and upEya (goal)”, when their taste in the goal reaches its peak, until they reach the goal, they will keep contemplating these desires. This contemplation of the desires cannot be avoided for him [AthmA], will be pleasant and will match his svarUpam (true nature). periya mudhaliyAr (ALavandhAr) would constantly recite this decad due to the urge in attaining the goal; hence this decad is known as “periya mudhaliyAr thiruvAimozhi“. Alternatively, there are some who say “AzhwAr thought that the messengers who were sent there did not return and hence he himself sets out to go to emperumAn‘s divine abode”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan