Daily Archives: October 3, 2019

thiruvAimozhi – 10.1.1 – thALa thAmarai

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Full series >> Tenth Centum >> First decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “We do not have any refuge other than kALamEgam emperumAn who has the nature of destroying the hurdles”.

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.


thALa thAmaraith thada maNi vayal thirumOgUr
nALum mEvi nangamarndhu ninRu asuraraith thagarkkum
thOLum nAngudaich churi kuzhal kamalak kaN kani vAy
kALamEgaththai anRi maRRonRilam gadhiyE


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

thALa – having the strength of the stem
thAmarai – lotus flowers
thadam – ponds
aNi – decorating
vayal – having fields
thirumOgUr – in thirumOgUr
nALum mEvi – eternally residing
nangu – very
amarndhu ninRu – standing firmly with joy of self satisfaction
asurarai – demoniac persons, who are enemies
thagarkkum – to torment

(like an iron beam, resembling a shade giving branch of a kalpaka tree (a celestial tree))
nAngu thOLudai – one who is having four divine shoulders
suri kuzhal – (pacifying our sufferings, and being qualified to be the companion) having curly, dense hair

(to understand and bless me who is following him)
kamalak kaN – one who is having lotus like eyes

(that which speaks with a smile, to relax me)
kani vAy – one who is having friendly coral like divine lips
kALamEgaththai anRi – other than the one who is having a magnanimous form resembling a dark cloud
maRRu onRu gadhi – any other refuge which is our destination
ilam – we do not have.

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

To torment the demoniac persons who are the enemies, kALamEgam emperumAn is eternally residing and standing very firmly with the joy of self satisfaction, in thirumOgUr which is having fields decorated with ponds with lotus flowers having strong stem. He is having four divine shoulders, curly, dense hair, lotus like eyes and friendly coral like divine lips. Other than such emperumAn who is having a magnanimous form resembling a dark cloud, we do not have any other refuge which is our destination.

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

  • thALa thAmarai – Lotus where the stem is carrying the greatness of the flower with great difficulty as if carrying a mountain. It is said in periyAzhwAr thirumozhi 4.9.8 “uram peRRa malark kamalam ulagaLandha sEvadipOl uyarndhu kAtta” (the strongly stemmed lotus appearing tall like emperumAn’s divine feet which measured the world). Lotus which is having strong stem due to the nature of the mud.
  • thadam aNi – The pond appears to be decorated with such flowers; when recited as “uram peRRa malark kamalam ulagaLandha sEvadipOl uyarndhu kAtta“, it implies that the strongly stemmed lotus, due to the nature of the mud, grew tall and blossomed, appearing like the divine feet which mercifully measured the world. [For the fields] When it is recited as “varambuRRa …“, it implies that the well stretched paddy crops resemble dhEvas stretching their feet, bowing their head and offering obeisances to emperumAn’s divine feet as said in SrIvishNu dharmam “sankaissurANAm” (When thrivikrama measured the world with his foot, he was worshipped by dhEvas, humans and other celestial beings). thirumOgUr which is having such rich ponds and fields. The enjoyability of the town is seen in the fields.
  • nALum mEvi – Having great desire everyday. Every dawn in that town, he feels as said in SrIvishNu purANam 5.17.3 “suprabAthA mE niSA” (Today is a good day for me).
  • nangamarndhu ninRu – He is standing there without considering any other goal than residing in this dhivya dhESam.
  • asurar … – One who is having four divine shoulders which show that he can conduct himself well by winning over the demoniac persons and eliminate the hurdles. nampiLLai asked [nanjIyar] “How would AzhwAr know this [that emperumAn can eliminate the enemies]?” and nanjIyar mercifully answered “Though one may not have earring now, it can be seen that he was wearing them before, based on the scars”.
  • suri kuzhal – emperumAn’s hair will eliminate the long-term suffering one went through in this samsAram. As emperumAn who is walking ahead,  gently sways his divine hair and as the one who follows looks at it, he will feel “kESava: klESa nASana:” (the one with beautiful hair, will eliminate our sorrows).
  • kamalam … – AzhwAr is talking about the relief one gets after seeing the true glance and true smile, after having been tormented by the glance and smile of inferior entities [since time immemorial].
  • kALa mEgaththai – Just as water is sprinkled on the path which is taken by the kings, as kALamEgam emperumAn walks ahead sprinkling the nectar of his beauty, one can follow him, enjoying such coolness.
  • anRi maRRu onRu ilam gadhiyE – There is no companion other than kALamEgam for our journey.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumadal – 58 – minnAy iLavEy

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minnAy iLavEyiraNdAy iNaichcheppAy
munnAya thoNdaiyAyk keNdaikkulamiraNdAy                                                 79
anna thiruvuruvam ninRadhu aRiyAdhE

Word by word meaning

idai min Ay – like lightning, in the beauty of her waist
iLa iraNdu vEy Ay – like  two bamboo shoots (for shoulder)
iNai seppu Ay – like two domes (for bosoms)
mun Aya thoNdai Ay – like the fruit of the hedges creeper in the front (for lips)
kulam keNdai iraNdAy – like two great keNdai (fresh-water fish, carp or barbus) (for the eyes)
anna – such
thiru uruvam – the divine form of SrIdhEvi (Sri mahAlakshmi)
ninRadhu aRiyAdhE – not knowing that (she) is standing (nearby)


idaiyE min Ay – just like lightning amidst clouds, her waist was seen amidst the tresses [described in the previous verse]

Angu – Since there are two parts (upper body and lower body) both above and below, one could, only through guess, know that the waist exists; one cannot see it; its location is so doubtful.

iLa vEy iraNdAy – like two young bamboo shoots. This refers to the beauty of the well rounded, long, fresh and straight hands.

iNaichcheppAy – the beauty of the bosoms where each golden dome matches well with the other. They are like the jewel caskets protecting the gems of the nAyaka. mUnRAm thiruvandhAdhi – 3 says “malarAL thanaththuLLAn” (emperumAn dwells amidst the bosoms of pirAtti); thiruchchandhaviruththam 57 says “sangu thangu mun kai nangai kongai thangaluRRavan” (emperumAn resides in the bosom of SrI mahAlakshmi who has bangles in her forehand); SrI rangarAjasthavam says “SrIsthanAbharaNam” (emperumAn is the ornament on her bosom).

munnAya thoNdaiyAy – in the contest among the limbs, the beauty of the reddish fruit like mouth will stand first.

keNdaikkulam iraNdAy – the beauty of the divine eyes is similar to two carps [fresh-water fish] with regard to their beauty, flourish, length and form.

anna thiruvuruvam – the divine form of such pirAtti. Other than saying “such pirAtti”, there are no words to describe her beauty. Describing the beauty of a few of the limbs will not tantamount to describing her beauty in full.

thiruvuruvam ninRadhu aRiyAdhE – not knowing that such inestimable divine form is standing in close proximity. Earlier, the prabandham had spoken about inniLavanjikkodi. That being the case, is it proper now to say that he is not aware? This is because, while he had spoken of a few with great similes, he is expressing his inability to speak about pirAtti completely. It is possible to speak about emperumAn and pirAtti when they are separate; however, when they are together, it is impossible to speak about them in full. Since this is a matter beyond the grasping power of eyes and mind, and since, as  said in periya thiruvandhAdhi 34kAl Azhum nenjazhiyum kaN suzhalum” (my legs will stagger, heart will crumble and the eyes will whirl around (in bewilderment)) it will immerse the person who sees them together in an ocean of joy and apply a smokescreen for one’s intellect, it is possible to say “Not aware”. The opinion here is that AzhwAr is saying “When I came looking for emperumAn, I had come without knowing that she will also be with him. Had I known, I would have stayed away and not got entangled in this ocean of beauty).

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

adiyEn krishNa rAmAnuja dhAsan

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உபதேச ரத்தின மாலை – பாசுரம் 2

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ஸத் ஸம்ப்ரதாய விஷயங்களில் நல்ல தேர்ச்சி பெற்றவர்கள், இவ்வளவு சுருக்கமாகவும் அழகாகவும் உள்ளதே என்று மிகவும் மகிழ்வார்கள். பெரியோர்களிடத்திலே ஸத் விஷயங்களைக் கேட்டுத் தெரிந்து கொள்ள விரும்புபவர்கள் இதைப் பெருமதிப்புடன் கற்பார்கள். இந்த இரு கோஷ்டியிலும் சேராதவர்கள் இதன் மீது பொறாமை கொண்டு இதை இகழ்வார்கள். அது அவர்களுக்கு இயற்கையான குணமே. இதில் ஆச்சர்யப்படுவதற்கு ஏதுமில்லை. அது கண்டு நாம் வருந்த வேண்டாம்.

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