Daily Archives: February 5, 2021

thiruviruththam – 41 – enRum punvAdai

Published by:

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

Full Series

Previous

avathArikai (Introduction)

In the previous pAsuram, at the end, the nAyaki said “emmai nOkkuvadhu enRu kolO?” She was wondering as to who will be her protector. A northerly breeze affects such a nAyaki; wind, which is the sustaining entity for life, is harming her.

Let us go through the pAsuram and its meanings:

enRum punvAdai idhu kaNdaRidhum ivvARu vemmai
onRum uruvum suvadum theriyilam Ongu asurar
ponRum vagai puLLaiyUrvAn aruL aruLAdha innAL
manRil niRai pazhi thURRi ninRemmai vankARRu adumE

Word-by-Word Meanings

enRum – always
idhu – this
punvAdai – gentle breeze
kaNdaRidhum – we have experienced
ivvARu – like this
vemmai – having cruelty
uruvum – form
suvadum – nature
onRum – any entity
theriyilam – we are not aware of
Ongu – grown well
asurar – demons
ponRum vagai – to be annihilated
puLLai – garuda
UrvAn – emperumAn who conducts
aruL aruLAdha – not showing mercy
innAL – this day
manRil – in the open
niRai – being complete
pazhi – slander
thURRi – to pervade
ninRu – without feeling tired
van – cruel
kARRu – breeze
emmai – us
adum – is harming

Simple Translation

We have experienced this northerly breeze. However, we have not known any entity like this which brings with it cruel heat, form and nature. This day, sarvESvaran, who conducts garuda who annihilates the well grown demons, is not showering his mercy. This cruel breeze is spreading slanderous words in the open and is harming me, without moving out of this place.

vyAkyAnam

enRum punvAdai idhu kaNdaRidhum – it is similar to having been born in prison and brought up only there. punvAdai is gentle breeze.

idhu kaNdaRidhum – we have not seen anything like this. In other words, we have not seen anything other than the northerly breeze which is harming. Why speak about the breeze which has been harming? Various other entities are also carrying on with what the breeze had been doing – harming her by amplifying the anguish of separation. They are all of the same species in so far as harming her is concerned.

ivvAru . . . – We have not known any other entity which is as cruel as this.

Ongu asurar . . . – the demons are not like those who are withering in separation from sarvESvaran, are not like those who carry out all the services to him; they are the epitome of rajas and thamas (qualities of passion and ignorance, respectively). sarvESvaran conducts garuda such that these demons are annihilated; he is not showing his mercy today so that this breeze could be harmed just like he makes the demons to perish under the hoofs of garuda.

aruL aruLAdha innAL – on this day when he did not shower his mercy, like a mother refuses to nurse her infant.

manRil niRai . . . – it is not only that the breeze did not let her unite with her nAyakan, it also brought a slander on her. It made the people say “It seems that she was suffering in separation from her nAyakan and the moment the breeze touched her, she is quivering; her qualities of shyness, fear etc are like this…”

niRai pazhi – the world did not talk slanderously about her alone. It even spoke disparagingly about the nAyakan saying “She is withering in breeze; even then, he is not coming to her rescue”.

ninRemmai van kARRu adumE – it does not leave after distressing her on one occasion or in one type. It continues to do that.

emmai –  I did not go anywhere near it so that it could make an attempt to grab me. This strong breeze came to end my life.

van kARRu – it is a breeze which did not have affability.

adumE – it is not even considering my femininity. It is not even thinking that it is torturing a lady.

svApadhESam (distinguished meaning): this pAsursm narrates as to how despite staying in samsAram for a very long time, as engagement with emperumAn starts increasing, compatibility with samsAram starts disappearing.

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

thiruviruththam – 40 – kOlappagal kaLiru

Published by:

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

Full Series

Previous

avathArikai (Introduction)

She (the nAyaki), who had spoken about the supreme being who controls everyone and everything, has reached a stage where she speaks about one noon time.

Let us go through the pAsuram and its meanings:

kOlappagal kaLiRonRu kaRpuyyak kuzhAm viriththa
neelakkangul kaLiRellAm niRaindhana nErizhaiyIr
gyAlappon mAdhin maNALan thuzhAy nangaL sUzh kuzhaRkE
Elappunanindhu ennaimAr emmai nOkkuvadhu enRu kolO

Word-by-Word Meanings

kOlam – being beautiful
pagal – sUriyan (sUrya – sun)
onRu kaLiRu – an elephant
kal – in the mountain of sunset
puyya – as it entered
kuzhAm – as a herd
virindha – expansive
neelam – blue coloured
kangul – called as night
kaLiRu ellAm – all the elephants
niRaindhana – abounded
nEr – being apt
izhaiyIr – those who have ornaments
gyAlam – for bhUdhEvi
ponmAdhu – and for SrIdhEvi
maNALan – Sriya:pathi, consort’s
thuzhAy – divine thuLasi
nangaL – our
sUzh – dense
kuzhaRkE – locks
Ela – ahead
punaindhu – stringing
ennaimAr – our mothers
emmai – us
nOkkuvadhu – protect
enRu kol – when will it be

Simple Translation

A unique elephant, called as the most beautiful sUriyan, entered the western setting mountains. Immediately, a herd of elephants, called as night, with dark bluish colour, filled up the entire place. Oh my friends who are donning apt ornaments! On which day will our mothers apply the divine thuLasi garland of azhagiya maNavALan, who is the consort of SrIdhEvi and bhUdhEvi, on our dense locks and decorate us?

vyAkyAnam

kOlappagal kaLiru onRu kaRpuyya – A unique elephant called as noon, which gives happiness to those who see it, entered the setting mountains on the western side. The term noon refers to sUriyan. Why is the noon giving happiness? During noon time, each of the five senses is focussed on its work, enabling the person to sustain himself/herself since the person could bear the anguish of separation [when the senses are not united in torturing the person].

kuzhAm virindha . . . – just as a paramour enters the private quarters of the queen as soon as the king departs, night time, in large gathering, entered as soon as sUriyan left. Since the five senses now get together and torture the person, reminding her of separation from her nAyakan, AzhwAr refers to the night time as elephants. But why refer to them [elephants] in plural? Since a night extends to many kalpams, when in separation, he refers to them in plural.

nErizhaiyIr – Oh those who have donned distinguished ornaments! When the nAyaki is in distress (having been separated from her nAyakan) will her friends who have come to console her, bedeck themselves with ornaments? She is like a helpless woman who has been stomped by the elephant called as night. Her friends are coming to encourage her to sustain herself [till her nAyakan returns]; hence they dress themselves up nicely with ornaments etc.

gyAlappon mAdhin maNALan – if he were alone, I can feel distressed thinking that there is none to recommend to him about me. However, I am in a sorrowful state despite the eminent bhUdhEvi and SrIdhEvi being together with him. When someone is wealthy, they will be without fear since they have enough wealth to take care of their expenses. In the same way, the nAyakan feels that even if the nAyaki is not around, he has bhUdhEvi and SrIdhEvi with him.

mAdhin maNALan – he is in a bewildered condition since he has bhUdhEvi who gives him all that he enjoys. The nAyaki feels that the he will have bewilderment towards her too, just as he has towards bhUdhEvi.

thuzhAy . . . – the nAyaki does not desire the garland which he had donned as a bachelor. She covets the divine thuLasi garland which has got fully wrinkled in the union between sarvESvaran and bhUdhEvi. She is just like a prince who would dip flowers in a fragrant material to enhance its sweet smell. chAndhOgya upanishath says of him that he is  sarvagandha: sarvarasa: (he is the repository of all that is fragrant and all that is tasty). She is referred to in thiruvAimozhi 10-10-2 as “vAsam sey pUnguzhalAL” (it is pirtAtti who gives fragrance to flowers and thuLasi). Thus the nAyaki desires the garland which has been wrinked in the union of the dhivyadhampathi (divine couple).

nangaL sUzhkuzhaRkEA Elappunaindhu – there is no other remedy for her. She wants to don that garland before her existence is destroyed.

ennaimAr – she is looking up to her mothers who are keen on separating her from her nAyakan to get her the remedy which she needs to sustain herself. It is similar to asking for water from a person who is shutting the channel which brings in water.

emmai nOkkuvadhu enRu kolO – he [AzhwAr in feminine mood] is asking as to when he will get the protection which he needs.

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

periya thirumozhi – 1.2.6 – paNangaL Ayiram

Published by:

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

periya thirumozhi >> First centum >> Second decad

<< Previous

Highlights from avathArikai (Introduction)

AzhwAr is thinking/speaking about such sarvESvaran who reclined on thiruppARkadal, mercifully coming and residing here. This pAsuram is also explained as dhEvathAs saying “You who mercifully arrived and reclined in thiruppARkadal for us, to hear our cries, leaving behind SrIvaikuNtam where you were enjoying the great assembly, have now mercifully arrived here in thiruppiridhi, to be enjoyed by all”.

pAsuram

paNangaL Ayiramudaiya nal aravaNaip
paLLikoL  paramA! enRu
iNangi vAnavar maNimudi paNidhara
irundha nal imayaththu
maNangoL mAdhavi nedungodi visumbuRa
nimirndhavai mugilpaRRip
piNangu pUmbozhil nuzhaindhu vaNdu isaisolum
piridhi senRadai nenjE !

Word-by-Word meanings

vAnavar – dhEvathAs
iNangi – gathered
Ayiram paNangaL udaiya – one who is having thousand hoods
nal – having goodness (of servitude)
aravu – thiruvanandhAzhwAn (AdhiSEsha)
aNai – on the divine mattress
paLLikoL – mercifully resting
paramA – Oh one who is greater than all!
enRu – praising in such manner
maNi – wearing crown which is studded with gems
mudi – with their heads
paNi thara – to be worshipped
irundha – mercifully residing
nal – good
imayaththu – in himavAn;
maNam koL – fragrant
mAdhavi – spring flower’s
nedu – long
kodi avai – creepers
visumbu uRa – to reach the sky
nimirndhu – grew
mugil – clouds
paRRi – climb
piNangu – due to surrounding
pU – blossoming flowers
pozhil – in the gardens
vaNdu – beetles
nuzhaindhu – entered
isai solum – humming the tunes
piridhi – in thiruppiridhi
senRu – go
nenjE – Oh mind!
adai – try to reach

Simple translation

emperumAn is mercifully residing in the good himavAn to be worshipped by dhEvathAs who are wearing gem-studded crowns on their heads and who gathered and praised saying “Oh one who is greater than all and mercifully resting on the divine mattress of thiruvanandhAzhwAn who is having goodness and thousand hoods!” There, in the gardens where the flowers are blossoming, the long creepers of fragrant mAdhavi flowers climb and surround the clouds grew to reach the sky; the beetles enter and hum their tunes. Oh mind! Go to such thiruppiridhi and try to reach.

Highlights from vyAkyAnam (Commentary)

  • paNangaL Ayiram udaiya nal aravaNaip paLLi koL paramA enRu – Just as rivers and ponds will have many outlets to let out the extra water when they become filled, thiruvanandhAzhwAn has many heads to let out the enjoyment of experiencing bhagavAn. They (dhEvathAs) will say “Oh supreme lord who is resting in contact with such AdhiSEsha!” The main identity of supreme lord is to claim SrI mahAlakshmi as his own and to have AdhiSEsha as his mattress. By his inhalation and exhalation, AdhiSEsha will sway and facilitate comfortable sleep like a soft mattress. Just as yaSOdhAp pirAtti will have krishNa on her lap and sway him back and forth, AdhiSEsha will have sarvESvaran in his lap and praise him. bhattar’s merciful words “thiruvanandhAzhwAn madiyilum, thiruvadi siRagin kIzhum, SrIsEnApadhiyAzhwAn pirambinuLLum kAN iththathvam vaLarvadhu” (this entity, bhagavAn grows in the lap of AdhiSEsha, under the shade of the wings of garudAzhwAn and in the control of vishvaksEna’s sceptre). Just as elderly ministers will carefully take care of a young prince, they will care for emperumAn. He remains at their disposal; he is known as said in periyAzhwAr thirumozhi 3.6.3 “vAniLavarasu” (prince of paramapadham). sthOthra rathnam 39 “prakrushta vigyAna balaika dhAmani” (AdhiSEsha is the abode of great knowledge and strength). He is having great knowledge to adjust himself as per the intentions of sarvESvaran and pirAtti when they recline on him, and is having the ability to bear when they jump around ignoring the fact that AdhiSEsha is a chEthana (sentient being). Similar to iLaiyaperumAL (lakshmaNa), AdhiSEsha who is SEshabhUtha (servitor) would have all his activities for the sake of bhagavAn who is SEshi (lord), just as bhagavAn places himself subservient towards his servitors even though he is greater than all.
  • nal aravaNai – Goodness is in existing for bhagavAn exclusively. The goodness for a servitor is to remain for his lord exclusively. SrI rAmAyaNam AraNya kANdam 15.29 is explained here. “bhAvagyEna kruthagyEna dharmagyEna cha lakshmaNa | thvayA puthrENa dharmAthmA na samvruththa: pithA mama ||” (Oh lakshmaNa! You know what is in my heart. You know what our father did for me. Our father who gave birth to you, who considers your elder brother’s (my) joy as your dharma, has not died).
    • bhAvagyEna – iLaiya perumAL is the one who would say as in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAm” (you order it). SrI rAma said “Why did you ask me for instructions when you can build the hermitage according to my expectation?” These words were uttered after the hermitage was built.
    • bhAvagyEna – Though perumAL (SrI rAma) would explain about other aspects, [out of shyness] he would not explain about the private quarters where he would stay with pirAtti; he would only think about it in his heart; iLaiya perumAL understood that and executed it well.
    • kruthagyEna – Not just that, he knew and did as per dhaSaratha’s deeds. Since dhaSaratha lacked progeny for 60000 years and finally begot perumAL, he would always analyse “What is SrI rAma thinking?” and would aptly act thinking “What will cause problems to him?” – iLaiya perumAL knew all of that.
    • dharmagyEna – Even if iLaiya perumAL knows perumAL’s thoughts, and even if he knows how dhaSaratha cared for perumaL, since he is also a prince, if he thinks “Should I now have my own place?” he cannot do everything for perumAL; instead of that, he thinks “since my true nature is to remain for perumAL, it is apt for me to act for his sake only” and consider that working for perumAL is his duty.
    • thvayA … – perumAL is saying “dhaSaratha cared for him until he remained and subsequently placed you to care for me!”
    • puthrENa – “puth” is a particular hell, and because a son protects the father from entering there, he is known as puthra; for our father, there is no greater hell than my desires going unfulfilled; you are the one who ensures that he does not get that.
    • dharmAthmA – As he mentioned about dhaSaratha chakravarthi, he praises him saying “Is there any match for our father? He is the one! While he was alive he fulfilled all my desires, and he begot you to take care of me subsequently and arranged you like a water-booth [which will help the needy]!”
    • mama – Though dhaSaratha is father to both perumAL and iLaiya perumAL, here perumAL is saying “mama” (my) because of the thought “Since whatever will be done by him are done by you for me, I have not lost him, but you have lost him”. In SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (iLaiya perumAL – I will serve you both (perumAL and pirAtti) in all the ways), if the acts of SEsha (lord, i.e. dhaSaratha here) are not applicable, he would not have said “sarvam” (all).
  • aravaNai – Fragrance, coolness etc which are natural for the serpent species will be present.
  • paramA – The one who reclines on this mattress becomes greater than all.
  • iNangi – They are like village heads (who never agree with each other); they are those who blame others (indhra) for killing a brAhmaNa, those who sever heads (like rudhra), those who have their heads severed (like brahmA) et al; such dhEvathAs would unite together and surrender to bhagavAn as those who would jointly enter into floods. All the dhEvathAs will gather around and give up their pride of not worshipping anyone and bow their head at the divine feet of sarvESvaran. sarvESvaran is mercifully present there in such state. This is the abode where all of them who did not worship him seeing his supremacy, are worshipping him seeing his simplicity.
  • maNangOL … – One has to imagine the presence of the flower as it is abundant with the fragrance. kuRukkaththi is the mAdhavi flower with fragrance. The tall creeper which grew to uphold the fragrance.
  • visumbuRa nimirndhu – It spreads through the sky fully and reaches up to the clouds and covers them as well.
  • avai … – When it reaches the top of the sky, it would seek a supporting pole. There would be no one to give a supporting pole in that situation. There they will meet the clouds. The creeper will hold on to those clouds. Those clouds will start moving by the force of wind. The creeper will pull back the clouds. Due to that fatigue, the flowers will blossom. The beetles who thought of drinking the honey from those flowers, will enter through the clouds and the creeper and drink the honey. Becoming joyful, and to let out the joy, they will start humming tunes. All over the garden, the tumultuous sounds of the humming beetles will be heard. This is similar to – periya pirAttiyAr, the creeper pulling back bhagavAn the cloud saying “we should protect the people” and he pulls back saying “I am doing it”, and in between the tumultuous prayers of dhEvathAs would be heard.

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