Daily Archives: March 9, 2021

thiruviruththam – 73 – vAl veNNilavu

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avathArikai (Introduction)

The moon rose to be a huge entity, harming the nAyaki, who swooned, unconsciously. Her mother, seeing this, said “Look at the disgrace which has befallen righteousness”

Let us go through the pAsuram and its meanings:

vAl veNNilavu ulagArach churakkum veN thingaLenRum
pAl viNsuravi suramudhirmAlai paridhivattam
pOlum sudar adalAzhippirAn pozhilEzhu aLikkum
sAlbin thagaimaikolAm thamiyAtti thaLarndhadhuvE

Word-by-Word Meanings

veN thingaL enRum – being referred to as the whitish moon
viN – moving in the sky
suravi – cow
vAl veN – being very whitish
nilavu – moon
pAl – milk
ulagu – world, considered as the (receptor) vessel
Ara – to be full
surakkum – secreting
sura – secretion
mudhir – matured
mAlai – night time
thamiyAtti – this girl, without any support
thaLarndhadhu – has crumbled
paraidhivattam pOlum – looking like the sun’s halo
sudar – having radiance
adal – battle-ready
Azhi – one who has the divine disc
pirAn – sarvESvaran, who is the benefactor
Ezh pozhil – the seven worlds
aLikkum – protection
sAlbin – the eminence of protection
thagaimai kolAm – is it the true nature?

Simple Translation

This matured evening (night) is filling up the milk of whitish moon in the container of world. It also has the secretion of the cow which is roaming in the sky as moon. During this time, this girl, who is without anyone to help her, is lying in a crumbled state. Is this due to the nature of sarvESvaran who is having the divine disc which has the radiance of the halo of the sun, and who has the greatness of protecting all the worlds?

vyAkyAnam

vAl veNNilavu . . . – the nAyaki’s mother is having doubts on the capability of sarvESvaran in protecting people, after looking at her daughter’s oppressive state. Whitish moon, which looks like a cow, is in the sky, secreting its white light which looks like milk, into the world, which looks like a container for holding that milk.

viN suravi – the moon is  in the sky, ensuring that the deluge of the nAyaki’s oppression does not come anythere near it.

paridhi vattam . . . – there is an enemy for the moon in the sky. sarvESvaran who showers benefits on all, has the divine disc which has the radiance of sun’s halo and which is always battle-ready.

pozhil EzhaLikkum sAlbin thagaimai kolAm – is this the way of protecting, by one who is the protector of all the worlds? He is at the eminence of protecting all the worlds. Is this his nature? Those who considered him as the protection are in a good position. Even when deluge comes, those who have deep faith in him will escape. However, is this the way to protect, having his divine hands and divine disc? We offer our salutations to his earlier state of protection [this is said in derision].

thamiyAtti thaLarndhadhuvE – Will he, the protector be like this if someone within his sphere of protection remains like this [like the nAyaki]? The mother says that despite her [mother] being together [with the nAyaki], the nAyaki considers herself to be alone, without any support. This is because she considers only the sarvESvaran as the protector and the rest as those who worship other dhEvathAs (deities). In the last stages of one’s life, when the messengers of yama (the deity for righteousness) surround the person, they will not come for help. They will merely say “Whatever has been destined to happen, has to happen” and cause distress only.

svApadhESam (distinguished meaning): This pAsuram states the doubt that those, who saw AzhwAr suffering from the distress due to separation,  had in the protective ability of sarvESvaran.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.4.2 – kAnidai uruvai

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kAnidai uruvaich chudu saram thurandhu
kaNdumun kodundhozhil uravOn
Unudai agalaththu adukaNai kuLippa
Uyir kavarndhu ugandha em oruvan
thEnudaik kamalaththayanodu dhEvar
senRu senRu iRainjida perugu
vAnidai mudhunIrk kangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

kAnidai – in the forest
uruvai – the illusory deer
kaNdu – saw
sudu saram – arrow which will burn
thurandhu – shooting (at it)
mun – on the day when surgrIva surrendered
kodum thozhil – cruel activity
uravOn – on vAli who is strong as well
Un udai – filled with flesh
agalaththu – on the chest
adu kaNai – the killer arrow
kuLippa – to pierce
uyir – (his) life
kavarndhu – took away
ugandha – and became pleased
em oruvan – my lord who has matchless strength
thEn udai – having honey
kamalaththu – born in the lotus flower in emperumAn’s divine navel
ayanodu – with brahmA
dhEvar – dhEvathAs
senRu senRu – pushing each other and entered
iRainjida – to bathe [and purify oneself] before surrendering
vAnidai – on the sky
mudhu nIr – the ancient water
perugu – flowing greatly
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchiramaththu uLLAn – is mercifully residing in SrI badharIkASramam

Simple translation

My lord who has matchless strength shot the arrow which will burn when he saw the illusory deer in the forest; he took away the life of vAli who has cruel activity and strength, by shooting the killer arrow to pierce his chest which is filled with flesh, when sugrIva took refuge, and became pleased; such emperumAn is mercifully residing in SrI badharIkASramam on the banks of gangA where the ancient water is greatly flowing from the sky, as brahmA who was born in the honey-filled lotus flower in emperumAn’s divine navel, entered along with other dhEvathAs pushing each other, to bathe before surrendering to emperumAn.

Highlights from vyAkyAnam (Commentary)

  • kAn … – The illusory deer which was roaming around in the forest which was its natural habitat. Seeing that,
  • sudu saram thurandhu – Seeing the deer which was hiding and appearing in front of others, shooting the arrow which cannot be tolerated; this was previously.
  • kodum thozhil … – He made the killer arrow pierce the fleshy, vast chest of vAli who had cruel activity, and took away his life in that manner and became pleased thinking “We eliminated the enemy of sugrIva mahArAjar”. Such emperumAn with matchless strength.
  • thEn … – Along with dhEvathAs, brahmA who has emperumAn’s divine navel lotus as the birth place, pushed each other and entered, and as they started bathing to surrender to emperumAn, the ancient water which remains still, started overflowing. Just as kAviri river originates from sahyam (mountai), here bhagavAn’s lotus feet are the origin for gangA.
  • vAnidai munnIr – The ancient water flowing down from sky.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 72 – sUzhginRa kangul

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avathArikai (Introduction)

When the nAyaki had to sustain herself by looking at objects which were similar to the nAyakan, during the time of separation, the night time entered and started tormenting her. When she was thinking “Who will protect me from the torment of separation?” chandhiran (chandhra – moon) appeared. piLLai amudhanAr used to narrate a story here. One ascetic brAhmaNa was walking through a forest when a cow started following him. He was wondering as to who will protect him from the cow when a tiger happened to come there; it killed the cow and ate it up. It then came in front of the brAhmaNa, twitching its tail. The brAhmaNa thought “I could have at the least saved my life from the cow. Now it appears that there is no way that I could survive this”. The nAyaki’s situation is similar to this.

Let us go through the pAsuram and its meanings:

sUzhginRa kangul surungAviruLin karundhiNimbaip
pOzhginRa thingaL am piLLaiyum pOzhga thuzhAy malarkkE
thAzhginRa nenjaththoru thamiyAttiyEn mAmaikkinRu
vAzhginRavAru idhuvO vandhu thOnRiRRu vAliyadhE

Word-by-Word Meanings

sUzhginRa – pervading everywhere
kangul – caused by the night
surungA – not contracted (huge)
karu – being black
iruL – darkness’
thiNimbai – strength
pOzhginRa – splitting
am – being beautiful
piLLai – favourable like a son
thingaLum – chandhiran too
pOzhga – let him split
(only for that)
vAliyadhu – strong
vandhu thOnRiRRu – it rose up (in the sky)
thuzhAy malarkkE – only for the divine garland of thuLasi (worn by sarvESvaran)
thAzhginRa – languishing
nenjaththu – having heart
oru thamiyAttiyEn – I, who am lonely, without anyone to assist; my
mAmaikku – natural complexion
inRu – during this time
vAzhginRa ARu – the way I live
idhuvO – is it like this?

Simple Translation

Let chandhiran, who rose up to split the black coloured darkness which occurred in the night and which pervaded everywhere, split me too. The beautiful and strong chandhiran, who appeared like a son, seems to have risen up only for splitting me. I am alone, with no support, longing for the divine thuLasi garland worn by sarvESvaran, with a languishing heart. Is this the way to live for my complexion?

vyAkyAnam

sUzhginRa – just as praLayam (deluge) pervades everywhere, this [darkness] pervaded everywhere, without leaving a place where one can take rest away from it.

kangul surungA iruLin – the darkness of the night, without any contraction. There are limits when it is expected to come with full denseness and when it is expected to come without being dense. This did not follow that principle. It was fully dense.

karum thiNimbai – having a black colour. Through the word thiNimbai, strength is indicated. It is as if the petals outside the flower of darkness have been removed and the strong diamond-like darkness inside is manifested.

pOzhginRa . . . – chandhiran who comes splitting and tearing apart such darkness. Since I do not have any right over anything outside of myself, let that chandhiran harm me too.

pOzhginRa – darkness and chandhiran are natural enemies. Thus, in the presence of chandhiran, darkness, aside from being torn apart, is being destroyed physically. The strength of darkness and the youthful state of chandhiran are indicated.

thingaL am piLLai – chandhiran who is like a beautiful child. Initially he appears as a favourable entity, but later turns out to harm us. He is favourable since he is driving out darkness, but is a harmful entity because he reminds the nAyaki of her loneliness. SrI rAmAyaNam kishkindhA kANdam 1-71 “padhmakOSa palASAni dhrushtvA dhrishtir hi manyathE l sIthAyA nEthra kOSAbhyAm sadhruSAm ithi lakshmaNa ll” (Oh lakshmaNa! Since these petals of lotus flower are like the eyes of sIthA, when I look at them, I am reminded of her eyes and it hurts me) In other words, when one is in distress, differences are not noticed. Would it be proper for the tongue, which is supposed to eat only tasteful food, to eat poison? In other words, without realising the danger which is going to come from chandhiran, is it proper to call him as being beautiful? SrI rAmAyaNam AraNya kANdam 43-24 says “paSya lakshmaNa …” (for the sake of this sIthA, I will catch that deer; protecting her is our duty), in other words dharSi saumithrI – look, lakshmaNa – they saw the situation at that point of time and did not think of what would happen later.

thuzhAy malarkkE . . .  – desiring to obtain the divine thuLasi garland which decorated his divine shoulder, and having a mind deeply engrossed with that.

thuzhAy malarkkE thAzhginRa – not thinking of the situation when it does not occur that way

oru thamiyAttiyEn – for her loneliness, even the loneliness of sithAppirAtti cannot equal. The nAyaki was distressed by both the dark night and chandhiran. The term oru (one) signifies that there is no simile for her condition.

mAmaikkinRu vAzhginRavARidhuvO – was it for this that we felt happy that chandhiran has come to remove the distress caused by the dark night?

vandhu thOnRiRRu vAliyadhE – she laments “Just as chandhiran came to get rid of the darkness of the night, isn’t there a sUriyan (sun) who would get rid of the chandhiran?”  She says that chandhiran himself would stay firmly and keep harming.

vAliyadhu – strong

The verses should be arranged this way to convey the sequential meaning: thingaL am piLLaiyum pOzhga – let that also come and harm; vandhu thOnRiRRu vAliyadhE – over and above that darkness, this chandhiran too appeared to harm; mAmaikkinRu vAzhginRavARidhuvO – is this the way for my complexion to survive?

svApadhESam (distinguished meaning): Just as it has been said in periya thiruvandhAdhi 24 “iruLanna mAmEni” (divine form which resembles darkness), the dark night reminded AzhwAr of sarvESvaran’s divine form and tormented him. On top of that, chandhiran reminded him of sarvESvaran’s divine face and divine conch and tormented him even further.

adiyEn krishNa rAmAnuja dhAsan

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