Daily Archives: March 19, 2021

periya thirumozhi – 1.4.6 – thEraNangalgul

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thEraNangalgul sezhungaiyaRkaNNi
thiRaththu oru maRath thozhil purindhu
pAraNangimilEREzhum mun adarththa
panimugil vaNNan emperumAn
kAraNandhannAl kadum punal kayaththa
karuvarai piLavezhak kuththi
vAraNam koNarndha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

mun – Previously
thEr – chariot wheel
aNangu – will be a match if tried very hard
algul – a girl having waist region
sezhu – beautiful
kayal – like a kayal fish
kaNNi thiRaththu – for nappinnaip pirAtti who is having eyes
maRam – angry
oru thozhil – an action
purindhu – did
pAr – residents of earth
aNangu – to suffer
imil – having humps
ERu Ezhum – the seven bulls
adarththa – one who killed
pani – cool
mugil – like a cloud
vaNNan – having divine complexion
emperumAn – my lord
kAraNam thannAl – due to bhagIratha’s penance
kadu – having great speed
punal kayaththa – stopping the water
karu varai – huge mountain
piLavu ezha – to blast
kuththi – piercing
vAraNam – the elephants (which are present there)
koNarndha – which brought along and falling
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchirAmaththu uLLAnE – one who is residing in SrI badharikASramam

Simple translation

Previously, for the sake of nappinnaip pirAtti whose waist region will match a chariot wheel if it (the chariot) tried hard, and who is having beautiful eyes which resemble kayal fish, emperumAn performed an angry action to kill the seven bulls with humps which were making the residents of earth to suffer; he is my lord who is having a divine complexion like that of a cool cloud; such emperumAn is residing in SrI badharIkASramam on the banks of gangA which is having great speed due to bhagIratha’s penance, to blast by piercing the huge mountain which stopped it and which is bringing along the elephants and falling.

Highlights from vyAkyAnam (Commentary)

  • thEr … – One who is having waist region which is as broad as a chariot when it (chariot) tries hard; aNangu – suffering. The chariot wheel is usually explained as a simile for waist region. For the sake of nappinnaip pirAtti who is having eyes which resemble kayal fish, emperumAn performed an angry action, and killed the bulls which were having humps which tormented the whole earth; becoming pleased on having his hurdle eliminated, having a cool cloud like divine form, he enslaved me completely by showing such beautiful form.
  • kAraNam … – It is said that, when bhagIratha was bringing gangA to earth, on the way, a mountain blocked the flow, and gangA pierced the mountain to split into two and also gathered and brought along the elephants and fell on earth.

The reason for that is,

  • kAraNam thannAl – It is due to the strength derived by bhagIratha’s penance, where he performed the penance to bring back to life, his forefathers who were burnt down to ashes. Due to this reason, having water which is strong due to its ancient nature, piercing the mountain and splitting it into two, and bringing along the elephants. Alternative explanation – while bringing gangA to the earth, as a mountain blocks the way, bhagIratha performs a penance towards indhra; indhra sends his chathurdhanthi (elephant with four tusks) and it digs into the mountain to split it into two and that elephant brought the water down; there is a well-known account in this manner; AzhwAr could be speaking about this as well.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 81 – uRuginRa kanmangaL

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avathArikai (Introduction)

Darkness had set in everywhere. The nAyaki has become unconscious, thinking about him. Even after seeing her position, her relatives do not seem worried about it; they say “We will do the appropriate remedy at the appropriate time”. An old, knowledgeable woman, seeing this, says “Her position is sinking; her eminence is so great; when such is the case, why are they so lackadaisical? Are they not her parents?”

Let us go through the pAsuram and its meanings:

uRuginRa kanmangaL mElana OrppilarAy ivaLaip
peRuginRa thAyar meynondhu peRArgol thuzhAy kuzhal vAyth
thuRuginRalar thollai vEngadamAttavum sUzhginRalar
iRuginRadhAl ivaLAgam mellAvi eri koLLavE

Word-by-Word Meanings

mel – being soft
Avi – (her) vital air
eri – the fire of separation
koLLa – is swallowing her
ivaL – this nAyaki’s
Agam – form
iRuginRadhu – is perishing
mElana – what is going to happen
uRuginRa – approaching closely
kanmangaL – deeds to be carried out
OrppilarAy – without enquiring about them
thuzhAy – divine thuLasi
kuzhal vAy – on her locks
thuRuginRinar – they are not applying
thollai – being ancient
vEngadam – in the pond of thiruvEngadam
Attavum – giving her a bath
sUzhginRilar – they are not attempting
ivaLai – this distinguished nAyaki
peRuginRa – those who begot
thAyar – mothers
mey nondhu – with the body in pain
peRAr kol – did they not give birth to?

Simple Translation

The fire of separation is slowly destroying the nAyaki’s soft life. Her mothers do not seem to know the distinguished activities which will remove her distress. They are not applying the divine thuLasi, worn by sarvESvaran. They are not giving her a bath in the pond at the ancient thiruvEngadam. It appears that her mothers did not give birth to her, after suffering severe pain in their bodies [implying that she is not born to them but probably adopted].

vyAkyAnam

uRuginRa –  The old lady is wondering whether there is no activity to be performed by them [relatives of nAyaki] considering the relationship between them and the nAyaki.

uruginRa kanmangaL mElana OrppilarAy –  the nAyaki is not well. They have to take some actions for that. Though the time has come now for taking those actions, they seem to be undecided about the actions.

ivaLaippeRuginRa thAyar – should her mothers not be worried about her situation? Do they have to think whether their actions would be beneficial or not? Is it not enough that she is the daughter that they had sired?

mey nondhu peRAr kol – didn’t her mothers give birth to her after suffering pangs of pain during labour? Or, did they adopt her from someone and bring her up?

What is the reason for the old lady to say like this?

thuzhAy kuzhalvAyth thuRuginRalar – The time for carrying out the action which had been mentioned in thiruviruththam pAsuram 53 maNNAyinum koNdu vIsuminE has passed. Now, it is not sufficient to blow divine thuLasi or any of its connected entities such as stem or root or soil. Now they have to decorate her locks with thuLasi such that it is fully covering her locks.

thollai . . . – they do not seem carry out any of the remedial measures which the people of their clan had done in the past.

vEngadam Attavum – the place which is full of stones and forests, appears to be a pond for the nAyaki. Just as it has been said in mahAbhAratham mOksha dharmam 4-50 Esha brahma pravishtOsmi – they are not immersing her in the pond of parabrahmam (sarvESvaran) to give her a bath.

sUzhginRalar – they may not do that. They are not taking the initial steps for that; they are not enquiring about what is to be done. Would enquiring about it be sufficient to improve her situation? Since it is a matter related to sarvESvaran, the minute they take the first steps, it would start yielding the benefits.

Should the disease as well as the remedy be fully analysed before doing anything?

iRuginRadhAl ivaL Agam – would her nature tolerate such a lengthy process? Her form is crumbling.

mellAvi eri koLLavE – is it proper to look at the process when her soft AthmA is getting burnt by the fire of separation?

svApadhESam (distinguished meaning): this pAsuram narrates the way AzhwAr is immersed in matters relating to bhagavAn such that it becomes difficult both for those who try to sustain him and for sarvESvaran [the protector].

adiyEn krishNa rAmAnuja dhAsan

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