Daily Archives: March 27, 2021

thiruviruththam – 88 – thirumAl uruvokkum

Published by:

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

Full Series

Previous

avathArikai (Introduction)

Even though the people of the town blamed her, the nAyaki (AzhwAr) mercifully says in this pAsuram “There is no shortcoming in us, even though the whole town has been blaming us” What has been said in this pAsuram is this – sarvESvaran’s divine form is without any equivalent entity, at all times. If a simile for that is seen, instead of consoling oneself saying “We are able to see a simile for an entity which is non-pareil”, it will create a craving in us to see the original entity itself. For such a person like us, is there any fault? Alternatively, when looking at his activity of creating all the entities and remaining as the sustaining force for them, instead of stopping with that, it would create a desire to see his distinguished divine form. For such a person like us, is there any deficiency?

Let us go through the pAsuram and its meanings:

thirumAl uruvokkum mEru ammEruvil senjudarOn
thirumAl thirukkaith thiruchchakkaram okkum anna kaNdum
thirumAl uruvOdu avan chinnamE pidhaRRA niRpadhOr
thirumAl thalaikkoNda nangatku engE varum thIvinaiyE

Word-by-Word Meanings

mEru – the mountain mEru
thirumAl – the consort of SrI mahAlakshmi
uruvu – with his divine form
okkum – will be equivalent
ammEruvil – on the peak of that mEru mountain
sem – reddish
sudarOn – sUriyan (sun) with his rays
thirumAl – the consort of SrI mahAlakshmi, his
thirukkai – on his divine hand
thiruchchakkaram – with divine sudharSana chakram (divine disc)
okkum – will be equivalent
anna kaNdum – despite seeing entities which are equivalent to sarvESvaran’s divine form and divine weapon
thirumAl – the consort of SrI mahAlakshmi, his
uruvOdu – with the divine form
avan – his
chinnamE – only divine weapons
(desiring to see)
pidhaRRA niRpadhu – calling out
Or –distinguished
thiru – eminent
mAl – bewilderment
thalaikkoNa – developed (firmly)
nangatku – for us
thIvinai – cruel sins
engE varum – how will it happen?

Simple Translation

The mEru mountain is a match for the divine form of sarvESvaran, who is the consort of SrI mahAlakshmi. sUriyan, with his reddish rays, on top of the mEru mountain, is a match for the divine sudharSana chakram held in the divine hand of sarvESvaran. Thus, even though we are able to see the entities which equal the divine form and the divine disc of sarvESvaran, we desire to see the divine form of sarvESvaran and his divine disc. When we call out to him, which is like an eminent bewilderment for us, how will cruel sins reach us?

vyAkyAnam

thirumAl uruvokkum mEru – the mountain mEru, through its huge size and radiance, matches the divine form of SrIya:pathi (consort of SrI mahAlakshmi).

ammEru . . . – sUriyan, who is traversing that mountain mEru

thirumAL thirukkaith thiruchchakkaram okkum – just as it has been said in thiruppallANdu 2 “vadivAr sOdhi valaththuRaiyum sudarAzhiyum” (divine disc having a radiance which pervades sarvESvaran’s entire form, residing on his divine right hand, burning enemies), sUriyan will look like that divine disc.

anna kaNdum – thus seeing entities which resemble sarvESvaran

thirumAL . . . – crying out incoherently to see the divine form which is like the mEru mountain and his distinguished weapons which are described as in thiruvAimozhi 6-4-9 “valakkaiyAzhi idakkaichchangam” (divine disc on the divine right hand and divine conch on the divine left hand)

Alternatively,

thirumAL thiruvokkum mEru . . . – mEru resembles the divine form of sarvESvaran; sUriyan, who is traversing it, resembles the divine disc on his divine hand; these two represent all the entities which sarvESvaran had created and for which he is the sustaining force.

anna kaNdum – even though they [mEru and sUriyan] remain as his physical form as per the relationship described in AdhArA – AdhEya (sustaining – being sustained), niyanthru – niyAmya (controller-controlled) and SEshi – SEsha (owner-owned) modes…

thirumAl . . . – instead of being satisfied with seeing entities for which he is the sustaining force, calling out with a desire to see his distinguished divine form and distinguished divine identities.

thirumAl – just as it has been mentioned in bruhadhAraNyaka upanishath 4-4-5 “nidhithyAsithavya:”-  meditating on him without any break, AzhwAr attained the state which is true nature for him.

thalaikkoNdathalaikkoLLudhal refers to being firm in a matter and not dropping it since some people spoke against it. Not considering the way some people had blamed her [in the previous pAsuram], remaining firm in matters related to sarvESvaran, just like diamond cannot be destroyed by fire.

nangatku – for us, who are involved in matters related to sarvESvaran. Just as the saying goes “avaSyam anubhOkthavyam krutham karma SubhASubham” (everyone has to necessarily experience the results of their deeds, whether good or bad), are our deeds capable of creating any fault in us?

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 – 1.4.10 – varum thirai

Published by:

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

periya thirumozhi >> First centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

varundhirai maNinIrk kangaiyin karaimEl
vadhariyAchchirAmaththuLLAnai
karungadal munnIr vaNNanai eNNik
kaliyan vAy oli seydha panuval
varanjeydha aindhum aindhum vallArgaL
vAnavar ulagudan maruvi
irungadal ulagamANdu veNkudaik kIzh
imaiyavar AguvarthAmE

Word-by-Word meanings

varum – coming with great speed
thirai – having waves
maNi – clear
nIr – having water
gangaiyin karai mEl – present on the banks of gangA
vadhari AchchirAmaththu – in SrI badharIkASramam
uLLAnai – one who is eternally residing
karu – being dark
munnIr – having three types of water
kadal vaNNanai – sarvESvaran, who is having the divine complexion of ocean
eNNi – meditating upon
kaliyan – AzhwAr
vAy – mercifully spoke with his divine words
oli seydha – in the form of a garland of words
panuval – being the songs
varam seydha – compiled with the mercy of bhagavAn
aindhum aindhum – these ten pAsurams
vallArgaL – those who are able to recite along with their meanings
iru – vast
kadal – surrounded by ocean
ulagam – this earth
veL – whitish
kudaik kIzh – remaining on the shades of umbrella
ANdu – ruling over with a sceptre (further)
vAnavar – brahmA who is the leader of dhEvathAs starting with indhra, his
ulagu udan – sathya lOkam
maruvi – reaching (and enjoying there)
imaiyavar Aguvar – will become a part of nithyasUris

Simple translation

sarvESvaran is eternally residing in SrI badharIkASramam which is present on the banks of gangA having clear water with waves which are coming with great speed; he is having the divine dark complexion of ocean which is having three types of water; meditating upon such sarvESvaran, thirumangai AzhwAr mercifully spoke with his divine words in the form of songs which are garlands of words and compiled these ten pAsurams with the mercy of bhagavAn; those who are able to recite these pAsurams along with their meanings will remain under the shades of a whitish umbreall and rule over with a sceptre this earth which is surrounded by vast ocean, reach sathya lOkam which is the abode of brahmA who is the leader of dhEvathAs starting with indhra and enjoy there and will eventually become a part of nithyasUris.

Highlights from vyAkyAnam (Commentary)

  • varum … – AzhwAr sang and praised sarvESvaran who is residing in SrI badharIkASramam which is present on the banks of gangA which is having clear water and waves which are coming at great speed.
  • karum kadal munnIr – The dark ocean which has three types of water namely river water, ground water and rain water. AzhwAr meditated upon such emperumAn who has the complexion of the dark ocean.
  • varam seydha – Those who are experts in these ten pAsurams which are sung by the mercy of bhagavAn. Alternatively, this can be explained as the ten pAsurams which are praiseworthy.
  • vAnavar … – After singularly ruling over the earth which is surrounded by the vast ocean, attaining brahmA’s position and ruling over from there, subsequently will reach paramapadham and become part of nithyasUris. With this, it is explained that these ten pAsurams will fulfil all desires.

nanjIyar asked bhattar – Why is AzhwAr who is very detached from worldly pleasures as he said in periya thirumozhi 6.1.1 “vENdEn manai vAzhkkai” (I don’t desire materiliastic married life) and in periya thirumozhi 6.3.4 “pOndhEn” (reached your divine feet), explaining these worldly wealth [of ruling over earth etc] as the result, while wise people abandon such worldly wealth? bhattar mercifully responded – after thirumangai AzhwAr’s divine birth, even worldly wealth which is to be given up, has become part of the ultimate goal. Isn’t AzhwAr with the principle that whether it is ISvaran himself or nithyasUris or kings, all wealth are desirable, if they can be grabbed and used for the sake of bhAgavathas?

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