Monthly Archives: March 2021

periya thirumozhi – 1.4.5 – pEyidaikkirundhu

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEyidaikkirundhu vandha maRRavaL than
perumulai suvaiththidap peRRa
thAyidaikkiruththal anjuvanenRu
thaLarndhida vaLarndha en thalaivan
sEymugattuchchi aNdamum sumandha
semponsey vilangalil ilangu
vAy mugattizhindha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

vandha – one who arrived like mother
pEy – pUthanA’s
idaikku irundhu – staying on her lap
maRRu – further
avaL than – her
peru mulai – large bosoms
suvaiththida – consumed;
(Seeing that)
peRRa thAy – yaSOdhAp pirAtti who is his real mother
idaikku – on (pUthanA’s) lap
iruththal – staying firmly
anjuvan – I am scared
enRu – saying in this manner
thaLarndhida – feeling ashamed
vaLarndha – one who mercifully grew
en thalaivan – my lord
sEy mugadu – tall peak’s
uchchi – atop
aNdam – oval shaped universe
sumandha – holding
sem pon sey vilangalil – on the mEru mountain which is made of reddish gold
ilangu – shining
vAy – spacious
mugadu – from the peak
izhindhu – falling down
gangaiyin karaimEl – on the banks of gangA
vadhariyAchchirAmaththu uLLAnE – one who is residing in SrI badharikASramam

Simple translation

emperumAn stayed on pUthanA’s lap and further consumed from the large bosoms of pUthanA who arrived like his mother; seeing that he is staying firmly on pUthanA’s lap, yaSOdhAp pirAtti, who is his real mother, felt ashamed and said “I am scared”; my lord mercifully, who grew up in this manner, is residing in SrI badharikASramam on the banks of gangA which is falling down from the spacious, shining peak on the mEru mountain which is made of reddish gold, which is holding the oval shaped universe atop its tall peak.

Highlights from vyAkyAnam (Commentary)

  • pEy …vandha pEyidaikku irundhu – Staying on the lap of pUthanA who arrived in the form of yaSOdhAp pirAtti, and further consuming from her large bosoms.
  • peRRa thAy … – yaSOdhAp pirAtti who saw that and felt ashamed thinking “krishNa who is used to consuming milk from my bosoms, is sitting on the lap of an unknown, dangerous person who assumed my form now and is trying to consume from her bosoms” and raised krishNa carefully. My lord who grew up in such manner.
  • sEy … – emperumAn has arrived and is present in SrI badharIkASramam which is on the banks of gangA, which is falling from the shining, spacious peak of mEru, which is made of reddish gold and which holds the oval shaped universe atop its tall peak.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 78 – naliyum naraganai

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avathArikai (Introduction)

The nAyaki who was engaged with krishNAvathAram (incarnation as krishNa) desires to obtain a material connected with it. This pAsuram narrates that.

Let us go through the pAsruam anda its meanings:

naliyum naraganai vIttiRRum vANan thiN thOL thuNindha
valiyum perumaiyum yAn sollum nIrththalla maivaraipOl
poliyum uruvil pirAnAr punai pUm thuzhAy malarkkE
meliyum mada nenjinAr thandhu pOyina vEdhanaiyE

Word-by-Word Meanings

naliyum – troubling
naraganai – the demon narakAsuran
vIttiRRum – destroying
vANan – the demon bANAsuran’s
thiN – strong
thOL – shoulders
thuNiththa – severed
valiyum – strength
perumaiyum – eminence (which followed it)
yAn sollum – to be informed by me
nIrththalla – do not have that nature
maivarai pOl – like a black mountain
poliyum – shining (beauty)
uruvil – having divine form
pirAnAr – krishNan, the lord
punai – donning
pU – being beautiful
thuzhAy malarkkE – for the divine thuLasi flower
meliyum – withering
madam – being stubborn
nenjinAr – mind
thandhu pOna – given
vEdhanai – (this) agony

Simple Translation

The strength and greatness of sarvESvaran’s acts in the annihilation of narakAsuran and severing the thousand shoulders of bANAsuran are not of that simple a nature to be narrated by me. The agony of my heart, pining with stubbornness for the divine thuLasi garland which is worn by krishNa who looks beautiful like a black mountain, is like this.

vyAkyAnam

naliyum naraganai – the demon narakAsuran imprisoned those who were apt to be part of sarvESvaran’s retinue.

naliyum – their trouble [of being imprisoned] was like his [sarvESvaran’s]

vIttiRRum – felling him – killing him.

vANan . . . – bANAsuran, the demon, who imprisoned ushai (ushA, his daughter) and anirudhdhan (grandson of krishNa) instead of allowing them to be together.

thiN thOL – the demon was thinking that he had very powerful shoulders after taking refuge of some other deity [and not sarvESvaran]. The vyAkyAthA explains a few verses from thaiththirIya upanishath Anandhavalli 2 to distinguish this from one who takes refuge under sarvESvaran. “Anandham brahmaNO vidhvAn” – one who knows about the joy of brahmam (sarvESvaran); na bibhEthi kuthaSchana – will not fear anything; EshashyEvAnandhayAthi – due to that courage, he will not respect entities which his intellect respects. Due to the false courage that the demon bANan had about his taking refuge under some other deity, he did not show reverence to those entities which his intelligence accepted as reverential. The strength and greatness [of sarvESvaran] who severed the shoulders of such bANAsuran.  Alternatively, the greatness of such strength.

yAn sollum nIrththalla – is it something which would be narrated by me at this time?

nIrththalla –it [the narration] is not of that simple a nature. Could I narrate today about his quality of annihilating his enemy, his manliness and his greatness? If his true nature were spoken about, then it will be impossible to blame him for the sorrow that I am facing due to his absence.

Then, was it due to someone else?

maivarai . . . – AzhwAr says that it is the gift given by the heart by not analysing whether something is attainable or unattainable and desiring it.

maivarai – the divine form is like a black mountain.

poliyum uru – since there is nothing equivalent to the divine form’s beauty, it cannot be explained through an example. If among the entities which exist, one were to consider the best to attempt to match the beauty of his divine form, that would be found wanting, viz. everything else is inferior.

pirAnAr – just as jithanthE SlOkam 5 says “bhakthAnAm” (for the sake of followers), his divine form exists for the sake of followers.

punai . . .  – only for the divine thuLasi garland which he has donned.

meliyum mada nenjinAr – if one desires something which is possible to get, yet if it is  not obtained, there will be sorrow. But what will happen if one desires to get something which is impossible to get? This is what the stubborn heart did for me, leading to this agony.

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 77 – thingaLam piLLai

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avathArikai (Introduction)

This narrates the words of the nAyaki who is feeling saddened by the onset of dusk.

Let us go through the pAsuram and its meanings:

thingaLam piLLai pulambath than sengOl arasupatta
sengaLam paRRi ninRu eLgu pun mAlai thenpAl ilangai
vengaLam seydha nam viNNOr pirAnAr thuzhAy thuNaiyA
nangaLai mAmai koLvAn vandhu thOnRi naliginRadhE

Word-by-Word Meanings

thingaL – chandhiran (moon)
am – beautiful
piLLai – son
pulamba – weeping (due to the sounds of birds)
sengOl – one who was ruling with his sceptre
than arasu – his king sUriyan (sun)
patta – fell down (sun set)
sem – reddish
kaLam – battle field
(reddish sky)
paRRi – attaining
ninRu – remaining
 eLgum – engaging with
punmAlai – short duration of dusk
thenpAl – in  the southern direction
ilangai – lankA
vengaLam seydha – made it into a cremation ground
viNNOr – by celestial entities such as brahmA et al
pirAnAr – lord, who is apt to be worshipped
nam – worn by our chakravarthy thirumagan (son of emperor dhaSaratha)
thuzhAy – desire which was created in the divine thuLasi
thuNaiyA – as helping hand
nangaLai – us
mAmai koLvAn – to destroy the natural complexion
vandhu – reaching
thOnRi – rising
naliginRadhu – is tormenting

Simple Translation

It was the time of dusk when the King sUriyan, who has been ruling righteously with his sceptre, was about to meet his end in the reddish battlefield [of western horizon] and son of dusk, chandhiran, was about to rise, crying. It [the chandhiran] is trying to take our desire for the divine thuLasi garland, worn by SrI rAma, who created a battlefield in the southern place of lankA, as its support and is trying to torment us by destroying our natural complexion.

vyAkyAnam

thingaLam piLLai – the beautiful son, chandhiran. Just as it has been mentioned in SrI rAmAyaNam AraNya kANdam 66-3 “mahathA thapasA” (by superlative control), he is a son sired after lot of difficulties.

pulamba – could not wail with a loud tone since there were other entities such as ocean, birds etc which were making lot of noise at that time.

than sengOl . . . – the short duration of dusk held on to the reddish sky where its king, sUriyan, who was ruling righteously with his sceptre, had fallen down. The redness could be compared to the earth which had become reddish due to the flood of blood shed in a battle. Just as maNdOdhari called out in the battlefield where rAvaNa had fallen and just as thArA had called out, along with her son angadhan, in the battlefield where her husband vAli had fallen, this evening time too is remaining in that battlefield, where she had lost sUriyan, and is engaging with that place; just as AzhwAr had sung in thiruvAimozhi 2.1 decad vAyum thiraiyugaLum when it appeared to him that every entity which he saw at that time was commiserating with him. The nAyaki too feels despondent, after losing sUriyan who has been mentioned as pagaR kaNdEn in iraNdAm thiruvandhAdhi 81 (I saw SrIman nArAyaNan who is like the sun which never sets).

thenpAl . . . – in the southern side where great people [reference to kubEran and other dhEvathAs] had lost, in lankA, where wise people will not venture, making it to look reddish with blood.

vengaLam – making it look like a cremation ground and places allied to it. It is similar to thirumozhi 10-9-1 “ilangai oLLeri maNdi uNNa ”(making the effulgent agni (lord of fire) to pervade lankA and eat it up fully)

nam viNNOr pirAnAr – just as it has been said in SrI rAmAyaNam yudhdha kANdam 117-13 “bhavAn nArAyanO dhEva: ” (brahmA tells SrI rAma “You are the lord SrIman nArAyaNan” sarvESvaran carried out acts of benefaction to everyone such that brahmA et al all stood and praised him.

thuzhAy thuNaiyA – taking my desire to obtain the divine thuLasi garland lying on his divine shoulder, as the means.

nangaLai . . . – the dusk, instead of calling us to comfort it during its sorrowful moment [of losing sUriyan], is calling us to torment us.

nangaLai mAmai koLvAn – for those who covet others’ complexion, is complexion a necessity at all? Instead of calling us to support it during its difficult time, it is craving for tormenting us, who are already in distressed condition.

svApadhESam (distinguished meaning): In the previous pAsuram, AzhwAr’s distress in not getting the garland which sarvESvaran wore at the time he measured the worlds, and which he desired, was narrated. In this pAsuram, AzhwAr’s distress in not getting the garland which sarvESvaran wore after annihilating rAvaNa, which AzhwAr desired, has been narrated.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.4.4 – thuNivini

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thuNivini unakkuch cholluvan manamE!
thozhudhezhu thoNdargaL thamakkup
piNiyozhiththu amarar peruvisumbu aruLum
pEraruLALan emperumAn
aNimalarkkuzhalAr arambaiyar thugilum
Aramum vAri vandhu aNinIr
maNi kozhiththizhindha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

manamE – Oh mind!
ini – now
unakku – to you who don’t know the greatness of bhagavAn
thuNivu – a firm advise
solluvan – I am giving;
thoNdargaL thamakku – for the devotees
piNi – hurdles
pOkki – eliminate
amarar – nithyasUris’
peru visumbu – paramapadhamn [SrIvaikuNtam]
aruLum – mercifully granting
pEr aruLALan – very merciful
emperumAn – sarvESvaran,
aNi nIr – beautiful water
malar – with flowers
aNi – decorated
kuzhalAr – having hair
arambaiyar – the celestial girls’
thugilum – clothes
Aramum – ornaments
vAri vandhu – gathering those
maNi – precious gems
kozhiththu – pushing
izhindha – coming
gangaiyin karai mEl –  on the banks of gangA
vadhariyAchchirAmaththu – in SrI badharIkASramam
uLLAn – mercifully residing (him)
thozhudhu – worship
ezhu – try to be uplifted.

Simple translation

Oh mind! Now, I am giving a firm advice to you who don’t know the greatness of bhagavAn. The very merciful sarvESvaran who eliminates the hurdles of his devotees and grants nithyasUris’ paramapadham to such devotees, is mercifully residing in SrI badharIkASramam on the banks of gangA, where the water gathers garments, ornaments of the celestial girls who are having hair which is decorated with flowers, and the precious gems are being pushed along. You worship such sarvESvaran and try to be uplifted.

Highlights from vyAkyAnam (Commentary)

  • thuNivini unakkuch cholluvan manamE thozhudhu ezhu – Oh mind! Now, I am firmly giving you a good advice. Listen to me; you worship him and try to be uplifted, so that my advice does not go in vain.

When asked “If you firmly advise, will he eliminate our hurdles?” AzhwAr says,

  • piNi … – He will eliminate our hurdles and will grant paramapadham too. He is the greatly merciful sarvESvaran, who will eliminate the hurdles on surrendering unto him and will also grant us the same position of nithyasUris.
  • aNi … – The strength of the water matches krishNa’s strength. Gathering the garments and ornaments of the celestial girls whose hair are decorated flowers. aNi nIr – The water which decorates the banks; beautiful water. Gathering them, the beautiful water, brings precious gems along and flowing into SrI badharIkASramam. emperumAn who is residing in there; thozhudhezhu (worship and be uplifted) is the verb for the whole decad.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 76 – idam pOy virindhu

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avathArikai (Introduction)

During the time of moon rising, the nAyaki feels very distressed. She tells her mind “It is the nature of chandhiran (moon) to carry out simple tasks such as to make the lotus to close its petals and to make lily to blossom. Do not grieve regarding this’.

Let us go through the pAsuram and its meanings:

idam pOy virindhu ivvulagam aLandhAn ezhilAr thaNdhuzhAy
vadam pOdhil naiyum madanenjamE nangaL veLvaLaikkE
vidam pOl viridhal idhu viyappE viyan thAmaraiyin
thadam pOdhu odunga mellAmbal alarvikkum veN thingaLE

Word-by-Word Meanings

idam – at various places
pOy – going
virindhu – pervading
ivvulagu – this world
aLandhAn – one who measured
ezhil – by [his] beauty
Ar – being full
thaN – cool
thuzhAy – divine thuLasi
vadam – in the garland
pOdhil – in its beauty
(desiring it and since not attaining it)
naiyum – crumbling
madam – having stubbornness
nenjamE – Oh mind!
viyan – amazing
thAmaraiyin – lotus’
thadam – broad
pOdhu­ – flower
odunga – to contract
(one who does)
mel – small
Ambal – lily flower
alarvikkum – one who makes it to blossom
veN – white
thingaL – chandhiran (moon)
nangaL – our
veL – pale
vaLaikkE – on the bangles
vidam pOl – like poison
viridhal – spreading its rays
idhu – this [activity]
viyappE – is it of any surprise?

Simple Translation

Oh mind which is craving for the beautiful divine thuLasi garland of sarvESvaran who measured the world at all places with his divine foot! Is it any surprise that the whitish moon, which makes lotus to close its petals and lily to blossom, is spreading like poison on top of my pale bangles?

vyAkyAnam

idam pOy virindhu – just as flood will fill up all the low lying areas, [sarvESvaran’s] divine foot permeated wherever there was space. Beautiful, cool divine thuLasi is there on the divine form of the one who measured all the worlds; the divine garland is there as the sustenance for that divine thuLasi. Oh mind, which is stubbornly desirous of that garland since it is beautiful and cool on account of being in constant contact with is divine form!  You are languishing because the divine thuLasi is not attained and you are not listening to me when I say that it is not easy to obtain that!

nangaL . . . – is it any surprise that the white rays of the chandhiran are spreading on my bangles made of conch, like poison?

veL vaLaikkE – it is natural for harming something when an entity is capable of harming it. Since chandhiran is whitish and my bangles too are, seeing a congruence in the colour, it could be harming.

viyan thAmarai . . . – when someone does not know the distinction between a great and a lowly entity, what will he not do? When chandhiran is capable of making the great and wondrous lotus flower to contract and the lowly lily flower to blossom, is it a surprise that it is spreading like poison on our bangles?

svApadhESam (distinguished meaning): AzhwAr is narrating about how in a situation when he could not get the beautiful divine thuLasi garland which sarvESvaran wore when he mercifully measured the worlds, even favourable objects [such as chandhiran] turn out to be harmful.

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 75 – ulAginRa keNdai

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avathArikai (Introduction)

This pAsuram describes the nAyakan celebrating the nAyaki when they are united. Alternatively, it could be taken as a natural doubt raised by the nAyakan [after looking at her eyes].

Let us go through the pAsuram and its meanings:

ulAginRa keNdai oLiyambu emmAviyai Uduruvak
kulAginRa venjilai vANmugaththIr kuni sangidaRip
pulAginRa vElaip puNari am paLLiyammAn adiyAr
nilAginRa vaigundhamO vaiyamO num nilaiyidamE

Word-by-Word Meanings

ulAginRa –  roaming
keNdai – innocent, like fish
oLi – having a radiance
ambu – eyes which are like arrows
em Aviyai – my prANan (life)
Uduruva – crumbling it by piercing
kulAginRa – bent
vem – cruel
silai – having eye brows which are like bow
vAL – having a radiance
mugaththIr – oh those who have faces!
num – for you
nilai – dwelling
idam – place
kuni – being bent (to the right side)
sangu – conches
idaRi – pushing (to the shore)
pulAginRa – being a matter for sensory perceptions
vElai – having waves
puNari – ocean
am – beautiful
paLLi – having as mattress
ammAn – lord’s
adiyAr – nithyasUris, his devotees
nilAginRa – place of dwelling
vaikundhamO – is it SrIvaikuNtam?
vaiyamO – or, is it leelAvibhUthi (materialistic realm)?

Simple Translation

Oh you people who have radiant face having splendorous eyes which are like arrows piercing our lives and which look like fish which keep roaming, and eye-brows which are like cruel and bent bows! Is your place of dwelling SrIvaikuNtam which is inhabited by the followers of sarvESvaran who has as his mattress the divine milky ocean (thiruppARkadal) where conches curved to the right side are pushed to the shore by the waves or is it this earth?

vyAkyAnam

ulAginRa keNdai – the innocence of the eyes looks like roaming fish.

oLiyambu – when the nAyakan looks at her, she would not look in his direction; when he is not looking at her, she would look at him. Without his being aware of it, the arrow will come and pierce him.

oLiyambu – he cannot escape from her eyes

emmAviyai Uduruva – this will not pierce anyone else. It will pierce us only [says the nAyakan}. Even that, it will not do superficially on the skin, but will pierce the prANan [vital air; life itself]; even that, it is not superficially but deep down.

kulAginRa venjilai vAL mugaththIr – [eyebrows are] constantly bent so that when an arrow has to be shot, one need not bend the bow, string it and then take aim; by merely looking at a person, the arrow will be shot immediately. Also, instead of having the bow in the hand, having the bow on the face itself. Oh, such people! Another interpretation: the term vAL could be considered as radiance; in this case the meaning will be – Oh one who has a face with a bent bow and radiance! Her bow [eyebrows] is tormenting him.

kunisangu . . . – pushing ashore conches which are curved to the right.

pulAginRa – making a noise, the ocean which has agitating waves and is a mattress for sarvESvaran.

pulAginRa – it appears to be the time of dawn since the conches keep emitting radiance constantly. Such sarvESvaran who has this ocean as his bed, his

ammAn . . . – instead of remaining constantly at paramapadham [SrIvaikuNtam] where sarvESvaran holds the court so that both he and the nithyasUris could spend their time together, he enters thiruppARkadal which roars because of his presence and stays there similar to those who set up a house in a place of their liking, with the purpose of protecting the words and reclines. This makes nithyasUris to be amazed at his simplicity. [The nAyakan asks the nAyaki] Is your residence SrIvaikuNtam which is the dwelling place of such nithyasUris or is it the leelAvibhUthi (materialistic realm) which he visits occasionally and which keeps getting created and destroyed similar to the arrangement of pandhal etc made during festival times? Just as it is said in thiruvAimozhi 3-9-9 “vAnavar nAdu” SrIvaikuNtam is the place where the nithyasUris would draw the rules and regulations [since nithyasUris are parathanthrars (totally dependent on him) he allows them to run that realm as per their desire]. However, leelAvibhUthi (materialistic realm) has chEthanas (sentient entites) who are svathantharars (independent) having ego and possessive qualities. Hence he does not let them rule it as they wish; instead, he rules it by himself. piLLai thirunaRaiyUr araiyar would say “adiyAr nilAginRa vaigundhamO anRikkE avanadhAna vaiyamO?” (is it SrIvaikuNtam ruled by nithyasUris or this leelAvibhUthi ruled by sarvESvaran?)

svApadhESam (distinguished meaning): those who saw AzhwAr said “There is none like AzhwAr in both the vibhUthis”. Those who are in nithyavibhUthi are constantly in engagement with bhagavath vishayam (matters relating to sarvESvaran). Those who are here (leelAvibhUthi) are constantly engaging with worldly matters. AzhwAr is distinct from both of them. He is without permanent engagement with bhagavath vishayam [since he is still here]. He is not sustaining himself with food, water etc [like the chEthanas who are here]. Thus this explains how he is outside the nature of both vibhUthis.

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 74 – thaLarndhum muRindhum

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Southerly breeze was blowing then. The nAyaki feels saddened seeing this saying “The southerly breeze has set in; but the nAyakan has not come” Her friend tells her “Do you think that this is merely southerly breeze? When the fragrance of the palace starts spreading, it would indicate the arrival of the prince. In the same way, along with this breeze you could smell the fragrance of divine thuLasi. This is a hint that the nAyakan is coming. You need not feel sad”

Let us go through the pAsuram and its meanings:

thaLarndhum muRindhum varu thiraippAyil thirunedungaN
vaLarndhum aRivuRRum vaiyam vizhungiyum mAlvaraiyaik
kiLarndhum aRidharak kINdeduththAn mudi sUdu thuzhAy
aLaindhuN siRu pasum thenRal andhO vandhu ulAginRadhE

Word-by-Word Meanings

thaLarndhum –  crumbling down
muRindhum –  breaking down
varu – coming
thirai – having waves
pAyil – in the mat of milky ocean [thiruppARkadal]
thiru – due to beauty
nedum – without limit
kaN – divine eyes
vaLarndhum – closing
aRivu – thinking of protecting the worlds
uRRum – engaged in
vaiyam – worlds
vizhungiyum – (during deluge) eating them
mAl – huge
varaiyai – gOvardhanam
kINdu – (from the earth) uprooting
kiLarndhu – raising
maRidhara – upside down
eduththAn – one who lifted, his
mudi – in the divine crown
sUdu – donned
thuzhAy – in divine thuLasi
aLaindhu – pervading
uN – having stayed with it
pasum – without contact with any other entity
siRu thenRal – gentle breeze
vandhu – reaching
ulAginRadhu – is blowing
The word andhO is an indication of the happiness felt on seeing the gentle breeze

Simple Translation

sarvESvaran is lying on the divine mat of thiruppARkadal in which the huge waves are rising, crumbling and breaking down repeatedly. sarvESvaran has closed his beautiful, divine eyes and meditating on protecting the worlds. He keeps all the worlds in his divine stomach during the time of deluge and lifts up the gOvardhana mountain from earth, holding it upside down to protect all the herd and herdsfolk. A gentle breeze has pervaded the divine thuLasi which is decorating his long divine crown and, without contacting any other entity, is blowing here, making me feel happy.

vyAkyAnam

thaLarndhum . . . – thiruppARkadal (milky ocean) has huge waves which rise up, crumbling down on their own weight as well as breaking down due the effect of wind. sarvESvaran is reclining on that mat, with his beautiful eyes which indicate that he is the sarvESvaran, closed, thinking of ways to protect the worlds.

aRivuRRum – when all entities get troubled by deluge, he awakens thinking “When I am lying here only to protect them, would I allow them to suffer?”

vaiyam vizhungiyum – keeping the worlds in his divine stomach, during the time of deluge and protecting them.

mAl varai . . . – it is not only when the entire world is suffering that he comes and rescues. Even when a small place suffers [such as gOkulam] he runs in to help the people. Without any effort, he uprooted the huge mountain of gOvardhanam and held it upside down so that all the herd and the herd-folk could stand under it. Such sarvESvaran’s . . .

mudi sUdu thuzhAy – her thoughts are on the divine thuLasi on his divine feet, just as it has been mentioned ini thiruvAimozhi 4-2-1 “thALiNai mElaNi thaNNandhuzhAy” (the divine, cool thuLasi applied on top of his divine feet); he considers that as gruhNAthi SirasAsvayam – he considers that which has been offered to his divine feet, as having been offered to his divine crown. Hence the friend says this way. The breeze pervades the divine thuLasi which has been laid out on his divine crown, takes the fragrance from there and without entering any other entity, comes to the place where the nAyaki is present and blows there. The friend asks the nAyaki “Do you have the time for feeling sad?” The pAsuram says “mudi sUdu thuzhAy”. The reason for all the explanation thus far has been to indicate that the breeze approaches him [sarvESvaran], pervades the place fully and brings the fragrance to her.

svApadhESam (distinguished meaning): By this, the pAsuram explains how those who were near AzhwAr comforted him [when he was suffering from separation from sarvESvaran] by telling him about the qualities of sarvESvaran lying in thiruppARkadal,  protecting the worlds by keeping them in his divine stomach and carrying out gOvardhanOddhAraNam (lifting the gOvardhana mountain) to protect the people. AzhwAr sustains himself by meditating on such qualities.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.4.3 – ilangaiyum kadalum

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

ilangaiyum kadalum adalarum thuppil
irunidhikkiRaivanum arakkar
kulangaLum kedamun kodundhozhil purindha
koRRavan kozhunjudar suzhanRa
vilangalil urinji mEl ninRa visumbil
veNdhugil kodiyena virindhu
valandharu maNinIrk kangaiyin karai mEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

ilangaiyum – lankA
kadalum – ocean
adal arum – invincible (by anyone)
thuppil – having strength
irunidhikku iRaivanum – rAvaNa who is the lord of Sanka nidhi and padhma nidhi
arakkar kulangaLum – the demoniac clan
keda – to be destroyed
mun – during rAmAvathAram
kodu – cruel
thozhil – acts
purindha – performed
koRRavan – sarvESvaran, the king
kozhu – shining
sudar – sun
suzhanRa – circumambulate
vilangalil – on mEru mountain
urinji – hit
mEl ninRa – atop
visumbil – on the sky
veL – having whitish colour
kodith thugil ena – like a cloth hoisted on a flag-post
virindhu – vastly spread
valam tharum – being strong (due to its force)
maNi – clear
nIr – filled with water
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchirAmaththu uLLAn – is eternally residing in SrI badharIkASramam

Simple translation

sarvESvaran, the king, performed cruel acts during rAmAvathAram to destroy lankA, ocean, invincibly strong rAvaNa who is the lord of Sanka nidhi and padhma nidhi, and the demoniac clan; gangA hits the mEru mountain which is circumambulated by the shining sun, and flowing on the sky which is atop, like a vastly spread whitish cloth hoisted on a flag-post, is filled with strong and clear water; such sarvESvaran is eternally residing in SrI badharIkASramam which is on the banks of such gangA.

Highlights from vyAkyAnam (Commentary)

  • ilangaiyum … – sarvESvaran, the king, who previously performed cruel acts to destroy lankA which cannot be destroyed by anyone, the ocean which is like a protective layer for such lankA, rAvaNa who has the ability to resist anyone’s efforts to win over him and who is the owner of Sanka nidhi and padhma nidhi which were taken away from vaiSravaNa (kubEra) after defeating him and the demoniac clan which is rAvaNa’s strength, and make them all bite the dust. It is said in SrI rAmAyaNam kishkindhA kANdam 18.6 “ikshvAkUNAm iyam bhUmi: saSaila vanakAnanA” (The kings of ikshvAku dynasty are the rulers of this earth which has mountains, small and big forests).
  • kozhum sudar … – Hitting mEru mountain which is circumambulated by sun, on the sky which is atop, the gangA falls with clear water just as a white cloth was spread on a flag-post.
  • valam tharu maNi nIr – Water being very clear due to the strength derived from its force.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 73 – vAl veNNilavu

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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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