Monthly Archives: April 2021

periya thirumozhi – 1.6.2 – silambadi uruvil

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periya thirumozhi >> First centum >> Sixth decad

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Highlights from avathArikai (Introduction)

As AzhwAr surrendered unto the divine feet of emperumAn, he got reminded about all his evil deeds; due to that he says “All along, I wasted my time”.

pAsuram

silambadi uruvil karunedungaNNAr
thiRaththanAy aRaththaiyE maRandhu
pulambadindhuNNum bOgamE perukkip
pOkkinEn pozhudhinai vALA
alamburi thadakkai AyanE! mAyA!
vAnavarkkarasanE! vAnOr
nalamburindhiRainjum thiruvadi adaindhEn
naimisAraNiyaththuL endhAy!

Word-by-Word meanings

naimisAraNiyaththuL – mercifully residing in SrI naimiSAraNyam
endhAy – Oh my lord!
silambu – wearing an anklet
uruvil – being beautiful
adi – feet
karu nedu – dark and wide
kaNNAr thiRaththanAy – being attached towards women who have such (dark and wide) eyes
aRaththai – you who are the embodiment of dharma
maRandhE – without thinking about even a little bit (about you)
pulan – senses
padindhu – remaining firmly
uNNum – experience
bOgamE – pleasures
perukki – increased further
pozhudhinai – time
vALA – in a useless manner
pOkkinEn – have spent;
alam puri – Carrying the weapon, plough
thadam – huge
kai – having divine hands
AyanE – oh one who incarnated in the cowherd clan!
mAyA – Oh one who has amazing activities!
vAnavarkku – for dhEvathAs
arasanE – Oh king!
vAnOr – nithyasUris
nalam purindhu – with love
iRainjum – worshipping
thiruvadi – divine feet (of your highness)
adaindhEn – I approached as the refuge.

Simple translation

Oh my lord, mercifully residing in SrI naimiSAraNyam! Being attached to women who are having beautiful feet decorated with anklets and who have dark and wide eyes, without thinking even a little bit about you who are an embodiment of dharma, remaining fully on my senses, increasing my pleasures further, I have spent my time in a useless manner. Oh one who incarnated in the cowherd clan, having huge divine hands which are carrying the weapon, plough! Oh one who has amazing activities! Oh king of dhEvathAs! I approached your divine feet which are worshipped by nithyasUris with love, as my refuge.

Highlights from vyAkyAnam (Commentary)

  • silambu adi – The feet having anklets.
  • uruvil – To attract him (a man), they will apply reddish paste.
  • karu nedum kaNNAr – They will glance at him with their dark, wide eyes; being captivated by such women, he will remain at their feet; subsequently, since he will not be able to easily attain them, he will remain firmly at places where they are discussed.
  • aRaththaiyE maRandhu – He will not forget to even rob others to offer things to them. But he will try hard to forget what will uplift him.
  • pulan … – To start with, his senses will be very attached to worldly pleasures like a cow which gazes everywhere; further, remaining where there is scope for enjoyment, creating interest in the senses towards those enjoyable objects, and increasing the pleasures, to fall head over heels, to enjoy them.
  • pOkkinEn – In this manner, I spent the time, which is priceless when spent on bhagavath vishayam (matters related to bhagavAn), in a useless way.
  • alam puri thadakkai AyAnE – Instead of taking away everything he has, emperumAn is of the nature to grant everything he can have to his fullest satisfaction. Having a huge hand which can grant as much as required for the recipient to say “stop”. alam can also be considered as the thamizh version of halam (plough), indicating “one who is having the divine hand which carries a plough”.
  • mAyA – Oh one who is having amazing qualities and activities, who manifests those to make anyone to forget his/her huge loss of time when the person falls at the divine feet once!
  • vAnavarkku arasanE – Oh one who is the refuge for brahmA et al!
  • vAnOr … – nithyasUris who are enjoying emperumAn forever, would love him as if they are seeing him for the first time and surrender unto his divine feet. I surrendered unto such divine feet.
  • naimisAraNiyaththuL endhAy – You who are giving your audience to nithyasUris, being enjoyable to them in paramapadham, have presented yourself in SrI naimiSAraNyam to be surrendered by me, and hence I surrendered unto you.

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

periya thirumozhi – 1.6.1 – vANilA muRuval

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periya thirumozhi >> First centum >> Sixth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vANilA muRuval siRu nudhal perundhOL
mAdharAr vana mulaip payanE 
pENinEn adhanaip pizhai enak karudhip
pEdhaiyEn piRavi nOy aRuppAn
ENilEn irundhEn eNNinEn eNNi
iLaiyavar kalaviyin thiRaththai
nANinEn vandhu un thiruvadi adaindhEn
naimisAraNiyaththuL endhAy!

Word-by-Word meanings

naimisAraNiyaththuL – mercifully residing in SrI naimiSAraNyam
endhAy – Oh my lord!
vAL nilA – radiant
muRuval – gentle smile
siRu nudhal – small forehead
peru – wide
thOL – having shoulders
mAdharAr – women’s
vanam – beautiful
mulaiyE – bosoms only
payan – as ultimate goal
pENinEn – I desired;
pEdhaiyEn – I who am foolish
adhanai – that
pizhaiyena – as mistake
karudhi – considered
piRavi nOy – the disease of samsAram (cycle of birth/death)
aRuppAn – to eliminate
ENilEn irundhEn – thought about;
eNNinEn – I analysed my previous state;
eNNi – thinking in this manner
iLaiyavar – the young women’s
kalaviyin thiRaththai – the matter of union with them
nANinEn – I felt ashamed;
nANi – feeling ashamed
un – your
thiruvadi – divine feet
vandhu – approached
adaindhEn – surrendered.

Simple translation

Oh my lord mercifully residing in SrI naimiSAraNyam! I desired the beautiful bosoms of women who are having radiant, gentle smile, small forehead and wide shoulders, as my ultimate goal; considering that as a mistake, I who am foolish thought about eliminating the disease of samsAram (cycle of birth/death); I analysed my previous state; I felt ashamed for thinking in this manner on the matter of union with such young women; feeling ashamed, I approached your divine feet and surrendered unto you.

Highlights from vyAkyAnam (Commentary)

  • vANilA muRuval siRu nudhal perundhOL mAdharAr vana mulaip payanE pENinEn – AzhwAr is explaining that this is how he was in the past. To reach emperumAn, those who obey the ordained activities and conduct with noble qualities, are only qualified. But this is what I did in the past – says AzhwAr.
  • vANilA muRuval – Gentle smile which has radiance; alternatively – the radiance of gentle smile which remains in the hearts of those who became target of it. nudhal – forehead; remaining small; if not, it will appear masculine.
  • perum thOL – The enjoyment of wide shoulders which is beyond the capacity of the enjoyers.
  • mAdharAr … – Women who have radiant, gentle smile, small forehead and very enjoyable shoulders. I considered their well-appearing lump of flesh as the goal.
  • payanE pENinEn – I considered that as the invisible goal as well [not just the visible goal]. I considered the lump of flesh of these women who captivate a man by showing their beauty, rob everything he has and after realising that he was captured, not give what the man desired, as my goal in bewilderment and showed great attachment towards that. There is no real enjoyment in that! There is only bewilderment in him [chEthana, sentient entity] which makes him think that there is enjoyment in that.
  • adhanaip pizhai enak karudhi – In this manner, the aspect which was the target of my desire is understood to be a mistake only today; a person who is attached to worldly pleasures will not give up the attachment when told “give them up”; now, for AzhwAr to give up these worldly aspects, these worldly aspects themselves remain the teacher.  That is – on thinking about their evil qualities, one can easily give up the desires towards them and move away. What is realised as mistake and abandoned today, was thought about as the goal, all along.
  • pEdhaiyEn – When asked “what is the reason for having attachment all along on the aspect which is abandoned after realising it as mistake?” AzhwAr says “pEdhaiyEn” – it is my foolishness which led to that.
  • piRavi … – Since I was foolish, I did not have the desire of “samsAram (worldly life) is insignificant, impermanent and cause for sorrow; hence I should avoid it”.
  • ENilEn – He is saying that he did not have the greatness to eliminate such attachment.
  • irundhEn – AzhwAr who thought these worldly aspects to be good, gave them up thinking that they are bad; immediately, he did not reach the ultimate destination of paramapadham. He is saying “this is my situation where I am neither there nor here”. AzhwAr who said in periya thirumozhi 1.1.1 “OdinEn” (I ran), does not have the mindset to remain here. This is similar to what is said in SrI rAmAyaNam yudhdha kANdam 17.2 “kastha Evathyathishtatha” (SrI vibhIshaNAzhwAn remained on the sky firmly).
  • eNNinEn – I started analysing “What have I been doing? Who am I? What should I do now?”
  • eNNi – thinking this way.
  • iLaiyavar kalaviyin thiRaththai nANinEn – I felt ashamed about the union with those women who hide the inferior nature of such enjoyment with their youth. Seeking pleasure from worldly aspects based on Sabdha etc (sound, touch, form, taste and smell) is similar to a man chasing a eunuch thinking that person to be a woman. Once knowledge is acquired, one will feel ashamed and withdraw – I was attached to such aspects all along.
  • vandhu un thiruvadi adaindhEn – I surrendered unto your divine feet which will remain the refuge forever unlike these worldly aspects which can be desired for a long time, only to become ashamed one day after realising their true nature.
  • naimisAraNiyaththuL endhAy – emperumAn is unlike those women who will take away the man’s wealth and abandon him as well. Unlike them, he remains a natural relative, having all auspicious qualities, the natural lord and who would mercifully caress the face of the one who surrenders saying “I am here to take care of that; why are you worrying?”, if that person feels anguished for the lost time.

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

periya thirumozhi – 1.6 – vANilA

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periya thirumozhi >> First Centum

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Naimisharanya darshnam।। नेमिषारनय मंदिर दर्शन।।चक्र तीर्थ।। - YouTube

Previously AzhwAr instructed his divine heart repeatedly saying “Reach the divine abodes of emperumAn which he desirously chose to mercifully reside”; his divine heart too set out to do so; subsequently AzhwAr thought about his inferior nature, and about his past activities, attachment towards worldly aspects, not having compassion towards those who were suffering, and how he was fully engaged in tormenting others; speaking about these aspects, just as SrI vibhIshaNAzhwAn remained on sky and spoke about his inferior nature as in SrI rAmAyaNam yudhdha kANdam 17.12 “rAvaNO nAma dhurvruththa:” (There is a person named rAvaNa who has evil conduct …) and surrendered to SrI rAma, AzhwAr too informed about his ananyagathithvam (not having any other refuge) and is surrendering at the divine feet of sarVESvaran in SrI naimiSAraNyam, with the purushakAram (recommendation) of periya pirAttiyAr.

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

periya thirumozhi – 1.5.10 – thArAvArum

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periya thirumozhi >> First centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thArAvArum vayal sUzhndha sALakkirAmaththu adigaLaik
kArAr puRavin mangai vEndhan kaliyan oli sey thamizh mAlai
ArAr ulagaththaRivudaiyAr amarar nal nAttarasALa
pErAyiramum OdhumingaL anRi ivaiyE pidhaRRuminE.

Word-by-Word meanings

ulagaththu – in this world
aRivudaiyAr ArAr – all the wise people
amarar – nithyasUris’
nal nAdu – distinguished paramapadham
arasALa – to rule
pEr Ayiramum – his thousand divine names
OdhumingaL – try to recite;
anRi – if you are unable to recite
thArA – thArA birds
Arum – filled
vayal – by fertile fields
sUzhndha – surrounded
sALAkkirAmaththu – arrived in SrI sALagrAmam
adigaLai – on the lord of all
kAr Ar – filled with clouds
puRavin – having surroundings
mangai – for thirumangai region
vEndhan – king
kaliyan – AzhwAr
oli – having tune
sey – mercifully composed
thamizh mAlai ivaiyE – these ten pAsurams which are in the form of a garland of thamizh words
pidhaRRumin – try to recite incoherently

Simple translation

Oh all wise people in this world! Try to recite his thousand divine names to rule the distinguished paramapadham which is ruled by nithyasUris; if you are unable to do so, incoherently recite these ten pAsurams which are in the form of a garland of thamizh words, having tune and were mercifully composed by thirumangai AzhwAr who is the king of thirumangai region which is having surroundings filled with clouds; these ten pAsurams were sung on the lord of all who has arrived in SrI sALagrAmam which is surrounded by fertile fields filled with thArA birds.

Highlights from vyAkyAnam (Commentary)

  • thArA … – AzhwAr praised the lord of all, who has arrived in SrI sALagrAmam which is surrounded by fertile fields which are filled with thArA birds.
  • kArAr … – Garland of words with tune, sung by thirumangai AzhwAr who is the king of thirumangai region which is surrounded by places which have constant presence and movement of clouds.
  • ArAr ulagaththu aRivudaiyAr – Those who are wise in this world; the divine abode of nithyasUris – paramapadham. To rule them as they please as said in thiruvAimozhi 10.9.6ANmingaL vAnagam” (rule over these abodes such as svarga (heaven) etc), try to recite the thousand divine names with your mouth; if that is not possible,
  • ivaiyE pidhaRRuminE – You recite this decad incoherently. “sankIrthayEth jagannAtham vEdham vApi samIrayEth” (Either sing the glories of jagannAthan, the lord of the universe, or recite vEdham).

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

periya thirumozhi – 1.5.9 – thoNdAm inamum

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periya thirumozhi >> First centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thoNdAm inamum imaiyOrum thuNai nUl mArvin andhaNarum
aNdA! emakkE aruLAy enRu aNaiyum kOyil arugellAm
vaNdAr pozhilin pazhanaththu vayalin ayalE kayal pAyath
thaNdhAmaraigaL mugamalarththum sALakkirAmam adai nenjE!

Word-by-Word meanings

thoNdAm inamum – group of SrIvaishNavas who are totally serving emperumAn
imaiyOrum – nithyasUris (eternal associates of bhagavAn in paramapadham)
thuNai nUl – wearing two yagyOpavIthams
mArvin – having chest
andhaNarum – brAhmaNas
aNdA – Oh controller of all oval shaped universes!
emakku – in our matters
aruLAy – show your mercy
enRu – saying so
aNaiyum – approaching
kOyil – temple’s
arugu ellAm – nearby places
vaNdu – beetles
Ar – being filled with
pozhilin – present in the garden
pazhanaththu ayal – in the surroundings of the water-bodies
vayalin – from the fertile fields
kayal – fishes
pAya – as they jump (into the water-bodies)
thaN – cool
thAmaraigaL – lotus buds
mugam alarththum – becoming blossomed and shining due to that
sALakkirAmam adai nenjE – Oh mind! Reach such SrI sALagrAmam.

Simple translation

Group of SrIvaishNavas who are totally serving emperumAn, nithyasUris, brAhmaNas who are having chest adorned with two yagyOpavIthams are all saying “Oh controller of all oval shaped universes! Show your mercy in our matters” and approaching the temple which is having surroundings which have gardens filled with beetles, which are having water-bodies which are, in turn, surrounded by fertile fields. The fishes from the fertile fields are jumping into the water-bodies. The lotus buds in those water-bodies are blossoming and shining. Oh mind! Reach such SrI sALagrAmam.

Highlights from vyAkyAnam (Commentary)

  • thoNdAm inamum – The group of SrIvaishNavas who remain as said in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdu nAm” (we would like to serve continuously), nithyasUris and those who are just brAhmaNas. bhAshyakArar (SrI rAmAnuja) split the phrase in SrI bhagavath gIthA 5-18 as “vidhya vinaya sampannE – brAhmaNE” (learned, humble brAhmaNas and those who are just brAhmaNas without real qualification).
  • aNdA – Saying individually “Oh lord! Oh our refuge! You should shower your mercy upon us” and reaching the temple. On the surroundings of such temple,
  • vaNdAr … – In the garden which is filled with beetles, pazhanam – water-bodies. In the surroundings of such water-bodies, the fishes from fertile fields would jump into those water-bodies.
  • thaN thAmaraigaL mugam alarththum – Just as when the dancers make their dance steps, the audience will reveal their joy in their faces to celebrate the same, the lotus flowers revealed their shine by blossoming on seeing the fishes jump around.

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

periya thirumozhi – 1.5.8 – vendhAr enbum

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periya thirumozhi >> First centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vendhAr enbum sudu nIRum meyyil pUsik kaiyagaththu Or
sandhAr thalai koNdu ulagEzhum thiriyum periyOn thAn senRu en
EndhAy! sAbam thIrenna ilangu amudhu nIr thirumArbil
thandhAn sandhAr pozhil sUzhndha sALakkirAmam adai nenjE!

Word-by-Word meanings

vendhAr – those who were cremated
enbum – bone
sudu nIRum – the ashes which resulted from those burnt bodies
meyyil – on his body
pUsi – applied
sandhu Ar – having holes
Or – which cannot be filled by anyone
thalai – brahma kapAlam (skull of brahmA)
kai agaththu – in his hand
koNdu – carrying
ulagEzhum – in seven worlds
thiriyum – one who roams around
periyOn thAn – rudhra who is considering himself to be great
senRu – went (to sarvESvaran)
en endhAy – oh my well-wisher!
sAbam – this curse
thIr – “kindly eliminate”
enna – as he prayed
ilangu – shining
thirumArvil – from his divine chest
amudhu nIr – nectarean water [sweat]
thandhAn – eternal abode of one who sprinkled and mercifully freed him of such curse
sandhu – sandalwood trees
Ar – filled
pozhil – by gardens
sUzhndha – surrounded
sALakkirAmam adai nenjE – Oh mind! Reach such SrI sALagrAmam.

Simple translation

rudhra who considers himself to be great, applied on his body, the bones of those who were cremated and the ashes which resulted from those burnt bodies and carried the brahma kapAlam which was having holes and cannot be filled by anyone and roamed around the seven worlds; such rudhra went to sarvESvaran and as he prayed “Oh my well-wisher! Kindly eliminate this curse”, emperumAn who is having SrI sALagrAmam which is surrounded with gardens filled with sandalwood trees, sprinkled the divine sweat from his shining, divine chest and mercifully freed rudhra of such curse. Oh mind! Reach there.

Highlights from vyAkyAnam (Commentary)

  • vendhAr embum – Applying the bone and ashes of those who were cremated, having the skull which has many holes, in his hand. Since he severed the head at the spot where all nerves from the body connect into the head, the skull had many holes.
  • ulagil … – Just as one who ruled a town would be paraded with shackles [due to committing mistakes], rudhra is helplessly roaming around with the skull in his hand, where he ruled the place considering himself to be the lord. Such prideful rudhra went to SrI sALagrAmam and prayed to sarvESvaran “Oh my lord! You should free me from this curse”.
  • thirumArvil – ilangu amudhu nIr – thandhAn – From the shining, divine chest, he gave [sprinkled] the sweat which resembles divine nectar and freed rudhra from the curse.
  • sandhu Ar pozhil – Surrounded with gardens filled with sandalwood trees.

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

periya thirumozhi – 1.5.7 – EnOr anja

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periya thirumozhi >> First centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

EnOr anja venjamaththuL ariyAyp pariya iraNiyanai
UnAr agalam piLaveduththa oruvan thAnE iru sudarAy
vAnAyth thIyAy mArudhamAy malaiyAy alai nIr ulaganaiththum
thAnAy thAnumAnAn than sALakkirAmam adai nenjE!

Word-by-Word meanings

EnOr – demons, who are enemies
anja – to fear
vem – cruel
samaththuL – in the battle
ariyAy – being narasimha
pariya – one who is having big body
iraNiyanai – hiraNya’s
Un Ar – filled with flesh
agalam – chest
piLavu eduththa – tore down
oruvan – having incomparable strength
thAnE – such sarvESvaran
iru sudarAy – being chandhra and sUrya
vAnAy – being sky
thIyAy – being fire
malaiyAy – being mountains
alai nIr – surrounded by ocean with waves
ulagu anaiththum – all worlds
thAnAy – remained to be directly identified as him
thAnum AnAn than – the merciful abode of sarvESvaran who is also having distinguished form
sALakkirAmam adai nenjE – Oh mind! Reach such SrI sALagrAmam.

Simple translation

sarvESvaran, being narasimha, in the cruel battle, to cause fear in the demons who are enemies, tore down the chest of hiraNya who was having a big body and whose chest was filled with flesh; such sarvESvaran who is having incomparable strength, remained as moon and sun, sky, fire, mountains and all worlds surrounded by ocean with waves, to be directly identified as him, is also having a distinguished form in the merciful abode of SrI sALagrAmam. Oh mind! Reach such SrI sALagrAmam.

Highlights from vyAkyAnam (Commentary)

  • EnOr … – To have the demons, who are enemies, become frightened in the battle, as narasimha.
  • pariya iraNiyanai – hiraNya who has grown due to his ego. His body is not like a devotee’s body which is usually thin and tender due to thinking “there is someone higher than body as soul; there is another one (God) who owns the soul; we should reach him”; the unique one who tore down the chest which is filled with flesh; such sarvESvaran entered in to moon and sun as antharAthmA (indwelling super-soul) and remained to be identified as him, and remained as sky, fire, air, and mountain among the effectual entities, and remained as all worlds which are surrounded by ocean, to be identified as “him” in the universal form; this is being explained by AzhwAr.
  • thAnum AnAn – One who is having distinguished divine form.

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

periya thirumozhi – 1.5.6 – thAyAy vandha

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periya thirumozhi >> First centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thAyAy vandha pEy uyirum thayirum vizhudhum udanuNda
vAyAn thUyavariyuruviRkuRaLAych chenRu mAvaliyai
EyAn irappa mUvadi maN inRE thAvenRu ulagEzhum
thAyAn kAyA malar vaNNan sALakkirAmam adai nenjE!

Word-by-Word meanings

thAyAy vandha – one came in the disguise of mother
pEy – pUthanA’s
uyirum – life
thayirum – curd
vizhudhum – butter
udan uNda – mercifully consumed them in the same manner
vAyAn – having divine mouth
EyAn – one who does not deserve to beg
thUya – being very pure
vari – beautiful
uruvin – having form
kuRaLAy – as vAmana
mAvaliyai – from mahAbali
senRu – going there
inRE – right now
mUvadi maN thA enRu – saying “you should give three steps of land”
irappa – as he begged (and as mahAbali poured the water)
ulagu Ezhum – seven worlds
thAyAn – one who jumped and measured
kAyA malar vaNNan – the eternal abode of sarvESvaran who has the complexion of a kAyAm flower
sALakkirAmam adai nenjE – Oh mind! Reach such SrI sALagrAmam.

Simple translation

emperumAn, who is having divine mouth, mercifully consumed the life of pUthanA who came in the disguise of his mother, curd and better in the same manner; he who does not deserve to beg, went to mahAbali in a very pure, beautiful vAmana form and begged, saying “you should give three steps of land, right now” and jumped and measured the seven worlds. Oh mind! Reach such SrI sALagrAmam which is the eternal abode of sarvESvaran who has the complexion of a kAyAm flower.

Highlights from vyAkyAnam (Commentary)

  • thAyAy … – One who is having the divine mouth which consumed the life of pUthanA, who came in the disguise of his mother, as well as yaSOdhAp pirAtti’s curd and butter, in the same manner. He considered the materials which came in contact with favourable people and the lives of unfavourable persons, as equivalent to each other, to sustain him.
  • thUya … – Having the vAmana [dwarf] form which has no shortcoming/failing. He went with the vAmana form where he can attract those who cannot be won over by arrows, with his beauty.
  • EyAn irappa – SrI rAmAyaNam yudhdha kANdam 21-7 “gOsahasrapradhAthAram” (one who gives away a thousand cows). He who does not deserve to beg as said in SrI rAmAyaNam sundhara kANdam 33.25 “dhadhyAn na prathi gruNhIyAth” (SrI rAma is a grantor, not someone who accepts), went and begged.
  • mAvaliyai EyAn irappa – emperumAn vowed to beg from mahAbali who was determined not to give. Alternative explanation – after praying to him to grant the 3 steps of land immediately, as he allowed to do so, grew and measured the seven worlds, before his mind changed.
  • thAyAn – One who jumped.
  • kAyA malar vaNNan – He measured the earth with such beautiful form.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.5.5 – aduththArththezhundhAL

Published by:

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

periya thirumozhi >> First centum >> Fifth decad

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Highlights from avathArikai (Introduction)

AzhwAr is speaking about destruction of sUrpaNakA which happened even before destruction of kara et al.

pAsuram

aduththArththezhundhAL pilavAy vittalaRa  avaL mUkku ayil vALAl
viduththAn viLangu sudar Azhi viNNOr perumAn naNNArmun
kaduththArththu ezhundha perumazhaiyaik kallonRu Endhi inaniraikkAth
thaduththAn thadam sUzhndhu azhagAya sALakkirAmam adainenjE!

Word-by-Word meanings

aduththu – approached
Arththu – making noise
ezhundhAL – sUrpaNakA who came with zeal
pilam – like a cave
vAy vittu – opening her mouth
alaRa – to cry out
avaL – her
mUkku – nose
ayil – sharp
vALAl – with a sword
viduththAn – one who severed (with the help of iLaiya perumAL)
viLangu – very shining
sudar – have radiance
Azhi – one who is having thiruvAzhi (divine chakra)
viNNOr – for nithyasUris
perumAn – being the lord
kaduththu – with great speed
Arththu- making an uproarious sound
ezhundha – appeared
peru mazhaiyai – great rain
naNNAr mun – in front of indhra et al who opposed
inam – herd
niraikkA – to protect the cows
kal onRu – mountain named gOvardhan
Endhi – held
thaduththAn – stopped, the abode where he is eternally residing
thadam sUzhndhu – surrounded by ponds
azhagAya – beautiful
sALakkirAmam adai nenjE – Oh mind! Reach such SrI sALagrAmam.

Simple translation

emperumAn severed the sharp nose of sUrpaNakA who approached making noise and came with zeal, opening her cave like mouth, with a sword, to make her cry out. The lord of nithyasUris who is having the radiant thiruvAzhi which is very shining, held the mountain named gOvardhan and stopped the great rain which was appearing with great speed and noise, in front of indhra et al who opposed, to protect the herd of cows. Such sarvESvaran is eternally residing in the beautiful SrI sALagrAmam which is surrounded by ponds. Oh mind! Reach such SrI sALagrAmam.

Highlights from vyAkyAnam (Commentary)

  • aduththu – Pursued eagerly.
  • Arththu ezhundhAL – Making noise, she came zealously, calling out; her nose.
  • ayil – Sharp. He [through iLaiya perumAL) pulled out the divine dagger and severed her nose.
  • viLAngu … – By manifesting the beautiful combination of his hand and divine chakra, he conducts the life of nithyasUris.
  • naNNAr … – In front of the enemies. As the great rain was triggered by indhra’s intent, it poured down heavily with great force. He stopped such rain by holding the gOvardhana mountain to protect the cows which can neither realise the favour done by emperumAn nor have any means to protect themselves.
  • thadam … – He is residing in the beautiful SrI sALagrAmam which is surrounded by ponds.[Oh mind! Try to reach there]

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
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pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 1.5.4 – UrAn kudandhai

Published by:

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

periya thirumozhi >> First centum >> Fifth decad

<< Previous

Highlights from avathArikai (Introduction)

In this pAsuram, vanquishing of kara which happened previously [to vanquishing of rAvaNa].

pAsuram

UrAn kudandhai uththaman orukAl irukAl silai vaLaiya
thErA arakkar thEr veLLam seRRAn vaRRA varu punal sUzh
pErAn pErAyiram udaiyAn piRangu siRai vaNdu aRaiginRa
thArAn thArA vayal sUzhndha sALakkirAmam adai nenjE!

Word-by-Word meanings

UrAn – one who is having thiruvUragam as his abode
kudandhai – one who is mercifully resting in thirukkudandhai
uththaman – being purushOththama
orukAl – when karan et al came to fight
silai – bow’s
irukAl – both ends
vaLaiya – bent (to show his strength)
thErA – cannot analyse and understand (that he cannot be won by us)
arakkar – rAkshasas’
thEr veLLam – groups of chariots
seRRAn – destroyed them to become pieces
vaRRA – not becoming dry
varu – overflowing continuously
punal – with water
sUzh – surrounded by
pErAn – one who is eternally residing in thiruppEr nagar
Ayiram pEr udaiyAn – one who has countless divine names
piRangu – dense
siRai – having wings
vaNdu – beetles
aRaiginRa – singing with tune
thArAn – sarvESvaran who is adorning thiruththuzhAy (thuLasi) garland and mercifully residing
thArA – filled with birds named thArA
vayal – by fertile fields
sUzhndha – surrounded by
sALakkirAmam adai nenjE – Oh mind! Try to reach SrI sALagrAmam.

Simple translation

sarvESvaran who is having thiruvUragam as his abode, who is mercifully resting as purushOththama in thirukkudandhai, bent both the ends of his bows and destroyed the groups of chariots of rAkshasas, who cannot analyse and understand that he cannot be won over by them, to become pieces. He is eternally residing in thiruppEr nagar which is surrounded by perennial water. He is having countless divine names and is adorning thuLasi garland which is having beetles with dense wings, singing with tune. He is mercifully residing in SrI sALagrAmam which is surrounded by fertile fields which are filled with birds named thArA. Oh mind! Try to reach there.

Highlights from vyAkyAnam (Commentary)

  • UrAn – One who is having thiruvUragam as his abode.
  • kudandhai uththaman – One who is having the greatness of voluntarily going to thirukkudandhai and mercifully reclining there while none of the residents prayed for his arrival there.

Alternatively, it can be said as

  • thirukkudandhai – UrAn – uththaman – The best lord who is residing in the town of thirukkudandhai.
  • orukAl – Once.
  • irukAl silai vaLaiya – To bend both the ends of the bow. Since rAvaNa did not bend (bow down), SrI rAma bent his bow.
  • thErA arakkar … – SrI rAma destroyed the flood of chariots of rAvaNa who could not show respect thinking “The divine son of emperor dhaSaratha has come as enemy to fight”.
  • vaRRA … – On top of the water not drying, water is flowing more and more – having such thiruppEr nagar as his abode.
  • pEr Ayiram udaiyAn – One who is having countless divine names which reveal his qualities and activities. AzhwAr is speaking about the divine forms which are enjoyed through those divine names.
  • piRangu … – Wearing garlands which are having beetles which are having dense wings, drinking the honey and singing.
  • thArA … – SrI sALagrAmam is surrounded with fields which are filled with thArA birds just as a town will be filled with humans. Oh mind! Reach there.

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