Monthly Archives: April 2021

thiruviruththam – 95 – yAdhAnum Or Akkaiyil

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avathArikai (Introduction)

Instead of leaving sarvESvaran showing his inadequacy in either his devotional trance or inaptness in meditating on him, he bowed down to the divine feet of sarvESvaran since he created engagement in AzhwAr to be fully devoted to matters relating to him and distaste in worldly matters. vyAkyAthA narrates an event regarding nanjIyar with reference to this pAsuram. When parASara bhattar was in thirukkOttiyUr, one SrIvaishNava, rAmAnujadhAsar, approached him and asked him to mercifully explain thiruviruththam to him. bhattar told him “Due to my separation from perumAL (periya perumAL, SrI ranganAthan, at SrIrangam) I am in a state of distress and I am not in a frame of mind to say anything”. Turning to nanjIyar, bhattar told him “You please explain to him”. nanjIyar also started explaining thiruviruththam to him. Another person, vaLavan pallavatharaiyan, joined them in this. He was a follower of thirukkOttiyUr nambi (one of the AchAryars of SrI rAmAnujar).  When this pAsuram was about to be explained, vaLavan pallavatharaiyar was in tears. Looking at this, nanjIyar asked him “I have not started explaining this pAsuram. Why are you in this state already?” pallavatharaiyar replied “When thirukkOttiyUr nambi was instructing me about thiruviruththam, he had mercifully told me to recite this pAsuram in front of sarvESvaran everyday. I was reminiscing that”.  Hearing this, nanjIyar asked him “Could you recollect a few words which thirukkOttiyUr nambi had mercifully told you about this pAsuram?” pallavatharaiyar said “I do not remember that. All that I remember is reciting this pAsuram” nanjIyar felt very happy that thirukkOttiyUr nambi liked this pAsuram so much and spoke in praise of that for a few hours.

Let us go through the pAsuram and its meanings:

yAdhAnum Or Akkaiyil pukku angAppuNdum Appavizhndhum
mUdhAviyil thadumARum uyir munnamE adhanAl
yAdhAnum paRRi nIngum viradhaththai nal vIdu seyyum
mAthAvinaip pithuvai thirumAlai vaNanguvanE

Word-by-Word Meanings

uyir – jIvAthmA (soul)
munnamE – from time immemorial
yAdhAnum Or – in something or other
Akkaiyil – physical form
pukku – entering
angu – in that form
Appu uNdum – getting tied down to it (due to prArabdha karma (past deed which has started yielding result))
Appu avizhndhum – getting liberated from it (due to destruction of prArabdha karma)
mUdhu – being ancient
Aviyil – in the subtle form
(staying in svargam and naragam (heaven and hell))
thadumARum – will keep fluctuating
adhanAl – due to that repeated act
yAdhAnum – some matter (related to prAkrutham, the causative matter)
paRRi – holding on to
nIngum – moving away (from matter related to sarvESvaran)
viradhaththai – (my) vow
nal vIdu seyyum – one who liberated me
mAthAvinai – being affectionate like mother
pithuvai – being well-intentioned like father
thirumAlai – the consort of SrI mahAlakshmi
vaNanguvan – I will attain

Simple Translation

jIvAthmA (soul) has been, from time immemorial, entering some physical form, getting tied down to it, and at one point of time, getting liberated from it. It would then enter a subtle form and keep going to svargam and naragam. With that bondage (to that form) as the reason, it has been holding on to some matter or the other related to worldly pursuits and leaving matters related to sarvEScvaran. However, sarvESvaran made me give up my firm vow (to keep vacillating among these sates, mentioned here); he has been like a mother to me, being affectionate, and he has been like a father to me, being well-intentioned about me. I will attain such sarvESvaran.

vyAkyAnam

yAdhAnum Or Akkaiyil pukku – entering some SarIram (physical form), and praising it as mamAyam dhEha: (this is an amazing form), even if it is a lowly form. Having taken such a form, due to firm bondage with it, an inability to leave that form and getting involved with it fully. Since it is referred to as Akkai, as per the root of the word dhEham which is dhiha upachayE, dhEham attains upachayam or growth. Thus, it keeps growing.

pukku – for chEthana (sentient entity), attachment to an insentient entity is not his own nature but comes out of karma (previous deeds). Thus, AthmA, a chEthana entity, enters a physical form which is achEtha entity.

angAppuNdum – due to his [chEthana’s] association with previous deeds and being habituated to it, he will get bonded to the physical forms. Despite knowing through the words of an AchAryan (teacher) or through SAsthras (religious texts) and through direct experience, that these [the physical forms) are lowly, wondering as to what he will do if he were to give up his forms, he will be unable to give them up.

Appavizhndhum – not knowing that his bondage with the physical form is due to his karma, he will be unable to get rid of it; once karma gets destroyed, the physical form will get annihilated.

mUdhAviyil – through this, he is reminiscing early times. The term Avi refers to prANan – vital  air. Since prANan is distinct from achith, the subtle form is now referred to as Avi. This is considered as an activity of prakruthi (primordial matter) and also as a part of prakruthi. This will keep following until liberation. It will help the chEthana in his movements and non-movements.

thadumARum – as described in panchAgni vidhyai (the journey of AthmA through five stages in its repeated cyle of births), the jIvAthmA will enter clouds [after svargam/naragam], enter earth through rains, enter foodfrains,  enter a chEthana’s form through intake of food and enter the womb of a lady during their union. In all these states, he keeps stumbling without being able to stay firmly in any place. During his journey, there will be places which are known as well as unknown to him.

uyir – the AthmA, which is full of knowledge and full of joy, and is permanent, suffers like this.

From when has this stumbling and existing been like this?

munnamE – this has been there from time immemorial.

adhanAl – since the association (with achEthana) has been there for a very long time, he thinks that the achEthana entity is his guide.

yAdhAnum paRRi – thinking that only matters other than those related to sarvESvaran should be attained; accepting all such matters without analysing their virtues and faults.

nIngum – only matters relating to bhagavAN are to be given up.

viradhaththai – even if some people instruct “Whatever you are holding on to are faulty. Only matters related to bhagavAn are apt to be held on to” and even if what they say are correct, I have taken a vow that I will give them up [matters relating to bhagavAn]. Just as sarvESvaran has taken a vow, as mentioned in SrI rAmAyaNam yudhdha kANdam 18-33 “Ethath vratham mama” (even if the person who comes to me is my enemy, I will not give him up; this is my vow), the jIvAthmA has taken a vow that he will give up sarvESvaran; just as rAvaNa had said in SrI rAmAyaNam yudhdha kANdam 36-11 “na namEyam” (even if I am split into two, I will not bow to someone; my body will only fall backward).

nal vIdu seyyum – removing the present situation and making me pray, as in thiruviruththam 1 inninRa nIrmai inyAm uRAmai – holding his divine feet and asking him to relieve me from this samsAram. Before developing an involvement with him, severing my interest in matters related to wordly pursuits.

mAthAvinaip pithuvai – the mother and father, who are not really our mother and father, are responsible for this physical form and for our being involved with samsAram. However, sarvESvaran is the one who relieves us from this. What is the need to mention both?

thirumAlai – since he is the consort of SrI mahAlakshmi,  as said in mahAbhAratham pithA mAthA cha mAdhava: – both father and mother are mAdhavan, the consort of SrI mahAlakshmi, he is mentioning both.

vaNanguvanE – it is not possible for us to carry out a beneficial act to sarvESvaran matching  his beneficial act towards us in creating a distaste in us for worldly matters and affection towards him. The only action that we can do is to submit the entity which was his, always (AthmA).

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 94 – maippadi mEniyum

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avathArikai (Introduction)

sarvESvaran asked AzhwAr “You say that since celestial entities have a pride that they are eminent and since samsAris are ignorant, they lose out on bhagavath vishayam (matters relating to sarvEsvaran). Do you have any deficiency?” AzhwAr responds “You have created a deficiency in me. You had showered faultless knowledge as well as devotion. You showered that knowledge with devotion. Due to the devotional trance, in my state of bewilderment, I did not praise you”. In thiruvAimozhi decad 1-5 vaLavEzh, AzhwAr had said that due to his being without any qualification, he would not say anything. This is similar to that.

Let us go through the pAsuram and its meanings.

maippadi mEniyum sendhAmaraikkaNNum vaidhikarE
meyppadiyAl un thiruvadi sUdum thagaimiyinAr
eppadi UrAmilaikkak kuruttAmilaikkum ennum
appadi yAnum sonnEn adiyEn maRRu yAdhu enbanE

Word-by-Word Meanings

vaidhikarE – those devotees who know your true nature as mentioned in vEdhas (sacred texts)
mai – black pigment
padi – having its nature
mEniyum – divine form
sem – reddish
thAmarai – like lotus flower
kaNNum – having eyes
un – your
thiruvadi – divine feet
sUdum – to be donned on their heads
thagaimiyinAr – have the nature
Ur – approaching the town
A – cows
eppadi – how
milaikka – moo (sound made by cows; also called as ‘low’)
(hearing that)
kuruttu A – blind cow
milaikkum – will also moo (like the former)
ennum appadi – just like the idiom used in the world
yAnum – I too
sonnEn – said (about you)
adiyEn – I, in a devotional trance
maRRu – beyond that
yAdhenban – what will I say?

Simple Translation

You have a divine form which is dark in complexion like black pigment and reddish, divine eyes which are like lotus flower. Only those people who know your true nature as mentioned in vEdhas, are qualified to don your divine feet truly on their heads. When cows return home after grazing during the day, the cows will moo [in anticipation of seeing their calves]. Hearing this, a blind cow too will moo. In the same way, I too said a few words about you. What else can I, who am in devotional trance, say beyond this?

vyAkyAnam

maippadimEniyum – divine form which is like black pigment. The divine form which is soothing on the eyes of the beholder. vyAkyAthA narrates an incident which occurred during the time of bhattar (son of kUraththAzhwAn). bhattar was explaining this pAsuram. piLLai vizhuppararaiyar and AppAn thiruvazhundhUraraiyar were in the audience. bhattar said for this verse “The divine form which causes infatuation in the hearts of those who think about sarvESvaran” nanjIyar, bhattar’s disciple quoted periya thirumozhi 10-10-9 “innAr enRu aRiyEn” (I do not who this entity is, who is holding the divine disc and divine conch). bhattar asked as to who made that remark. The araiyars said that it was nanjIyar who made the remark. bhattar prasied him, saying “We did not think of that. You were born in a place which is hundreds of miles away from here and you are explaining this to us so well!”

sendhAmaraikkaNNum – the divine eyes which bring out the inner, hidden, auspicious qualities.

vaidhikar . . . – here, the term vaidhikar refers to one who is firmly immersed in the first part of vEdhas [the first part of vEdhas deals with deeds to be carried out and the second or end part of vEdhas deals with the supreme entity]; they will involve with the cluster of deeds to be carried out for various purposes and will not meditate on sarvESvaran’s svarUpam (true nature), rUpam (divine form), aiSvaryam (wealth) etc. Alternatively, just as bruhadhAraNyaka upanishath 4-4-5 says “nidhithyAsithavya:”(constantly meditating on the auspicious qualities of sarvESvaran, without a break) – those who are with unchanged devotion towards sarvESvaran.Unlike those who are involved with carrying out deeds and are clear in their minds, these people will be in a state of bewilderment since they keep thinking constantly of sarvESvaran’s auspicious qualities. Only such people have the ability of holding on to your divine feet, truly.

sarvESvaran asks of AzhwAr “That may be so. If only such people are apt to attain our divine feet, how did you speak about us?” As a response to that, AzhwAr says

eppadi . . . – when cows return home in the evening, after grazing, they will make a loud noise, called as mooing. Not knowing as to why they are mooing, even a blind cow will make a similar noise.

appadi yAnum sonnEn – without thinking “Who am I to speak about sarvESvaran when only knowledgeable people can speak about him” I too spoke a few words about you, like those blind cows.

adiyEn maRRu yAdhu enbanE – am I, in a state of devotional trance towards you, capable of speaking clearly about you and completing it? Alternatively, am I, leaving you after speaking in an inapt way about you, capable of speaking anything matching your auspicious qualities and completing it?

adiyEn krishNa rAmAnuja dhAsan

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periya thirumozhi – 1.5.1 – kalaiyum kariyum

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periya thirumozhi >> First centum >> Fifth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kalaiyum kariyum parimAvum thiriyum kAnam kadandhu pOy
silaiyum kaNaiyum thuNaiyAgach chenRAn venRich cheRuk kaLaththu
malai koNdu alaineer aNaikatti madhiL nIr ilangai vALarakkar
thalaivan thalai paththu aRuththugandhAn  sALakkirAmam adai nenjE

Word-by-Word meanings

silaiyum – bow
kaNaiyum – arrows
thuNaiyAga – having as his help
kalaiyum – deer
kariyum – elephants
parimAvum – horses
thiriyum – roaming around
kAnam – forest
kadandhu – crossing
pOy – going very far
venRi – causing battle which will lead to victory
seruk kaLaththu – in the battle-field
senRAn – entered
alai – having waves
nIr – ocean
malai koNdu – rocks
aNai katti – building bridge
madhiL – fort
nIr – having ocean as moat
ilangai – having lankA as his capital
vAL – having sword
arakkar thalaivan – rAvaNa, the leader of rAkshasas, his
thalai paththu – ten heads
aRuththu – severed
ugandhAn – sarvESvaran became joyful; the eternal abode of such sarvESvaran
sALakkirAmam – SrI sALagrAmam
nenjE – Oh mind!
adai – try to reach

Simple translation

sarvESvaran was having his bow and arrows as help and crossed over the forest where deer, elephants and horses roam around, went very far and entered the battle-field where battles which lead to victory are caused, after building a bridge with rocks over the ocean having waves, and severed the ten heads of rAvaNa who was the leader of rAkshasas, having lankA which is having the ocean as a moat, as his capital, and became joyful. Oh mind! Try to reach SrI sALagrAmam which is the eternal abode of such sarvESvaran.

Highlights from vyAkyAnam (Commentary)

  • kalai … – Crossing over the forest which only has deer etc.
  • silaiyum kaNaiyum thuNaiyAgach chenRAn venRich cherukkaLaththu – As said in SrI rAmAyaNam bAla kANdam 1.30 “thE vanEna vanam gathvA” (they entered one forest after another), instead of going from city to forest, he travelled through forests only; similarly, after crossing over the forest where evil beasts live, he entered the battle-field. After crossing over the forest which has deer, elephants and horses, he entered the victorious battle-field.

When asked “Who is the companion while entering there?” AzhwAr says

  • silaiyum kaNaiyum thuNaiyAga – He went there having the bow and arrows as help. When asked “What about lakshmaNa et al?” [commentator says] AzhwAr is implying that emperumAn considers all of those associates as his limbs and not as separate assistants. All the great devotees remained fully subservient to perumAL (SrI rAma). SrI rAmAyaNam yudhdha kANdam 25.33 “rAma lakshmaNa gupthAsAsugrIvENa cha vAhinI” (sugrIva along with his army was protected by SrI rAma and lakshmaNa).
  • venRich cherukkaLaththu – After crossing over the forest where the animals do not have the intent to harm, keep roaming, he ended up in the battle-field. He entered the battle-field where victorious battle is caused.

Subsequently, AzhwAr explains the activities after reaching the battle-field.

  • malai … – On the greatly agitated ocean, perumAL built a bridge with rocks which will usually submerge in the water; rAvaNa had his residence in lankA which is surrounded by a fort and by a moat in the form of the ocean; he considered a sword which he got by praying to a dhEvathA (rudhra) as his protection; perumAL severed the ten heads of such rAvaNa who was the controller of all evil people and became joyful thinking “dhEvathAs regained their abodes and rishis (sages) got to perform their penances by remaining in their hermitages”. AzhwAr is saying “Oh mind! Try to reach SrI sALagrAmam where such emperumAn who eliminated the enemies, is residing to help those who are of subsequent times”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruviruththam – 93 – kAlai veyyORku mun

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avathArikai (Introduction)

Celestial entities, due to their pride of calling themselves as ISvaran (one who controls everything) have forgotten sarvESvaran. Are the others worshipping him? Without making any distinction between one and the other, for everyone, it is only the worldly matters which are of interest.

Let us go through the pAsuram and its meanings:

kAlai veyyORkumun Ottuk koduththa kangul kuRumbar
mAlai veyyOn pada vaiyagam paravuvar anna kaNdum
kAlai nangyAnaththuRai padhindhAdik kaNpOdhu seydhu
mAlai nannAvil koLLAr ninaiyAr avan maippadiyE

Word-by-Word Meanings

kAlai – during dawn
veyyORku – for sUriyan (sun)
(being fearful)
mun – earlier itself
Ottukkoduththa – one who ran away
kangul – called as night
kuRumbar – mischievous person
mAlai – during dusk
veyyOn – sUriyan
pada – as he sets
vaiyagam – on earth
paravuvar – will spread
anna – at that type of change in time
kaNdum – even after seeing
kAlai – during sunrise
nal – (related to bhagavAn) being distinguished
gyAnam – knowledge
thuRai – on the banks
padindhu – fitting well
Adi – taking a bath
kaN – (sensory organs such as) eye
pOdhu seydhu – blossoming well (such that they do not engage with worldly matters)
mAlai – sarvESvaran who is bewildered (with his followers)
nal – eminent (in being devoted to praising sarvESvaran)
nAvil – tongue
koLLAr – those who do not accept
avan – that sarvESvaran’s
mai – being black like pigment
padi – divine form
ninaiyAr – will not keep in their hearts

Simple Translation

The mischievous person, called as night, runs before sUriyan rises in the morning. But he returns in the dusk time, once sun sets. Despite seeing time flying away like this, every day, there are people who do not think of sarvESvaran alone, in the morning, which is when knowledge about sarvESvaran is full, who do not take a bath on the bank of that knowledge and who do not keep away from engaging with worldly matters through their eyes and other sensory organs. Such people, who do not recite the divine names of sarvESvaran from their tongue, cannot keep the divine form of that sarvESvaran, which is dark like a black pigment, in their hearts.

vyAkyAnam

kAlai . . . – when sUriyan rises in the morning with his powerful rays, he drives away darkness; during night, darkness overpowers sUriyan. Despite seeing this activity, just as it has been mentioned in SrI rAmAyaNam ayOdhyA kANdam 105-24 “nandhanthi udhitha AdhithyE nandhanthi asthamithE ravau” (people are delighted when the sun rises and are happy when the sun sets), they feel happy when it dawns so that they could go in search of worldly matters to feed their sensory organs; they are again happy when sun sets since the time has come to experience worldly matters without others knowing about them.

kAlai . . . – it is the time of dawn. The mischievous people such as night will run away from sUriyan who rises at that time, since his rays fall on them. When it is dusk, they will destroy the mighty and powerful sUriyan and take away his expansive kingdom. They will make earth to be ecstatic since the time to sleep arrives.

anna kaNdum – Despite seeing this happen every day, since bhagavath vishayam (matters relating to sarvESvaran) does not yield itself to sensory organs, they become ignorant of it and perish. Even though bhagavath vishyam is not visible to the eyes etc, it is strange that they are not able to perceive it with their minds too.

kAlai – it is that time of the day when sathva (good) matters rise to the surface.

nan gyAnam – if it is knowledge, it cannot be related to anything other than bhagavath vishayam. The vyAkyAthA cites the following references to stress this:

mudhal thiruvandhAdhi 67 “oNdAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” – one’s mind will look at the consort of SrI mahAlakshmi alone.

SrI vishNu purANam 6-5-87 “thath gyAnam agyAnamathOnyadhu:kam ” – only that which leads to knowing about sarvESvaran is referred to as knowledge. All the rest are ignorance only.

SrI vishNu purANam 1-9-41 “vidhyAnyASilpanaipuNam” – faculties other than knowledge do not bestow mOksham (liberation from samsAram) on AthmA.

There is no distinction between knowing other [worldly] matters and sewing rag clothes.

thuRai padindhAdi – entering this water called as gyAnam (knowledge) and taking a bath

kaN pOdhu seydhupOdhu seydhal  refers to closing like buds as well as blossoming. When worldly mattes are seen, the eyes will close like buds.They will blossom when the matters are related to sarvESvaran are seen.

mAlai – All that is required to be done is to keep constantly meditating on sarvESvaran; once this is done, sarvESvaran will come on his own and fall on us head over heels; he is to that extent infatuated with us.

nal nAvil –  nal nA refers to avoiding all the unwanted worldly matters and talking about matters relating to sarvESvaran. AzhwAr says that despite being provided with a tongue which is apt to speak about sarvESvaran, the samsAris are going for outside [worldly] matters. SrI vishNu dharmam – 1 says sA jihvA – tongue is there only to speak about him.

ninaiyAr avan meyppadiyE – no one thinks about the divine form [of sarvESvaran’s] which cannot be given up even if he does only harmful activities towards us instead of being infatuated with us and carrying out benevolent activities. sUrppaNakA says in SrI rAmAyaNam, after looking at the divine form of SrI rAma [and lakshmaNa} tharuNau – youthful entities;  despite being severed of her nose and ears by SrI rAma, this is how she described to rAvaNa of their physical beauty. Other than being filled with happiness on seeing their divine forms, for what did she have to describe them this way, despite being harmed by them?

adiyEn krishNa rAmAnuja dhAsan

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thiruviruththam – 92 – pENalamillA arakkar

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avathArikai (Introduction)

AzhwAr had said in the previous pAsuram “perungiRiyAnai allAl adiyEn nenjam pENaladhE”. Here he says that dhEvas (celestial entities) who are limited [by their abilities] but are higher than samsAris, are not involved even to this extent with sarvESvaran. Their deficiency is that while we attempt to attain sarvESvaran by destroying our sense of possessiveness, they try to gain advantages for themselves even if they have to make him transform himself.

Let us go through the pAsuram and its meanings:

pENalamillA arakkar munnIra perum padhi vAy
nINagar nILeri vaiththu aruLAy enRu ninnai viNNOr
kAnilam thOyndhu thozhuvar nin mUrththi pal kURRil onRum
kANalumAngol enRE vaigal mAlaiyum kAlaiyumE

Word-by-Word Meanings

munnIra – surrounded by ocean
perum – expansive
padhi – vibhUthi (materialistic realm)
pEN – protecting
nalam illA – not having the benefit
arakaar – inhabited by demons
nIL – having the greatness of not being able to be destroyed by anyone
nagar – in lankA
nIL – not being burnt by any other entity
eri – fire
vaiththu – making use of
aruLAy – protect (us)
enRu – beseeching
ninnai – you
viNNOr – celestial entities
nilam – on earth
kAl thOyndhu – keeping their legs firmly
vaigal – every day
kAlaiyum mAlaiyum – during dawn and dusk
thozhuvar – will worship
nin mUrthy – in the beauty of your divine form
pal kURRil – among the many forms
onRu – at the least one form
kANulAmAngol enRE – is to see (that they worship)? (No)

Simple Translation

The celestial entities worship you everyday, both during dawn and dusk, planting their feet firmly on earth, asking you to save them by setting fire to lankA which is inhabited by demons. lankA is a small part of the expansive earth, surrounded by ocean. The demons, who do not have the quality of protection, inhabit it. Are they doing this considering that they would like to see one form among your many divine, beautiful forms? (No, they are doing this to serve their own interests).

vyAkyAnam

pENalam . . . (munnIra perum padhiyaip pENalamillA arakkar) –  your realm, composed of many different parts, which is surrounded by ocean.

nINagar . . . – they will request you to destroy a small part of your realm. Since they know that harming anyone or anything is against the grain of your divine mind, in order to show pity on them, they will use apt words. They will say “Your vibhUthi will not survive if they survive”. They will tell sarvESvaran “They are harming rishis (sages) who are meditating on your divine auspicious qualities, dwelling in one place and celestial entities”.

pENalamillA – sarvESvaran considers that protecting others is his benefit. The demons will not think that others should live, as they do.

pENalam . . . – demons who do not have the benefit of protecting sarvESvaran’s realm.

munnIra perum padhi vAy nINagar – since that place [lankA] is like a refuge for those who fear for their safety, it became the refuge for the entire cruel clan of demons. Since it is well surrounded by ocean on all sides, it is impossible for some to enter it. It is a huge island with the ocean serving as a moat.

nINagar – the place has been reinforced by the benefits of boons granted by celestial entities.

nILeri vaiththaruLAy – the celestial entities will beseech sarvESvaran to use his arrows which are capable of destroying the power granted through their boons. Just as it has been mentioned in thiruvAimozhi 4-2-8 “ilangai nagar ambu eri uyththavar” (fire which was shot off the arrows from SrI rAma), they prayed to sarvESvaran to burn the entire place.

ninnai – you are one who is deeply engrossed in protecting all the worlds. They will shed tears of distress through their eyes to change your mind when you are against destroying a place in your realm.

viNNOr – these celestial entities do not dwell in the place where nithyasUris [who dwell in paramapadham] constantly experience sarvESvaran; they do not dwell on earth where sarvESvaran comes down, manifesting his simplicity amidst his greatness. They dwell somewhere in between, in svaragam, like an attic.

kAl nilam thOyndhu – aren’t they the people who will come here, degrading themselves, since this is the place where they do not like to place their feet.

thozhuvAr – unlike rAvaNa who said as in SrI rAmAyaNam yudhdha kANdam 36-11 “na namEyam . .” (Even if I am broken into two pieces, I will not bend before anyone), the celestial entities will stand before you, worshipping you.

nin . . . – are they worshipping you to get the benefit desired by those who worship you? It is certainly not to experience the divine form that they are worshipping you. Are they worshipping you to see the procession of your beautiful form [as during a festival in temples] which is one part among the many parts of your divine form?

anRiRE – they are not like the great people mentioned in sthOthra rathnam 56 “sakruth thvadhAkAra vilOkanASayA thriNikruthAn uththama bhukthi mukthibi:” (the followers who consider their great qualilties as inferior to a blade of grass if they could see your divine form once).

vaigal mAlaiyum kAlaiyumE –  the worshipping carried out by celestial entities is not for the purpose of seeing your divine form which your followers will worship for; yet they will keep worshipping you incessantly, for a much longer time  [in order to destroy the demons and enable them to live peacefully].

adiyEn krishNa rAmAnuja dhAsan

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