Monthly Archives: June 2022

periya thirumozhi – 3.3.5 – paruvak karumugil

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periya thirumozhi >> Third centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

paruvak karumugil oththu muththudai mAkadal oththu
aruvith thiraL thigazhginRa Ayiram ponmalai oththu
uruvak karunguzhal Aychchi thiRaththu inamAl vidai seRRu
theruvil thiLaiththu varuvAn chiththira kUdaththu uLLAnE

Word-by-Word meanings

paruvam – present in the rainy season
karu mugil oththu – like a dark cloud
muththu udai – having pearls
mA – vast
kadal oththu – like an ocean
aruvith thiraL – by the group of waterfalls
thigazhginRa – shining
Ayiram pon malai oththu – like countless gem-like mountains
uruvam – having beautiful form
karu – black
kuzhal – having divine hair
Aychchi thiRaththu – for nappinnaip pirAtti
inam – gathered together
mAl vidai – huge bulls
seRRu – killed
theruvil – on the street
thiLaiththu – (joyfully) played
varuvAn – one who comes
chiththirakUdaththu – in thillaith thiruchchiththirakUdam
uLLAn – is eternally residing.

Simple translation

emperumAn is resembling a dark cloud which is present in the rainy season, vast ocean having pearls and countless gem-like mountains shining by the group of waterfalls; he killed the huge bulls gathered there for nappinnaip pirAtti who is having beautiful form and black, divine hair; such emperumAn who comes playing on the street, is eternally residing in thillaith thiruchchiththirakUdam.

Highlights from vyAkyAnam (Commentary)

paruvam … – Same as simple translation.

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 – 3.3.4 – vaLaikkai

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periya thirumozhi >> Third centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vaLaikkai nedungaN madavAr Aychchiyar anji azhaippa
thaLaiththavizh thAmaraip poygaith thaN thadam pukku aNdar kANa
muLaiththa eyiRRazhal nAgaththu uchchiyil ninRu adhu vAda
thiLaiththamar seydhu varuvAn chiththira kUdaththu uLLAnE

Word-by-Word meanings

vaLai – decorated with bangles
kai – hands
nedu – wide
kaN – eyes
madavAr – having humility
Aychchiyar – cowherd girls
anji – feared
azhaippa – called
thaLai avizh – blossoming
thAmaraip poygai – lotus pond’s
thaN – cool
thadam – on the shore
pukku – went
aNdar – cowherds
kANa – to be seen
muLaiththa eyiRu – grown fangs
azhal – having poisonous fire
nAgaththu uchchiyil – on top of the snake, kALiya’s hood
ninRu – stood firmly
adhu vAda – to torment it
thiLaiththu – joyfully danced
amar seydhu – engaged in battle
varuvAn – one who comes
chiththirakUdaththu – in thillaith thiruchchiththirakUdam
uLLAn – is eternally residing.

Simple translation

As the cowherd girls whose hands are decorated with bangles and are having wide eyes, feared and called out, krishNa went to the cool shore of the blossoming lotus pond, stood firmly on top of the snake, kALiya’s hood where kALiya was having grown fangs and poisonous fire, and joyfully danced on it to torment it and engaged in battle, to be seen by the cowherds; one who comes doing such leelA is eternally residing in thillaith thiruchchiththirakUdam

Highlights from vyAkyAnam (Commentary)

vaLaikkai … – Same as simple translation.

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 – 3.3.3 – paNdu ivan

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periya thirumozhi >> Third centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

paNdu ivan veNNey uNdAn enRu Aychchiyar kUdi izhippa
eN thisaiyOrum vaNanga iNai marudhUdu nadandhittu
aNdarum vAnaththavarum Ayira nAmangaLOdu
thiN thiRal pAda varuvAn chiththira kUdaththu uLLAnE

Word-by-Word meanings

ivan – This young child
veNNey uNdAn enRu – that he stole the butter and mercifully ate it
Aychchiyar – cowherd girls
kUdi – gathered
izhippa – blamed
eN thisaiyORum – those who are in eight directions
vaNanga – to worship
iNai marudhUdu – in between two marudha trees which stood together
nadandhittu – crawled
aNdarum – nithyasUris
vAnaththavarum – brahmA et al
Ayira nAmangaLOdu – reciting the thousand names (his)
thiN – strong
thiRal – masculinity
paNdu – long ago
pAda – to sing
varuvAn – one who came
chiththirakUdaththu – in thillaith thiruchchiththirakUdam
uLLAn – is eternally residing.

Simple translation

The cowherd girls gathered and blamed krishNa saying “He stole the butter and mercifully ate it”; he crawled in between two marudha trees which stood together, to be worshipped by nithyasUris and brahmA et al by reciting the thousand names; such emperumAn who came long ago with strong masculinity to be sung by them, is residing in thillaith thiruchchiththirakUdam.

Highlights from vyAkyAnam (Commentary)

paNdu … – Same as simple translation.

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 – 3.3.2 – pEymagaL kongai

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periya thirumozhi >> Third centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEymagaL kongai nanjuNda piLLai parisu idhuvenRAl
mAnila mAmagaL mAdhar kELvan ivan enRum vaNduN
pUmagaL nAyagan enRum pulangezhu kOviyar pAdi
thEmalar thUva varuvAn chiththira kUdaththu uLLAnE

Word-by-Word meanings

pEy magaL – pUthanA, who is a demon
kongai – on bosom
nanju – poison
uNda – mercifully consumed
idhu – this amazing act
piLLai parisu enRAl – hearing that it is the nature of this child
ivan – this krishNa (is not a young child)
mA – 50 crore yOjanA vast
nila mA magaL mAdhar – for SrI bhUmip pirAtti who has earth as her body
kELvan enRu – as dear husband
vaNdu – beetles
uN – entering to drink the honey
pU magaL – periya pirAttiyAr who is having lotus flower as birth place
nAyagan enRum – as the lord
pulan kezhu – having form which attracts the heart of those who saw
kOviyar – cowherd girls
pAdi – praising and singing
thEn malar – fresh flower
thUva – as they serve
varuvAn – one who comes
chiththirakUdaththu – in thillaith thiruchchiththirakUdam
uLLAn – is eternally residing.

Simple translation

The cowherd girls who are having form which attracts the heart of those who saw, heard the amazing act of krishNa mercifully consuming poison from the bosom of pUthanA, the demon, understood the nature of this child praised and sang saying “He is not a small child but he is the dear husband of SrI bhUmip pirAtti who has earth, which is 50 crore yOjanA vast, as her body and is the lord of periya pirAttiyAr who is having lotus flower where the beetles are entering to drink the honey, as birth place”, served him with fresh flowers; one who comes, being served in this manner, is eternally residing in thillaith thiruchchiththirakUdam.

Highlights from vyAkyAnam (Commentary)

pEy magaL … – Same as in the simple translation.

pulan kezhu is also recited as,

polan kezhu kOviyar – gOpikAs who are wearing golden ornaments.

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

तिरुवाय्मोळि – सरल व्याख्या – १.२ – वीडुमिन

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श्री: श्रीमते शटकोपाय नम: श्रीमते रामानुजाय नम: श्रीमत् वरवरमुनये नम:

कोयिल तिरुवाय्मोळि

<< १.१

sriman narayanan-nanmazhwar

भगवान के परत्व का परिपूर्ण अनुभव करने के बाद, इस दशक में आळ्वार, ऐसे भगवान को प्राप्त करने के उपाय का इन दस पासुरमों में समझा रहे हैं।

इस बात के महत्व को समझते हुये, आळ्वार अपने दिव्य अनुभवों को, सभी के साथ साझा करने का विचार कर इस जगत के संसारियों की तरफ देख रहे है।

सभी जन साँसारिकता के मोहमाया में डूबे हुये है। अत्यंत कृपालु होने के कारण आळ्वार उनकी सहायता करने की इच्छा से, उन्हे साँसारिक मोहबंधनों को छोड भगवान के प्रति भक्ति बढ़ाने का उपदेश दे रहे है।  

पहला पासुरम: इस पासुरम में नम्माळ्वार सभी को सांसारिक और अन्य मोहबंधनों का त्याग कर, स्वयं को भगवान के प्रति समर्पण करने की आज्ञा दे रहे हैं।  

वीडुमिन् मुऱ्ऱवुम् वीडु सेय्दु उम्मुयिर्
वीडु उडैयान् इडै वीडु सेय्म्मिने

एम्पेरुमान की आराधना में बाधा बन रहे, निज स्वार्थ पुरक उपायों, विचारों को त्याग करना।

इसके पश्चात, उन स्वामी के, जो मोक्ष के नियंता हैं, उनके श्रीचरणकमलों में स्वयं को समर्पित करना।  

दूसरा पासुरम : परित्याग को सरल बनाने के लिये, उन वस्तुओं के क्षणीक गुणों को समझा रहे हैं।  

मिन्निन् निलैयिल मन्नुयिर् आक्कैगळ्
एन्नुम् इडत्तु इऱै उन्नुमिन् नीरे

आळ्वार कह रहे है, जीवात्मा अनादि काल से अनेक शरीर प्राप्त करता हैं, जिसे वह चाहने भी लगता है, पर ये शरीर क्षण में प्रत्यक्ष और क्षण में अप्रत्यक्ष हो जाता हैं | शरीर के इस अनित्य स्वभाव को समझ कर, तुम सर्वेश्वर परमात्मा का ध्यान करो।  

तीसरा पासुरम : नम्माळ्वार अत्यंत कृपा से परित्याग को समझाते हैं।  

नीर् नुमदु एन्ऱु इवै वेर् मुदल् माय्त्तु इऱै
सेर्मिन् उयिर्क्कु अदन् नेर् निऱै इल्ले

अहंकार ममकार का त्याग कर आचार्य के श्रीचरणकमलों में आश्रय लें। जीवात्मा के लीये इससे ज्यादा उचित और संतोष प्रदायक और कुछ नही हैं।  

चौथा पासुरम: इस प्रकार, मोहबंधनों से मुक्त जीवात्मा से पूजीत एम्पेरुमान के गुणों का, आळ्वार वर्णन कर रहे हैं।  

इल्लदुम् उळ्ळदुम् अल्लदु अवन् उरु
एल्लैयिल् अन्नलम् पुल्गु पऱ्ऱु अऱ्ऱे

भगवान स्थिर चित् व अस्थिर अचित् दोनों से भिन्न हैं. तथा, मोहबंधनों से विमुक्त हो कर, भक्ति भाव के साथ आनंदप्रदायक भगवान का आश्रय लें।

पाँचवा पासुरम: इस पासुरम में नम्माळ्वार समझाते हैं कि एम्पेरुमान को प्राप्त करना ही उचीत लक्ष्य होना हैं।  

अऱ्ऱदु पऱ्ऱु एनिल् उऱ्ऱदु वीडु उयिर्
सेऱ्ऱदु मन्नुऱिल् अऱ्ऱु इऱै पऱ्ऱे

भगवत विषय को छोड अन्य विषयों का मोहबंधनों को परित्याग करने के बाद, आत्मा कैवल्य मोक्ष (संसारं से विमुक्त खुद के आनंद में मग्न रहना) का अधीकारी हो जाता हैं। कैवल्य मोक्ष की इच्छा रहित, अन्य बंधनों से विमुक्त, एम्पेरुमान के साथ निश्चल दृढ़ संबंध बनाये रखने के लिये उनके प्रति शरणागति करें।  

छठवाँ पासुरम : सभी के प्रति एम्पेरुमान के सम भाव का नम्माळ्वार विवरण कर रहे हैं।  

पऱ्ऱु इलन् ईसनुम् मुऱ्ऱवुम् निन्ऱनन्
पऱ्ऱु इलै आय् अवन् मुऱ्ऱिल् अडन्गे

सर्वेश्वर होते हुये भी, वे अपनी दिव्य महिषियों के प्रति मोह छोड़, उनसे जुड़े हुये नित्यसूरियो से भी मोह छोड़, अभी नये आये हम लोगों के संग अटल रहते हैं | हमें अपना पालक पोषक मानते है | हमें देख उन्हे आनन्द होता है | आप भी साँसारिक बंधनों से, मोह से विमुक्त हो, सर्वेश्वरको अपना धारक, पोषक और स्वयं को उन्ही का भोग्य समझ उनमें ही मगन हो जाओ।  

सातवाँ पासुरम: नम्माळ्वार कहते हैं की भगवान के वैैभव (उभय विभूति) से घबराये बगैर, हमें हमारे, भगवान और उभय विभूति के सम्बंंध ध्यान रखते हुये यह समझना चाहीये की हम भी उन्ही की सम्पत्तियों में से एक हैं।  

अडन्गु एळिल् सम्बत्तु अडन्गक् कण्डु ईसन्
अडन्गु एळिल् अह्देन्ऱु अडन्गुग उळ्ळे

भगवान् के अति सुंदर दिव्य वैभव का, इस ज्ञान के संग ध्यान करें कि सर्वस्व उन्हीके अधीन हैं, और इस संबंध ज्ञान के संग उनकी संपत्ति का अंश बने।  भगवान और स्वयं के बीच के सम्बंध का ज्ञान होने पर, हम उनकी दिव्य संपत्ति के अंश बन सकतें हैं।  

आठवाँपासुरम: नम्माळ्वार भगवान की पूजा करने, और सेवा करने की विधी बतला रहे हैं।  

उळ्ळम् उरै सेयल् उळ्ळ इम् मून्ऱैयुम्
उळ्ळिक् केडुत्तु इऱै उळ्ळिल् ओडुन्गे

जन्म से ही हमें प्राप्त बुुद्धी वाक्और तन के प्रयोजन को समझ कर साँसारिक सुख के मोहबंधनों से विमुक्त होकर, हमारें लिए उचित यही है कि, स्वामि के प्रति सम्पूर्ण तरह से शरणागत बनें।  

नौवां पासुरम: नम्माळ्वार बतला रहे हैं कि भगवान की आराधना से भव बाधायें मिट जाती हैं।

ओडुन्ग अवन् कण् ओडुन्गलुम् एल्लाम्
विडुम् पिन्नुम् आक्कै विडुम् पोळुदु एण्णे

सर्वस्व भगवान को समर्पण करने से अविद्या मिट जाती है, और आत्म ज्ञान असीम हो जाता हैं।  इसके पश्चात भगवान की शरणागति कर इस जीवन के अंत में ही उनके कैंकर्य की प्रार्थना कर सकतें हैं।  

दसवाँ पासुरम : नम्माळ्वार भगवान के गुण स्वभाव बतला रहे है, भगवान को प्राप्त करना ही परम ध्येय होना चाहीये।

एण् पेरुक्कु अन्नलत्तु ओण् पोरुळ् ईऱिल
वण् पुगळ् नारणन् तिण् कळल् सेरे

इस संसार की अनन्त कोटि जीवात्माओं के र्सवस्व स्वामी नारायण ही है।
अनन्त गुणों से सम्पन्न आनन्द प्रदायक भगवान नारायण के श्रीचरणकमलों में शरणागती करें।

ग्यारहवाँ पासुरम : इस दशक की फलश्रुति करते हुये नम्माळ्वार कहते हैं कि इस तिरुवाय्मोळि के हज़ार पासुरमो में वीशेष इन दस पासुरमो के अद्भुत ज्ञान को समझना ही फल हैं।  

सेर्त् तडत् तेन् कुरुकूर्च् चटकोपन् सोल्
सीर्त् तोडै आयिरत्तु ओर्त्त इप् पत्ते

अति सुन्दर उपवन और तालाबों से घिरे सुन्दर आळ्वारतिरुनगरी के सेत नम्माळ्वार, कृपा कर , १००० पासुरम के भावपुर्ण अर्थो को  सुन्दर छंद  रुप  में प्रसादित कीये है। 

अडियेन प्रीती रामानुज दासी 

आधार: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-1-2-tamil-simple/

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 3.3.1 – vAda marudhidai

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periya thirumozhi >> Third centum >> Third decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vAda marudhidai pOgi mallaraik konRu okkaliththittu
Adal nanmA udaiththu Ayar Aniraikku anRu idar thIrppAn
kUdiya mAmazhai kAththa kUththan ena varuginRAn
sEduyar pUmbozhil thillaich chiththira kUdaththu uLLAnE

Word-by-Word meanings

marudhidai – in between two marudha trees
vAda – as they were in a withered state
pOgi – crawled and went
mallarai – the group of wrestlers such as chANUra, mushtika et al
konRu – killed
okkaliththittu – practising the art of walking
Adal – coming with a dance
nal – beautiful
mA – kESi who assumed the form of a horse
udaiththu – killed
anRu – when indhra caused rainfall
Ayar – cowherds’
Aniraikku – occurred for the cattle
idar – sorrow
thIrppAn – to eliminate
kUdiya – gathered
mA mazhai – great hailstorm (by lifting the mountain)
kAththa – protected
kUththan ena – to have everyone say “he has actions which steal the heart”
varuginRAn – one who is coming
sEdu – tender
uyar – tall
pUm pozhil – having beautiful gardens
thillaich chiththirakUdaththu – in thillaith thiruchchiththirakUdam
uLLAn – is eternally residing.

Simple translation

krishNa crawled and went through the two marudha trees, as they were in a withered state; he killed the group of wrestlers such as chANUra, mushtika et al; he killed kESi, who assumed the form of a beautiful horse which came dancing, having practised the art of walking; when indhra caused rainfall, krishNa protected the herds of cattle of the cowherds  to eliminate the sorrow occurred for them by lifting the mountain to stop the great hailstorm which gathered; one who is said to be having such activities which steal the heart of everyone, is eternally residing in thillaith thirchchiththirakUdam which has beautiful gardens which are [having trees which are] tender and tall.

Highlights from vyAkyAnam (Commentary)

vAda … – Since these marudha trees were possessed by demons, as he approached them, they started withering. Going through such trees.

mallaraik konRu – Killing chANUra, mushtika.

Practising walk,

Adal … – Killing KESi who was coming in a dancing manner to mesmerise krishNa; to remedy the sorrow of the cowherds, he protected them from the storms caused by indhra namely pushkalA varthaka etc; he is coming to be praised by everyone saying “He who is having such amazing acts is coming”.

sEdu – Youthfulness, well-rounded.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 3.3 – vAda marudhidai

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periya thirumozhi >> Third Centum

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Govindaraja Perumal, Thiru Chitrakoodam (inside the premises of Thillai  Nataraja Temple), Chidhambaram | Lord vishnu, Vishnu, Rama lord

thirumangai AzhwAr is saying “To eliminate our loss in not enjoying his avathArams such as krishNa et al, emperumAn came and resided in thiruchchithrakUdam; all of you surrender unto him”.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 3.2.10 – sIrAr pozhil

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periya thirumozhi >> Third centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sIrAr pozhil sUzhndhu azhagAya thillaith thiruchchiththira kUdaththu uRai sengaN mAlukku
ArAdha uLLaththavar kEttu uvappa alainIr ulagukku aruLE puriyum
kArAr puyaRkaik kalikanRi kunRA olimAlai Or onbadhOdu onRum vallAr
pArAr ulagam aLandhAn adik kIzhp pala kAlam niRkumbadi vAzhvar thAmE

Word-by-Word meanings

sIr Ar – having abundant beauty
pozhil sUzhndhu – surrounded by garden
azhagAya – having beauty
thillaith thiruchchiththirakUdaththu – in thillaith thiruchchiththirakUdam
uRai – eternally residing
sengaN mAlukku – on sarvESvaran who has beautiful reddish eyes
ArAdha – not being satisfied with enjoying bhagavAn
uLLaththavar – SrIvaishNavas who have love
kEttu – to hear
uvappa – and become happy
alai nIr – being surrounded by ocean which throws up the waves
ulagukku – for the residents of earth
aruLE – mercy only
puriyum – having the nature of granting
kAr Ar – very huge
puyal – like cloud
kai – generous
kali kanRi – thirumangai AzhwAr
kunRA – not having any shortcoming
oli – mercifully recited to have [pleasing] sound
mAlai – having garland of words
Or onbadhOdu onRum – the ten pAsurams
vallAr – those who can learn with the meanings
pAr Ar ulagam – earth, heaven etc
aLandhAn – one who measured, his
adik kIzh – at his divine feet
pala kAlam – forever
niRkumbadi vAzhvar – will attain a rich life where one can serve

Simple translation

sarvESvaran who has beautiful reddish eyes is eternally residing in beautiful thillaith thiruchchiththirakUdam which is surrounded by abundantly beautiful garden; AzhwAr who is having the nature of granting mercy only to the residents of earth which is surrounded by ocean which throws up the waves and very generous like a huge cloud, mercifully recited these ten pAsurams which are a garland of words having nice sound without any shortcoming, on such emperumAn, for SrIvaishNavas who do never become satisfied enjoying emperumAn and have love towards bhagavAn, to become happy; those who can learn these pAsurams with meanings will attain a rich life where one can serve forever at the divine feet of the one who measured the earth, heaven etc.

Highlights from vyAkyAnam (Commentary)

sIrAr … – same as Simple translation.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 3.2.9 – seruneela vERkaN

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periya thirumozhi >> Third centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

seruneela vERkaN madavAr thiRaththuch chinaththOdu ninRu manaththAl vaLarkkum
aruneela pAvam agalap pugazh sEr amararkkum eydhAdha aNdaththu iruppIr!
perunIr nivA undhi muththam koNarndhu engum viththum vayaluL kayal pAyndhu ugaLa
thiruneelam ninRu thigazhginRa thillaith thiruchchithra kUdam senRu sErmingaLE

Word-by-Word meanings

seru – tool for war
vEl – sharp like spear
neelam – cool like neydhal flower
kaN – having beautiful eyes
madavAr thiRaththu – towards women who have humility (towards those who stop the enjoyment of such women)
sinaththOdu – with anger
ninRu – remained
manaththAl – desire in heart
vaLarkkum – increasing
aru – unable to eliminate
neelam – lowly
pAvam – sin
agala – to go
pugazh sEr – having fame
amararkkum – for brahmA et al
eydhAdha – difficult to reach
aNdaththu – in paramapadham
iruppIr – oh you who desire to remain!
peru nIr – Having abundant water
nivA – river named veLLARu
muththam koNarndhu – bringing pearls
undhi – pushed
viththum – planting
vayal uL engum – in every fertile field
kayal – kayal fish
pAyndhu ugaLa – as they jump
thiruneelam – beautiful neydhal flower
ninRu – spreading everywhere
thigazhginRa – shining
thillaith thiruchchiththirakUdam – thillaith thiruchchiththirakUdam
senRu sErmingaL – go and reach.

Simple translation

Remaining angry towards those who hinder the enjoyment of humble ladies who have beautiful eyes which are sharp like a spear which are a tool for war and are cool like neydhal flower, due to the desire in heart towards such ladies which keeps increasing, the resulting lowly sin is difficult to eliminate; oh you who desire to eliminate such sin and reach paramapadham which is difficult to reach even for brahmA et al who have fame! Go and reach thillaith thiruchchiththirakUdam which is having the river named veLLARu with abundant water, brings pearls, pushes them and plants them in every fertile field where the kayal fish jump around, and the beautiful neydhal flower is spreading everywhere and has the town shining due to that.

Highlights from vyAkyAnam (Commentary)

seru … – Remaining angry towards those who hinder the enjoyment of humble ladies who have beautiful eyes which are sharp like a spear which are a tool for war and are cool like neydhal flower, due to the desire in heart towards such ladies which keeps increasing, the resulting lowly sin is difficult to eliminate and is a hurdle to attain bhagavAn; oh you who desire to eliminate such sin and reach paramapadham which is difficult to reach even for brahmA et al who have fame!

peru nIr … – The nivA river which has abundant water brings pearls and plants them in the fertile fields where the kayal fish jump and roam around and the beautiful neydhal flower is present – such thillaith thiruchchiththirakUdam which is shining.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 3.2.8 – mAvAyin angam

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periya thirumozhi >> Third centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mAvAyin angam madhiyAdhu kIRi mazhaimA mudhu kunRu eduththu Ayar thangaL
kOvAy nirai mEyththu ulaguNda mAyan kuraimA kazhal kUdum kuRippudaiyIr!
mUvAyiram nAnmaRaiyALar nALum muRaiyAl vaNanga aNangAya sOdhi
dhEvAdhi dhEvan thigazhginRa thillaith thiruchchithra kUdam senRu sErmingaLE

Word-by-Word meanings

mAvin – kESi, the horse, its
vAy – mouth
angam – body
madhiyAdhu – not considering to be worthy
kIRi – tore and threw down (rain poured by indhra)
mazhai – for the hail storm
mA – huge
mudhu – ancient
kunRu – the mountain named gOvardhanam
eduththu – lifted up as umbrella
Ayar thangaL kOvAy – as the king of cowherds
nirai – herd of cows
mEyththu – tended (during praLayam)
ulagu – the world
uNda – one who placed in his divine stomach
mAyan – amazing person’s
kurai – resounding due to the ornaments
mA – great
kazhal – divine feet
kUdum – to reach
kuRippudaiyIr – oh you who are having the thoughts!
mUvAyiram – three thousand
nAnmaRaiyALar – brAhmaNas
nALum – daily
muRaiyAl – matching their true nature
vaNanga – as they worship
aNangAya – divine
sOdhi – radiant
dhEvAdhi dhEvan – sarvESvaran
thigazhginRa – shining
thillaith thiruchchiththirakUdam – thillaith thiruchchiththirakUdam
senRu sErmingaL – go and reach.

Simple translation

emperumAn, not considering kESi to be worthy, tore and threw down its mouth and body; as the king of cowherds, he lifted up the huge, ancient mountain named gOvardhanam as umbrella and tended the herd of cows; oh you who are having the thoughts to reach the great, resounding (due to the ornaments which are present as decoration), divine feet of the amazing person who placed the world in his divine stomach! Go and reach thillaith thiruchchiththirakUdam where divinely radiant sarvESvaran is shining as three thousand brAhmaNas worship him daily, matching their true nature.

Highlights from vyAkyAnam (Commentary)

mAvAyin … – emperumAn, the amazing person, effortlessly tore kESi’s mouth and the body into two pieces; being the king of the cowherds, he tended the cattle by lifting the great, ancient gOvardhana mountain during the hail storm caused by indhra and placed the world in his divine stomach; oh you who are having thoughts to reach the resounding (due to the ornaments), sweet divine feet!

muRaiyAl vaNanga aNangAya sOdhi – As they worship him as instructed in SAsthram, radiant sarvESvaran remains the refuge for them.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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SrIvaishNava education/kids portal – http://pillai.koyil.org