Monthly Archives: July 2022

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

periya thirumozhi >> Third centum >> Fifth decad

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Highlights from avathArikai (Introduction)

emperumAn asks “Why are you suffering in your heart like this?” AzhwAr says “After making me forget women and not forget your divine feet, what more do you have to do?”

pAsuram

minnin mannu nudangidai madavAr tham sindhai maRandhu vandhu nin
mannu sEvadikkE maRavAmai vaiththAyAl
punnai mannu serundhi vaN pozhil vAy agan paNaigaL kalandhu engum
annam mannum vayal aNiyAli ammAnE!

Word-by-Word meanings

punnai – punnai trees
serundhi – surapunnai trees
mannu – filled with
vaN – beautiful
pozhil vAy agan – inside the garden
paNaigaL – in the ponds
annam – swans
engum kalandhu – remaining together with each other, everywhere
mannum – residing eternally
vayal – having fertile fields
aNi Ali ammAnE – Oh lord of beautiful thiruvAli!
minnil mannu – matching lightning
nudangu – subtle
idai – having waist
madavAr tham – towards women
sindhai maRandhu – eliminating the attachment
vandhu – coming towards you
mannu – always remaining in the same manner
nin – your
sEvadikkE – beautiful, divine feet only
maRavAmai – to not let me forget
vaiththAy – you have mercifully done;
Al – How amazing is this!

Simple translation

Oh lord of beautiful thiruvAli which is having fertile fields where swans are remaining together with each other, everywhere and residing eternally in the ponds inside the beautiful garden which is filled with punnai and surapunnai trees! Eliminating my attachment towards women who have subtle waist matching lightning, you mercifully made me come towards you and not forget your beautiful, divine feet only, which are always remaining in the same manner. How amazing is this!

Highlights from vyAkyAnam (Commentary)

min … – Towards women who have subtle waist matching lightning.

sindhai maRandhu – He can only think about them as enjoyable but to attain them is a huge task. To eliminate the attachment towards inapt aspects like these and develop attachment towards apt matter (bhagavAn), in itself is emperumAn’s favour. You mercifully made me give up my desire on such aspects and reach you to attain the goal of never forgetting your divine feet which remain the same always; you did this unconditionally, without my asking for it, just as someone will place water shelter [in hot weather, without anyone asking for it].

punnai … – Oh lord of beautiful thiruvAli which is having fertile fields where swans are lovingly remaining together with each other, everywhere and residing eternally in the ponds inside the beautiful garden which is filled with punnai and surapunnai 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

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

periya thirumozhi >> Third centum >> Fifth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nennal pOy varum enRenRu eNNi irAmai en manaththE pugundhadhu
immaikku enRu irundhEn eRi nIr vaLanjeRuvil
senneR kUzhai varamporeei arivAr mugaththezhu vALai pOy karumbu
annaRkAdu aNaiyum aNiyAli ammAnE

Word-by-Word meanings

eRi – rising waves
nIr vaLam – having abundance of water
seRuvil – in fertile fields
sennel kUzhai – strong paddy crops
varambu oreei – placing the top portion of those crops on the boundaries of the fertile fields
arivAr – those who harvest
mugaththu – in the face
ezhu – jumping to reach
vALai – vALai fish [scabbard fish]
pOy – left those fields
annal – having dense bushes
karumbuk kAdu – sugarcane forest
adaiyum – reaching
aNiyAli ammAnE – oh lord of the beautiful thiruvAli!
nennal pOy – went yesterday
varum – coming tomorrow
enRu enRu eNNi – thinking in this manner
irAmai – to not remain
en manaththE – in adiyEn’s heart
pugundhadhu – your entry and presence
immaikku enRu irundhEn – I thought it is to cause joy for me in this world.

Simple translation

vALai fish which were jumping to reach the faces of those who were  placing the top portion of the strong paddy crops on the boundaries of the fertile fields which are having abundance of water with rising waves, left those fields and are reaching the sugarcane forest having dense bushes; oh lord of such beautiful thiruvAli! Instead of having to remain thinking that you went yesterday and will be coming tomorrow, I thought that your entry and presence in adiyEn’s heart is to cause joy for me in this world.

Highlights from vyAkyAnam (Commentary)

nennal … – Having to constantly think “He went yesterday, will return today”; not having to spend the time thinking “yesterday was gone; today is here; tomorrow will also come” in the context of time.

en … – emperumAn came and entered my heart so that I don’t have to spend my time thinking like this, and I thought this act was to add joy for me in this life. immai means “this world”; inmai means inimai, joy.

eRi nIr … – seRu – sey – fertile fields; there are those beautiful fields, where water is having rising waves; in those fields, there are sen nel kUzhai – sen nel thalai – the top portion of reddish paddy; placing them on the boundaries of the field and cutting them; as said in paingUzh, kUzhai implies kUzh, which means reddish paddy crop; those who cut such a crop.

varamboreei – Being unable to cut them directly due to their strong nature like diamond, taking the top portion of the crop, placing them on the boundaries of the field and cutting the edge; when they gathered the crops and held, the vALai fish will try to jump on their face and move from the dangerous fields to the nearby sugarcane forest which is free of danger and has dense bushes; they will go and be safe in such a beautiful sugarcane forest.

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

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

periya thirumozhi >> Third centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

neelath thada varai mAmaNi nigazhak kidandhadhu pOl aravaNai
vElaith thalaik kidandhAy! adiyEn manaththu irundhAy!
sOlaith thalaik kaNa mAmayil nadamAda mazhai mugil pOnRu ezhundhu engum
Alaip pugai kamazhum aNiyAli ammAnE!

Word-by-Word meanings

Alaip pugai – smoke from burning sugarcane juice
engum – everywhere
mazhai mugil – cloud in monsoon
pOnRu – like
ezhundhu – because of the rising
kamazhum – fragrant
sOlaith thalai – in the garden
mA mayil gaNam – huge prides of peacock
nadamAda – they dance
aNi – beautiful
Ali ammAnE – Oh lord of thiruvAli!
neelam – bluish
thada varai – huge mountain
mA maNi – priceless gem
thigazha – to shine on it
kidandhadhu pOl – like reclining
vElaith thalai – in thiruppARkadal (kshIrAbdhi)
aravaNai – on thiruvanandhAzhwAn (with the kausthuba jewel shining)
kidandhAy – Oh one who is reclining!
adiyEn manaththu – (now) in my heart, where I am your servitor
irundhAy – entered and remained, without leaving!

Simple translation

Oh lord of beautiful thiruvAli where the huge prides of peacocks dance in the fragrant garden because of the rising smoke from burning the sugarcane juice and appearing as clouds during monsoon! Oh one who is reclining on thiruvanandhAzhwAn in thiruppARkadal like a huge, bluish mountain with a priceless gem shining on it! You entered my heart and remained, without leaving!

Highlights from vyAkyAnam (Commentary)

neelam … – Just as a blue mountain reclined with a priceless gem on it, emperumAn is reclining on thiruvandhAzhwAn in thiruppARkadal, with the SrI kausthuba jewel on his beautiful divine form.

adiyEn manaththirundhAy – He reclined on thiruppARkadal only to enter AzhwAr’s heart as he was waiting for AzhwAr to not reject him; as AzhwAr stopped rejecting emperumAn, he entered AzhwAr’s heart and felt accomplished.

sOlai … – Huge prides of peacocks dance in the fragrant garden because of the rising smoke from burning the sugarcane juice which appears as clouds during monsoon. Seeing the cloud like smoke from the burning of sugarcane, the prides of peacocks in the garden would dance. Having such abode which caused bewilderment, you entered my heart and remained 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

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

periya thirumozhi >> Third centum >> Fifth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vandhunadhu adiyEn manam pugundhAy pugundhadhaR pin vaNangum en
sindhanaikku iniyAy! thiruvE! en AruyirE!
andhaLir aNiyAr asOgin iLandhaLirgaL kalandhu avai engum
sendhazhal puraiyum thiruvAli ammAnE!

Word-by-Word meanings

am – beautiful
thaLir – acquired from sprouts
aNi Ar – having abundant beauty
asOgin – aSOka tree’s
iLam thaLirgaL avai – tender sprouts
engum kalandhu – spreading everywhere
sem – reddish
thazhal puraiyum – like fire
thiruvAli ammAnE – Oh you who are having thiruvAli as your abode!
thiruvE – Oh my wealth!
en Ar uyirE – Oh my sustainer!
vandhu – coming to my place
unadhu adiyEn – I, your servant’s
manam – in the heart
pugundhAy – entered;
pugundhadhaRpin – after you entered
vaNangum – surrender
en sindhanaikku – for my mind
iniyAy – became sweet.

Simple translation

Oh you who are having thiruvAli as your abode where the tender sprouts of aSOka trees which are having abundant beauty acquired from the beautiful sprouts, are spreading like reddish fire! Oh my wealth! Oh my sustainer! Coming to my place, you entered this servant’s heart; after you entered, you became sweet for my mind which is surrendering unto you.

Highlights from vyAkyAnam (Commentary)

vandhu – Having thiruvAli, which is greatly enjoyable, as your abode, while I should have come and surrendered to you and while I did not show any interest towards you, you have come to my place on your own. When materials have to be exchanged between two islands, either they have to be transported to be exchanged mid-way or one party needs to bring all the materials to the other island; in this case, emperumAn himself travelled all the way and came up to AzhwAr’s place.

unadhu adiyEn – This is the evidence he brought along with him, to claim entry into my heart; as said in thiruvAimozhi 9.4.10 “adiyAn ivan enRu enakkAraruL seyyum” (emperumAn is having in his thiruvuLLam (divine heart) “he (AzhwAr) is my natural servitor”, while showering his complete mercy) – saying “Will you be responsible for your benefit? See, it is me!” and entered to assume all the burdens of AzhwAr. He entered my mind, which is the entry into me and which is where I will say “I won’t accept you”, when he tries to enter there.

When asked “What did he do after emperumAn entered?” AzhwAr says,

vaNangum – Even if it is enemies’ home, if one enters, they will be given a seat; similarly, AzhwAr worshipped emperumAn as said in mahAbhAratham sabhA parvam 75 “yadhArham kESavE vruththimavaSA: prathibEdhirE” (with great enchantment towards kESava, they performed obeisances etc).

en sindhanaikku iniyAy – He is so sweet to my mind that he who entered my heart in this manner, will not be allowed to leave even if he says “I will leave”.

thiruvE – As said in periya thirumozhi 7.7.1 “thiruvukkum thiruvAgiya selvA” (one who is the wealth for pirAtti who is embodiment of wealth), he is AzhwAr’s wealth.

en Ar uyirE – Instead of wealth being one thing and sustenance being another, you who are my sustainer! emperumAn remains in such a manner that those who separate from him cannot sustain themselves!

am thaLir … – Being my sustainer and great enjoyment, you entered my heart as if you have no place, though having thiruvAli as your abode! The tender sprouts of the aSOka tree which is having abundant beauty due to the beautiful sprouts, spread everywhere and resembled fire. As the reddish, tender sprouts are grown well to be spread everywhere, they look attractive as if every place is set on fire. In this manner, you, who belonged to the abode which causes ignorance [to make us think tender sprouts to be fire] and remained the sarvESvaran, have entered my heart!

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

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

periya thirumozhi >> Third centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sengamalaththu ayan anaiya maRaiyOr kAzhich
chIrAma viNNagar en sengaN mAlai
angamalath thadavayal sUzh Ali nAdan
aruLmAri arattamukki adaiyAr sIyam
kongu malark kuzhaliyar vEL mangai vEndhan
koRRavEl parakAlan kaliyan sonna
sanga mugath thamizh mAlai paththum vallAr
thadangadal sUzh ulagukkuth thalaivar thAmE

Word-by-Word meanings

sengamalam – born from the beautiful lotus on the divine navel
ayan anaiya – matching brahmA
maRaiyOr – where brAhmaNas are living
kAzhich chIrAma viNNagar – eternally residing in kAzhich chIrAma viNNagar
en – my
sengaN mAlai – on puNdarIkAkshan (lotus eyed emperumAn)
am – beautiful
kamalam – filled with lotus flowers
thadam – ponds
vayal – fertile fields
sUzh – surrounded by
Ali nAdan – being the leader of thiruvAli region
aruL mAri – being the one who rains mercy on the favourable ones, like a dark cloud
arattu amukki – being the one who suppresses the enemies (to not let them rise)
adaiyAr – for enemies
sIyam – being like a lion
kongu – filled with honey
malar – flowers
kuzhaliyar – for ladies who are having in their hair
vEL – being the one like cupid
mangai – for thirumangai region
vEndhan – being the king
parakAlan – being like yama for enemies
koRRam – able to grant victory
vEl – holding on to the spear
kaliyan – AzhwAr
sonna – mercifully spoke
sangam – poets
mugam – to meet and enjoy
thamizh mAlai paththum – ten pAsurams which are like garlands
vallAr – those who can learn with meanings
thadam – vast
kadal sUzh – surrounded by ocean
ulagukku – in the world
thalaivar – will remain the leader who is surrenderedto, by all

Simple translation

puNdarIkAkshan emperumAn is eternally residing in kAzhich chIrAma viNNagar where brAhmaNas, who match brahmA who was born from the beautiful lotus on the divine navel, are living; thirumangai AzhwAr who is (a) the leader of thiruvAli region which is surrounded by fertile fields and ponds which are filled with beautiful lotus flowers, (b) the one who rains mercy on the favourable ones, like a dark cloud, (c) the one who suppresses the enemies, (d) like a lion for enemies, (e) the one like cupid for ladies who are having flowers filled with honey in their hair, (f) the king of thirumangai region, (g) like yama for enemies and (h) holding on to the spear which is able to grant victory, mercifully spoke these ten pAsurams which are like garlands for poets to meet and enjoy; those who can learn these with meanings will remain the leader who is surrendered to, by all in the world which is surrounded by vast ocean.

Highlights from vyAkyAnam (Commentary)

sengamalam … – As said in SrI rAmAyaNam bAla kANtam 4.1 “vAlmIkir bhagavAn rushi:” (the most knowledegable sage vAlmIki). A beloved thiruviLakkup pichchan (servitor who holds the oil-lamp) of periya perumAL was constantly speaking ill of others in front of emperumAn; at that time he assumed that periya perumAL had AzhwArs in heart and said “Identify some defects in my devotees (if you can)”; at that time, the servitor recited this pAsuram and said “nAyanthE! AzhwAr started singing the glories of your highness but ended up glorifying himself”; periya perumAL revealed his divine heart saying “That is also in praise of me”. The object of these pAsurams is puNdarIkAkshan who is eternally residing in the abode where brAhmaNas who are equivalent to chathurmukha (four-headed brahmA) have gathered; AzhwAr is the leader of thiruvAli region which is surrounded by fertile fields having ponds which are decorated by beautiful lotus flowers; one who grants everything to the favourable ones; one who suppresses the head of the enemies to not let them rise; he is like a lion which cannot be approached by enemies; he is desired by all; he is the leader of the thirumangai region; he is holding the spear for the protection of devotees just as sarvESvaran, holding a weapon; he is death personified for enemies; those who are experts in these ten pAsurams which are praised by the gatherings of thamizh poets/experts.

thadam kadal sUzh ulagukkuth thalaivar thAmE – Just as sarvESvaran is surrendered to by all, these devotees will be the refuge for all.

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

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

periya thirumozhi >> Third centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

piRai thangu sadaiyAnai valaththE vaiththup
piramanaith than undhiyilE thORRuviththuk
kaRai thangu vEl thadangaN thiruvai mArbil
kalandhavan thAL aNaigiRpIr! kazhunIr kUdith
thuRai thangu kamalaththuth thuyinRu kaidhaith
thOdArum podhi sORRuch chuNNam naNNich
chiRai vaNdu kaLi pAdum vayal sUzh kAzhich
chIrAma viNNagarE sErmin nIrE

Word-by-Word meanings

piRai thangu sadaiyAnai – rudhra who is donning moon on his matted hair
valaththE vaiththu – placed on right side
piramanai – brahmA
than undhiyilE – in the lotus flower on his divine navel
thORRuviththu – created
kaRai thangu – with blood and flesh remains (of enemies)
vEl – like a spear
thadam – wide
kaN – having divine eyes
thiruvai – periya pirAttiyAr
mArbil – placed on his chest
kalandhavan – one who eternally lives with her, his
thAL – divine feet
aNaigiRpIr – oh you who desire to reach!
siRai vaNdu – beetles which have wings
kazhunIr – in sengazhunIr flowers (red lily flowers)
kUdi – remaining together (to eliminate the fatigue from that)
thuRai thangu – present on the banks
kamalaththu – in lotus flowers
thuyinRu – rested (and further)
kaidhai Arum thOdu – in the thAzham [wild plant] flower which has big petal
podhi – filled in it
sORu – buds’
suNNam – in powder
naNNi – fell and rolled
kaLi – (due to) the great joy
pAdum – singing
vayal sUzh – surrounded by fertile fields
kAzhi – in the town of kAzhi
sIrAma viNNagarE – SrIrAma viNNagaram
nIr – you
sErmin – surrender

Simple translation

Oh you who desire to reach the divine feet of emperumAn who has placed rudhra, who is donning moon on his matted hair, on his right side, has created brahmA in the lotus flower on his divine navel, and has placed periya pirAttiyAr, who is having wide divine eyes like spear with blood and flesh remains, on his chest and is eternally living with her! You surrender unto SrIrAma viNNagaram in the town of kAzhi which is surrounded by fertile fields where beetles having wings remained together in sengazhunIr flowers and then rested in lotus flowers on the banks and subsequently fell and rolled in the thAzham flower which has big petal which is filled with the powder of buds and are singing in great joy.

Highlights from vyAkyAnam (Commentary)

piRai … – emperumAn placed rudhra who is a sAdhaka (one who pursues emperumAn with his own effort, indicated by his matted hair) and who is enjoying (indicated by having moon on his hair), on the right side of his divine form; he created brahmA from the lotus on his divine navel; he is eternally living with periya pirAttiyAr who is having divine eyes which look similar to a spear which was not washed off the stains, and is present on his divine chest; oh you who desire to reach such emperumAn’s divine feet! Oh you who desire to reach the one who has the noble quality of giving space to the prideful brahmA, rudhra et al and exclusively subservient pirAtti without any difference!

kazhu nIr … – Entered into sengazhunIr flower and enjoyed together, and to eliminate the fatigue from such experience, the beetles entered the lotus flower on the banks, drank the honey and rested there; subsequently, entered the thAzhai flower which has huge petals, and rolled in there in such a manner to have the buds and fragrance become applied all over their bodies, sang in the joy of drinking honey and the fragrance.

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

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

periya thirumozhi >> Third centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pattaravEragal algul pavaLach chevvAy
paNai nedundhOL piNai nedungaN pAlAm in sol
mattavizhum kuzhalikkA vAnOr kAvil
maram koNarndhAn adiyaNaivIr! aNilgaL thAva
nettilaiya karungamugin sengAy vIzha
neeL palavin thAzh sinaiyil nerungu pInath
thetta pazham sidhaindhu madhuch choriyum kAzhich
chIrAma viNNagarE sErmin nIrE

Word-by-Word meanings

pattu – wearing silk cloth
aravu – like a snake’s hood
Er – beautiful
agal – wide
algul – thigh region
pavaLam – like coral
sevvAy – reddish lips
paNai – like bamboo
nedu – long
thOL – shoulders
piNai – like a doe’s eye
nedum kaN – wide eyes
pAl Am – like nectar
in sol – having sweet words
(due to abundance of just blossomed flowers)
mattu avizhum – honey flowing
kuzhalikkA – for SrI sathya bAmAp pirAtti who has mass of hair
vAnOr – dhEvathAs’
kAvin – from the garden
maram – pArijAtha tree (which is always present in heaven)
koNarndhAn – krishNa who uprooted and brought, his
adi – divine feet
aNaivIr – oh ones who desire to reach!
aNilgaL – squirrels
thAva – jumping from branch to branch
nedu – long
ilaiya – having leaves
karum kamugin – dark areca trees’
sengAy – reddish, unripened fruits
vIzha – as they are falling
nIL – due to abundance of water, well grown
palavin – jack fruit trees’
thAzh – lowered due to the weight of the unripened fruits
sinaiyil – on branches
serungu – dense
pInam – bulgy
thetta pazham – ripened fruits
sidhaindhu – being crushed
madhu – honey
soriyum – raining
kAzhi – in the town of kAzhi
sIrAma viNNagarE – SrIrAma viNNagaram
nIr – you
sErmin – surrender

Simple translation

SrI sathyabAmAp pirAtti is wearing silk cloth and is having beautiful, wide thigh region like a snake’s hood, coral like reddish lips, bamboo like long shoulders, wide eyes like a doe’s eye, nectar like sweet words and mass of hair where honey is flowing; oh ones who desire to reach the divine feet of krishNa who uprooted and brought the heavenly pArijAtha tree from the garden of dhEvathAs! As the squirrels jump from branch to branch, the unripened, reddish fruits of the dark areca trees would fall; due to that the bulgy, ripened fruits which are dense on the branches which are lowered due to the weight of the unripened fruits, let the honey flow from them; you surrender unto SrIrAma viNNagaram in the town of kAzh which has such environment.

Highlights from vyAkyAnam (Commentary)

pattu … – Same as simple explanation. With this, it is explained that emperumAn will protect his devotees, even performing difficult tasks.

aNil … – As the squirrels jump around independently, the reddish, unripened fruits of dark areca trees having long leaves, fall as if its a fault on those who touched them. On the tall jackfruit trees, fruits, which are densely present on the lowered branches, having ripened well, will fault those who touched them, let the honey flow from them as if they found a place to stagnate.

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

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

periya thirumozhi >> Third centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

poruvil valamburi arakkan mudigaL paththum
puRRu maRindhana pOlap puvi mEl sindha
seruvil valamburi silaik kai malaith thOL vEndhan
thiruvadi sErndhu uygiRpIr! thirai nIrththeLgi
maruvi valamburi kaidhaik kazhiyUdAdi
vayal naNNi mazhai tharu nIr thavazh kAl manni
theruvil valamburi tharaLam Inum kAzhich
chIrAma viNNagarE sErmin nIrE

Word-by-Word meanings

poru il – matchless
valam puri – having strength
arakkan – rAvaNa’s
mudigaL paththum – ten heads
puRRu maRindhana pOla – just as a destroyed ant-hill will appear
puvi mEl – on earth
sindha – as they were scattered
seruvil – in battle
valam – victory
puri – having ability to grant
silai – holding SrI gOdhaNdam (bow)
kai – hand
malai – mountain like
thOL – having shoulders
vEndhan – the prince, perumAL’s
thiruvadi – lotus feet
sErndhu – reach
uygiRpIr – oh you who desire to be liberated!
valam puri – conches
thirai – ocean which has tides
nIrththu – left
eLgi – becoming weak
kaidhaik kazhi – salt-pan which is having thAzhai [wild plant found on sea shores]
maruvi – reached
Udu – in the middle of the salt-pan
Adi – roaming here and there
vayal – (subsequently) in fertile fields
naNNi – entered
mazhai tharu nIr – rain water
thavazh – falling
kAl – through canals
theruvil manni – entered the streets (once the water drained)
valam puri – conches
tharaLam – pearls
Inum – giving birth
kAzhi – in the town of kAzhi
sIrAma viNNagarE – SrIrAma viNNagaram
nIr – you
sErmin – surrender

Simple translation

As rAvaNa’s ten heads which don’t have any match for their strength are scattered like destroyed ant-hills on the battlefield, the prince, perumAL, is having hand which is holding SrI gOdhaNdam which has the ability to grant victory and mountain like shoulders; oh you who desire to reach the lotus feet of such emperumAn and be liberated! You surrender unto SrIrAma viNNagaram in the town of kAzhi where conches left the ocean and having become weak, reached the salt-pan which is having thAzhai [wild plant found on sea shores]; they were roaming here and there in the middle of the salt-pan and entered the fertile fields; from there, they entered the streets through the canal which is filled with rain water falling there; those conches then gave birth to conches and pearls.

Highlights from vyAkyAnam (Commentary)

poru il … – The ten heads which are having matchless strength, were scattered on the battlefield just as an ant-hill is destroyed; emperumAn got his body which was nurtured by the boons of the dhEvathAs, break into pieces; unlike rAvaNa who fought mischievously, emperumAn is having the bow which has/gives strength; showing chakravarthith thirumagan who has shoulders which are unshakable by enemies; as he removes the enemies, oh you who desire to reach his divine feet and be liberated.

thirai nIr … – The conches which were present in the ocean and reached the shores; alternatively – thirai – tides; nIththu – left the ocean, and the conches which are curved to the right, and reached the salt-pan which is having thAzhai; roaming here and there in the salt-pan, as the water in the salt-pan overflows and reaches fertile fields, the conches reach there; rain water also fell there and remained and through the canal, it reached the town and the street in the town; as the water drained, the conches remained there and gave birth to more conches and pearls. Nothing wrong in valamburi conch giving birth to the same.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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