Monthly Archives: August 2022

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

periya thirumozhi >> Third centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

maiyilangu karunguvaLai marungalarum vayalAli
neyyilangu sudarAzhip padaiyAnai nedumAlaik
kaiyilangu vEl kaliyan kaNduraiththa thamizh mAlai
aiyiraNdum ivai vallArkku aruvinaigaL adaiyAvE

Word-by-Word meanings

kai ilangu vEl kaliyan – AzhwAr who has shining spear in his hand
mai ilangu karum kuvaLai – black kuvaLai flowers which shine like black pigment
marungu – in the surrounding
alarum – blossoming
vayal – surrounded by fertile fields
Ali – present in thiruvAli
ney – sharp
ilangu – shining
sudar – having radiance
Azhip padaiyAnai – having thiruvAzhi (sudharSana chakra) in his hand
nedumAlai – sarvESvaran
kaNdu – seeing in front
uraiththa – mercifully spoke
thamizh mAlai aiyiraNdum ivai vallAr – those who are able to clearly know this garland of ten pAsurams
aru vinaigaL – evil deeds
adaiyAvE – will not reach.

Simple translation

Seeing in front of him, AzhwAr who has shining spear in his hand, mercifully spoke about sarvESvaran who is having shiningly radiant sudharSana chakra in his hand and is present in thiruvAli which is surrounded by fertile fields where black kuvaLai flowers which shine like black pigment are blossoming in the surrounding; evil deeds will not reach those who are able to clearly know this garland of ten pAsurams.

Highlights from vyAkyAnam (Commentary)

mai ilangu … – This is how barren lands, which have no crops, look like in thiruvAli.  The barren lands of the town look like this. In the surroundings, the kuvaLai flowers which have black colour shining, are present all around. thiruvAli which has fertile fields which has surroundings where kuvaLai flowers shine increasingly day by day.

ney ilangu … – If the divine chakra is not present in hands, one cannot see anything due to the darkness outside [the town] by the kuvaLai flowers and darkness inside [the town] by his complexion.

ney ilangu – For the dark complexion from his divine form and the darkness caused by the kuvaLai flowers, if the light from the divine chakra is not there, one cannot place the next step.

nedu mAlai – [Due to his overwhelming love] It appears that he is neither sending a messenger nor speaking a word. He is so flattened [by love] that he cannot send a messenger. If pirAtti says as in SrI rAmAyaNam sundhara kANdam 66.25 “Urdhvam mAsAnam najIvishyE” (I will not live for more than one month), he will say as in sundhara kANdam 66.10 “na jIvEyam kshaNamapi” (I cannot live for a moment more).

kai ilangu – bhattar would mercifully say – sarvESvaran will go along with thirumangai AzhwAr, while AzhwAr is going on his horse [Adal mA]! He will have his divine chakra as a decoration for his divine form. AzhwAr’s spear will be stained with blood since he has no time to wash them after destroying the enemies”. Just as emperumAn holds his divine chakra revealing his lordship, AzhwAr is holding the spear revealing his servitude.

kaNduraiththa – As he arrived hearing the words of the messengers [as trained by AzhwAr] in front of AzhwAr, AzhwAr spoke to him.

aru vinaigaL adaiyAvE – One will not be impacted by the sins which will make one separate from emperumAn and send messenger to him. One need not go through the suffering of trying to send a messenger while being separated from sarvESvaran and being unable to do so. sarvESvaran will send messenger to those who practice and recite these ten pAsurams.

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 >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nilaiyALA! nin vaNanga vENdAyE Agilum en
mulaiyALa oru nAL un agalaththAl ALAyE?
silaiyALA! maram eydha thiRalALA! thirumeyya
malaiyALA! nIyALa vaLaiyALa mAttOmE

Word-by-Word meanings

silai ALA – Oh you who have SrI kOdhaNdam in your hand!
maram eydhda thiRal ALA – Oh you who can shoot arrow to uproot the marAmaram!
thirumeyya malai ALA – Oh you who are mercifully reclining in thirumeyyam!
nilai ALA nin vaNanga – As I surrender unto you without any other expectation
vENdAyE Agilum – even if you don’t desire for it
en mulai ALa – to have my bosoms serve
oru nAL – at least one day
un agalaththAl ALa – you should rule me by embracing with your vast chest;
nI ALa – after you accepted
vaLai ALa mAttOmE – we will not seek out the ability to rule over our bangles.

Simple translation

Oh you who have SrI kOdhaNdam in your hand! Oh you who can shoot arrow to uproot the marAmaram! Oh you who are mercifully reclining in thirumeyyam! Even if you don’t desire for my surrender unto you without any other expectation, you should rule me by embracing me with your vast chest, at least one day, to have my bosoms serve you; after you accepted, we will not seek out the ability to rule over our bangles.

Highlights from vyAkyAnam (Commentary)

nilai ALA … – The activity which matches the true nature of the self is to worship his divine feet and live  as long as one has existence.

nin … – Though this is the truth, it will materialise only when he thinks “let this AthmA attain this goal”.

nilai ALA! nin vaNanga vENdAyE Agilum – If something is to be attained, it is this – AzhwAr is desiring to perform eternal kainkaryam at emperumAn’s divine feet being close to him, instead of getting other benefits and leaving him. Though AzhwAr is in the mood of emperumAn’s divine consort, she is only desiring for servitude towards him just as brAhmaNas will constantly recite vEdha manthrams even when they become mad.

nilai ALA nin vaNanga – With this, the goal is established [to serve emperumAn is the goal].

vENdAyE Agilum – With this, the means is established [emperumAn’s mercy is the means]. If he does not desire, this goal will not be attained. This is what we desire – even if you remain like neem [which is bitter].

en mulai ALa – To let me manage my existence;  to have me retain my femininity and manage myself instead of suffering by the urge of my bosoms which are like children crying out saying “Food! Food!” as in nAchchiyAr thirumozhi 5.7 “kongai kiLarndhu kumaiththu” (my stout bosoms are melting my life joyously).

en mulai ALa – To control and rule over my bosoms like those who control and rule over an intoxicated elephant.

emperumAn says “When we don’t have the desire, if you ask me to do this for your purpose, should I do it?” parakAla nAyaki responds,

oru nAL – You can avoid coming everyday; but should you not come one day, for the sake of others?

oru nAL – Don’t think that I need you to come many days; even if you come one day, it is sufficient.

emperumAn says “If I don’t have the interest in my heart to do that even one day, should I do it?” parakAla nAyaki responds,

un agalaththAl ALAyE – You keep your heart in those who are desirable for you and you can just embrace me with your body.

emperumAn says “Why should I be having my heart with others and embracing you? Why should I engage with you even for one day, when I don’t desire for it?” parakAla nAyaki says,

silai ALA – To avoid my sorrowful cry [you have to come]. SrI rAmAyaNam AraNya kANdam 10.3 “kshathriyair dhAryathE” (the kings are holding [the bow to eliminate the cry of the suffering ones]), aren’t you holding the bow to not hear the sorrowful cry.

emperumAn says “Where did you see us using our bow to eliminate the sorrow, and forcing me to do the same now?” parakAla nAyaki says,

maram eydha thiRal ALA – Are you not the one who will take up arms and help even those who don’t believe in your ability? Did you not shoot the seven marAmaram with your arrow to eliminate the sorrow of sugrIva mahArAjar?

emperumAn says “In that case, you should have come during rAmAvathAram and got my help” parakAla nAyaki says,

thirumeyya malaiyALA – Have you not mercifully arrived in thirumeyyam to eliminate such loss [in not getting your help in avathArams]? In such case, will being accepted by you and having bangles in hand occur together? Now, due to her sorrow, she is saying like that. Bangles will never stay in her hands; if he is with her, her body will swell in happiness and the bangles will break and fall down; if he leaves her, she will become lean, and they will fall down. Being accepted by you, how can I protect myself with my femininity? [An incident is explained here] During the final moments of ammangi ammAL, nanjIyar heard about the situation and went to see him. At that time, nanjIyar told him “While you should be joyful in this world with service to AchArya and enjoying bhagavAn’s qualities, it is unfortunate that you have to suffer like this like common people”. ammangi ammAL responded quoting the words “nI ALa vaLai ALa mAttOmE” from this pAsuram and said “If we are accepted by bhagavAn, we must suffer [in separation] and finally give up the body”. As nanjIyar left from there, he mercifully told nampiLLai “If he can say such words even in his final moments, it is due to the firm placement of his strong relationship due to the strong faith in bhagavAn”.

Thus, in this pAsuram, the following aspects are explained:

• Establishing the goal
• the state of those who have taste
• the nature of emperumAn who is the refuge
• AthmA having lot of desire to reach him

nilai ALA – It is explained that the goal is to be engaged in eternal kainkaryam.

vENdAyE Agilum – It is explained that bhagavAn is the upAyam as well.

en mulai ALa oru nAL – The nature of those who have taste is explained.

silai ALA – bhagavAn being refuge is explained.

maram eydha – It is explained that there is no shortcoming in his protection and AthmA should seek his protection.

All of these principles are explained in this pAsuram.

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 >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kuyilAlum vaLar pozhil sUzh thaN kudandhaik kudamAdee!
thuyilAdha kaN iNaiyEn nin ninaindhu thuyarvEnO!
muyalAlum iLa madhikkE vaLai izhandhERku idhu naduvE
vayalAli maNavALA! koLvAyO maNiniRamE!

Word-by-Word meanings

kuyil Alum – cuckoos singing
vaLar pozhil sUzh – surrounded by tall gardens
thaN kudandhai – residing in cool thirukkudandhai
kudamAdi – oh one who performed kudak kUththu (dance with pots)!
thuyilAdha – sleepless
kaN iNaiyE – I who am having eyes
nin ninaindhu – thinking only about you
thuyarvEnO – will I feel sorrow?
muyalAlum – having jumping rabbit on his body
iLa madhikkE – for youthful moon
vaLai izhandhERku – for me who has lost the bangles
vayalAli maNavALA – oh lord who is residing in thiruvAli which is surrounded by fertile fields!
idhu naduvE – amidst these harming entities (your arrival)
maNi niRamO koLvAyO – will you hurt by stealing my beautiful complexion?

Simple translation

Oh one who performed kudak kUththu and is residing in cool thirukkudandhai which is surrounded by tall gardens where cuckoos are singing! Will I who am having sleepless eyes and thinking only about you, feel sorrow? I have lost already the bangles for the youthful moon having jumping rabbit on his body. Oh lord who is residing in thiruvAli which is surrounded by fertile fields! Amidst these harming entities, will you hurt me, by stealing my beautiful complexion?

Highlights from vyAkyAnam (Commentary)

kuyil Alum … – In this town, cuckoos will dance upside down. In this town, the cuckoos will drink honey and joyfully sing. In this town, only cuckoos are helpless. She lost her sleep as she heard that the one, who danced with pots on the four-way junction to be seen by all cowherd girls and gave his beauty fully to them, has now become easily approachable in thirukkudandhai so that those who are subsequent to krishNAvathAram do not lose out. As she heard that he has come close to thirukkudandhai, she lost her sleep. She now has two lakhsmaNas to not have sleep [lakshmaNa did not sleep while staying in the forest to serve SrI rAma and sIthAp pirAtti]. Her eyes were born in the same muhUrtham (time) as that of iLaiya perumAL (lakshmaNa). Here, it is unlike in the case of lakshmaNa where he had to give up sleep on a particular day as said in SrI rAmAyaNam ayOdhyA kANdam 56.3 “jahau” (relinquished). Should he make her inner eyes also not to sleep? Even if he is not seen by the external eyes, should he be seen by the inner eyes? It is said in periya thiruvandhAdhi 28 “nenjennum utkaN” (The heart which is known as inner eye). Though he does not allow her to embrace him, should there be a periya thirunAL (grand festival) inside the heart?

thuyarvEnO – Should we not survive by forgetting him?

muyal Alum … – [This question is to the moon] Is my state such that you have to hurt me with your rays? I have already lost my bangles for the moon who cannot eliminate his own scars and defects. For me who lost my bangles to the moon who cannot rid of the rabbit which is jumping in his body, and is youthful.

idhu naduvE … – On top of hurting me with your paraphernalia, are you also going to enter the battle? Just as those who come and harm others in the middle while a wrestling battle is going on between two people. While one is being attacked with sling and hammer, the person who attacks also harms directly. Are you aiming to hurt me directly, on top of hurting me through your wealth (moon)?

koLvAyO maNi niRamE – She has heard him repeatedly say “What a complexion you have!” while being together with her [she is repeating that]; otherwise, she will not glorify her own 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

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

periya thirumozhi >> Third centum >> Sixth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

koNdaravath thirai ulavu kurai kadal mEl kulavarai pOl
paNdaravin aNaik kidandhu pAr aLandha paNbALA!
vaNdamarum vaLar pozhil sUzh vayalAli maindhA! en
kaN thuyil nI koNdAykku en kanavaLaiyum kadavEnO!

Word-by-Word meanings

paNdu – Before danger was inflicted by mahAbali et al on earth
aravam thirai ulavu – having tumultuous noise and tides
kurai kadal mEl – on the vast thiruppARkadal (kshIrAbdhi)
aravin aNai – on thiruvandhAzhwAn (AdhiSEshan)
kula varai pOl – reclining like a huge anchoring mountain reclining
koNdu – having that abode nicely in his divine heart (and subsequently when there was danger inflicted by mahAbali)
pAr aLandha – measured the world
paNbALA – Oh one who has simplicity!
vaNdu amarum vaLar pozhil – surrounded by garden with tall trees where beetles are present
vayal – having fertile fields
Ali – in thiruvAli
maindhA – oh youthful one!
en kaN thuyil – my sleep
nI koNdAykku – for you who fully stole
en kana vaLaiyum – golden bangles on my hand
kadavEnO – will I lose?

Simple translation

Before danger was inflicted by mahAbali et al on earth, emperumAn reclined on AdhiSEshan like a huge anchoring mountain reclining on the vast thiruppARkadal having tumultuous noise and tides; oh one who has simplicity in having that abode nicely in his divine heart and measured the world! Oh youthful one in thiruvAli which is having fertile fields surrounded by garden with tall trees where beetles are present! Will I lose the golden bangles on my hand for you who fully stole my sleep?

Highlights from vyAkyAnam (Commentary)

koNdu – Considering in his divine heart that this is the abode from where he can hear the sorrowful cry of his devotees. Having tumultuous noise, making loud sound, the tides are moving around in thiruppARkadal where he is mercifully resting like an anchoring mountain reclining there, on AdhiSEshan. kurai – vastness. Like an anchoring mountain reclining on the ocean to fill the vast space there.

paNdu – He rested on that mattress before the earth was tormented by mahAbali et al.

pAr aLandha paNbALA – Leaving his mattress, he measured the whole world. Thus, oh one who has the simplicity to rescue the earth which was stolen by mahAbali and gave it to indhra!

vaNdu amarum … – He is standing in thiruvAli for those who are [born] subsequent to his such simplicity. Oh one who is standing in thiruvAli which is having fertile fields surrounded by garden with tall trees where beetles are present like buds and are drinking the honey! Just as he incarnated as SrI vAmana from thiruppARkadal and secured the earth, he captured AzhwAr by showing his youthfulness having arrived and standing in thiruvAli.

en kaN thuyil nI koNdAykku – As AzhwAr came to know that the target entity (bhagavAn) is present in an easily approachable manner, AzhwAr’s sleep left his eyes.

en kana vaLaiyum kadavEnO – You can take away what is present on my body [i.e. sleep]. But what right do you have on my golden bangles? He also gave gold [golden complexion – paleness] and took away my golden bangles. For him too, while accepting what is present on his body, she need not consent for the same. Will you take everything that I claim as mine, whether it is natural or incidental for me? As he started liking her belongings, she is also claiming ownership of those.

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 >> Sixth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thArAya thaN thuLava vaNduzhudha varai mArban
pOrAnaik kombosiththa putpAgan en ammAn
thErArum nedu vIdhith thiruvAli nagarALum
kArAyan ennudaiya kanavaLaiyum kavarvAnO!

Word-by-Word meanings

vaNdu – beetles
thArAya – garland
thaN thuLavam – in thiruththuzhAy (with the honey, buds and fragrance)
uzhudha – to become slushy
varai mArban – having a vast, divine chest
pOr Anai – kuvalayApidam which was set to fight
kombu osiththa – being the one who broke the tusk
puL pAgan – having periya thiruvadi (garudAzhwAr) as his vehicle
en ammAn – being my lord
thEr Arum – having shelter for chariot
nedu – huge
vIdhi – having divine street
thiruvAli nagar ALum – eternally residing in thiruvAli town
kAr Ayan – sarvESvaran who is having an invigorating, divine form
ennudaiya – me who is thinking about him only, my
kana vaLaiyum – golden bangles on my hand
kavarvAnO – will he steal?

Simple translation

sarvESvaran is having a vast, divine chest where the beetles cause slush in thiruththuzhAy garland; he broke the tusk of kuvalayApidam which was set to fight; he is having periya thiruvadi (garudAzhwAr) as his vehicle; he is my lord; he is eternally residing in thiruvAli town which is having huge, divine street which is having shelter for chariot; I am thinking about him only; will he steal the golden bangles on my hand?

Highlights from vyAkyAnam (Commentary)

thArAya thaN thuLava vaNduzhudha varai mArban – His divine chest will be slushy due to the overflowing honey in his distinguished thuLasi garland. In the thuLasi garland which is decorating his divine chest, honey, buds and fragrance overflow and the divine chest becomes fully slushy being stomped by the beetles. Now, the divine chest is well prepared to bring her bosoms which have acquired golden complexion to plant there; now, she just needs to plant her bosoms there [embrace him]. Looks like the divine chest only accepts those [beetles] who have no desire towards him; the divine chest remains embraceable all the time.

pOr Anaik kombu osiththa – One who effortlessly broke the tusk of the battle-ready kuvalayyApIdam.

Are there any hurdles on his way?

puL pAgan – He has periya thiruvadi as his vehicle. Having the nature of eliminating the enemies, the [garuda] flag can be seen from afar while he comes, which will make those who see, become free from their sorrows.

en ammAn – He made her exist exclusively for him, by showing his presence on chOLEndhra simhan (the name of namperumAL’s elephant).

thEr Arum nedu vIdhi – The divine street is very vast to have himself and his companions/vehicles to move along simultaneously. He will come along with his thousand friends as said in periyAzhwAr thirumozhi 3.1.1 “thannErAyiram piLLaigaLOdu thaLar nadai ittu varuvAn” (He will arrive walking beautifully, along with his thousand matching friends).

kAr Ayan – emperumAn who showed his invigorating form and stole the bangles of the girls of five lakh families [in gOkulam], remained dissatisfied due to not taking my bangles. Should he steal the bangles of those who are born after his times as well? For him, even after stealing all the bangles of the girls of the whole town, his body is not showing the satisfaction if parakAla nAyaki’s bangles remains with her.

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 >> Sixth decad

<< Previous

Highlights from avathArikai (Introduction)

The roles have reversed. parakAla nAyaki said to the messengers that while he should have suffered in separation from her, here she is suffering due to the unfulfilled desire of attaining him. Now, she is thinking that the messengers have gone and informed him the matter, he has arrived in front of her; she is visualising his presence and is speaking to him – this is the subject of subsequent pAsurams. This is similar to what happened in SrI rAmAyaNam sundhara kANdam 38.37 “kshamasE tham mahIpathE” (Oh lord of the universe! You are being patient towards rAvaNa). sIthAp pirAtti was speaking to the messenger hanuman, and suddenly she visualised SrI rAma’s presence there and hence spoke to her as if he is present in person.

pAsuram

vALAya kaN panippa menmulaigaL pon arumba
nAL nALum nin ninaindhu naivERku O! maN aLandha
thALALA! thaN kudandhai nagarALA! varai eduththa
thOLALA! en thanakku Or thuNaiyALan AgAyE!

Word-by-Word meanings

maN aLandha – measured the world
O thALALA – Oh one who has divine feet!
O! thaN kudandhai nagar ALA – Oh one who is mercifully reclining in invigorating thirukkudandhai!
varai eduththa – lifted up gOvardhana mountain as umbrella
O! thOLALA – Oh one who has divine shoulders!
vAL Aya kaN panippa – to have overflowing tears in sword like eyes
mel mulaigaL – on tender bosoms
pon arumba – as paleness shows
nAL nALum – everyday
nin ninaindhu – thinking about you, the protector
naivERku en thanakku – for me, this servitor, who is in sorrow
Or thuNaiyALan AgAy – you should be distinguished helper.

Simple translation

Oh one who has divine feet which measured the world! Oh one who is mercifully reclining in invigorating thirukkudandhai! Oh one who has divine shoulders which lifted up gOvardhana mountain as umbrella! For me, this servitor, who is in sorrow, to have overflowing tears in sword like eyes and to have the paleness showing on my tender bosoms, and who is thinking about you, the protector, everyday, you should be the distinguished helper.

Highlights from vyAkyAnam (Commentary)

vALAya kaNpanippa – The roles have reversed. The tears which are to be seen in his eyes are now seen in her eyes. While I have the weapon [my eyes] which can defeat others, I am suffering like this. Just as a person who has weapon, still gets killed. She is saying “While he was set to leave, I should have said “Don’t go” and imprisoned him with my eyes and enjoyed him; instead I hung my head in shyness and lost him due to that”. Had I glanced at him then, now he will be sending messenger to me.

vALAya kaN panippa – What a suffering for these eyes which can easily attack and capture a person with a glance! She is saying “Being a tiger, I have lost my nail”. She is speaking about self similar to how her divine mother will praise her; everyone can speak about the truth [nothing wrong in praising self in this case]. She would have heard from him saying “What a beautiful pair of eyes!” The nature of self which exists for his sake is also part of the goal.

men mulaigaL pon arumba – Though firmness is the nature of her bosom, here it is said to be soft, since it cannot tolerate separation from him. Acquiring paleness on the bosoms which cannot tolerate his separation.

vALAya kaN panippa – For her, it is sufficient to keep seeing herself. It is applicable for both her and him since it is said as in “sarvadhEhibhi:” (Whoever has a body should keep looking at devotees). The SlOkam from vishNu thathvam is explained in detail:

• AhlAdha SItha nEthrAmbu: – Having cool tears in the eyes due to the joy acquired by enjoying bhagavAn’s qualities.
• puLakIkrutha gAthravAn – The tears are flowing like three layered necklace and five layered necklace.
• paraguNAvishta: – Inside too is decorated with bhagavAn’s qualities.
• dhrashtavya: sarvadhEhibhi: – If such a person is present, whoever is having a body, the purpose of such body is to keep looking at such a person who is very devoted towards bhagvAn.
• sadhA dhrashtavya: – One need not pack food for the lengthy travel to paramapadham and travel all that distance to do sadhA dharSanam (constantly seeing).

A man with such a woman, need not leave her in search of wealth [to please her]. Her tears and paleness appear to be telling him, “You just keep these pearls and gold”. nammAzhwAr too said in thiruviruththam 11 “oNmuththum paimbonnum Endhi” (Having the shining pearls and fresh gold), along the same lines.

nAL nALum … – For your delay in arrival, am I thinking about you one day and thinking about something else on the next day?

nAL nALum – Am I joyful one day and sorrowful the next day?

nin ninaindhu naivERku – You don’t know about me. But don’t you know about yourself? Should you not think “If a person separates from me, she cannot sustain”. Have you not seen yourself in a mirror?

nin ninaindhu naivERku – I am asking this to you as said in yajur vEdham kAtakam 1.8.8 “dhEhi mE” (Give me this) out of sorrow in separation.

maN aLandha thALALA – The divine feet which were placed on those who had no desire, are not difficult to attain for these bosoms which are pale!

O! maN aLandha thALALA – Who requested you long ago to have your divine feet placed on everyone? On whose eyes did you see the tears and on whose body did you see the paleness to bring your divine feet and place on their head? Can you not place your divine feet on these bosoms which are pale due to separation from you?

thaN kudandhai nagarALA – Can I not reap the benefit of your presence in thirukkudandhai which is for the sake of those who are subsequent to your thrivikrama avathAram?

thaN kudandhai nagarALA – You mercifully reclined in the invigorating thirukkudandhai thinking “Is there anyone who would need me to measure the worlds?”

varai eduththa thOLALA – Unlike in the previous cases, instead of considering commonly as “subsequent to incarnation”, did you not specifically protect the young cowherd girls and boys?

varai eduththa thOLALA – When the cows and cowherd boys were to be destroyed, he lifted up the mountain and protected them. His divine body is scarred with the service he rendered to his devotees. mudhal thiruvanthAdhi 23 “thazhumbirundha sArnga nAN thOyndhavAm am kai thazhumbirundha thAL sagadam sAdi thazhumbirundha
pUngOdhaiyAL veruvap pon peyarOn mArvidandha vIngOdha vaNNar viral” (The beautiful arms which have the rough marks due to rubbing with the string of the bow, SArnga; in the divine feet, scar due to kicking the demon who had entered the wheel, was present; piratti with beautifully platted divine hair, was fearful as emperumAn, who has the complexion of ocean with agitating waves, is having scars on his fingers due to tearing hiraNya kaSipus’s chest). emperumAn attempted to hide his scar thinking “Who are those who can bind me? How can I be bound by some? How can these be known to the world?”. parakAla nAyaki says “If it is just one scar, you can hide; in your whole body, you have scars from helping devotees”.

• thazhumbirundha sArnga nAN thOyndhavAm am kai – His beautiful, divine hands will have the scar from the cord of the bow; his divine hands are having the scar from holding SrI SArngam.
• thazhumbirundha thAL sagadam sAdi – His divine foot is having the scar from killing chakatAsura.

Now, what did the finger of emperumAn who has the complexion of ocean with agitating waves do?

• pUngOdhaiyAL veruvap pon peyarOn mArvidandha – The divine finger of emperumAn who has the complexion of ocean with agitating waves, is having scar due to tearing hiraNya’s chest for the sake of pirAtti; even she feared “How is this going to end?” – in such a manner he split and acquired scar from that. You who protected devotees by minimising yourself.

enRanakku Or thuNaiyALan AgAyE – Leaving aside the gOvardhana mountain, can you not carry half of my burden?

thuNaiyALan AgAyE – Implies, you should become my companion.

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 >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thAnAga ninaiyAnEl than ninaindhu naivERku Or
mInAya kodi neduvEL vali seyya melivEnO?
thEnvAya vari vaNdE! thiruvAli nagarALum
AnAyaRku ennuRu nOy aRiyach chenRu uraiyAyE

Word-by-Word meanings

thAn Aga – on his own
ninaiyAnEl – even if he does not think about me
than ninaindhu – thinking about him
naivERku – I who am suffering
Or mInAya kodi nedu vEL – manmanthan (cupid) who has a unique fish flag
vali seyya – to torment
melivEnO – will I become weak?
thEn vAya – having sweet speech
vari vaNdE – Oh beetle having stripes!
thiruvAli nagar ALum – residing in the dhivyadhESam named thiruvAli
An AyaRku – for sarvESvaran who incarnated as krishNa
en uRu nOy – the disease which is present in my body
senRu – you go
aRiya uraiyAy – you should tell him to be known by him.

Simple translation

Even if he does not think about me, will I, who am suffering thinking about him, become weak to be tormented by manmanthan (cupid) who has a unique fish flag? Oh beetle having sweet speech and stripes! sarvESvaran who incarnated as krishNa is residing in the dhivyadhESam named thiruvAli. You should go and tell him the disease which is present in my body, to be known by him.

Highlights from vyAkyAnam (Commentary)

thAnAga ninaiyAnEl – Like the one saying in periya thirumozhi 11.8.7 “vEmbu …” (Like a worm in neem tree). If emperumAn does not think about his own possession. If he is not acting properly. If not thinking about devotees is his sustenance (sarcasm); if he is not thinking about me to sustain himself (sarcasm).

than ninaindhu naivEnO – Can we also not be like him? We did not have a heart to not think about him. One can sustain only if the target entity is such that it can be acquired or not; since emperumAn is distinguished from all of the entities, immediately after meditated upon, one will start suffering.

Or mInAya kodi neduvEL vali seyya melivEnO? – Will I, who desire for emperumAn and suffer in not attaining him, be tormented by manmathan who has fish flag? [Will it match emperumAn’s stature to let this happen?] If he cannot avoid our suffering, as said in periya thirumozhi 10.8.3 “karuLak kodi onRudaiyIr” (Oh one who has garuda flag!), if he himself torments us, what should he do? Think about nanjIyar’s words [shown in pravESam/Introduction of this decad], that even if emperumAn did not help in advance, at least he should help after the fact.

thEn vAya vari vaNdE – Oh beetle with sweet speech! hanuman helped sIthAp pirAtti when she was trying to tie her divine hair to kill herself and helped perumAL (SrI rAma) when he was saying as in SrI rAmAyaNam yudhdha kANdam 5.9 “avagAhyArNavam svapsyE” (I am going to sleep under the sea); in this manner hanuman, was a messenger who helped both pirAtti and perumAL with his speech. You can speak sweetly to make him come here even if he is not willing to come.

thiruvAli nagar ALum An AyaRku – If he gets to rule the wealth of thiruvAyppAdi along with the wealth of thiruvAli, then will he have the time to feel sorry for those who are suffering?

en uRu nOy aRiyach chenRu uraiyAyE – He has not come since he does not know about my situation; you go and inform him.

Alternatively,

aRiyach chenRu urai – By your weakened walk, he should realise my situation and he should lose wetness in his tongue and teeth and his body should become pale. You should go and tell him in such a manner.

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 >> Sixth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nIr vAnam maN eri kAlAy ninRa nedumAl than
thArAya naRundhuLavam perundhagaiyERku aruLAnE!
sIrArum vaLar pozhil sUzh thiruvAli vayal vAzhum
kUrvAya siRu kurugE! kuRippaRindhu kURAyE

Word-by-Word meanings

maN nIr eri kAl vAnam Ay – Being the five great elements – earth, water, fire, air and ether
ninRa – remained as their antharyAmi (in-dwelling super-soul)
nedu mAl – sarvESvaran
than – his
thArAya – garland
naRum thuLavam – fresh thiruththuzhAy (thuLasi)
peRum thagaiyERku – for adiyEn (servitor) who has the nature of surviving if I get
aruLAnE – not giving;
sIrArum – great
vaLar pozhil – by growing gardens
sUzh – surrounded everywhere
thiruvAli – in the town named thiruvAli
vayal – in fertile field
vAzhum – living
kUr vAya siRu kurugE – Oh little bird with sharp beak [typically crane or heron bird]!
kuRippu aRindhu – Coming back with knowledge about his thoughts
kURAy – you should tell that to make us sustain ourselves.

Simple translation

sarvESvaran who remains as the antharyAmi of the five great elements – earth, water, fire, air and ether, is not giving his fresh thiruththuzhAy garland for adiyEn (servitor) who has the nature of surviving if I get; oh little bird with sharp beak living in the fertile field in the town named thiruvAli which is surrounded everywhere by great, growing gardens! Coming back with knowledge about his thoughts, you should tell that to make us sustain ourselves.

Highlights from vyAkyAnam (Commentary)

nIr vAnam maN eri kAlAy ninRa nedumAl – emperumAn who joined the five great elements starting with earth to yield the result, entered them to make them valid entities with names and stood in them; subsequently he remained in such a manner that when they are mentioned, that will lead up to him. Such greatly mad lord. One who remains well mixed with them, due to being unable to abandon his wealth.

nIr vAnam … – He desires for the universe which does not desire him. Creating the five great elements starting with earth, to create the ability in them to transform into the result, just as a potter will mix water, dust and mud, beat them, heat them and create pot etc, joining the whole collection of chEthanas, he created the effects such as dhEva (celestial beings), manushya (humans) et al; he remained as their antharAthmA to help in the existence of the created entities, and remained in such a way that when someone talks about any of those entities, it will point to him – such state is mentioned. In this world, pot, cloth etc will not stop short of pointing up to paramAthmA who is present inside them. thaiththirIya upanishath Anandha valli “thath srushtvA thadhEvAnuprAviSath | thadhanupraviSya sachcha thyachchA bhavath ||” – After creating the world, paramAthmA pervaded everywhere; subsequently chEthanas and achEthana were identified as that paramAthmA – one who remains in this manner.

nedu mAl – One who shows great attachment towards the universe which does not have any attachment towards him.

than thArAya naRundhuLavam perundhagaiyERku aruLAnE – Is it my fault to send a messenger to the one who cannot abandon even those who don’t desire him? For me who will exist if he accepts me and will cease to exist, if he rejects me. For me, who will sustain myself if I got the garland decorating his shoulder, and will die if I don’t get it.

than thArAya naRundhuLavam perundhagaiyERku – How beautifully she explains her true nature!

aruLAnE – Even if you don’t eliminate the suffering of your lady love (me), should you at least not show mercy like how it is shown towards commoners!

than thArAya – Will he not show his mercy towards me who will remain if I get fresh thuLasi, which is distinguished and is in the form of garland, and will die if I did not get that? The nature of AthmA is to be attractive similar to thuLasi and kausthuba jewel, when AthmA’s body is eliminated.

aruLAnE – Will one who does not abandon his general protection, abandon his special protection? Will one who protects the universe which has no desire towards him, abandon me who cannot sustain if I don’t get him? Even if we are not target of his love, are we not even a target of his mercy?

sIr Arum … – Shouldn’t the comfortably living person uplift the suffering person?

sIr Arum vaLar pozhil sUzh – As said in thiruvAimozhi 8.9.4 “Ur vaLangiLar sOlai” (tall garden which reveals the wealth of the town), the garden itself will reveal the wealth of the town.

vaLar pozhil – As said in thiruvAimozhi 2.10.1 “vaLar iLam pozhil” (gardens which are growing yet youthful), as they grow, they remain young instead of being old. Oh little heron which is living in thiruvAli, surrounded by well grown gardens which reveal the abundance of wealth! Living there itself is great; just as living in kOyil (SrIrangam).

kUr vAya siRu kurugE – Oh little heron with sharp beak! Alternatively – oh little heron which can speak firm words! [Similar to hanuman] who interacted between the princes [SrI rAma and lakshamaNa] and sugrIva mahArAjar in such a way that the same mahArAjar who ran away four or five yOjanA [1 yOjana – about eight miles] after seeing them, came to them and told as in SrI rAmAyaNam kishkindhA kANdam 5-17 “Ekam dhu:kham sukham cha nau” (our mirth and misery are one).

kuRippaRindhu kURAyE – You find out his thoughts and let me know; alternatively – instead of revealing what I spoke in suffering, to him, inform him the message which will make him sustain. If you inform too much, we will not get him. What is the intent in saying “Find out the reason for his detachment [from us]” ? When you inform our state, if he says “I need parakAla nAyaki”, we will survive, ignoring our suffering and if he says “I don’t need her”, we will die and survive.

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