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ఆర్తి ప్రబంధం – 58

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ఆర్తి ప్రబంధం

<< ఆర్తి ప్రబంధం – 57

పరిచయము:

మాముణులు తమ మునుపటి పాశురములో “తిరువాయ్మొళి పిళ్ళై వాసమలర్ త్తాల్ అడైంద వత్తు” అని అన్నారు. తిరువాయ్మొళి పిళ్ళైల దివ్య చరణ కమలాలను చేరిన తరువాత మాముణులు తనను తాను ఒక “వస్తువు” గా కీర్తిస్తున్నారు. దీన్లో ఇంకా లోతైన విషయము ఉందని చెబుతున్నారు. తిరువాయ్మొళి పిళ్ళై (ఆచార్య – శిష్య సంబంధం) లతో వారికున్న అనుబంధం వల్లనే, తాను శ్రీ రామానుజుల సంబంధం యొక్క ప్రాముఖ్యతను గుర్తించడం, అభినందించడం, అర్థం చేసుకోవడం జరిగాయని వారు వివరిస్తున్నారు.

పాశురము 58:

ఎందై తిరువాయ్మొళి పిళ్ళై ఇన్నరుళాల్
ఎందన్ ఉఱవై ఉణర్ త్తియ పిన్ ఇంద ఉయిర్ క్కు
ఎల్లా ఉఱవుం నీ ఎన్ఱే ఎతిరాశా
నిల్లాదదు ఉణ్డో ఎన్ నెంజు

ప్రతి పద్ధార్ధములు:

ఎందై – “తిరుమంత్రం మాతావుం, పితా ఆచార్యనుం  ఎన్ఱు అరుళిచ్చెవర్గళ్” అని ప్రసిద్ధ వాఖ్యము ఉంది. దాని ఆధారంగా నా తండ్రి తిరువాయ్మొళి పిళ్ళై. (మాముణులు చెబుతున్నారు)
తిరువాయ్మొళి పిళ్ళై – వారి
ఇన్నరుళాల్– నిర్హేతుక కృప
ఎందన్ ఉఱవై – (నాకు అర్థమయ్యేలా చేసింది) మీ (శ్రీ రామానుజుల) దివ్య చరణాల వద్ద అన్ని రకాల సంబంధాలు
ఇంద ఉయిర్ క్కు – వారి ఆ ఆత్మ పంచుకునే
ఉణర్ త్తియ పిన్ – నా అజ్ఞానాన్ని నాకు తెలియజేసి నన్ను రక్షించిన తరువాత
ఎతిరాశా– ఎంబెరుమానారే!!!
నీ ఎన్ఱే – నీవు కాదా?
ఎల్లా ఉఱవుం – తిరుమంత్రంలో ఉన్న అన్ని సంబంధాలను ఎవరిని సూచించబడింది?
ఎన్నెంజు నిల్లాదదు ఉణ్డో – నా మనస్సుని కదిలించేటటువంటి పరిస్థితి ఒకటేదైనా  ఉంటుందా? (స్పష్టంగా ఉండదు). “తందై  నఱ్ఱై తారం తనయర్ పెరుంజెల్వం ఎందనక్కు నీయే” మరియు “అల్లాద శుఱ్ఱముమాగి” లోని వాఖ్యాలను తెలుసుకోవడం మనకి తగును.

సరళ అనువాదము:

మాముణులు తమ ఆచార్యులు, ఆధ్యాత్మిక తండ్రి అయిన తిరువాయ్మొళి పిళ్ళైల కృప వల్లనే  శ్రీ రామానుజులతో తన ఆత్మ పంచుకునే భిన్న భిన్న సంబంధాలన్నింటినీ గ్రహించగలిగారని వివరిస్తున్నారు. ఇప్పటి వరకు తన్లో ఉన్న అజ్ఞానాన్ని తొలగించి అతన్ని కాపాడింది వారి దయనే అని తెలుపుతున్నారు. దీని తరువాత, తన మనస్సు చంచలము అయ్యే పరిస్థితి అంటు ఉంటుందా? అని మాముణులు ప్రశ్నిస్తున్నారు. ఖచ్చితంగా ఉండదు అన్నది సమాధానము.

వివరణ: 

“తిరుమంత్రం మాతావుం, పితా ఆచార్యనుం ఎన్ఱు అరుళిచ్చెవర్గళ్” అని ప్రసిద్ధ వాఖ్యము ఒకటి ఉంది అని మాముణులు తెలుపుతున్నారు. దాని ఆధారంగా మాముణులు తమ ఆచార్యులు, ఆధ్యాత్మిక తండ్రి అయిన తిరువాయ్మొళి పిళ్ళైల కృప వల్లనే  శ్రీ రామానుజులతో తన ఆత్మ పంచుకునే భిన్న భిన్న సంబంధాలన్నింటినీ గ్రహించగలిగారని వివరిస్తున్నారు. హే ఎంబెరుమానారే!!! నా అజ్ఞానాన్ని నేను గ్రహించేలా చేసి నన్ను సంరక్షించిన తరువాత, తిరుమంత్రంలో అవ్యక్తంగా ఉన్న అన్ని సంబంధాలలో సూచించబడినది మిమ్మల్ని కాదా? అని ప్రశ్నిస్తున్నారు. ఇలా చెప్పిన తరువాత, నా హృదయం మనస్సు చంచలము అయ్యే పరిస్థితి అంటూ ఉంటుందా? (సమాధానం స్పష్టంగా లేదు). “తందై  నఱ్ఱై తారం తనయర్ పెరుంజెల్వం ఎందనక్కు నీయే” (ఆర్థి ప్రబంధం 3)” మరియు “అల్లాద శుఱ్ఱముమాగి” (ఆర్థి ప్రబంధం 54)” లోని అనుకూలమైన వాక్యములను  తెలుసుకోవడం మనకు తగును.

అడియేన్ శ్రీదేవి రామానుజదాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-58/

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periya thirumozhi – 3.7.8 – muRRilum

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

periya thirumozhi >> Third centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

muRRilum paingiLiyum pandhum Usalum pEsuginRa
siRRilmen pUvaiyum vittaganRa sezhungOdhai thannaip
peRRilEn muRRizhaiyai piRappili pinnE nadandhu
maRRellAm kai thozhap pOy vayalAli puguvarkolO?

Word-by-Word meanings

muRRilum – winnow
paingiLiyum – green parrot
pandhum – ball
Usalum – swing
siRRil – from a small nest
pEsuginRa – speaking
men pUvaiyum – tender natured myna bird
vittu aganRa – left these and went away
sezhum kOdhai thannai – one who is like a beautiful garland
muRRizhaiyai – my daughter who is fully decorated with ornaments
peRRilEn – I did not get to see her;

(she)
maRRellAm kai thozha – to be worshipped by everyone other than her
piRappili pinnE – behind the one who is opposite to all defects
nadandhu pOy – walked

(both of them who were united)
vayal Ali – in thiruvAli which has abundance of crops
puguvarkolO – will they enter?

Simple translation

My daughter who is fully decorated with ornaments and is like a beautiful garland left her winnow, green parrot, ball, swing, tender natured myna bird which is speaking from its small nest; I did not get to see her; she walked behind the one who is opposite to all defects, to be worshipped by everyone other than her; will they enter thiruvAli which has abundance of crops?

Highlights from vyAkyAnam (Commentary)

muRRil … – Went away leaving even the tender natured myna bird which is speaking from its small nest.

sezhum kOdhai thannai – The completeness which she acquired in her body after leaving her play-toys and going behind him.

peRRilEn muRRizhaiyai – I did not get to follow her seeing her from behind, where her ornaments are fastened.

piRappili pinnE nadandhu – Walking behind emperumAn who has no births, where one can be redeemed saying “This is damaging to your qualities”.

maRRellAm kai thozhap pOy – Due to having the fault of being her mother, I am unable to worship her; all others could worship her and follow her.

vayal Ali puguvarkolO – Will they enter the abode which has beautiful sceneries to be seen by those who see it? Alternatively, it can be said as the abode which has all enjoyments.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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ఆర్తి ప్రబంధం – 57

Published by:

శ్రీః
శ్రీమతే శఠకోపాయ నమః
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శ్రీమత్ వరవరమునయే నమః

ఆర్తి ప్రబంధం

<< ఆర్తి ప్రబంధం – 56

పరిచయము:

శ్రీ రామానుజుల మనస్సులో ఒక ప్రశ్న ఉందని ఊహించిన మాముణులు, ఈ పాశురములో ఆ ప్రశ్నకి సమాధానం ఇస్తున్నారు. శ్రీ రామానుజుల మనస్సులో ఉందని భావించిన ప్రశ్న ఈ విధంగా ఉంది. శ్రీ రామానుజులు అంటున్నారు – “హే మాముని! నేను మీ అభ్యర్థనలను విన్నాను. నీవు ఒక దాని తరువాత ఒకటి కొన్ని విషయాలను అడిగావు. నిన్ను నేను ఒక విషయము అడగవచ్చా? నీవు చేసిన ఈ విన్నపాలకి నీవైపు నుండి ఏదైన బలమైన శిఫార్సు ఉందా? ఎవరైనా ఉన్నారా?”. ఈ ప్రశ్నకు మాముణులు బదులు ఇలా ఉంది – “అవును. నా ఆచార్యులు  ‘తిరువాయ్మొళి పిళ్ళై’ లకి శరణాగతులైన తరువాత నన్ను నేను ఒక వస్థువుగా భావిస్తున్నాను. నా గొప్ప అర్హత అదే. దయచేసి నా వద్ద ఉన్నఈ అరుదైన వజ్రాన్ని పరిగణలోకి తీసుకోండి. హే ఎంబెరుమానారే! మీరు నాలో లోపాలను ఎన్నకండి.  ‘యతీశ్వర శృణు శ్రీమాన్ కృపయా పరయా తవ’ అని చెప్పినట్లుగా, దయచేసి ఈ దాసుని అల్ప మాటలను మీ చెవిలో పెడేలా చేయండి”.

పాశురము 57:

దేశిగర్గళ్ పోఱ్ఱుం తిరువాయ్మొళి పిళ్ళై
వాశమలర్ తాళ్ అడైంద వత్తువెన్నుం
నేశత్తాల్ ఎన్ పిళైగళ్ కాణా ఎతిరాశరే
అడియేన్ పున్పగర్వై కేళుం పొఱుత్తు

ప్రతి పద్ధార్ధములు:

వాశమలర్ తాళ్ అడైంద వత్తువెన్నుం – దివ్య సుగంధముతో నిండి ఉన్న వారి మృదువైన పాదాల యందు శరణాగతి చేసిన నేను ఒక వస్తువుని.
దేశిగర్గళ్ పోఱ్ఱుం తిరువాయ్మొళి పిళ్ళై – తిరువాయ్మొళి పిళ్ళైని “శెంతమిళ్ వేద తిరుమలయాళ్వార్ వాళి” అని మన పూర్వాచార్యులు కీర్తిస్తారు. నమ్మాళ్వార్లు, వారి గ్రంథాలను ఎంతగానో సేవించి, అపారమైన సేవాభావం ప్రదర్శించిన వ్యక్తి వారు. మాధుర్యముతో నిండిన నమ్మాళ్వార్ల పాశురములను ఊపిరిగా తమ జీవనము గడిపారు.
నేశత్తాల్ – ఈ సాంగత్యము కారణంగా
ఎతిరాశరే– ఎంబెరుమానారే!!!
కేళుం – దయచేసి వినండి
అడియేన్ – నేను
పున్పగర్వై – తక్కువైన మాటలు
ఎన్ పిళైగళ్ కాణా – నాలో తప్పులెంచకుండా, వాటిపైన దృష్థి పెట్టకుండా
పోఱ్ఱుం – కోప్పడకుండా

సరళ అనువాదము:

శ్రీ రామానుజులకు తిరువాయ్మొళి పిళ్ళై (వారి ఆచార్యులు) లతో ఉన్న గొప్ప అనుబంధాన్నికీర్తిస్తున్నారు మాముణులు. తన లోపాలను పట్టించుకోవద్దని, తన అల్ప మాటలను కోపగించు కోకుండా వినమని శ్రీ రామానుజులను ప్రార్థిస్తున్నారు.

వివరణ: 

మాముణులు శ్రీ రామానుజులతో ఇలా అంటున్నారు – “శెంతమిళ్ వేద తిరుమలయాళ్వార్ వాళి” అని తిరువాయ్మొళి పిళ్ళైని మన పూర్వాచార్యులు కీర్తించారు. అటువంటి వారి దివ్య సువానతో నిండిన చరణాలకు శరణాగతులైన నేను ఒక వస్తువు వంటి వాడను. నమ్మాళ్వార్లు  మరియు వారి గ్రంథాలకు ఎనలేని కృషిచేసి, అప్పరమైన దాస్యాన్ని ప్రదర్శించిన వ్యక్తి వారు. మాధుర్యముతో నిండిన నమ్మాళ్వార్ల పాశురములను ఊపిరిగా తమ జీవనము గడిపారు”.

ఎంబెరుమానారే !!! ఈ  సంబంధము కారణంగా, దయచేసి నాలో లోపాలను ఎంచక వాటిపై దృష్టి పెట్టకుండా, దయచేసి ఈ దాసుని అల్ప మాటలను కోపగించుకోకుండా వినండి.

అడియేన్ శ్రీదేవి రామానుజదాసి

మూలము : http://divyaprabandham.koyil.org/index.php/2017/03/arththi-prabandham-57/

పొందుపరిచిన స్థానము – http://divyaprabandham.koyil.org/

ప్రమేయము (గమ్యము) – http://koyil.org
ప్రమాణము (ప్రమాణ గ్రంథములు) – http://granthams.koyil.org
ప్రమాత (ఆచార్యులు) – http://acharyas.koyil.org
శ్రీవైష్ణవ విద్య / పిల్లల కోసం – http://pillai.koyil.org

periya thirumozhi – 3.7.7 – annaiyum aththanum

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periya thirumozhi >> Third centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

annaiyum aththanum enRu adiyOmukku irangiRRilaL
pinnai than kAdhalan than perundhOL nalam pENinaLAl
minnaiyum vanjiyaiyum venRu ilangum idaiyAL nadandhu
punnaiyum annamum sUzh punalAli puguvarkolO?

Word-by-Word meanings

annaiyum – Mother
aththanum – and father
enRu – considering that
adiyOmukku – in our matters
irangiRRilaL – she is not showing mercy;
pinnai than – for nappinnaip pirAtti
kAdhalan than – beloved’s
perum thOL nalam – the joy of embracing his great shoulders
pENinaL – desiring
minnaiyum vanjiyaiyum – lightning and vanji creeper
venRu – defeat
ilangum – shining
idaiyAL – my daughter who is having waist region
nadandhu – walked and went

(both of them who were united)
punnaiyum – punnai gardens
annamum – groups of swans
sUzh – surrounded
punal Ali – in thiruvAli which has abundant water
puguvarkolO – Will they enter?

Simple translation

My daughter is not showing mercy in our matters considering us to be her mother and father; desiring for the joy of embracing the great shoulders of emperumAn who is the beloved of nappinnaip pirAtti, my daughter, who is having waist region which will defeat lightning and vanji creeper, walked and went with him; will they enter thiruvAli which has abundant water and is surrounded by punnai gardens and groups of swans.

Highlights from vyAkyAnam (Commentary)

annaiyum … – Even if she desired to go, should she leave blaming us? She did not show mercy towards us, the servitors, considering us to be mother and father. Should she leave us who are the servitors, blaming us to be the controllers?

pinnai … – If she leaves two persons here, she should hold on to two persons there [nappinnaip pirAtti and emperumAn]. The reason for abandoning us is the greatness of emperumAn to be enjoyed there.

minnai … – The one who would defeat lightning and vanji creeper with her thin waist, walked.

punnai … – Would they enter the abode which has enjoyable places [gardens] and their species [swans]?

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 – 3.7.6 – en thuNai

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periya thirumozhi >> Third centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

en thuNai enRu eduththERku iRaiyEnum irangiRRilaL
than thuNaiyAya endhan thanimaikkum irangiRRilaL
van thuNai vAnavarkkAy varam seRRu arangaththu uRaiyum
in thuNaivanodum pOy ezhilAli puguvarkolO?

Word-by-Word meanings

en thuNai enRu – considering as “my companion”
eduththERku – for me who gave birth
iRaiyEnum – even a little bit
irangiRRilaL – she did not have mercy;
than thuNai Aya – her companion
endhan thanimaikkum – for me being alone
irangiRRilaL – she did not have mercy;

(my such daughter)
vAnavargaL – for dhEvathAs
van thuNaiyAy – going as strong companion
varam seRRu – subduing the strength received by the demons of lankA
arangaththu uRaiyum – residing eternally in kOyil (SrIrangam)
in thuNaivanodum pOy – went with her favourite companion

(both of them, together)
ezhil Ali – in beautiful thiruvAli
puguvarkolO – will they enter?

Simple translation

My daughter did not have even a little bit of mercy for me who gave birth to her, considering her as my companion; she did not have mercy for me who was her companion, to be left alone; she went along with her favourite companion who is eternally residing in kOyil, who went as the strong companion for dhEvathAs and subdued the strength received by the demons of lankA; will they enter the beautiful thiruvAli?

Highlights from vyAkyAnam (Commentary)

en thuNai … – She did not have even a little bit of mercy considering that I gave birth to her and raised her as my companion, who will be my refuge.

than thuNai … – Though one does not have love, one will show mercy when one sees a suffering person; she did not even do it.

van thuNai vAnavarkkAy – Being a strong companion means placing him in front of the arrows without caring for self, for dhEvathAs.

varam seRRu – Destroying the boons which were granted by dhEvathAs. He will become a companion only when all that were earned by self are destroyed.

arangaththu uRaiyum … – Just as SrI ayOdhyA was decorated when emperumAn, who is very enjoyable, easily accessible and the protector, entered SrI ayOdhyA after destroying rAvaNa, they [my daughter and her dear companion] had thiruvAli decorated nicely and entered.

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 – 3.7.5 – thAy enai

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periya thirumozhi >> Third centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thAy enai enRu irangAL thadandhOLi thanakku amaindha
mAyanai mAdhavanai madhiththu ennai aganRa ivaL
vEyana thOL visiRip pedai annamena nadandhu
pOyina pUngodiyAL punalAli puguvarkolO?

Word-by-Word meanings

thadam thOLi ivaL – She who is having huge shoulders
enai – me who is having mental suffering
thAy enRu irangAL – not showing her mercy considering that I am her mother.
thanakku amaindha – one who is having physical beauty etc matching her qualities such as beauty etc
mAyanai mAdhavanai – the amazing Sriya:pathi
madhiththu – considering to be the refuge
ennai aganRu – leaving me alone
vEyana thOL visiRi – swaying her bamboo like shoulders
pedai annam ena – like a female swan
nadandhu pOyina – walking behind him
pUm kodiyAL – my daughter who is having beautiful creeper like waist (and him)
punal Ali – in thiruvAli which has abundant water
puguvarkolO – will they enter?

Simple translation

My daughter who is having huge shoulders is not showing her mercy to me who is having mental suffering, considering that I am her mother. Considering the amazing Sriya:pathi who is having physical beauty etc matching her qualities such as beauty etc, to be her refuge, leaving me alone, swaying her bamboo like shoulders like a female swan, she, who is having beautiful creeper like waist, is walking behind him; will they enter thiruvAli which has abundant water?

Highlights from vyAkyAnam (Commentary)

thAy enai enRu irangAL – She is not showing her mercy, considering that I, her mother, will have my stomach burn.

thadam thOLi thanakku amaindha mAyanai – Her shoulder’s beauty will in itself match his overall beauty.

mAdhavanai madhiththu ennai aganRa ivaL – She abandoned me considering that he is very knowledgeable in romantic acts.

vEyana thOL visiRi – Swaying her bamboo like shoulders.

pedai annam ena nadandhu – If she said just “annam“, it may imply masculinity and hence says “pedai annam” (female swan.

pOyina … – Will they enter the town where both of them can play water sports together?

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 – 3.7.4 – Edhu avan

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periya thirumozhi >> Third centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Edhu avan thol piRappu? iLaiyavan vaLaiyUdhi mannar
thUdhuvanAy avanUr solluvIrgaL! solleer aRiyEn
mAdhavan than thuNaiyA nadandhAL thadam sUzh puRavil
pOdhu vaNdAdu semmal punalAli puguvarkolO?

Word-by-Word meanings

avan – That youthful person’s
thol piRappu – previous birth
Edhu aRiyEn – I don’t know whether it is kshathriya birth or cowherd birth;

(still)
iLaiyavan – young person
vaLai Udhi – (to cause fear in enemies) one who blew the conch
mannar – for kings
thUdhuvanAyavan – one who went as a messenger, his
Ur – birth
solluvIrgaL IdhenRu – Oh you who are able to know and tell!
solleer – You tell me truthfully and decisively;

(but my daughter)
mAdhavan – Sriya:pathi (the lord of SrI mahAlakshmi)
than thuNaiyAga nadandhAL – she walked, having him as her companion

(those two who left)
vaNdu – beetles
thadam sUzh – surrounded by ponds
puRavil – blossomed in the surroundings
semmal pOdhu – big flowers
Adu – indulging (having entered to drink honey)
punal Ali – in thiruvAli which has abundance of water
puguvarkolO – will they enter?

Simple translation

I don’t know that youthful person’s previous birth, whether it was kshathriya birth or cowherd birth. Oh you who are able to know and tell about the birth of the young person who blew the conch and who went as the messenger for the kings! You tell me truthfully and decisively. My daughter walked with Sriya:pathi having him as her companion; will they enter thiruvAli where beetles are indulging in the big flowers blossomed in the surroundings, in the ponds that surround the town which has abundance of water?

Highlights from vyAkyAnam (Commentary)

Edhu avan thol piRappu – Was he born in kshathriya clan or cowherd clan? I don’t know.

iLaiyavan – Adolescent one (who acts without realising the effect).

vaLai Udhi – One who reveals the place where he is [by blowing the conch].

mannar thUdhuvanAy avan Ur – The abode of the one who goes to his enemies’ place without carrying any weapons.

avan Ur solluveergaL solleer aRiyEn – Oh you desire him seeing his birth in kshathriya clan or cowherd clan! I cannot see his birth being either one.

mAdhavan … – She thought the deep ocean to be a boat; she followed him without realising that even the greatly knowledgeable persons were caught in his matters and he is unreachable for her.

thadam sUzh … – When the flowers blossom in that town, flood of honey will start flowing and the beetles will immerse in it and drink it. Only after the flowers blossom fully and the honey flow reduces, could the beetles drink it. Will they enter thiruvAli where the beetles will search for fully blossomed flowers and drink honey? pOdhu – Fresh flower. Newly blossomed flower. semmal – greatness, being ancient and flower.

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 – 3.7.3 – anjuvan venjol

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periya thirumozhi >> Third centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

anjuvan venjol nangAy! arakkar kulap pAvai thannai
venjina mUkkarindha viRalOn thiRam kEtkil meyyE
panjiya melladi em paNaith thOLi parakkazhindhu
vanjiyandhaNpaNai sUzh vayalAli puguvarkolO?

Word-by-Word meanings

nangAy – Oh neighbourhood girl!
vem sol – This is a very cruel word.
arakkar kulap pAvai thannai – sUrpaNakA who was celebrated as the only daughter of the whole rAkshasa clan, her
vem sinam – by the cruel anger
mUkku – her nose
arindha – severed
viRalOn – the youthful person who is strong, his
thiRam – way
kEtkil – if heard now
meyyE anjuvan – will fear thinking that it is happening now; (while this is the case)
panju mel adi – very tender feet, similar to cotton
em paNaith thOLi – my daughter who has bamboo like shoulder
parakku azhindhu – without humility (being together with him, both of them)
vanji – by collection of creepers
am – beautiful
thaN paNai – by cool bamboo bushes
sUzh – surrounded
vayal – having fertile fields
Ali – in thiruvAli
puguvarkolO – will they reach?

Simple translation

Oh neighbourhood girl! This is a very cruel word. By her cruel anger, sUrpaNakA who was celebrated as the only daughter of the whole rAkshasa clan, got her nose severed by the youthful one. If I heard about his such ways, I will fear thinking that it is happening now [to my daughter]. Will my daughter who is having very tender feet similar to cotton, bamboo like shoulder and is without humility, along with him, reach thiruvAli which is surrounded by fertile fields which has collections of creepers, cold bamboo bushes?

Highlights from vyAkyAnam (Commentary)

anjuvan … [should be recited as “arakkar kulap pAvai … meyyE anjuvan”] – bhattar mercifully recited this pAsuram and asked [kidAmbi] AchchAn “Since it is said that I fear hearing the ways of the one who disfigured a woman, as it appears to affect the good qualities of bhagavAn, this should not be mercifully said by AzhwAr. How can this be reconciled?” AchchAn said “Should one stir the pot with one’s hand painfully while there is a lengthy ladle? emperumAnAr himself mercifully explained this” bhattar asked “How is this mercifully explained?” AchchAn mercifully replied “parakAla nAyaki’s mother is fearing thinking about the danger which occurred when sIthAp pirAtti was going along with SrI rAma”.

meyyE anjuvan – [This is in present tense] She does not realise that such incident happened in the past and now we are in the present; she is fearing as if it is happening now.

panjiya mel adi – She is having foot which is so tender that even while resting on a mattress, one should fear about it.

em paNaith thOLi – Having shoulder which is having circumference, freshness and length which are similar to that of a bamboo.

parakku azhindhu – Not fearing for accusations. Also explained as para kazhivu – very much lost.

vanji … – Is she going to a destination which has matching entities for 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

periya thirumozhi – 3.7.2 – paNdivan

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periya thirumozhi >> Third centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

paNdu ivan Ayan nangAy! padiRan pugundhu en magaL than
thoNdaiyanjenganivAy nugarndhAnai ugandhu avan pin
keNdai oN kaN miLirak kiLi pOl mizhaRRi nadandhu
vaNdamar kAnal malgum vayalAli puguvar kolO?

Word-by-Word meanings

nangAy – Oh neighbourhood girls!
ivan – this youthful person
paNdu – previously
Ayan padiRan – was a thief in the cowherd clan (who would steal the cowherd girls)
pugundhu – entered (into my home physically)
en magaL than – my youthful daughter, her
thoNdai sengani am vAy nugarndhAn – drank the nectar from her beautiful lips which are like reddish kOvai fruit
ugandhu – (my daughter) desiring him
keNdai – like keNdai fish
oN kaN – beautiful eyes
miLira – becoming expanded and shining (due to seeing something unseen)
kiLi pOl – like a parrot
mizhaRRi – speaking some words
avan pin nadandhu – walking behind him (both of them, who became united)
vaNdu amar – filled with beetles
kAnal malgum – surrounded by seaside gardens
vayal – having fertile fields
Ali – in thiruvAli
puguvar kolO – they may reach or not!

Simple translation

Oh neighbourhood girls! Previously, this youthful person was a thief in the cowherd clan; he entered my home and drank the nectar from her beautiful lips which are like reddish kOvai fruit; desiring him, her keNdai fish like beautiful eyes became expanded and shining; speaking some words like a parrot, she started walking behind him; they may or may not reach thiruvAli which is having fertile fields surrounded by seaside gardens filled with beetles.

Highlights from vyAkyAnam (Commentary)

paNdu ivan Ayan nangAy – [Previously he was a cowherd] His current state makes his previous state to be considered as chakravarthith thirumagan (son of emperor dhaSarathi). The lowly one who tried to steal butter but could not do it well, is now doing this to my daughter.

Alternative explanation

paNdu ivan … – Previously he was as said in nAchchiyAr thirumozhi 12.8kAdu vAzh sAdhi” (belonging to forest tribe), has now become civilised.

padiRan pugundhu – Previously he would steal without the knowledge of others; now he has become paSyathOharn (one who steals while others are watching).

en magaL … – Beyond defeating her with his beauty etc, he mesmerised her with his ability in romantic acts!

avan pin – As said in periya thirumozhi 9.3.3 “pEdhai ninnaip piriyEn ini” (Oh innocent girl! I will never leave you), he made her lose by certain romantic acts; he did not even call her saying “Come!” He is using his nectarean saliva which is like the magic powder, to make her follow him.

keNdai oN kaN miLir – Seeing some new/unseen things, she keeps asking her hero “What are these?” with her eyes.

kiLi pOl mizhaRRi – Speaking sweet words with her mouth, after asking certain questions with her eyes.

nadandhu – She followed him since if she goes in front of him, he will not be able to focus on the destination.

vaNdu … – Will they enter the town where even the animals which enter will not leave as said in chAndhOgya upanishath 8.15 “na cha punar AvarthathE” (there is no return). She is saying that she cannot desire for her daughter anymore.

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 – 3.7.1 – kaLvankol

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periya thirumozhi >> Third centum >> Seventh decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kaLvankol? yAn aRiyEn kariyAn oru kALai vandhu
vaLLi marungul endhan madamAninaip pOdha enRu
veLLi vaLaik kaip paRRap peRRa thAyarai vittaganRu
aLLalam pUngazhani aNiyAli puguvar kolO?

Word-by-Word meanings

kaLvankol – Is he a thief (or the owner)?
yAn aRiyEn – I don’t know
kariyAn oru kALai vandhu – a dark, young person came
vaLLi marungul – having slender waist
endhan mada mAninai – my daughter, who is very young
pOdha enRu – urged her saying “Come! Come!”
veLLi vaLaik kai paRRa – holding her hand which has silver bangles

(immediately, she)
peRRa thAyarai – me who is her mother
ittu aganRu – leaving alone

(both of them together)
aLLal – in mud
am pUngazhani – having fertile fields which are filled with beautiful flowers
aNi Ali – in thiruvAli which is an ornament for the earth
puguvarkolO – will they enter?

Simple translation

Is he a thief (or the owner)? I don’t know. A dark, young person came and urged my daughter, who is very young and having slender waist, holding her hand which has silver bangles, saying “Come! Come!”. Leaving me, who is her mother, alone, will they enter thiruvAli which is an ornament for the earth and is having fertile fields which are filled with beautiful flowers in mud?

Highlights from vyAkyAnam (Commentary)

kaLvankol – As said in mahAbhAratham udhyAna parvam 42.35 “yO(a)nyathA santhamAthmAnam anyathA prathipadhyathE, kim thEna na krutham pApam chOrENa AthmApahAriNA” (what sin has not been committed by one who thinks that AthmA (soul), which is the property of emperumAn, is his own and steals such AthmA?), emperumAn taking her, who is his wealth, away appears similar to AthmA’s theft of self (claiming AthmA to be independent), due to AthmA’s impressions of claiming independence.

kol – Though the owner carried his own possession and since he carried under our watch, it is not apt to say “kaLvan” (Thief); still she says “kaLvan” due to her deep involvement in mamakAram (ownership).

yAn aRiyEn – If she, who is guarding there, does not know, one should ask the one who carried.

When told “Though you don’t know, can you not tell the features you know?” parakAla nAyaki’s mother says,

kariyAn … – piLLai amudhanAr explained this as “Just as a person would carry away the sword while the holder remains in tact, while the mother was embracing and resting along with parakAla nAyaki, he carried her away”; bhattar mercifully heard that and said “One need not try so hard; some thieves would have lights on and will carry the children even as the parents start screaming ‘Son! Daugter!’; this is done similar to that”.

oru – Just as one will be stunned if water enters the mouth, while speaking about his complexion, without being able to determine his identity, she can only say “someone”.

kALai – She is saying “Leaving like this is not his mistake; it is the fault of his age”; his youthful state impressed her so much that she starts speaking about its greatness though she has nothing do with it, while trying to blame him for carrying her daughter away. Even my daughter who went with him is thinking “This will cause accusation”, but is saying that it is the fault of his youthful state which makes us not withdraw seeing the disaster. sUrpaNakA, who went to complain about her disfigured face, was the one who said as in SrI rAmAyaNam AraNya kANdam 19.14 “tharuNau” (They are youthful). Subsequently she accused them due to her [natural] previous impressions. Otherwise, what use is it for her to speak about their youth while complaining about her suffering? She thinks of whatever happened in between as the bodily impacts during union.

vandhu – If this is his complexion and youthful state, just as all the snakes came and fell in the sarpa yAgam (the fire sacrifice performed by janamE jayan), all the women should go and fall for him, if he has arrived; would she not go? Whoever it may be, if one attains bhagavAn, it is not without his arrival.

vaLLi … – This is the viSvAmithran which brought him. It is her beauty which brought him. While he has to be narrated with many aspects, it is sufficient for her to be attributed with one feature. In thiruvAimozhi 6.6.1mAlukku …“, emperumAn was narrated with many attributes and finally parAnguSa nAyaki was identified as “kongalarElak kuzhali” (one with honey filled, fragrant hair). Here also it is similarly explained.

enRan mada mAninai – my daughter; young one; she is so young that she does not think about her tenderness, femininity and the difficult path.

enRan – As she he came and tried to carry her, she [the mother] is claiming ownership on her saying “my daughter”.

pOdha enRu – As said in SrI rAmAyaNam ayOdhyA kANdam 31.15 “uktham artham imam chara” (You do as I say), he is telling her. The dark youthful person came and said “Come! Come!” Just as an AthmA uses karma yOgam, gyAna yOgam etc to reach sarvESvaran, this is the sAdhanam (means) he performed to attain the AthmA.

veLLi vaLaikkai paRRa – She remained stunned being impressed by his speech; at that time, he held her hand; as said in SrI rAmAyaNam yudhdha kANdam 116.16 “na pramANIkrutha: pANi: bAlyE bAlEna pIditha:” (When you were a boy, you held my hand; you did not think about that), you held my hand in such a way that I became as said in thiruvAimozhi 9.6.6angaNNan uNda en Ar uyirk kOdhu idhu” (my faulty soul considering his being lovingly desirous and consuming of it). The way he held her hand, she gave up her attachment towards her mother with whom she has a lengthy relationship. Cowherd girls would wear silver bangles by purchasing them in place of gold and other precious gems.

When asked “How deep will his holding of her hand impact?”, mother says

peRRa thAyarai – Am I her step-mother for her to abandon me instantaneously?

ittu – Even when one abandon others, one will atone for doing so; but here she abandoned as if abandoning insentient entities.

aganRu – Even if she leaves us, we can follow her and catch her; she is not even allowing me as she has gone too far.

aLLalam … – The dhivyadhESam thiruvAli is such that, once they cross the border of this town and enter thiruvAli, they will have to place every step on flower only. As said in SrIguNa rathna kOSam 42 “pAdhArunthudhamEvA pankaja raja:” (the buds of the lotus flower are bothering your highness’ divine feet), the flowers are harmful for her [She is so tender].

aNi Ali – thiruvAli which is an ornament for samsAram (material world).

puguvarkolO – Both are young [and hence ignorant] – one who prays to capture the mystic deer and the other who chases to catch it. Without realising, will they reach the gates of lankA or will they reach their destination in the day time? Both are deeply indulging in each other.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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