Author Archives: Sarathy Thothathri

About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

periya thirumozhi – 1.5.2 – kadam sUzh pariyum

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periya thirumozhi >> First centum >> Fifth decad

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Highlights from avathArikai (Introduction)

In the first pAsuram, AzhwAr spoke about how rAvaNa was killed; in this pAsuram AzhwAr speaks about the rising army on day one of the battle.

pAsuram

kadam sUzh kariyum parimAvum olimAndhErum kAlALum
udan sUzhndhezhundha kadiyilangai podiyAvadivAych charam thurandhAn
idam sUzhndhu engum iruvisumbil imaiyOr vaNanga maNam kamazhum
thadam sUzhndhu engum azhagAya sALakkirAmam adainenjE!

Word-by-Word meanings

kadam sUzh – having the liquid that comes out during periods of exultation
kariyum – elephants
parimAvum – horses
oli – resounding
mAththErum – great chariots
kAlALum – foot soldiers
udan sUzhndhu – gathering together
ezhundha – appearing in a rousing manner
kadi – fortified
ilangai – evil forces in lankA
podiyA – to become dust
vadi – sharp
vAy – having mouth
saram – arrows
thurandhAn – chakravarthi thirumagan (divine son of dhaSaratha) who shot
iru – vast
visumbil – residing in svarga (heaven)
imaiyOr – dhEvathAs
idam engum – on the vast earth
sUzhndhu – spread
vaNanga – to be worshipped
maNam – fragrance (of flowers such as sengazhunIr)
kamazhum – blowing
thadam – by ponds
sUzhndhu – being surrounded
engum – in all directions
azhagAya – having beauty
sALakkirAmam – SrI sALagrAmam
adai nenjE – Oh mind! Try to reach.

Simple translation

In lankA, rAvaNa had gathered together elephants having the liquid that comes out during periods of exultation, horses, resounding great chariots, foot soldiers, and they appeared in a rousing manner; chakravarthi thirumagan shot arrows having sharp mouth, at such fortified lankA to become dust; such emperumAn to be worshipped by dhEvathAs who are residing in the vast svarga, and who are now spread everywhere in vast earth, is present in SrI sALagrAmam which is being surrounded by beautiful ponds which are spreading in all directions. Oh mind! Try to reach such SrI sALagrAmam.

Highlights from vyAkyAnam (Commentary)

  • kadam sUzh – AzhwAr is narrating the battle ground situation as described by the rishi (vAlmeeki). The elephant group where the elephants are having exultation liquid and which appear like walking mountains, subsequently horses, resounding great chariots, foot soldiers – lankA where all these armies gathered together and appeared in a rousing manner. To make it become dust as said in SrI rAmAyaNam sundhara kANdam 26.22 “smaSAna sadhruSI bhavEth” (This lankA will become like graveyard), he conducted the arrows which had sharp mouth.
  • idam … – Having spread everywhere on earth, he remained in SrI sALagrAmam which has abundantly fragrant ponds and is fully beautiful, to be approachable for dhEvathAs who are residing in the vast svargam. You try to reach such SrI sALagrAmam.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.5.1 – kalaiyum kariyum

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periya thirumozhi >> First centum >> Fifth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

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

Word-by-Word meanings

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

Simple translation

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

Highlights from vyAkyAnam (Commentary)

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

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

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

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.5 – kalaiyum

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periya thirumozhi >> First Centum

<< Previous decad

History of Muktinath Dham - Legend, Mythology and Stories

Just as saubhari (a rishi) assumed many forms for [materialistic] enjoyment, emperumAn too manifested himself in many divine abodes to enjoy his devotees; now AzhwAr too is desirous to enjoy all such abodes as said in thirunedundhANdagam 6 “thAn ugandha Ur ellAm than thAL pAdi” (singing the divine abodes of emperumAn wherever he desired to be present). AzhwAr too is eagerly desiring to enter and enjoy all aspects of the abodes just as one who likes an entity will desire for every limb of that entity. Hence, he instructs his divine heart “emperumAn is the one who eliminates the enemies, one who naturally unites with his devotees, one who eliminates the sorrows of brahmA et al when they face hurdles, by eliminating such hurdles; he is mercifully present in SrI sALagrAmam being approachable by all including nithyasUris, those who are desirous towards him and those who are just brAhmaNas [only following the basic principles of brAhmaNyam]; let us go and surrender unto him”. Just as SrI rAma was ruling over the whole kOsala region, here emperumAn is mercifully residing in sALagrAmam having the whole mountain range as his divine abode.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.4.10 – varum thirai

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

varundhirai maNinIrk kangaiyin karaimEl
vadhariyAchchirAmaththuLLAnai
karungadal munnIr vaNNanai eNNik
kaliyan vAy oli seydha panuval
varanjeydha aindhum aindhum vallArgaL
vAnavar ulagudan maruvi
irungadal ulagamANdu veNkudaik kIzh
imaiyavar AguvarthAmE

Word-by-Word meanings

varum – coming with great speed
thirai – having waves
maNi – clear
nIr – having water
gangaiyin karai mEl – present on the banks of gangA
vadhari AchchirAmaththu – in SrI badharIkASramam
uLLAnai – one who is eternally residing
karu – being dark
munnIr – having three types of water
kadal vaNNanai – sarvESvaran, who is having the divine complexion of ocean
eNNi – meditating upon
kaliyan – AzhwAr
vAy – mercifully spoke with his divine words
oli seydha – in the form of a garland of words
panuval – being the songs
varam seydha – compiled with the mercy of bhagavAn
aindhum aindhum – these ten pAsurams
vallArgaL – those who are able to recite along with their meanings
iru – vast
kadal – surrounded by ocean
ulagam – this earth
veL – whitish
kudaik kIzh – remaining on the shades of umbrella
ANdu – ruling over with a sceptre (further)
vAnavar – brahmA who is the leader of dhEvathAs starting with indhra, his
ulagu udan – sathya lOkam
maruvi – reaching (and enjoying there)
imaiyavar Aguvar – will become a part of nithyasUris

Simple translation

sarvESvaran is eternally residing in SrI badharIkASramam which is present on the banks of gangA having clear water with waves which are coming with great speed; he is having the divine dark complexion of ocean which is having three types of water; meditating upon such sarvESvaran, thirumangai AzhwAr mercifully spoke with his divine words in the form of songs which are garlands of words and compiled these ten pAsurams with the mercy of bhagavAn; those who are able to recite these pAsurams along with their meanings will remain under the shades of a whitish umbreall and rule over with a sceptre this earth which is surrounded by vast ocean, reach sathya lOkam which is the abode of brahmA who is the leader of dhEvathAs starting with indhra and enjoy there and will eventually become a part of nithyasUris.

Highlights from vyAkyAnam (Commentary)

  • varum … – AzhwAr sang and praised sarvESvaran who is residing in SrI badharIkASramam which is present on the banks of gangA which is having clear water and waves which are coming at great speed.
  • karum kadal munnIr – The dark ocean which has three types of water namely river water, ground water and rain water. AzhwAr meditated upon such emperumAn who has the complexion of the dark ocean.
  • varam seydha – Those who are experts in these ten pAsurams which are sung by the mercy of bhagavAn. Alternatively, this can be explained as the ten pAsurams which are praiseworthy.
  • vAnavar … – After singularly ruling over the earth which is surrounded by the vast ocean, attaining brahmA’s position and ruling over from there, subsequently will reach paramapadham and become part of nithyasUris. With this, it is explained that these ten pAsurams will fulfil all desires.

nanjIyar asked bhattar – Why is AzhwAr who is very detached from worldly pleasures as he said in periya thirumozhi 6.1.1 “vENdEn manai vAzhkkai” (I don’t desire materiliastic married life) and in periya thirumozhi 6.3.4 “pOndhEn” (reached your divine feet), explaining these worldly wealth [of ruling over earth etc] as the result, while wise people abandon such worldly wealth? bhattar mercifully responded – after thirumangai AzhwAr’s divine birth, even worldly wealth which is to be given up, has become part of the ultimate goal. Isn’t AzhwAr with the principle that whether it is ISvaran himself or nithyasUris or kings, all wealth are desirable, if they can be grabbed and used for the sake of bhAgavathas?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.4.9 – koNdal mArudhangaL

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

koNdal mArudhangaL kulavarai thogunIrk
kuraikadal ulagudan anaiththum
uNda mAvayiRROn oNsudar Eyndha
umbarum Uzhiyum AnAn
aNdam UdaRuththu anRu andharaththu izhindhu
angu avaniyAL alamara perugum
maNdu mAmaNinIrk kangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

koNdal – clouds
mArudhangaL – groups of winds
kula varai – anchoring mountains
thogu nIr – having abundance of water
kurai – making sound
kadal – oceans
ulagu udan – with earth
anaiththum – and all other objects
uNda – being the one who mercifully consumed
mA – huge
vayiRROn – one who has a stomach
oL – shining
sudar – chandhra (moon) and sUrya (sun)
Eyndha – having
umbarum – higher worlds
Uzhiyum – kalpas (time – brahmA’s days)
AnAn – sarvESvaran who is having as prakAram (form)
anRu – when bhagIratha was bringing gangA down
aNdam – brahma lOkam (abode of brahmA)
Udu aRuththu – finding a way through
andharaththu – from sky
izhindhu – coming down
avaniyAL – SrI bhUmip pirAtti
alamara – to cause anguish (being unable to bear)
perugum – flowing
maNdu – being dense
mA – being abundant
maNi – clear
nIr – having water
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchirAmaththuLLAnE – is residing in SrI badharIkASramam

Simple translation

sarvESvaran mercifully consumed clouds, groups of winds, anchoring mountains, oceans which make sound  and having abundant water, the earth and all other objects, and placed them in his huge stomach; he is having the higher worlds which have chandhra and sUrya, and time as his form; such emperumAn is residing in SrI badharIkASramam on the banks of gangA which is having dense, abundant and clear water which is flowing down to cause anguish to SrI bhUmip pirAtti when bhagIratha was bringing it down finding a way through brahmalOkam and while falling down on earth.

Highlights from vyAkyAnam (Commentary)

  • koNdal mArudhangaL – Clouds, group of winds, anchoring mountains, ocean which is having abundance of water and making sound, earth along with all the objects, were placed in …
  • mA vayiRROn – Even after placing all of these in his stomach, the stomach had so much more space left. He is known as said in thiruvAimozhi 2.2.7 “val vayiRRup perumAn” (the lord who has very strong stomach).
  • oN sudar … – He had the higher worlds which have moon and sun and the deluge which is an aspect of time, as his forms, to be identified directly as him. They were the forms and he was the substratum.
  • aNdam … – aNdam – brahmalOkam. Finding a way in there,  falling into the sky which is beneath brahmalOkam, and came down with great force to cause anguish even to SrI bhUmip pirAtti who can bear anything.
  • maNdu mA maNi nIr – On the banks of gangA which has vast and clear water.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.4.8 – mAn munindhu

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mAn munindhu oru kAl vari silai vaLaiththa
mannavan ponniRaththu uravOn
Un munindhu avanadhudal irupiLavA
ugir nudhi maduththu ayan aranaith
thAn munindhitta vendhiRal sAbam
thavirththavan thavam purindhuyarndha
mAmunikoNarndha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

oru kAl – while remaining in panchavati
mAn – mArIcha who came in the form of a deer
munindhu – showing anger on
vari – beautiful
silai – bow
vaLaiththa – aimed (at him) by bending
mannavan – being the king
pon niRam – having golden hue
uravOn – strong hiraNya’s
Un – flesh
munindhu – showing anger
avanadhu – his
udal – body
iru piLavA – to split into two parts
ugir nudhi – the edge of his nails
maduththu – made to enter
avan thAn – brahmA himself
aranai – rudhra
munindhu – showing anger
itta – gave
vem thiRal – very cruel
sAbam – curse
thavirththavan – sarvESvaran who eliminated
thavam purindhu – performing penance
uyarndha – became brahmarishi (due to that)
mAmuni – viSvAmithran
koNarndha – (perumAL and iLaiyaperumAL) brought along
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchiramaththuLLAnE – is residing in SrI badharIkASramam

Simple translation

Showing anger on mArIcha who came in the form of a deer, emperumAn while remaining in panchavati, being the king, aimed his beautiful bow at him by bending it; showing anger on the strong hiraNya, who was having a golden hue, made the edge of his nails enter his body to split it into two parts; sarvESvaran eliminated the very cruel curse of brahmA who showed anger on rudhra and cursed him; such sarvESvaran is residing in SrI badharIkASramam on the banks of gangA where viSvAmithran who became brahmarishi by performing penance, brought along SrI rAma and lakshmaNa.

Highlights from vyAkyAnam (Commentary)

  • mAn munindhu … – sIthAp pirAtti mercifully requested perumAL (SrI rAma) “Please catch and bring this deer to me”, and perumAL chased the deer. Since the deer was an illusory one (mArIchA came in disguise), it kept evading perumAL, and hence perumAL became angry on it and he, the strong one, aimed at the deer and bent his beautiful bow.
  • ponniRaththu uravOn … – One who was known as hiraNya, who had a golden hue and great strength; emperumAn showed anger on his bodily flesh which grew based on his evil pride, and placed the edge of his divine nails on his body which is abode for such flesh.
  • ayan … – emperumAn favoured the child, prahlAdha [who has much less love compared to pirAtti towards him], the same way he did for pirAtti; and he favoured the same way towards rudhra who is prideful. brahmA who could not tolerate the prideful attitude of rudhra, thought “we should make him commit a mistake and punish him”, and allowed rudhra to sever his head saying “you sever my head if you have the courage to do so” and then cursed him for that same reason as said in mAthsya purANam “kapAleethvam bhavishyasi” (you will have my skull attached to your hand). When one’s own father becomes an enemy, it is bhagavAn who remains even closer and helps such persons.
  • thavam … – viSvAmithra is identified as the one who became great by his penance and brought perumAL and iLaiya pertumAL Though he was a kshathriya he became a brahmarishi by the strength of his penance. Since he brought perumAL and iLaiya perumAL along the banks of gangA, AzhwAr could be talking about that. One who became great by performing thapas – viSvAmithran. Here, SrI parAnguSa dhAsar asks nampiLLai “jIyA (Oh great personality)! Instead of mAmuni koNarndha, can we not change it to mAmuni puganRa (the great sage spoke about) as an alternate text, and explain it as viSvAmithran explaining the greatness of gangA to perumAL and iLaiya perumAL. AzhwAr could be speaking about that”. nampiLLai mercifully responds “We don’t have the strength/ability to do so” [i.e. We don’t have the ability to change AzhwAr’s pAsurams]. Alternatively, mAmuni could mean bhagIratha himself [as he also did a great penance] and explain it as gangA which was brought down to earth by bhagIratha.

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
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periya thirumozhi – 1.4.7 – vendhiRal kaLiRum

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vendhiRal kaLiRum vElai vAy amudhum
viNNodu viNNavarkkarasum
indhiraRkaruLi emakkum IndharuLum
endhai emmadigaL emperumAn
andharaththu amarar adiyiNai vaNanga
AyiramugaththinAl aruLi
mandharaththizhindha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

vem thiRal – having great strength
kaLiRum – the elephant named airAvatham
vElai vAy – came out of thiruppARkadal (milk ocean)
amudham – amrutham (nectar)
viNNodu – with svargam (heaven)
viNNavarkku arasum – being the king of dhEvathAs
indhiraRku – for indhra
aruLi – bestowed
emakkum – for us (who are ananyaprayOjanar (without any expectations))
Indha aruLum – one who gives (himself)
endhai – being my father
em adigaL – being our lord
emperumAn – being my master
andharaththu – in svargam
amarar – dhEvathAs
adi iNai – divine feet
vaNanga – to worship
Ayiram mugaththinAl aruLi – as mercifully desired by the divine heart of sarvESvaran to flow in thousand tributaries
mandharaththu – from manthara mountain
izhindha – fell down
gangaiyin karai mEl  – on the banks of gangA
vadhariyAchchirAmaththuLLAnE – is residing in SrI badharIkASramam

Simple translation

emperumAn bestowed the very strong elephant named airAvatham, the nectar which came out of thiruppARkadal, the heaven and the position of being the king to dhEvathAs to indhra and mercifully gave himself to us who are ananyaprayOjanar; he is my father, our lord and master; such sarvESvaran mercifully desired in his  divine heart, to have gangA flow in thousand tributaries from manthara mountain and fall down; he is residing in SrI badharIkASramam on the banks of gangA to have his divine feet worshipped by the dhEvathAs of heaven.

Highlights from vyAkyAnam (Commentary)

  • vendhiRal … – emperumAn mercifully bestowed airAvatham, the nectar from the milk ocean, heaven, and the position of being the king of dhEvathAs to indhra and mercifully granted himself to me.
  • endhai … – My father, lord and who enslaved me by manifesting such relationships and actions.
  • andharaththu amarar … – sarvESvaran thought “if all the dhEvathAs of heaven come to surrender at my divine feet, at once, thiruppARkadal will not be sufficient” and divinely ordered gangA “split up yourself into thousand tributaries and reach earth”, gangA fell down from manthara mountain in that manner. Alternative explanation – as dhEvathAs prayed to gangA, it split itself into thousand tributaries and fell down.
  • Ayiram mugaththinAl – As gangA passes through mEru mountain, manthara mountain and himavAn (Himalaya) mountain, that could also be identified as thousand tributaries (ways), here.

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

periya thirumozhi – 1.4.6 – thEraNangalgul

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

periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thEraNangalgul sezhungaiyaRkaNNi
thiRaththu oru maRath thozhil purindhu
pAraNangimilEREzhum mun adarththa
panimugil vaNNan emperumAn
kAraNandhannAl kadum punal kayaththa
karuvarai piLavezhak kuththi
vAraNam koNarndha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

mun – Previously
thEr – chariot wheel
aNangu – will be a match if tried very hard
algul – a girl having waist region
sezhu – beautiful
kayal – like a kayal fish
kaNNi thiRaththu – for nappinnaip pirAtti who is having eyes
maRam – angry
oru thozhil – an action
purindhu – did
pAr – residents of earth
aNangu – to suffer
imil – having humps
ERu Ezhum – the seven bulls
adarththa – one who killed
pani – cool
mugil – like a cloud
vaNNan – having divine complexion
emperumAn – my lord
kAraNam thannAl – due to bhagIratha’s penance
kadu – having great speed
punal kayaththa – stopping the water
karu varai – huge mountain
piLavu ezha – to blast
kuththi – piercing
vAraNam – the elephants (which are present there)
koNarndha – which brought along and falling
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchirAmaththu uLLAnE – one who is residing in SrI badharikASramam

Simple translation

Previously, for the sake of nappinnaip pirAtti whose waist region will match a chariot wheel if it (the chariot) tried hard, and who is having beautiful eyes which resemble kayal fish, emperumAn performed an angry action to kill the seven bulls with humps which were making the residents of earth to suffer; he is my lord who is having a divine complexion like that of a cool cloud; such emperumAn is residing in SrI badharIkASramam on the banks of gangA which is having great speed due to bhagIratha’s penance, to blast by piercing the huge mountain which stopped it and which is bringing along the elephants and falling.

Highlights from vyAkyAnam (Commentary)

  • thEr … – One who is having waist region which is as broad as a chariot when it (chariot) tries hard; aNangu – suffering. The chariot wheel is usually explained as a simile for waist region. For the sake of nappinnaip pirAtti who is having eyes which resemble kayal fish, emperumAn performed an angry action, and killed the bulls which were having humps which tormented the whole earth; becoming pleased on having his hurdle eliminated, having a cool cloud like divine form, he enslaved me completely by showing such beautiful form.
  • kAraNam … – It is said that, when bhagIratha was bringing gangA to earth, on the way, a mountain blocked the flow, and gangA pierced the mountain to split into two and also gathered and brought along the elephants and fell on earth.

The reason for that is,

  • kAraNam thannAl – It is due to the strength derived by bhagIratha’s penance, where he performed the penance to bring back to life, his forefathers who were burnt down to ashes. Due to this reason, having water which is strong due to its ancient nature, piercing the mountain and splitting it into two, and bringing along the elephants. Alternative explanation – while bringing gangA to the earth, as a mountain blocks the way, bhagIratha performs a penance towards indhra; indhra sends his chathurdhanthi (elephant with four tusks) and it digs into the mountain to split it into two and that elephant brought the water down; there is a well-known account in this manner; AzhwAr could be speaking about this as well.

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 – 1.4.5 – pEyidaikkirundhu

Published by:

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

periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEyidaikkirundhu vandha maRRavaL than
perumulai suvaiththidap peRRa
thAyidaikkiruththal anjuvanenRu
thaLarndhida vaLarndha en thalaivan
sEymugattuchchi aNdamum sumandha
semponsey vilangalil ilangu
vAy mugattizhindha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

vandha – one who arrived like mother
pEy – pUthanA’s
idaikku irundhu – staying on her lap
maRRu – further
avaL than – her
peru mulai – large bosoms
suvaiththida – consumed;
(Seeing that)
peRRa thAy – yaSOdhAp pirAtti who is his real mother
idaikku – on (pUthanA’s) lap
iruththal – staying firmly
anjuvan – I am scared
enRu – saying in this manner
thaLarndhida – feeling ashamed
vaLarndha – one who mercifully grew
en thalaivan – my lord
sEy mugadu – tall peak’s
uchchi – atop
aNdam – oval shaped universe
sumandha – holding
sem pon sey vilangalil – on the mEru mountain which is made of reddish gold
ilangu – shining
vAy – spacious
mugadu – from the peak
izhindhu – falling down
gangaiyin karaimEl – on the banks of gangA
vadhariyAchchirAmaththu uLLAnE – one who is residing in SrI badharikASramam

Simple translation

emperumAn stayed on pUthanA’s lap and further consumed from the large bosoms of pUthanA who arrived like his mother; seeing that he is staying firmly on pUthanA’s lap, yaSOdhAp pirAtti, who is his real mother, felt ashamed and said “I am scared”; my lord mercifully, who grew up in this manner, is residing in SrI badharikASramam on the banks of gangA which is falling down from the spacious, shining peak on the mEru mountain which is made of reddish gold, which is holding the oval shaped universe atop its tall peak.

Highlights from vyAkyAnam (Commentary)

  • pEy …vandha pEyidaikku irundhu – Staying on the lap of pUthanA who arrived in the form of yaSOdhAp pirAtti, and further consuming from her large bosoms.
  • peRRa thAy … – yaSOdhAp pirAtti who saw that and felt ashamed thinking “krishNa who is used to consuming milk from my bosoms, is sitting on the lap of an unknown, dangerous person who assumed my form now and is trying to consume from her bosoms” and raised krishNa carefully. My lord who grew up in such manner.
  • sEy … – emperumAn has arrived and is present in SrI badharIkASramam which is on the banks of gangA, which is falling from the shining, spacious peak of mEru, which is made of reddish gold and which holds the oval shaped universe atop its tall peak.

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 – 1.4.4 – thuNivini

Published by:

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

periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thuNivini unakkuch cholluvan manamE!
thozhudhezhu thoNdargaL thamakkup
piNiyozhiththu amarar peruvisumbu aruLum
pEraruLALan emperumAn
aNimalarkkuzhalAr arambaiyar thugilum
Aramum vAri vandhu aNinIr
maNi kozhiththizhindha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

manamE – Oh mind!
ini – now
unakku – to you who don’t know the greatness of bhagavAn
thuNivu – a firm advise
solluvan – I am giving;
thoNdargaL thamakku – for the devotees
piNi – hurdles
pOkki – eliminate
amarar – nithyasUris’
peru visumbu – paramapadhamn [SrIvaikuNtam]
aruLum – mercifully granting
pEr aruLALan – very merciful
emperumAn – sarvESvaran,
aNi nIr – beautiful water
malar – with flowers
aNi – decorated
kuzhalAr – having hair
arambaiyar – the celestial girls’
thugilum – clothes
Aramum – ornaments
vAri vandhu – gathering those
maNi – precious gems
kozhiththu – pushing
izhindha – coming
gangaiyin karai mEl –  on the banks of gangA
vadhariyAchchirAmaththu – in SrI badharIkASramam
uLLAn – mercifully residing (him)
thozhudhu – worship
ezhu – try to be uplifted.

Simple translation

Oh mind! Now, I am giving a firm advice to you who don’t know the greatness of bhagavAn. The very merciful sarvESvaran who eliminates the hurdles of his devotees and grants nithyasUris’ paramapadham to such devotees, is mercifully residing in SrI badharIkASramam on the banks of gangA, where the water gathers garments, ornaments of the celestial girls who are having hair which is decorated with flowers, and the precious gems are being pushed along. You worship such sarvESvaran and try to be uplifted.

Highlights from vyAkyAnam (Commentary)

  • thuNivini unakkuch cholluvan manamE thozhudhu ezhu – Oh mind! Now, I am firmly giving you a good advice. Listen to me; you worship him and try to be uplifted, so that my advice does not go in vain.

When asked “If you firmly advise, will he eliminate our hurdles?” AzhwAr says,

  • piNi … – He will eliminate our hurdles and will grant paramapadham too. He is the greatly merciful sarvESvaran, who will eliminate the hurdles on surrendering unto him and will also grant us the same position of nithyasUris.
  • aNi … – The strength of the water matches krishNa’s strength. Gathering the garments and ornaments of the celestial girls whose hair are decorated flowers. aNi nIr – The water which decorates the banks; beautiful water. Gathering them, the beautiful water, brings precious gems along and flowing into SrI badharIkASramam. emperumAn who is residing in there; thozhudhezhu (worship and be uplifted) is the verb for the whole decad.

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