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periya thirumozhi >> Fifth centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

alli mAdhar amarum thirumArvan arangaththai
kallin mannu madhiL mangaiyar kOn kalikanRi sol
nallisai mAlaigaL nAliraNdum iraNdum udan
vallavar thAm ulagANdu pin vAnulagu ALvarE

Word-by-Word meanings

alli – having lotus flower as her abode
mAdhar – periya pirAttiyAr, the lady
amarum – firmly residing eternally
thiru – beautiful
mArvan – the abode where sarvESvaran who is having divine chest, is eternally residing
arangaththai – on dhivyadhESam named SrIrangam
kallil – built with stone
mannu – firm
madhiL – having forts
mangaiyar – residents of thirumangai
kOn – one who is the lord
kali kanRi – AzhwAr
sol – mercifully spoke
nal – beautiful
isai – having tune
mAlaigaL – in the form of a garland of words
nAl iraNdum iraNdum – ten pAsurams
udan – with meditation on the meanings
vallavar thAm – those are reciting
ulagu – remaining in SrIrangam, in this world
ANdu – enjoying bhagavAn’s qualities
pin – after shedding this body
vAn ulagu – paramapadham
ALvar – will rule over

Simple translation

AzhwAr who is the lord of the residents of thirumangai, which is having firm forts built with stone, mercifully spoke these ten pAsurams in the form of a garland of words, with beautiful tune, on the abode where sarvESvaran, who is having the lady, periya pirAttiyAr having lotus flower as her abode, is firmly residing on the beautiful, divine chest, is eternally residing; those who are reciting these pAsurams meditating upon the meanings, will enjoy bhagavAn’s qualities remaining in SrIrangam in this world and will rule over paramapadham, after shedding this body.

Highlights from vyAkyAnam (Commentary)

alli … – AzhwAr sang the glories of SrIrangam which is the abode of sarvESvaran who is having beautiful, divine chest which is the abode of SrI mahAlakshmi who resides on the lotus flower. He is having a chest which  makes her fear “What will I do if I have to leave this chest and go back to the flower?” She is said to have told in thiruvAimozhi 6.10.10 “agalagillEn” (I will never leave).

kallil … – The garland of words which are mercifully spoken by thirumangai AzhwAr who is the chief of the residents of thirumangai which is surrounded by forts which are protective, and having ten pAsurams (in 5 pairs). Due to his attachment in the pAsurams, he is pairing them and enjoying them. Those who can recite these pAsurams with their meanings, will remain in kOyil (SrIrangam) enjoying and after shedding the body, will get to rule over paramapadham.

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 >> Fifth centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sEyan enRum migap periyan nuN nErmaiyinAya im
mAyai yArum aRiyA vagaiyAn idam enbarAl
vEyin muththum maNiyum koNarndhu Arpunal kAviri
Aya pon mAmadhiL sUzhndhu azhagAr thennarangamE

Word-by-Word meanings

vEyil – scattering from the bamboo
muththum – pearls
maNiyum – precious gems
koNarndhu – bringing and pushing
Ar – abundant
punal – having water
kAviri – from thirukkAviri
Aya – apt
pon – desirable like gold
mA – big
madihL – by forts
sUzhndhu  – surrounded
azhagu Ar thennarangam – beautiful dhivyadhESam named SrIrangam
sEyam – being far away
migap periyan – being greater than all
nuN – in subtle objects
nErmaiyinAya – entered and remaining very subtle
immAyaiyai – this amazing ability
yArum – by anyone
enRum – at all times
aRiyA – unable to know
vagaiyAn – sarvESvaran who is having such nature
idam enbar – said to be the abode.

Simple translation

The dhivyadhESam named SrI rangam which is surrounded by big forts which are desirable like apt gold, and where thirukkAviri which is having abundant water, is bringing pearls and precious gems scattered from the bamboo and pushing them, is said to be the abode of sarvESvaran who is far away from us, greater than all yet has entered and remained in very subtle objects; this amazing ability of sarvESvaran is unable to be known by anyone at all times.

Highlights from vyAkyAnam (Commentary)

sEyan … – sarvESvaran’s amazing ability of being far away and being greater than all, yet being very subtle and entering into all subtle objects and supporting them, is unable to be known by even the most intelligent persons, ever. SrIrangam is said to be the abode of such emperumAn.

vEy … – kAviri river with abundant water, which is bringing the pearls and precious gems which were scattered from the bamboo on the sahya mountain, and pushing them out. The beautiful kOyil (SrIrangam) which is surrounded by desirable forts which are matching protection for the bhagavAn who is resting inside.

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 >> Fifth centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

AzhwAr is saying that the abode where emperumAn who came as the protector by incarnating in many forms and is present for the sake of those who are subsequent to those incarnations, to not lose out, is SrIrangam.

pAsuram

Enam mIn AmaiyOdu ariyum siRu kuRaLumAyth
thAnumAya tharaNith thalaivan idam enbarAl
vAnum maNNum niRaiyap pugundhu INdi vaNangum nal
thEnum pAlum kalandhu annavar sEr thennarangamE

Word-by-Word meanings

vAnum – nithyasUris (ever liberated) who are in paramapadham
maNNum – samsAris (materialistic people) who are on earth
niRaiya – to fill
pugundhu – came and entered
INdi – gathered together
vaNangum – as they surrender (at that time)
nal – sweet
thEnum – honey
pAlum – milk
kalandhannavar – the devotees who remain as a single entity with same taste
sEr – reached
then arangam – beautiful dhivyadhESam named SrIrangam
Enam – as mahA varAha [huge, wild boar]
mIn – in the form of fish
AmaiyOdu – as tortoise
ariyum – as narasimha
siRu – very short
kuRaLum – as vAmana [dwarf]
Ay – one who incarnated
thAnum Aya – having incarnated in a complete manner
tharaNi – for earth
thalaivan – for sarvESvaran who incarnated as chakravarthith thirumagan, the controller
idam enbar – said to be the abode

Simple translation

The dhivyadhESam named SrIrangam where the nithyasUris who are in paramapadham and the samsAris who are on earth have reached and gathered together, came and entered, to fill the abode, where the devotees remain as a single entity with same taste as sweet honey and milk, is said to be the abode of sarvESvaran who incarnated as chakravarthith thirumagan, the controller for earth, and who [had earlier] incarnated as mahAvarAha, a form of fish, narasihma, very short vAmana and himself in a complete manner.

Highlights from vyAkyAnam (Commentary)

Enam … – He assumed the form of varAha to lift up the world which was drowned in the deluge, the form of fish which can subside such deluge in its scales, as tortoise which will hold the manthara mountain from falling, instead of taking just a singular form to help, he came as narasimha who joined two unrelated forms and accepted the form of vAmana, where the dwarfs in the world will appear like tall giants in front of him.

thAnumAya – It is said in periya thirumozhi 8.8.10 “munnum irAmanAyth thAnAyp pinnum irAmanAy” (First rAma (paraSurAma), himself and subsequent rAma (balarAma). SrI rAmAvathAram is said to be himself, while others are his partial incarnations. They say that this is the abode where chakravarthith thirumagan who rules over the vast earth is residing.

vAnum … – As the nithyasUris from paramapadham and samsAris from this world entered to fill the place and gathered together, it appears that everyone here is having like-mindedness to be like honey and milk mixed together. It appears like material of same type mixed together instead of different types. Without showing the difference of nithyasUris and samsAris, they will mix freely. When strangers who don’t know each other unite and then leave, they will remain with teary eyes thinking “We are going to separate from each other”.

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 >> Fifth centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kanjan nenjum kadu mallarum sagadamum kAlinAl
thunja venRa sudar AzhiyAn vAzhumidam enbarAl
manju sEr mALigai nIdu agil pugaiyum maRaiyOr
senjol vELvip pugaiyum kamazhum thennarangamE

Word-by-Word meanings

manju – cloud region
sEr – (risen and) touching
mALigai – present in the homes
nIdu – moving high
agil pugaiyum – smoke of agil (a fragrant wood)
maRaiyOr – conducted by brAhmaNas
sem sol – revealed in the vEdham which is a collection of beautiful words
vELvi – in the yAgam (fire sacrifice)
pugaiyum – smoke
kamazhum – spreading fragrance
thennarangam – beautiful dhivyadhESam named SrIrangam
kanjan – kamsan’s
nenjum – mind
kadu – cruel
mallarum – chANUra et al
sagadamum – SakatAsuran
thunja – to be destroyed
kAlinAl – by divine feet
venRa – (kicked and) became victorious
sudar – radiant
AzhiyAn – sarvESvaran who is having thiruvAzhi (divine chakra)
vAzhum – eternally residing
idam enbar – said to be his abode

Simple translation

The dhivyadhESam named SrI rangam which is having homes which are touching the cloud region, which are having smoke of agil (fragrant wood) and the smoke from the yAgam which is revealed in the vEdham which is a collection of beautiful words, and which is conducted by brAhmaNas, are present, is said to be the abode of sarvESvaran who used his divine feet to destroy and become victorious over kamsan’s mind, cruel chANUra et al, SakatAsuran and who is having radiant divine chakra.

Highlights from vyAkyAnam (Commentary)

kanjan … – kamsan’s strong mind, wrestlers who are cruel due to engaging in kamsan’s goal more fiercely than kamsan himself, the wheel which appeared without revealing its cruel nature and hid itself.

kAlinAl – Though he had divine chakra in his hand, since he did not want to use that to kill, he killed with his divine feet as said in thiruvAimozhi 6.9.4 “thirukkAl ANda perumAnE!” (Oh one who used your divine feet!). The abode of such emperumAn. He dragged kamsan by his hair, pushed him down and kicked kamsan’s back with his divine feet; he pressed the wrestlers with his divine feet; he kicked the SakatAsura, having stretched his divine feet due to the delay in getting mother’s milk.

manju … – In the homes which are touching the cloud region, which are having smoke of agil (fragrant wood) and the smoke from the yAgam which is ordained in the vEdham conducted by brAhmaNas of that abode; the beautiful SrIrangam, which is filled with such smoke.

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 >> Fifth centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kalai uduththa agalalgul vanpEy magaL thAyena
mulai koduththAL uyir uNdavan vAzhumidam enbarAl
kulai eduththa kadhalip pozhilUdum vandhu undhi mun
alai edukkum punal kAviri sUzh thennarangamE

Word-by-Word meanings

eduththa – risen tall
kulai – having bunches
kadhali – banana’s
pozhil Udum – in the plantation
vandhu – entered (uprooting those trees)
mun – in front
undhi – pushed
alai edukkum – tides being thrown
punal – having water
kAviri sUzh thennarangam – dhivyadhESam named SrI rangam which is surrounded by kAviri
kalai – silk garment
uduththa – worn
agal – wide
algul – having waist portion
thAy ena – like mother yaSOdhA
mulai koduththAL – one who gave her bosom
van – cruel natured
pEy magaL – pUthanA, the demon, her
uyir – life
uNdavan – krishNa who consumed
vAzhum – eternally residing
idam enbar – said to be his abode

Simple translation

The dhivyadhESam named SrI rangam which is surrounded by kAviri, having water with tides being thrown and which entered into the banana plantation having tall bunches of banana and pushed them in front, is said to be the abode of krishNa, where he is eternally residing, and who consumed the life of cruel natured pUthanA who was wearing silk garment on her wide waist portion like mother yaSOdhA and gave her bosom.

Highlights from vyAkyAnam (Commentary)

kalai uduththa agal algul – Having wide waist portion which is decorated with garment, similar to that of mother yaSOdhA.

van pEy magaL – The greatness of pUthanA over yaSOdhAp pirAtti is in her cruelty [in a sarcastic way].

thAy … – Just as yaSOdhAp pirAtti, she lifted up krishNa gently, showing her care for him.

mulai koduththAL uyir uNdavan – Just as she came, being unable to sustain herself without giving her bosom to krishNa, he too appeared to be unable to sustain himself without consuming her milk, killing her. They say “He is residing in the nearby dhivyadhESam to eliminate similar enemies now as well”.

kulai … – The water having entered the banana plantation where the trees are having tall bunches, uprooting them, pushed them here just as those who carry heavy baggage will push them down; beautiful SrIrangam which is surrounded by such kAviri. Just as krishNa will eliminate his enemies, the water is uprooting tall trees and pushing them 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
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 >> Fifth centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vambulAm kUndhal maNdOdhari kAdhalan vAn puga
ambu thannAl munindha azhagan idam enbarAl
umbar kOnum ulagEzhum vandhINdi vaNangum nal
sembonArum madhiL sUzhndhu azhagAr thennarangamE

Word-by-Word meanings

umbar – for dhEvathAs
kOnum – brahmA who is the lord
ulagu Ezhum – all worlds
vandhu – approached
INdi – gathered together
vaNangum – surrendering
nal – desirable
sem pon – with pure gold
Arum – having radiance matching
madhiL – by layers
sUzhndhu – surrounded
azhagu Ar – abundantly beautiful
thennarangam – SrIrangam
vambu – fragrance
ulAm – spreading
kUndhal – having hair
maNdOdhari – for maNdOdhari
kAdhalan – rAvaNan, who is the dear consort
vAn – vIra svargam (heaven which is a prize for bravery)
puga – to enter
ambu thannAl – by arrow
munindha – showed anger (and killed him)
azhagan – chakravarthith thirumagan who is having vIraSrI (wealth of bravery)
idam enbar – said to be his abode

Simple translation

The abundantly beautiful dhivyadhESam named SrIrangam which is surrounded by layers matching the radiance of desirable, pure gold where brahmA who is the lord for dhEvathAs and [people of] all worlds have approached and gathered together, and surrender, is said to be the abode of chakravarthith thirumagan who is having vIraSrI (wealth of bravery). He showed his anger using his arrow on rAvaNan, who is the dear consort of maNdOdhari who is having hair where fragrance is spreading, to enter vIra svargam.

Highlights from vyAkyAnam (Commentary)

vambulAm kUndhal … – Just as chakravarthith thirumangan enjoys with pirAtti, rAvaNan should have enjoyed with maNdOdhari; instead he tried to enjoy in illegitimate manner; SrI rAma tormented him and made him reach heaven (for his bravery); unlike those demons who practised deceitful warfare, chakravarthith thirumagan hit them directly with arrows and hence is not having any shortcoming in the wealth of bravery; abode of such emperumAn. Even his enemies praise him as in SrI rAmAyaNam yudhdha kANdam 104.6 “ranjanIyasya vikramai:” (bringing joy by his valour and bravery).

umbar … – To have brahmA who is the leader of dhEvathAs, and the people of this world who are created by him gather together and surrender, beautiful SrIrangam is desirable, having fortified walls which are protective layers for the emperumAn who is resting inside.

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 >> Fifth centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

viLaiththa vembOr viRal vALarakkan nagar pAzhpada
vaLaiththa valvil thadakkai avanukku idam enbarAl 
thuLaikkai yAnai maruppum agilum koNarndhu undhi mun
thiLaikkum selvap punal kAviri sUzh thennarangamE

Word-by-Word meanings

thuLai – having hole
kai – having trunk
yAnai – elephant’s
maruppum – tusks
agil – fragrant wooden logs
koNarndhu – bringing along
mun – in front
undhi – pushed
selvam – wealth (of sportive enjoyment)
thiLaikkum – enjoying
punal – having water
kAviri sUzh thennarangam – beautiful SrIrangam surrounded by kAviri
vem pOr – cruel war
viLaiththa – one who does
viRal – strong
vAL – having sword, the weapon
arakkan – rAvaNan’s
nagar – lankA, the town
pAzh pada – to be destroyed
vaLaiththa – drawn
val – strong
vil – bow
thadam – huge
kai – having in his hand
avanukku – for that chakravarthith thirumagan
idam enbar – is said to be the abode.

Simple translation

The beautiful dhivaydhESam named SrIrangam, surrounded by the kAviri river which is enjoying the wealth of bringing along tusks of the elephants which have trunk with hole and fragrant wooden logs and pushing them, is said to be the abode of chakravarthith thirumangan who is holding the drawn, strong bow in his huge hand to destroy the town, lankA which belonged to rAvaNan who fought a cruel war and who was strong and having sword, the weapon.

Highlights from vyAkyAnam (Commentary)

viLaiththa … – To have lankA which was the town of rAvaNan who fought cruel battle, was very strong and was going in the wrong path due to these reasons and who was armed, became barren land as said in “Should become similar to a cremation ground”, SrI rAma had drawn, very strong bow and divine hand which is the abode of such bow; they say that this is the abode of such emperumAn. AzhwArs such as thoNdaradipppodi said in thirumAlai 11 “seruvilE arakkar kOnaich cheRRa nam sEvaganAr maruviya periya kOyil” (periya kOyil, SrIrangam, where brave emperumAn who killed the king of demons, rAvaNan, is eternally residing).

thuLaikkai … – The water which is bringing along the tusk of elephant which has hole in its trunk, agil (fragrant wooden log) and pushed it as if saying “Are there any takers?” and enjoying due to its pride. River kAviri also has the same nature as that of SrI rAma.

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 >> Fifth centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

paNdu ivvaiyam aLappAn senRu mAvali kaiyil nIr
koNda Azhith thadakkaik kuRaLan idam enbarAl
vaNdu pAdum madhuvAr punal vandhizhi kAviri
aNda nARum pozhil sUzhndhu azhagAr thennarangamE

Word-by-Word meanings

vaNdu – beetles
pAdum – to sing
madhu – honey
vAr – flowing
punal – water
vandhu – came
izhi – flowing
kAviri – by the sacred kAviri
aNdam – all over the sky
nARum – spreading fragrance
pozhil – by gardens
sUzhndhu – surrounded
azhagu Ar – very beautiful
thennarangam – dhivyadhESam named Srirangam
paNdu – in the past
iv vaiyam – this earth
aLappAn – to measure and capture
senRu – went
mAvali – mahAbali’s
kaiyil – from the hand
nIr – water given for charity
Azhi – which holds thiruvAzhi (divine chakra)
thadam – big
kai – on the divine hand
koNda – accepted
kuRaLan – vAmanan’s
idam enbar – said as abode

Simple translation

The very beautiful dhivyadhESam named SrIrangam which is surrounded by the sacred kAviri in which water came flowing with honey to make the beetles sing and with gardens which are spreading fragrance all over the sky, is said as the abode of vAmanan, who in the past, went to mahAbali to measure and capture the earth, and accepted on his divine hand which can hold the divine chakra, the water which was given as [an affirmation for] charity from mahAbali’s hand.

Highlights from vyAkyAnam (Commentary)

paNdu … – To retrieve the earth which was captured by mahAbali, SrI vAmanan went to his sacrificial arena and accepted water on his divine hands which can hold the divine chakra; they say that the abode where such emperumAn resides.

vaNdu … – Due to the sweetness of the water, beetles swarm the river. Very beautiful SrIrangam which is surrounded by the kAviri where water is flowing with honey which will make the beetles become drunk with such honey and sing, and by the gardens which are spreading fragrance all of the sky. aNda nARum – this can also indicate many fragrant objects such as nAvi, kasthUri etc.

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 >> Fifth centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vaiyam uNdu Alilai mEvum mAyan maNi nIL mudip
paigoL nAgaththaNaiyAn payilum idam enbarAl
thaiyal nallAr kuzhal mAlaiyum maRRavar thadamulaich
cheyya sAndhum kalandhizhi punal sUzh thennarangamE

Word-by-Word meanings

nal – having noble conduct
thaiyalAr – ladies’
kuzhal – decorating the hair
mAlaiyum – flower garland
maRRu – further
avar – such ladies’
thadam – vast
mulai – anointed on the bosoms
seyya – reddish
sAndhum – sandalwood paste (with these)
kalandhu – mixed (and become slushy)
izhi – flowing
punal – by (kAviri) water
sUzh – surrounded
thennarangam – beautiful dhivyadhESam named SrIrangam
vaiyam – earth
uNdu – mercifully consumed (during deluge)
Alilai – on a banyan leaf
mEvum – fitting well and mercifully resting
mAyan – being the one with amazing ability
maNi – embossed with precious gems
nIL – tall
mudi – having crown
pai koL – vast
nAgam – thiruvanathAzhwAn (AdhiSEshan)
aNaiyAn – sarvESvaran who is having as mattress
payilum – eternally residing
idam enbar – said to be his abode

Simple translation

The beautiful dhivaydhESam named SrIrangam, surrounded by the kAviri river which is flowing with water mixed with the flower garland decorating the hair of the ladies and the reddish sandalwood paste anointed on the vast bosoms of those ladies, is said to be the abode of sarvESvaran, who mercifully consumed the earth and is fitting well and mercifully resting on a banyan leaf, who is with amazing ability, who is having tall crown embossed with precious gems, and who is having thiruvananthAzhwAn as vast mattress.

Highlights from vyAkyAnam (Commentary)

vaiyam uNdu … – emperumAn is having amazing ability to mercifully rest on a just-sprouted banyan leaf during deluge after placing the vast earth in his stomach.

maNi … – Having tall, divine crown which signifies his reign over everyone and is mercifully resting on thiruvananthAzhwAn who has the vastness to let emperumAn rest on him. They say that this is the abode of such emperumAn.

thaiyal nallAr … – Ladies who are wearing flowers on their hair and have applied kumkum (vermillon) on their bosoms. They will wake up and go for bath during brahma muhUrtham (time before sunrise); the kAviri river is flowing with water which has the garlands from their hair and the kumkum.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

periya thirumozhi >> Fifth centum >> Fourth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

undhi mEl nAnmuganaip padaiththAn ulagu uNdavan
endhai pemmAn imaiyOrgaL thAdhaikku idam enbarAl
sandhinOdu maNiyum kozhikkum punal kAviri
andhi pOlum niRaththAr vayal sUzh thennarangamE

Word-by-Word meanings

sandhinOdu – With sandalwood logs
maNiyum – precious gems
kozhikkum – bringing along, while coming
punal – having water
kAviri – by the sacred kAviri river
andhipOlum – like evening time
niRam – by the colour
Ar – complete
vayal – by fertile fields
sUzh – surrounded
then – beautiful
arangam – dhivyadhESam named thiruvarangam
undhi mEl – (on his) divine navel
nAnmuganai – Four-headed brahmA
padaiththAn – one who created
ulagu – worlds (during deluge)
uNdavan – one who mercifully consumed and placed in his divine stomach
endhai – for the elders starting with my father
pemmAn – one who is the lord
imaiyOrkku – for nithyasUris
thAdhaikku – for sarvESvaran, who is the lord
idam enbar – is explained as the abode

Simple translation

The beautiful dhivaydhESam named SrIrangam is surrounded by the kAviri river which is having sacred water which brings in sandalwood logs and precious gems, and fertile fields which are complete due to having the colour of the evening time. It is said to be the abode of sarvESvaran who created four-headed brahmA in his divine navel, mercifully consumed the worlds and placed them in his stomach, is the lord of my elders starting with my father and is the lord of nithyasUris.

Highlights from vyAkyAnam (Commentary)

undhi mEl nAnmuganaip padaiththAn – He himself created everything up to brahmA’s creation, with his own hands, and then thinking “We should create the effectual entities here through brahmA”, created four-headed brahmA in the lotus flower in his divine navel.

ulagu uNdavan – As the praLayam (deluge) was about to consume everyone here, he placed the earth in his stomach and protected.

endhai pemmAn – One who became the lord of my clan by manifesting his being the creator of all and the friend in need.

imaiyOr … – [Wise people] will say “this is the abode of the lord of nithyasUris who are never touched by the samsAram [materialistic realm]. Even nithyasUris who are spoken about in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaLai – udan kUduvadhu enRukolO” (when will I enter the groups of nithyasUris), will desire this abode and remain flattened here.

sandhu … – kAviri which brings along sandalwood and precious gems and pushes them out; andhi – sandhyA; the fertile fields which are having dark colour like that of the evening time; the beautiful SrIrangam which is surrounded by these. As said in periya thirumozhi 10.1.1 “karu nel sUzh kaNNamangai” (thirukkaNNamangai surrounded by dark paddy crops), since the crops are ready for harvest, they appear dark everywhere. If it is insisted that sandhyA time will be reddish, it can be said that “surrounded by paddy crops which are ripened at the top [hence appearing reddish]”.

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