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 – 2.3.1 – viRperu vizhavum

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periya thirumozhi >> Second centum >> Third decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

viRperu vizhavum kanjanum mallum vEzhamum pAganum vIzhach
cheRRavan thannai purameri seydha sivanuRu thuyar kaLai dhEvai
paRRalar vIyak kOl kaiyil koNdu pArththan than thEr mun ninRAnaich
chiRRavai paNiyAl mudi thuRandhAnaith thiruvallikkENik kaNdEnE

Word-by-Word meanings

vil peru vizhavum – the great festival of dhanur yAgam (ritual with bow)
kanjanum – kamsa
mallum – the wrestlers such as chANUra, mushtika et al
vEzhamum – the elephant named kuvalayApeedam
pAganum – its mahout
vIzha – to fall down
seRRavan thannai – being the one who destroyed
puram eri seydha – one who burnt thripuram (the three towns)
sivan – rudhran
uRu – acquired
thuyar – the suffering due to harming his teacher (brahmA)
kaLai – eliminated
dhEvai – being the lord
paRRalar – enemies
vIya – to be destroyed
kOl – thorny stick
kaiyil – in his hand
koNdu – holding
pArththan than – arjunan’s
thEr mun – in front of the chariot
ninRAnai – being the one who stood as the charioteer
siRRavai – step-mother kaikEyi’s
paNiyAl – obeying the words
mudi – crown (which is to be given during coronation)
thuRandhAnai – SrI pArthasArathy who well abandoned
thiruvallikkENi – in thiruvallikkENi
kaNdEn – I got to see

Simple translation

emperumAn destroyed the great festival of dhanur yAgam, kamsa, the wrestlers such as chANUra, mushtika et al, the elephant named kuvalayApeedam and its mahout to fall down; being the lord, he eliminated the suffering of rudhran which he acquired due to harming his teacher; being the one who stood as the charioteer in front of arjunan’s chariot, holding the thorny stick in his hand, he got the enemies to be destroyed; obeying the words of his step-mother kaikEyi, he clearly abandoned the crown; I got to see such SrI pArthasArathy emperumAn in thiruvallikkENi.

Highlights from vyAkyAnam (Commentary)

vil peru vizhavum … – Since kamsa was planning to kill his enemy, he planned it in a grand manner; kamsa who planned such event, the fierce wrestlers who are his strength and who resemble bouncing mountains, the intoxicated elephant which was placed on the way and which would continuously harm the enemy even if the wrestlers miss the opportunity, the mahout who can bring it back to life even if it was killed.

vIzhach cheRRavan thannai – The actions were so quick that all the tasks were done at once in a flash.

puram … – rudhran who became prideful due to his act of burning down the three towns, became a sinner by severing the head his father and the teacher of the world (brahmA); emperumAn eliminated that thinking “a respectable person cannot remain to be looked down upon”, and by that revealed to everyone that he is the saviour for all. mAthsya purANam 182 “thathra nArAyaNa: SrImAn mayAbhikshAm prayAchitha: … ” (That SrIman nArAyaNa was asked for alms by me; by his mercy the skull which got stuck to my hand broke into many pieces). vishNu prasAdhAth – by the mercy of sarvESvaran. suSrONi – rudhran said “As I surrendered unto him, your beauty has become purposeful”.

paRRalar … – paRRalar – enemies; to have them destroyed; since he said “I won’t take up arms”, he used the thorny stick which is used to conduct the horses.

pArththan than thEr mun ninRAnai – When one shows anger on the rathi (the owner of the chariot), one will try to kill the charioteer first. krishNa placed arjuna behind self and made himself the target of the arrows and stood there.

siRRavai paNiyAl mudi thuRandhAnai – One who abandoned the crown which is apt for him, due to the word of his step-mother. SrI rAmAyaNam ayOdhya kANdam 19.24 “na nUnam mayi kaikEyi” – kaikEyi revealed the heart of chakravarthi “chakravarthi is unable to speak now, he gave the kingdom to your brother and he is thinking to send you in exile to forest”; hearing that SrI rAma said “Oh middle mother! I thought I have served your divine feet well; since you are thinking that I don’t have noble qualities, you are saying it as father’s words instead of your own words”. He further said “I think of you on a par with father. I think about father as ISvara and you as some one on a par with ISvara”.

vil peru vizhavum … – In thiruvallikkENi, I got to see the one who completely eliminates the group of enemies, who will eliminate the struggles of those who consider themselves to be lords, who will transform himself for the sake of those who are dear to him, and who will obey the orders of even those who pretend to be loving towards him.

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 – 2.3 – viRperu vizhavum

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periya thirumozhi >> Second Centum

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SrImannAthan (SrIranganAthan) – thiruvallikkENi

sarvESvaran is the one who eliminates the hurdles of his devotees, one who always remains united with his devotees, one who is easily approachable for his devotees and is distinguished from all other entities; these qualities [though engaged previously as well] will be seen in all of his forms. Such emperumAn not only came and reclined to be surrendered by humans et al, coming with flowers etc, but also arrived in haste at the banks of the pond where an animal (gajEndhrAzhwAn) desired to submit a flower before it loses its freshness at emperumAn’s divine feet and suffered due to that, and consoled it; subsequently emperumAn mercifully reclined in thiruvallikkENi (as SrI ranganAtha) thinking “What if there are more persons who suffer like this?” AzhwAr is saying that he has seen this form of emperumAn.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 2.2.10 – iNdai koNdu

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periya thirumozhi >> Second centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

iNdai koNdu thoNdar Eththa evvuL kidandhAnai
vaNdu pAdum paimbuRavil mangaiyar kOn kaliyan
koNda seerAl thaN thamizh sey mAlai Iraindhum vallAr
aNdam ALvadhu ANai anREl ALvar amarulagE

Word-by-Word meanings

iNdai – flower garlands
koNdu – offering at the divine feet
thoNdar – SrIvaishNavas
Eththa – to be praised by
evvuL – in thiruvevvuL
kidandhAnai – on the one who mercifully rested
vaNdu – beetles
pAdum – humming
pai – vast
puRavil – having surrounding areas
mangaiyar kOn – the king of the residents of thirumangai region
kaliyan – thirumangai AzhwAr
koNda sIr – his auspicious qualities which are held in the heart
thaN – wet (compassionate)
thamizhAl – in thamizh language
sey – mercifully spoke
mAlai – in the form of a garland
Iraindhum – these ten pAsurams
vallAr – those who can learn
aNdam – this oval shaped universe under the control of brahmA
ALvadhu – ruling over
ANai – is certain;
anREl – if that is not desired
amar ulagu – paramapadham
ALvar – will get to rule.

Simple translation

thirumangai AzhwAr, the king of the thirumangai region which is having vast surrounding areas where beetles are humming, mercifully spoke these ten pAsurams about the auspicious qualities of emperumAn which are held in his heart. emperumAn has mercifully rested in thiruvevvuL to be praised by SrIvaishNavas by offering flower garlands at his divine feet; those who can learn this decad are certain to rule over this oval shaped universe under the control of brahmA; if that is not desired, they will get to rule paramapadham.

Highlights from vyAkyAnam (Commentary)

iNdai … – For the SrIvaishNavas to offer flower garlands and live in thiruvevvuL serving the emperumAn who has mercifully rested there. Such emperumAn is being praised here. Just as mukthAthmAs will sing sAmagAnam, the beetles having drunk honey, will keep humming in the vast areas which surround thirumangai region – AzhwAr who is the king of such thirumangai.

koNda seerAl … – sIr – decoration for a poem; that is said here. Alternative explanation – as emperumAn came and reclined here, his qualities remained firmly in AzhwAr’s heart, and due to their impelling, the garland of words which could not be controlled in AzhwAr’s heart was thus spoken. Those who learned this decad will certainly rule the aNdam.

anREl … – If one is detached thinking “Even after surrendering unto him, will we desire to rule this world?”, they will rule over parampadham.

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 – 2.2.9 – pandhirukkum

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periya thirumozhi >> Second centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pandhirukkum mel viralAL pAvai panimalarAL
vandhirukkum mArvan neela mEni maNivaNNan
andharaththil vAzhum vAnOr nAyaganAy amaindha
indhiraRkum thamperumAn evvuL kidandhAnE

Word-by-Word meanings

pandhu – ball
irukkum – present
mel – tender
viralAL – having fingers
pani – cool
malarAL – having lotus flower as her birth place
pAvai – periya pirAttiyAr who is having femininity with shyness, innocence, fear, humility
vandhu – arriving from that flower
irukkum – eternally residing
mArvan – having the divine chest
neelam – like a dark kuvaLai flower
mEni – having physical beauty
maNi – like a gem
vaNNan – having the nature of simplicity
andharaththil – in svargam (heaven)
vAzhum – living
vAnOr – for dhEvathAs
nAyaganAy – being the leader
amaindha – who is present
indhiraRkum – for indhra too
perumAn – one who is the lord
evvuL kidandhAnE – is reclining in thiruvevvuL.

Simple translation

periya pirAttiyAr who is having femininity with shyness, innocence, fear, humility, who is holding a ball with her tender fingers, having lotus flower as her birth place, is arriving at the divine chest of emperumAn from that flower, and is eternally residing there; such emperumAn, having dark kuvaLai flower like physical beauty, having the nature of simplicity like that of a gem, being the lord for indhra who is present as the leader for the dhEvathAs living in heaven, is reclining in thiruvevvuL.

Highlights from vyAkyAnam (Commentary)

pandhu irukkum … – Due to not having the sorrow of separation ever, having a ball in the hand, and being unable to tolerate even that, the tender fingers have become reddish; one who is having natural femininity; one who has the cool lotus flower as her birth place.

vandhu irukkum … – Considering such flower to be a thorn, she was unable to stand the heat there and hence came and eternally resided in the divine heart of emperumAn as said in thiruvAimozhi 6.10.10 “agalagillEn” (I will never leave). One who has a divine form which resembles a blue gem.

andharaththil … – This can be an adjective for sarvESvaran [he is the lord of all the dhEvathAs and the lord of indhra]; alternative explanation – lord for indhra who is the present as the leader of all dhEvathAs. Even indhra depends on bhagavAn for his wealth and control.

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 – 2.2.8 – munivan mUrththi

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periya thirumozhi >> Second centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

munivan mUrththi mUvarAgi vEdham viriththuraiththa
punidhan pUvai vaNNan aNNal puNNiyan viNNavar kOn
thaniyan sEyan thAn oruvan Agilum than adiyArkku
iniyan endhai emperumAn evvuL kidandhAnE

Word-by-Word meanings

munivan – one who vowed to create
mUrththi mUvar Agi – being brahmA, vishNu and rudhra
vEdham – meanings of vEdham
viriththu – to make everyone know
uraiththa – one who mercifully explained in SrI gIthA
punidhan – having purity
pUvai – like kAyAm pU (dark coloured flower)
vaNNan – having divine complexion
aNNal – being lord
puNNiyan – being greatly magnanimous
viNNavar – for nithyasUris
kOn – being the leader
thaniyan – being matchless
sEyan – being difficult to be known even by yOgis
thAn oruvan Agilum – though he remains distinguished (in this manner)
than adiyArkku – for those who are surrendered unto him
iniyan – being good
endhai – being my father
emperumAn – being my lord
evvuL kidandhAnE – reclined in thiruvevvuL

Simple translation

Being the one who vowed to create, being brahmA, vishNu and rudhra, one who mercifully explained in SrI gIthA to make everyone know the meanings of vEdham, having purity, having kAyAm pU like divine complexion, being the lord, being greatly magnanimous, being the leader for nithyasUris, being matchless, though he remains distinguished, being difficult to be known even by yOgis, he remains good for those who are surrendered unto him; being my father and lord, he reclined in thiruvevvuL.

Highlights from vyAkyAnam (Commentary)

munivan … – When all the AthmAs (sentient entities) in samsAra were devoid of body and senses, and were having no option for enjoyment or liberation, and had lost the effectual state, emperumAn vowed in his divine heart as in chAndhOgya upanishath “bahusyAm” (let me become many). Further, he remained as antharAthmA (in-dwelling soul) as brahmA and rudhra, and also remained in his own self as vishNu, and engaged in creation etc. One who revealed the meanings of vEdham explicitly. That is – he mercifully explained SrI gIthA which is vEdha upabruhmaNam (explanation for vEdhams).

punidhan – As said in SrI bhagavath gIthA 5.29suhrudham sarva bhUthAnAm” (friend for all), the purity which is acquired by being unselfish and looking for the well-being of others only, is explained.

pUvai vaNNan – His divine, beautiful form is such that one cannot give him up even if he leaves aside the good advice and gives bad advice.

aNNal – Lord

puNNiyan – Greatly magnanimous.

viNNavarkOn – The lord of nithyasUris who are free from ignorance.

thaniyan – One who is distinguished from nithyasUris too.

sEyan … – One who is much greater than them. Though he is matchless in this manner, he is good to those who surrender unto him. My father and lord.

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

periya thirumozhi – 2.2.7 – thingaL appu

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periya thirumozhi >> Second centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thingaL appu vAn eri kAlAgi thisai muganAr
thangaL appan sAmiyappan pAgaththirundhu vaNduN
thongalappu neeNmudiyAn sUzhkazhal sUdaNinRa
engaL appan emperumAn evvuL kidandhAnE

Word-by-Word meanings

thingaL – moon
appu – water
vAn – ether
eri – fire
kAl – air, these four elements
Agi – having as body (being the SarIri)
thisai muganAr thangaL – for four-headed brahmA
appan – being the father
sAmi – one who is revealed in sAma vEdham
appan – being the cause
vaNdu – beetles
uN – drinking honey
thongal – konRai garland
appu – gangA water
nIL – lengthy
mudi – having in his matted hair
bAgaththu – in one side of emperumAn’s divine form
irundhAn – rudhra who is present
sUzh – spreading everywhere in earth
kazhal – divine feet
sUda – to decorate (the head)
ninRa – one who stood
engaL appan – being our father
emperumAn – one who is our lord
evvuL kidandhAnE – reclined in thiruvevvuL

Simple translation

Having the moon and four elements water, ether, fire and air as body, being the father for the four-headed brahmA, being the one who is revealed in sAma vEdham, being the cause; being the one whose divine feet which were spread everywhere in earth, stood to decorate the head of rudhra who is wearing konRai garland where beetles are drinking honey from, and who is having lengthy matted hair where gangA water is present, and who is present in one side of emperumAn’s divine form; being our father and our lord, he reclined in thiruvevvuL.

Highlights from vyAkyAnam (Commentary)

thingaL … – Identifying the moon as a sample for effectual entities and the four elements as samples for panchabhUthams (the five great elements) which are causal, saying that emperumAn is standing as antharyAmi for all of these. And, he is the father for four-headed brahmA as well.

sAmi appan – The causal lord, who is revealed in sAma vEdham.

bAgaththu … – bhagavAn stood there to have rudhra who is with the matted hair which is having both konRai garland where beetles are drinking honey from and gangA water, and is present in a small portion of the divine form of bhagavAn, to hold his expanded divine feet on the head.

engaL … – One who is our father and lord.

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 – 2.2.6 – sOththa nambi

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periya thirumozhi >> Second centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sOththa nambi enRu thoNdar miNdith thodarndhu azhaikkum
Aththa nambi sengaNambi Agilum dhEvarkkellAm
mUththa nambi mukkaNambi enRu munivar thozhudhu
Eththum nambi emperumAn evvuL kidandhAnE

Word-by-Word meanings

thoNdar – SrIvaishNavas who are ananyaprayOjanas (those who don’t expect any benefit other than kainkaryam]
miNdi – densely gather
nambi – Oh one who is complete with all auspicious qualities!
sOththam enRu – saying “we worship you”
thodarndhu – continuously
azhaikkum – those who praise
Aththan nambi – one who is complete in being most trustworthy
sengan nambi – is complete with the beauty of his reddish eyes;
Agilum – though he is like this
dhEvarkku ellAm – for all the dhEvathAs
mUththa nambi – for brahmA who was born before
mukkaN nambi – saying “one who remains as antharyAmi of rudhra who has three eyes”
munivar – sages such as sanaka et al
thozhudhu – surrender
Eththum – to praise
nambi – one who is complete
emperumAn – my lord
evvuL kidandhAnE – is reclining in thiruvevvuL.

Simple translation

SrIvaishNavas who are ananyaprayOjanas densely gather saying “Oh one who is complete with all auspicious qualities! We worship you” and continuously praise emperumAn who is complete in being most trustworthy and is complete with the beauty of his reddish eyes; though he is like this, sages such as sanaka et al surrender and praise saying “one who remains as antharyAmi of brahmA who was born before all the dhEvathAs, and rudhra who has three eyes”; my complete lord is reclining in thiruvevvuL.

Highlights from vyAkyAnam (Commentary)

sOththam – The words which are recited by humble persons, to surrender unto him and make him shower his mercy. The trustworthy lord who is called out by vaishNavas who will jostle and say along the lines of “Oh one who is the abode of all auspicious qualities! We worship you”.

nambi – One who remains without any shortcoming due to being most trustworthy.

When asked “Who is that person who remains like this?” AzhwAr says,

sem kaN nambi – He is well known through SAsthram that he is puNdarIkAksha (lotus-eyed) as said in vishNu dharmam 99.27 “yagyESa: yagya purusha: puNdarIkAksha samjhitha:” (One who is worshipped in yagyas; one who accepts the offerings of yagya; one who is known as lotus eyed).

Agilum – Though he is like this.

dhEvar … – Being the antharyAmi for four-headed brahmA who is born before  all dhEvathAs and for rudhra who has an extra eye on his forehead, the one who is praised by sanaka et al as the one who is performing srushti etc. Thus, though he is having distinguished, divine form and is totally distinct from all other entities, he remains as antharyAmi for brahmA et al and performs creation etc and is praised by sanaka et al; such emperumAn is reclining in thiruvevvuL.

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 – 2.2.5 – bAlanAgi

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periya thirumozhi >> Second centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

bAlanAgi gyAlam Ezhum uNdu paNdu Alilai mEl
sAla nALum paLLi koLLum thAmaraik kaNNan eNNil
neelamAr vaNduNdu vAzhum neydhal andhaN kazhani
Ela nARum paimbuRavil evvuL kidandhAnE

Word-by-Word meanings

bAlanAgi – as a small child
gyAlam Ezhum – seven worlds
uNdu – consumed
paNdu – during the deluge
Alilai mEl – on a banyan leaf
sAla nALum – very long time
paLLi koLLum – mercifully rested
eN il – inconceivable
thAmaraik kaNNan – lotus-eyed sarvESvaran
neelam – blue coloured
vaNdu – beetles
neydhal – in water-lily
Ar – being seated
uNdu – drinking (the honey on it)
vAzhum – living
am – beautiful
thaN – cool
kazhani – fertile fields
Elam – fragrance
nARum – blowing
pai – vast
puRavil – having gardens outside
evvuL kidandhAn – reclined in thiruvevvuL

Simple translation

Lotus-eyed sarvESvaran, being inconceivable, being a small child, consumed seven worlds, and mercifully rested on a banyan leaf during the deluge; he has reclined in thiruvevvuL which is having fragrant, vast gardens outside, and beautiful, cool, fertile fields where blue coloured beetles, seated in water-lily and drinking the honey in it, are living.

Highlights from vyAkyAnam (Commentary)

bAlanAgi … – Being a very young, nursing toddler [who is so tender that even by slight touch, their skin will ooze blood], in that young state, held all the worlds in his stomach.

paNdu – In that time of deluge when there is none to care for him, on a fresh banyan leaf.

sAla – Even yaSOdhA et al were not there to care for him thinking “the child is sleeping at odd times, what is he doing?” and to wake him up.

eNNil – Joining the un-joinable aspects. If we start thinking about it, it will be impossible to do so.

neelam … – The coastal region where beetles are living, drinking the honey in water-lily flowers. Alternative explanation – neydhal – water-lily.  The beetles which are living on the blue coloured flowers, are drinking honey from the water-lily flower. Another explanation – having beautiful, cool, fertile fields where blue coloured beetles are drinking honey from water-lily flower.

Elam … – In the abode which has very fragrant surroundings, the one who can do miracles, is mercifully resting; those who wake him up and get his help are only lacking.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.2.4 – pandhaNaindha

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

periya thirumozhi >> Second centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pandhaNaindha mel viralAL pAvai than kAraNaththAl
vendhiRal EREzhum venRa vEndhan viripugazh sEr
nandhan maindhanAga Agum nambi namperumAn
endhai thandhai tham perumAn evvuL kidandhAnE

Word-by-Word meanings

pandhu – ball
aNaindha – having
mel – tender
viralAL – having fingers
pAvai than kAraNaththAl – to attain nappinnaip pirAtti who has natural femininity
vem – cruel
thiRal – strong
ERu Ezhum – seven bulls
venRa – killed
vEndhan – being the king
viri – well known
pugazh sEr – having fame
nandhan maindhanAga – being SrI nandhagOpa’s divine son
Agum – placing himself
nambi – being full in all auspicious qualities
nam perumAn – being our lord
endhai thandhai tham perumAn – lord for our clan starting with me, my father and his father
evvuL kidandhAnE – reclined in thiruvevvuL

Simple translation

Placing himself as SrI nandhagOpa’s divine son with well known fame, being the king, [emperumAn] killed seven cruel, strong bulls to attain nappinnaip pirAtti who has natural femininity having tender fingers which are holding on to a ball; being full in all auspicious qualities, being our lord, the lord for our clan starting with me, my father and his father, reclined in thiruvevvuL.

Highlights from vyAkyAnam (Commentary)

pandhu … – Again AzhwAr reminisces krishNAvathAram. Holding on to the ball to remain attractive for krishNa, but she is having very tender fingers to even hold it. To attain nappinnaip pirAtti who has natural femininity.

vem thiRal … – As she is not born in kshathriya clan, he cannot use bow and arrow to kill. Hence he won over the bulls according to the rules of their clan [by wresting with them]. Killing the bulls, he became the king of that clan.

viri pugazh sEr nandhan – When someone else (vasudhEva and dhEvaki) performed penance, he [nandhagOpan] became famous to enjoy the result of being with krishNa as said in thiruvAimozhi 8.1.3 “eduththa pErALan” (the great ruler who got krishNa as his child).

Agum – He came to exist as said in thaiththirIya upanishath “santhamEnam” (to be existing) only after becoming the divine son of SrI nandhagOpa, to eliminate the defect of being thAnthOnRi (unborn from anyone) without a father.

maindhanAga Agum – [periyavAchchAn piLLai explains the following pAsuram] periya thirumozhi 10.4.8 “undham adigaL munivar” yaSOdhAp pirAtti would say these words to threaten krishNa; since she is his mother, she won’t scold him; hence, your father will scold you. “unnai” – You who are so mischievous and cannot be tolerated. “nAn …” – Showing the stick in her hand, she would say “Look at this, it keeps saying ‘krishNa’ repeatedly, looking for you”; I can use this to beat you to cause pain to you; but I am unable to do so.

nambi – Though he is present with all auspicious qualities in SrivaikuNtam, only after taking birth in this samsAra and standing in a humble manner, he became complete.

nam perumAn – Our lord. The lord of our clan.

evvuL kidandhAnE – Instead of having to pack food for the journey to parampadham, to see emperumAn who is all types of relatives to us, he has reclined in thiruvevvuL to fulfil the responsibilities as relatives to him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.2.3 – munnOr thUdhu

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

periya thirumozhi >> Second centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

munnOr thUdhu vAnaraththin vAyil mozhindhu arakkan
mannUr thannai vALiyinAl mALa munindhu avanE
pinnOr thUdhu Adhi mannarkkAgip peruNilaththAr
innAr thUdhan ena ninRAn evvuL kidandhAnE

Word-by-Word meanings

mun – In SrIrAmAvathAram
Or – matchless
thUdhu – words to be conveyed
vAnaraththin – thiruvadi’s (hanuman’s)
vAyil – through the mouth
mozhindhu – informed and sent
arakkan – rAvaNa, the demon
mannu – remaining firmly
Ur thannai – lankA
vALiyinAl – with arrow
mALa – to be destroyed
munindhu –  being the one who mercifully showed his anger
avanE – that chakravarthi thiruamgan (divine son of emperor dhaSarathi) himself
pin – in krishNAvathAram
Adhi mannarkku – pANdavas who are the original kings
Or thUdhAgi – being the [unique] messenger
peru nilaththAr – the residents of this vast earth
innAr thUdhan ena – to say that he is the messenger of pANdavas
ninRAn – stood (in front of arjuna’s chariot)
evvuL kidandhAnE – reclined in thiruvevvuL

Simple translation

In SrI rAmAvathAram, chakravarthi thirumagan informed matchless words to be conveyed through hanuman’s mouth and sent him there; he mercifully showed his anger to have rAvaNa, the demon who was remaining firmly in lankA, destroyed with arrow; the same emperumAn, in krishNAvathAram, remained as the messenger of pANdavas who are the original kings, to have the residents of this vast earth say “he is the messenger of pANdavas” and stood; he has now reclined in thiruvevvuL.

Highlights from vyAkyAnam (Commentary)

mun … – AzhwAr is repeating what he said in the first pAsuram in “Esa ninRa“. This is similar to yagyas which are ordained in SAsthram before and after sunrise [udhitha, anudhitha hOmams]. Though the yagya performed before sunrise is said to be lowly, mImAmsakas will interpret such statement to be in glorification of such yagya as well. Here too, “Esa” is not taken as insult, but as glorification only. That is because, AzhwAr enjoys every aspect of emperumAn.

mun … – Before dhvApara yugam, in thrEthA yugam, when he was unable to bear the separation from pirAtti, he almost decided to kill himself by drowning in the ocean; at that time, he sent a message through a vAnaram (hanuman).

arakkan mannu Ur thannai – The town of the demon, which was well built by boons.

vALiyinAl – He used an arrow which is used by humans to torment the town which could not be threatened even by brahmAsthram.

avanE … – Though he is having the arrow which can use the water of the ocean as ghee to light up and burn, he went as a messenger having a palm leaf around his neck as if he is helpless.

Adhi mannarkkAgi – Though dhuryOdhana et al were ruling the kingdom, AzhwAr is saying pANdavas to be the kings, since they are the rightful owners of the kingdom and dhuryOdhana et al grabbed the kingdom as one would climb a reclining elephant without its permission. Just as a brAhmaNa would show the proper documents to make a rightful king rule the kingdom when unqualified persons take over the kingdom, AzhwAr, due to ISvara’s opinion, is saying pANdavas to be “Adhi mannar“.

innAr thUdhan ena ninRAn – He remained to be called by both great or insignificant people as “innAr thUdhan ena ninRAn“. He sustained himself by hearing that name of “pANdava thUdhan“. He sustained himself by the name “pANdava thUdhan” as someone who does not have a great family heritage or deeds will seek some greatness. This became the identity for him instead of identifying him with his family heritage, deeds etc. This is similar to saying “this person sustained himself with food”, “wall stands due to the soil”. If he gets anyone who will praise him based on his subservience towards devotees, he will be nourished without even eating.

evvuL kidandhAnE – There is good water source in this region. As we have devotees who will engage me for my tasks, he firmly reclined there thinking that he will not leave that abode.

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