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thanippAdal (additional pAsuram)

ennilaimai ellAm aRiviththAl emperumAn
thannaruLum Agamum thArAnEl – pinnaippOy
oNduRainIr vElai ulagaRiya Urvan nAn
vaNdaRai pUm peNNai  madal

Word by word meaning

en nilaimai ellAm – all my various states
aRiviththAl – after informing
emperumAn – the lord of all, my swAmy
than aruLum – his mercy
Agamum – his divine chest
thArAn El – if he does not grant
pinnai pOy – after that, going to
oNduRai nIr vElai ulagu aRiya – making it known to the people of the world, surrounded by ocean which has effulgent places for taking a dip and which is full of water
nAn – I
vaNdu aRai pUm peNNai madal Urvan – I will engage with a beautiful madal which is resounding with the humming of beetles. 

avathArikai

This pAsuram is similar to the one at the end of siRiya thirumadal. This pAsuram, composed by the thamizh poet kambar as if it were recited by parakAla nAyaki herself, is recited at the end of periya thirumadal. These pAsurams [this and the one which appears at the end of siRiya thirumadal], show the devotion that kambar had towards thirumangai AzhwAr.

vyAkyAnam

en nilaimai . . . . . . thArAnEl – these two lines are taken from part nos 90 and 91 in periya thirumadal. vyAkyAnam for these two lines can be seen there. We can see that in kamba rAmAyaNam too, there are many pAsurams where the words and meanings are common with thirumangai AzhwAr’s pAsurams.

pinnaip pOy – If he does not carry out what he is expected to do, I will do what I am not supposed to do. While he should come to the place where I am present, I will go to the place where he is residing.

oNduRai nIr vElai ulagaRiya – to make it known to the people who are in the world surrounded by ocean with splendorous steps for taking bath and which is full of water.

oNduRai – since pearls and corals are strewn across the ocean, it has effulgence.

ulagu – people who are living in the world.It woud also mean “great people”

Urvan nAn . . . .madal – I will engage with madal which is resounding with the humming of beetles.

This brings us to the end of translation for periya thirumadal.

periya pirAtti samEdha periya perumAL thiruvadigaLE SaraNam
thirumangai AzhwAr thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
azhagiya maNavALapperumAL nAyanAr thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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thennulagam ERRuviththa thiNdiRalum maRRivaidhAn                                 147
unni ulavA ulagaRiya Urvan nAn
munni muLaiththezhundhu Ongi oLi parandha                                                  148
manniya pUm peNNai madal

Word by word meaning

then ulagam ERRuviththa – so as to reach yamalOkam (hell)
thin thiRalum – what  great strength
maRRu ivai thAn – various other activities which are similar to these
unni ulavA – they cannot be thought of completely.
ulagu aRiya – announcing such activities so that people of the world would know
nAn – I, parakAla nAyaki
munni – standing up front
muLaiththu ezhundhu Ongi oLi parandha manniya pU peNNai madal Urvan – I will engage with madal from beautiful, firm and splendorous palm leaf which has been taken from a well sprouted, high grown pam tree.

vyAkyAnam

thennulagam ERRuviththa – he let sUrppaNaka to live in this world; in the case of thAtakA, he sent her to the world of yama [hell] itself. How cruel!

thiN thiRalum – how to praise his valour that he shows towards helpless women?

maRRivaidhAn unni ulavA – it is not possible to complete the incidents that I have gathered of this emperumAn, just like one gathers wealth which will help during times of distress. It will suffer the same way that vEdham suffered when it tried to estimate the bliss of emperumAn and returned empty handed. Since he is likely to come scurrying and fall at my feet after I start revealing these, I consider them as my wealth during distress.

ulagu aRiya Urvan nAn – I will engage with madal such that all chEthanas (sentient beings) will come to know of them.

munni – Standing right up-front, saying “I am going to engage with madal”. The meaning implied is that it is not possible to wait for him [thirumangai AzhwAr] any more.

What sort of madal is this?

muLaiththu ezhundhu Ongi oLiparandha manniya pUm peNNai madal – I will engage with madal which has sprouted from earth, grown tall, remained resplendently, remained firm.

Urvan nAn madal – I have a great brahmASthra (very potent weapon) in my hand. What shortfall do I have now? This implies that there is no hurdle for my goal being reached. She is praising this [madal] because she feels that it will help her in uniting with emperumAn, just like viSwAmithra bhagavAn united sIthAppirAtti with perumAL [SrI rAma].

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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ponniRangoNdu pulandhezhundha kAmaththAl                                               145
thannai nayandhALaith thAn munindhu mUkkarindhu
manniya thiNNenavum vAyththa malai pOlum                                                 146
thannigar onRillAdha thAtakayai mAmunikkA

Word by word meaning

pularndhu – her body withered [lifeless]
ezhundha kAmaththAl – due to the disease of lust which swelled
pon niram koNdu – her complexion became pale [lost its colour]
sOrvu eydhi – going into a trance
thannai nayandhALai – that demonic woman who desired him
thAn munindhu – becoming fiery
mUkku arindhu – cutting off her nose
manniya thiNNenavum – how firm he became!
vAyththa malai pOlum – one who had the form similar to a mountain
than nigar onRu illAdha – being incomparable
thAtakaiyai – a woman called as thAtakA
mAmunikkA – for the sake of sage viSvAmithra

vyAkyAnam

sOrvu eydhi – did she not become tired since she fell in love, just like I did?

pon niRam koNdu – since her love did not fructify, did she too not lose her complexion, like I?

pularndhu – did she also not wither, just like I

ezhundha kAmaththAl – with the love which blossomed, larger than an ocean. What a great prize she got for the love that she had for him!

thannai nayandhALai – the mistake she committed was in being desirous of him!

th9n munindhu – one should reciprocate love. Even if that is not done, is it proper for one to get angry?

mUkku arindhu – even if one became angry, we can forget it. But didn’t he cut off her nose?

manniya thiNNenavum – did he, at the least, feel remorseful for such a cruel act? No; did he not stand firm as if he had carried out a valorous act? Is this an act of valour? thiNNenavu – robustness.

Finally, I will narrate another incident, which is the peak of all cruel acts. Listen:

 vAyththa malai pOlum – what a great physique did she have!

thannigar onRu illAdha thAtakaiyai – Is there anyone to match her so that one could console oneself even if she went.

mAmunikkA – did he not carry out this act in such a crafty way that if one asked him forcefully “You killed a woman” he would shift the blame by responding “A brAhmaNa asked me to do it and hence I did ”? The commentator azhagiya maNavALapperumAL nAyanAr has said “I have heard from nampiLLai that he has heard this explanation from [parAsara] bhattar”.

mAmunikkA – Was it not for the great thapasvi (one who carries out penance) viSvAmithra that he brought such a disgrace?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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konnavilum kUththanAyp pErththum kudamAdi
ennivan ennappaduginRa vIdaRavum                                                                   143
thennilangaiyAtti arakkar kulappAvai
mannan irAvaNan than nal thangai vALeyiRRuth                                                  144
thunnu sudusinaththuch chUrppaNakAch chOrveydhi 

Word by word meaning

kol navilum kUththanAy – carrying out the dance which kills (women)
pErththum – further
kudam Adi – dancing with pots
en ivan ennappaduginRa IdaRavum – getting ruined of character with people wondering “Will anyone dance like this?”
then ilangaiyAtti – the queen of lankA in the south
arakkar kulapopAvai – one who looked like an idol, born in the clan of demons
mannan irAvaNan than nal thangai – the affectionate sister of King rAvaNa
vAL eyiRu – having teeth like a sword (being resplendent)
thunnu sudu sinaththu – having an anger which will singe
sUrppaNakA – called as sUrppaNakA

vyAkyAnam

konnavilum kUththanAy – while dancing, he had a beauty which was capable of killing women

pErththum kudamAdi – more than that, taking up pots and dancing with them

ennivan ennappaduginRa IdaRavum – he also had the simplicity which would make the women to think “What is this? Would he not stop dancing and killing us in the bargain, and leave this place?”

Leave aside what had been said till now. Hear this terrible incident:

thennilangaiyAtti – Is there anyone born like this person? Having the name “rAvaNa is the king of lankA”, did he not truly control lankA? Was he not born to enjoy the wealth of lankA?

arakkar kulappAvai – Was she not born as the ‘apple of the eye’ as far as the clan of demons was concerned?

mannan irAvaNan – How remarkable! Was there anyone who lived as the King among kings just as rAvaNa lived?

than nalthangai – was she not born as his sister, being very dear to him?

vAL eyiRRu – How resplendent were her teeth! If there ever were a beautiful girl, the beauty of her teeth should be like what she had.

thunnu sudu sinaththu – forget her external beauty. How great was her inner beauty! Did not the anger which she had towards him [SrI rAma], who could not understand the love of a forlorn woman, not reflect the beauty of her mind!

sUrppaNakA – she had nails resembling a winnow!

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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mannar perunjavaiyuL vAzhvEndhar thUdhanAy                                             141
thannai igazhndhuraippath thAn munanAL senRadhuvum
mannu paRai kaRanga mangaiyar tham kaN kaLippa                                    142

Word by word meaning

munam nAL – during an earlier time
vAzhvEndhar thUdhanAy – as pANdava’s messenger
thannai igazhndhu uraippa – to be  spoken of despicably
mannar peru savaiyuL senRadhum – the way he went to the court of great kings (such as dhuriyOdhanA et al)
mangaiyar tham kaN kaLippa – eyes of the (herd)ladies’ to rejoice
mannu paRai kaRanga – the drum tied (to the waist) to sound

 vyAkyAnam

I will narrate another incident, please listen.

mannar perunjavaiyuL – was it at a non-descript place where his simplicity was exposed? Was it not in the court where great kings had gathered that this happened?

vAzhvEndhar thUdhanAy – agreed that he had to go as a messenger. But did he go as the messenger of great emperors who rule over the world? Was it not for pANdavas who were struggling with their lives that he went as a messenger? Who will get such a fame!

thannai igazhndhuraippa – such that dhuriyOdhana would ask him derisively “Disregarding bhIshma, dhrONa and me, why did you eat the food of the lowly person (vidhura)?”

thAn – For someone who did such an act, where is the need for any respect to feel important? (thAn indicates self)

muna nAL senRadhuvum – Is he comforting himself that a long time has passed since this event took place? It appears to me that this happened yesterday!

More than this, hear this ludicrous incident as I narrate it:

mannu paRai kaRanga – since no one would come to support him in this shameless act, he tied a drum to his waist itself.

Did he not indulge in an act which any self-respecting elder would not even think of!

Did anyone dance like this?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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pinnum uralOdu kattuNda peRRimaiyum                                             139
annadhOr bUdhamAy Ayar vizhavinkaN
thunnu sagadaththAl pukka perunjORRai                                            140
munnirundhu muRRaththAn thuRRiya theRRanavum

Word by word meaning

uralOdu – (tied up) with the mortar
kattuNda peRRimaiyum – how great it was being tied down
Ayar vizhavin kaN – in the ArAdhanai (worship) carried out by the herdspeople to indhira, the chief of celestial entities
thunnu sagadaththAl pukka peru sORRai – the huge quantum of food carried by many carts
annadhu Or bUdhamAy – taking the form of a demon which cannot be spoken of in words
mun irundhu – right in fornt of them
muRRa – completely
thAn – he himself
thuRRiya – eaten
theRRanavum – what a shame! 

vyAkyAnam

pinnum uralOdu kattuNda peRRimaiyum – it is not that the girls just caught hold of his hand [as seen in the previous part]; more than that, they tied him to a mortar, an achEthana (insentient) entity. I will recount the greatness of that act too, for the entire world to hear.

kattuNda peRRImaiyum – The opinion here is that ”the sinner that I am, I did not get to see this greatness at that time itself”.  peRRimai – greatness (or fame). Here, it refers to the lowliness of the act due to viparItha lakshaNam (ironical, conveying the opposite meaning).

On top of this, I want to speak about one more activity.

annadhOr – it was such a despicable act that emperumAn put on, which cannot be described by words.

annadhu – unable to look at that grotesque form, she (parakAla nAyaki) turns her face away.

bUdhamAy – will anyone take on the role of a very lowly demon?

Ayar vizhavin kaN – since he took on the role of a demon, he went to all places because of his extreme hunger. He had to gobble up the food meant for the herdspeople who were holding on to him.

thunnu sagadaththAl pukka perunjORRai – was the quantum of food such that a couple of people could carry it and he ate that? He swallowed the food which was heaped like a mountain, brought by a huge line of carts. Just as periyAzhwAr had mentioned in his periyAzhwAr thirumozhi 3-5-1 “attukkuvi sORRup paruppadhamum thayir vAviyum neyyaLaRum” it was a combination of a mountain of cooked rice, a tank of curd and a pond of ghee which he swallowed.

munnirundhu – what a shameless act! If he had a bit of sense, would he not have put a screen between himself and the herdspeople when he swallowed all that food? Since even that was not there, he swallowed all the food in the presence of all the herdspeople.

muRRaththAn thuRRiya – he did not offer even a handful of food to anyone! What a glutton he was!

thAn thuRRiya – he ate it all up, without even getting his relatives together.

theRRanavum – he did not have any sense of shame even after doing all this! theRRanavu – clarity. Here, it means shamelessness.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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thunnu padal thiRandhu pukkuth thayir veNNey
than vayiRAra vizhungak kozhungayaRkan                                                        138
mannu madavOrgaL paRRiyOr vAnkayiRRAl

Word by word meaning

thunnu padal thiRandhu – by opening the gate woven with densely packed palm leaves
pukku – entering
thayir veNNey – curd and butter
than vayiRu Ara thAn vizhunga – as he gobbled these in order to fill up his stomach
kozhu kayal kaN – eyes which are like carp (a fresh water fish)
mannu madavOraL – women of the hamlet
paRRi – catching him
Or vAn kayiRRAl – with a beautiful rope

vyAkyAnam

thunnu padal thiRandhu – did he enter like I did by turning the dome on top of the turret in budhdha vihAra, and damaging it, and steal? The herdspeople would have woven a densely packed palm gate and would have supported it with the trunk of a tree. Was it not by damaging this dome that he indulged in stealing!

padal thiRandhu pukku – normally, he would not even know the mechanism by which the gate with a stick across it is opened; he only knows to slip in under the gate and steal. However, since it was his house and since he had been stealing for a long time, he was able to carry out the difficult task of opening the gate!

thunnu padal thiRandhu pukku – Since it was densely woven, he entered by opening it. Had it been kept open, he would have entered by closing it!

thayir veNNey – did he steal the golden image of bhudhdha like I did? Was it not the lowly curd and butter!

than vayiRu Ara vizhunga – He did not steal for the sake of others [for the sake of emperumAn]; he did for his own sake!

kozum kayal kaN – the happiness was seen in the eyes of the herdswomen on catching the person who stole.

mannu madavOrgaL paRRi – as soon as he is caught, a thousand girls will hold on to his one hand.

Or vAn kayiRRAl – unlike him who would not be easily accessible, it was a beautiful rope which was caught as soon as one thought of it. It was not a great rope just because it was praised as “kaNNinuN siRuththAmbinAl” (kaNNinuN chiRuth thAmbu 1), “kaNNikkuRungayiRu” (periya thirumozhi 11-5-4) “kaNNiyAr kuRungayiRu” (periya thirumozhi 5-9-7); it was a strong, nice rope to tie the mischievous person.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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than nilaimai ellAm aRivippan thAn munanAL
minnidai Aychchiyar tham sErikkaLavinkaN                                                         137

Word by word meaning

than nilaimai ellAm aRivippan – I will expose all his qualities
munam nAL – in earlier time (during krishNAvathAram)
minnidai Aychchiyar tham sEri – in the hamlet of cow-herd girls whose slender waists were like lightning
kaLavin kaN – in a cunning way

 vyAkyAnam

than nilaimai ellAm aRivippan – I will expose everything – how he showed his divine form, then separated from me, created distress in me, made me engage with madal, and even after that, not showing up for me. Since he has decided that I alone am not required for him, I will make him not required for this world, by exposing his bad qualities.

Now, thirumangai AzhwAr (as parakAla nAyaki) intends to prove that all the divine activities of emperumAn which made AzhwArs like him to become bewildered saying “eththiRam” (how amazing!) as lowly activities.

thAn munanAl . . .  peRRimaiyum – I will make it known to the whole world as to how he had stolen butter from the hamlets of cow-herd girls and how he was caught and tied to the mortar.

thAn – how shameful that he has indulged in this activity [of stealing butter] and is proud that “I have done it”

muna nAL – did not this activity come about at a very young age? Is he remaining calm since he thinks that the worldly people would have forgotten it?

minnidai – was it not to see how the lightning-like waists of the cow-herd girls trembled when they came chasing him that he indulged in stealing butter!

minnidai Aychchiyar tham – It is true that he indulged in stealing. But was it carried out with valorous men like me? Was it not from weak women that he stole?

Aychchiyar tham sErikkaLavin kaN – Did he steal like I did, crossing nine well guarded streets in nAgappattaNam? [thirumangai AzhwAr, in order to feed thousand brAhmaNas every day, had to indulge in stealing valuable materials; one such activity was in stealing a golden statue of budhdha from a budhdha vihAra in nAgappattaNam] Was it not from the hamlets of cow-herd boys and cow-herd girls which had only huts, without any protection?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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minnidaiyAr sEriyilum vEdhiyargaL vAzhvidaththum                                       135
thannadiyAr munbum tharaNi muzhudhALum
konnavilum vElvEndhar kUttaththum nAttagaththum                                     136

Word by word meaning

min indaiyAr sEriyilum – in the gatherings of women
vEdhiyargaL vAzhvidaththum – in the places where vaidhikas (those who follow vEdhams) live
than adiyAr munbum – in the presence of emperumAn’s followers
tharaNi muzhudhALum konnavilum vElvEndhar kUttaththum – in the courts of those kings who rule over the entire earthern region and who have cruel armies
nAdu agaththum – in all the other places 

vyAkyAnam

minnidaiyE sEriyilum – I will first go to the women who have lost out their hearts to him, just like I did, and tell them “He has told me ‘I do not know anyone other than you’; acting as if he were deeply in love with you, he has told you ‘I do not know anything other than your waists which are like lightning’; know how deceptive his words are”

minnidaiyAr – women such as ANdAL, cow-herd women et al. Has he not earned the name of being a great appreciator of their beauty? I will destroy that name by showing them as to how he has appreciated my beauty.

vEdhiyargaL vAzhvidaththum – in places which are inhabited by great people such as vyAsa, parAsara et al, who carry out devotion, spiritual rites, mangaLASAsanam (praising) etc  after knowing that he is the supreme entity, through authentic sources such as Sruthi (vEdhas) etc. I will go to their gatherings where they say that he is the supremely generous entity and show them my body [which has become so weak, in separation from him].

thannadiyAr munbum – I will go to gatherings of people such as iLaiyaperumAL [lakshmaNa], nammAzhwAr et al, who have lost out to his auspicious qualities and given themselves up to him as his servitors and tell them “Look how his qualities are”.

The term vEdhiyar refers to those who are deeply engaged in activities which are mentioned in vEdhas in order to attain emperumAn and the term than adiyAr refers to those who are fully engaged with emperumAn’s divine feet as the readily available means to attain him.

tharaNi muzhudhALum kol navilum vElvEndhar kUttaththum – wouldn’t kings such as kulasEkara AzhwAr, thoNdaimAn chakravarththy et al,  who are great warriors born into the lineage of great clans and who have earned the name of Kings since they are ruling over various countries on this earth, celebrate about emperumAn’s qualities of valour and protection? I will go to gatherings of such kings and destroy his qualities of valour and protection by telling them “Look at the valour that he, who was born in the clan of ikshvAku [the first king in the clan in which SrI rAma was born], has shown on a weak woman such as I; look at how he, who protects everyone, has protected me”.

nAttagaththum – Will I go to only a few places which have been mentioned above? I will go to all the places where he has established himself as a supreme being. I will go to all places where he has established himself as a supreme warrior.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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