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periya thirumozhi – 2.5.6 – kidandhAnaith

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kidandhAnaith thadangadaluL paNangaL mEvik kiLar poRiya maRithiriya adhanin pinnE
padarndhAnai padu madhaththa kaLiRRin kombu paRiththAnaip pAridaththai eyiRu kIRa
idandhAnai vaLai maruppin EnamAgi irunilanum peru visumbum eydhA vaNNam
kadandhAnai emmAnaik kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thadam – vast
kadaluL – in thiruppARkadal (milk ocean)
paNangaL – under the hoods of AdhiSEshan
mEvi – remaining firm
kidandhAnai – one who mercifully rested
kiLar – cheerfully
poRiya – having dots in many colours
maRi – fawn
thiriya – as it roams around here and there
adhanin pinnE – behind it
padarndhAnai – one who went
padu – flowing
madhaththa – having water of exultation
kaLiRRin – kuvalayApIdam’s (elephant)
kombu – tusk
paRiththAnai – one who plucked and threw
vaLai – curved
maruppin – having horn
EnamAgi – being varAha
idam pArai – vast earth
eyiRu – with his divine tooth
kIRa – to tear
idandhAnai – one who released it
iru nilanum – the vast earth
peru visumbum – the vast sky
eydhA vaNNam – grew to become insufficient
kadandhAnai – one who measured the worlds with his divine feet and accepted
emmAnai – sarvESvaran who enslaved me
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdu koNdEn – I got to see

Simple translation

emperumAn, remaining firm under the hoods of AdhiSEshan, mercifully rested in thiruppARkadal; he went behind the fawn which was cheerfully having dots in many colours and was roaming around here and there; he plucked and threw the tusk of kuvalayApIdam which is having flowing water of exultation; being varAha having curved horn, he released the vast earth with his divine tooth to tear it; he grew to make the vast earth and vast sky become insufficient and measured the worlds with his divine feet and accepted them; I got to see such sarvESvaran, who enslaved me, in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

kidandhAnai … – One who mercifully rested in the vast ocean which is vast enough for his resting, on AdhiSEshan to not rise even if woken up by his divine consorts.

kiLar … – As sIthAp pirAtti requested SrI rAma to catch the fawn which was having multi-coloured dots and was roaming around cheerfully since it was evil, he chased it to lose his path. He went so far as to become separated from pirAtti. One who plucked the tusk of the huge, exultant elephant, effortlessly like plucking green leaves.

pAr idaththai … – Being mahAvarAha (great wild-boar) with a curved horn, he lifted up the earth with his divine tooth to cause a tear in it.

iru nilan … – He grew and measured the worlds to make the earth and sky become insufficient for him.

emmAnai – One who enslaved me by placing his divine feet on everyone’s head.

kaNdu koNdEn – AzhwAr is saying “I who escaped his divine feet when he himself placed it on everyone’s head, got to see him here”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.5.5 – pAyndhAnaith

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pAyndhAnaith thiri sagadam pARi vIzhap pAlaganAy Alilaiyil paLLi inbam
EyndhAnai ilangoLi sEr maNik kunRanna IriraNdu mAlvaraith thOL ammAn thannaith
thOyndhAnai nilamagaL thOL thUdhiR senRu ap poyyaRai vAyp pugappeydha mallar mangak
kAyndhAnai emmAnaik kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thiri – rolling
sagadam – chakatAsuran
pARi – become pieces
vIzha – to fall (by the divine feet)
pAyndhAnai – one who kicked
bAlaganAy – being a small child
Alilaiyil – in peepal leaf
paLLi inbam – bliss of sleeping
EyndhAnai – one who enjoyed
ilangu oLi – great shine
sEr – having
maNikkunRu anna – having beauty like that of a jewel hill
mAl – huge
varai – strong like a mountain
IriraNdu thOL – having four divine shoulders
ammAn thannai – being the lord of all;
nila magaL thOL – with the divine shoulder of SrI bhUmip pirAtti
thOyndhAnai – one who mingled
thUdhil senRu – going as the messenger of pANdavas
poy – the mischievous throne placed by dhuryOdhana in
avvaRai vAy puga – to make krishNa enter in that room beneath the ground and harm him
peydha – already discussed and arranged
malllar – group of wrestlers
manga – to finish
kAyndhAnai – one who mercifully showed anger
emmAnai – one who is my lord
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

emperumAn kicked chakatAsuran who came rolling to become pieces and fell; being a small child, he enjoyed the bliss of sleeping on peepal leaf; he is the lord of all, having four divine shoulders which are strong like huge mountain which is having beauty like that of a very shining jewel hill; he mingled with the divine shoulder of SrI bhUmip pirAtti; going as the messenger of pANdavas, he mercifully showed anger to finish the group of wrestlers who were arranged to harm krishNa by making him enter in that room beneath the ground under the mischievous throne placed by dhuryOdhana; I got to see such emperumAn who is my lord in sthala sayanam in thirukkadalmallai which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

pAyndhAnai … – Mother yaSOdhA placed the baby krishNa in the cradle-swing under the wheeled-cart. Demons entered those wheels and tried to kill krishNa. As said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet), as his feeding was delayed by his mother, he became angry and kicked with his divine feet. The demons became a target of his kicking and died. One who kicked to destroy the rolling wheels into pieces.

bAlagan … – Being a very small infant, he enjoyed the bliss of sleep on the freshly blossommed peepal leaf.

ilangoLi … – One who has four divine shoulders which resemble very radiant blue mountain.

ammAn thannai – That four-handed personality is sarvESvaran.

thOyndhAnai nila magaL thOL – One who became immersed in the divine shoulders of SrIbhUmip pirAtti.

thUdhu … – Going as the messenger of pANdavas, one who showed anger on the wrestlers who were waiting with the army, thinking to make him enter the room under ground and destroy him.

emmAnai … – One who escaped that mischievous attempt and enslaved me by that act.

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

thirunedunthANdakam – 21 – Part 2

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<< previous pAsuram – 20 – thErALum vALarakkan

<< previous part – 21 – Part 1 – mai-vaNNa naRunkunchi

kai vaNNam etc.She is telling about the hand, mouth, eye, feet that are the whirls in that ocean that is, His beauty. Talking about His beauty from divine feet up to divine crown, or from divine crown down to divine feet is the usual way. She is saying in some other order based on how she experienced Him.

kai vaNNam thAmarai – At first she talks about His hand that held her too fondly during the wedding.

vAi kamalam pOlum – After holding her hand, making it apparent that He does not have anywhere else to go or be with, He said “Oh what a beautiful form this is! Oh how beautiful this bosom is! Oh how beautiful these eyes are” – the divine mouth that said these sweet words.

kaNNiNaiyum aravindham – After having started saying sweet words, if He sees her form, then He would flounder, and then He would talk the rest of the words with His eyes only. Sweet words show His affection. He stood with all the affection to be visible in His eyes, she says

adiyum ahdhE – She is talking about the divine feet she falls to after losing to those affectionate eyes. Instead of mentioning the comparison to lotus flower just once in this pAsuram like she did in “kaNNum vAyum kaiththalamum adiyiNaiyum kamala vaNNam [thirunedunthANdakam – 18]”, here, due to excess of sweetness, she is saying the words of comparison to lotus flower for each part of Him that she mentions here. Unlike in the previous three places in this pAsuram where she mentions the flower explicitly, for divine feet she just says ‘ahdhE’ (is also like that (flower))’, to convey that the flower is not having that much esteem. It implies that for the other parts mentioned earlier too, that is, hand, mouth and eyes, the flower is not a proper comparison.

Oh! The way you are describing, it is like I saw Him directly, instead of just hearing about His coming here, says her friend. She replies, “My description is not enough; I can only say avvaNNaththavar (He, of these characteristics), and cannot describe fully by words”. A hungry person just smelling the food, is the level in which I can describe; it is not possible to fully describe about how He came here, and about Him. I told you using a comparison because you asked; His form was not such that one comparison could be used to fully describe it. It is only possible to say, “He is of such greatness” – this is all that can be described.

nilaimai kaNdum – As said in “na thyajEyam [SrI rAmAyaNam – yudhDha KANdam – 18-3]” (will not reject one who comes as a friend), even after seeing His state of sustaining Himself only if He gets me, and losing His life if He does not get me;

avar nilaimai – His beauty of form was such. His simplicity was such. Staunchness in protecting His devotees was such. Even after seeing all of these.

kaNdum – Earlier I had only heard about this from your mouth. Even after seeing it according to how I had heard;

kaNdum – emperumAn who could be seen only after doing penance for a long time, was in front of my eyes without any effort – that is the One I let go thinking about His supremacy.

thOzhee – Oh you did not get to see how His form of beauty was, the way He came here, and the state of His standing here.

avarai – He who could not go to anyone/anywhere else except me here.

nAm – I would be “asannEva sa Bhavathi [thaithriyOpanaishath – Anandhavalli – 6](He becomes like a non-existent itself), like a non-existent entity when not with Him; Or, I who does not have anywhere else to surrender to than Him. Since it is said as “Eka athiriktham anEkam” (more than one is anEkam), nAm here could be considered as a plural form to mean it includes her friend also.

dhEvarenRu – Not understanding His form as is, but in some other way, I got bewildered thinking that He is the supreme lord, but I forgot that He thought of Himself as “AthmAnam mAnusham manyE [SrI rAmAyaNam – yudhDha KANdam – 120-11]” (I consider myself as a human being). Mistaking the same class as a different class, is what I did. Forgetting His own thought “AthmAnam mAnusham manyE”, I clang to the word of passer-by who said “bhavAn-nArAyaNO dhEva: [SrI rAmAyaNam – yudhDha KANdam – 117-13]” (brahmA said praising SrI rAmar – you are the supreme nArAyaNan).

anjinOmE – I backed out. He who is the abode of protection, is about the one I got scared.

nAm anjinOm – By the plural word of “nAm”, she is in the state of mind of seethAp pirAtti who as a noble princess would use such plural in the place of singular- nanjeeyar would divine so. Even during separation from Him, her scent of nobility would not leave her.

thOzhee! – It is due to not having your presence that I lost Him due to fear. If you who understand my ways and His ways had been present at that time, (you) would have removed my fear, dear friend – implies parakAla nAyaki.

End of vyAKhyAnam of periyavAchchAn piLLai.

There is a bigger and exclusive vyAKhyAnam for this pAsuram by SrI parASara Bhattar. We hope to cover that in the future.

– – – – –

Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.5.4 – pEyth thAyai

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEyth thAyai mulai uNda piLLai thannaip piNai maruppiR karungaLiRRaip piNai mAn nOkkil
Ayth thAyar thayir veNNey amarndha kOvai andhaNar tham amudhaththai kuravai munnE
kOththAnai kudamAdu kUththan thannaik kOkulangaL thaLarAmal kunRam Endhik
kAththAnai emmAnaik kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thAy – in the disguise of mother
pEyai – pUthanA’s
mulai – bosom
uNda – mercifully consumed
piLLai thannai – being a child
piNai – joined to each other
maruppil – tusk’s
karu – dark
kaLiRRai – one who is similar to an elephant
mAn piNai – like a doe
nOkkil – having eyes
AyththAyar – yaSOdha, the cowherd mother, her
thayir – curd
veNNey – mercifully consuming the butter
amarndha – sustained himself
kOvai – being the controller
andhaNar tham – for brAhmaNas
amudhaththai – one who is enjoyable like nectar
munnE – previously
kuravai kOththAnai – one who held the hands of the girls and played with them (further)
kudam Adu – one who danced with pots
kUththan thannai – having grand activities (when indhra rained due to anger of hunger)
kOkulangaL – herds of cows
thaLarAmal – to not suffer
kunRam – gOvardhana hill
Endhi – held
kAththAnai – one who protected
emmAnai – sarvESvaran who enslaved us
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

Being a child, emperumAn mercifully consumed the bosom of pUthanA who came in the disguise of his mother; being the controller, krishNa who looks like a dark elephant with joined tusks mercifully consumed the curd and butter of yaSOdha, the cowherd mother, who is having eyes similar to that of a doe, and sustained himself; he is enjoyable for brAhmaNas, like nectar; previously he held the hands of the girls and played with them, danced with pots and had grant activities; he held the gOvardhana hill and protected the cows to not let them suffer; I got to see such sarvESvaran, who enslaved us, in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

pEyth thAyai mulai uNda piLLai thannai – When the ghostly pUthanA assumed the form of his mother, he showed her the same affection he would show to his mother and consumed her bosom; one who is having such childish attitude.

piNai … – One who is having sweet activities like that of a dark elephant which is having joined tusks. By saying “piNai maruppu” – AzhwAr indicates his prideful/strong roaming around.

piNai … – There is the cowherd mother who has doe like eyes – yaSOdhA. Mercifully consuming the butter and curd which was prepared personally by her, he enslaved the entire world by sustaining himself with the materials that were touched by his devotees.

andhaNar tham amudhaththai – One who is the sustenance for brAhmaNa clan by such deeds.

kuravai … – One who manifested this act of dancing with the girls, which are only to be revealed to a few, to everyone.

kudamAdi … – Not just to be seen by a few in this manner, he manifested this dance with pots to everyone. One who protected the herds of cows from suffering in the rain, by plucking a hill which was present in front of him.

emmAnai – One who exclusively enslaved me by showing his saviourship.

kaNdu … – AzhwAr is saying “I came to know that he is the protector; is there any grievance for me?”

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 – 2.5.3 – udamburuvil mUnRonRAy

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

udamburuvil mUnRonRAy mUrththi vERAy ulaguyya ninRAnai anRu pEychchi
vidam parugu viththaganaik kanRu mEyththu viLaiyAda vallAnai varaimIkAnil
thadam parugu karumugilaith thanjaikkOyil thava neRikku Or peru neRiyai vaiyam kAkkum
kadum pari mEl kaRkiyai nAn kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

udambu – body’s
uruvil – in the form
mUnRu – three
ulagu uyya – for the protection of the world
onRAy – in a singular form
mUrththi – true nature
vERAy – being different
ninRAnai – one who stands
anRu – during krishNAvathAram
pEychchi – pUthanA’s
vidam – poisonous milk
parugu – one who drank
viththaganai – amazing
kanRu – calves
mEyththu – tended
viLaiyAda vallAnai – one who incarnated to play
varaimI – atop the hill
kAnil – in the forests
thadam – in the ponds, to train the calves to drink water, he would demonstrate that by folding his hands in the back
parugu – one who mercifully drinks water
karumugilai – one who resembles a dark cloud
thanjaik kOyil – one who is mercifully present in thanjaimAmaNikkOyil
thava neRikku – among the upAyams (means) (which are pursued to attain him)
Or peru neRiyai – one who remains the greatest means
vaiyam – all the worlds
kAkkum – to protect
kadu – having great speed
pari mEl – on the horse
kaRkiyai – one who mercifully incarnated as kalki
kadi – guarded
pozhil – garden
sUzh – surrounded
thalasayanam – sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdu koNdEn – I got to see

Simple translation

emperumAn stands in three forms of bodies, but having true nature which is different in a singular manner; during krishNAvathAram, he is the amazing one who drank the poisonous milk of pUthanA; he incarnated to tend and play with the calves; in the forests atop the hill, he mercifully drinks water in the ponds, to train the calves to drink water, he would demonstrate that by folding his hands in the back; he resembles a dark cloud; he is mercifully present in thanjaimAmaNikkOyil; he remains the greatest means among the means to attain him; he mercifully incarnated as kalki appearing on the horse which is having great speed, to protect the worlds; I got to see such emperumAn in sthala sayanam in thirukkadalmallai which is surrounded by guarded garden.

Highlights from vyAkyAnam (Commentary)

udamburuvil mUnRu onRAy – In view of body, in the form of body, having three forms which are the same. Being in his true form [as vishNu] and being antharyAmi (indwelling supersoul) for brahmA and rudhra, in this manner, as all three are different forms of bhagavAn, they are singular in this point of view.

mUrththi vERAy … – In this manner, all three forms are similar; emperumAn too in SrI bhagavath gIthA first spoke about aikyam (singularity) in 5.18 “samadharSina:” (see the same AthmA everywhere) and sAmyam (equality) in 5.19 “yEshAm sAmyE sthitham mana:” (one who firmly remains in equality of all AthmAs). Why is he present in this manner? He is standing in this manner for protection during srushti (creation), sthithi (sustenance) and samhAram (annihilation).

anRu pEychchi vidam parugu viththaganai – In the created world, emperumAn incarnated as the amazing krishNa and drank the poisoned milk of pUthanA. What is amazing here? Drinking her life along with the poison from her bosom to kill her; alternative explanation – though she came in the disguise of his mother, by the taste of the milk from her bosom, he understood that she was not his mother and consumed her life.

kanRu … – SrIvishNu purANam 5.6.35 “sarvasya jagatha: pAlau vathsapAlau babhUvathu:” (krishNa and balarAma, who protect the whole world, became the protectors of calves).

varaimI … – bhattar’s explanation for this section is very popular. When nanjIyar was explaining this section, piLLai azhagiya maNavALap perumAL araiyar mercifully reminded him about bhattar’s explanation. Being tired, when the calves reach the ponds on top of the hill, they will be scared to drink the water since they are young and do not know how to drink. To train them, krishNa will fold his hands in the back side and mercifully drink water from the pond with his mouth. AzhwAr is speaking about the acts of emperumAn which match the cowherd clan.

thanjai … – To protect all the worlds, he arrived and stood at the great thanjai mA maNik kOyil.

thava neRikku Or peru neRiyai – One who remains the greatest means among the means to attain him. One who helps even if a person goes through wrong ways, and brings him back. The means which will never fail.

vaiyam … – To protect the whole world, he climbs on very fast horse, and is having the form to crush the enemies under the horse’s feet. pari – motion; the great horse which has fast motion.

kadi … – AzhwAr is saying “I have become the target of the protection of emperumAn who protects the entire world”.

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

thirunedunthANdakam – 21 – Part 1

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<< previous pAsuram – 20 – thErALum vALarakkan

Introduction

The SlOkam that was quoted in eleventh pAsuram, “machchiththA: mathgathaprANA: bODhayantha: parasparam [SrI geethA – 10-9]”, is considered here. SrI parASara Bhattar divines that the three words of this SlOkam give meanings of the three pathigams of thirunedunthANdakam. (each set of 10 pAsurams). This SlOkam was explained in the introduction to eleventh pAsuram. It is explained more here.

“machchiththA:” is – “madh Eka chiththA:” (those who hold only me in their hearts). Not mixing other worldly matters, but channel their mind only in the matter of emperumAn, is the meaning. AzhvArs too divined that the intellect is only that which depends on the divine pair of emperumAn and pirAtti, as in “thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu [mudhal thiruvanthAdhi – 67]”. Everything else is dishonour (like a wife seeking some other man. It is because, between emperumAn and jeevAthmAs, there is a relationship of husband and wife). Considering other than emperumAn as means and/or destiny is a dishonour. Considering primordial matter (prakruthi) and items that are made of it, as something to attain is also dishonour. Thinking that we are independent of emperumAn, is also a dishonour. These are the meanings shown by “madh Eka chiththA:“. The 1st set of 10 pAsurams of thirunedunthANdakam talked with the mind that is having the place only for emperumAn. So, those 10 pAsurams are the explanation for “machchiththA:“.

“madhgatha-prANA:” (their life is based on me) is the next word. As said in “Aviyai aranga-mAlai [thirukkuRunthANdakam – 12]”, having life that is focussed towards Him. Being like that means – Feeling alive when being with Him, but fainting when separated. In the 2nd set of 10 pAsurams, thirumangai AzhvAr fainted due to the excessive love for emperumAn, and could not talk about her state on her own. So these pAsurams were set as the talk of her mother. So those 10 pAsurams are the explanation for “madhgatha-prANA:“.

“bODhayantha: parasparam” (They enlighten each other about the matters of emperumAn), is the next word. As said in “pullANi emperumAn poy kEttu irundhEnE [periya thirumozhi – 9.4.5]”, listening about emperumAn and sustaining oneself. “gOvindhan guNam pAdi – Avi kAththiruppEnE [nAchchiyAr thirumozhi – 8.3]”, sustaining one’s life by talking about the divine qualities of emperumAn. Talking to her friends about the relationship between her and emperumAn, and listening to their words, is how she could sustain her life – this is shown in the 3rd set of 10 pAsurams of thirunedunthANdakam. So these last 10 pAsurams are the explanation for the third word “bODhayantha: parasparam“. So this has been the additional explanation of SrI parASara Bhattar divining the meaning of groups of pAsurams in thirunedunthANdakam.

The first 10 pAsurams are set like how parASarar, his divine son vyAsar, and rishis would talk keeping emperumAn in their mind. They are of the type of giving importance to intellect. Middle 10 pAsurams are of the type of AzhvArs’ experience of emperumAn – being happy when together with Him, and sad when separated from Him. Third 10 pAsurams go with the state of seethA pirAtti and other pirAttis. They sustain themselves by talking about their happy times with emperumAn.

The relationship of this pAsuram with the previous one is – since not being in the state listening to correcting words, the mother appreciated the state of her ways and stepped aside after saying ‘perum thavaththAL enRu allAl pEsalAmE [thirunedunthANdakam – 20]”. Since her attaining a state of desperation is the result of His efforts (in many lives of a jIvAthmA), He was happy with that result and stayed away. But parakAla nAyaki was not able to tolerate the separation and so was in sunken state. As said in “Evam bahu-viDhAm chinthayithvA [SrI rAmAyaNam – sundhara KANdam – 31-1]” ((After seeing the state of seethAp pirAtti in ashOkavanam, thought of many different ways of introducing himself and the ways of talking to her), so in these ways, after thinking in many different ways .. (he started talking such that only she would be able to hear him)), like how thiruvadi thought of many ways, here too, after observing the state of parakAla nAyaki, her dear friend thought that she is not in the state of accepting good words of advice, and she thought about many different ways to make her sustain her life, and concluded that if she reminded her about the times of her union with emperumAn, then she would sustain her life thinking about that. So she asked parakAla nAyaki – since your union with Him was of gAndharva type, I was not present with you at that time, so you tell me how He came to your place, how did He unite with you, then before leaving what words did He say to comfort you? Since her reply is based on what happened with emperumAn, she was able to sustain herself and answered her inquiring friend – that is the theme running here.

In the first pAsuram (of the last 10 pAsurams) – parakAla nAyaki says – Oh dear friend!, Even after seeing His beauty and simplicity, like putting into the ocean and losing some thing that we were able to get hold of, I lost Him due to thinking of Him in a different way (that He is supreme, instead of thinking He is simple to approach). As her friend asked first as to how He came, this pAsuram is set as answering that question. This pAsuram is set as the association of chakravarthy thirumagan (rAmar) as the man, and parakAla nAyaki as the woman that is as seethA pirAtti.

maivaNNa naRum kunchik kuzhal pin thAzha
magaram sEr kuzhai iru pAdilangi Ada
eyvaNNa venchilaiyE thuNaiyA ingE
iruvarAi vandhAr en munnE ninRar
kaivaNNam thAmarai vAy kamalam pOlum
kaNNiNaiyum aravindham adiyum ahdhE
avvaNNaththavar nilaimai kaNdum thOzhee!
avarai nAm dhEvarenRu anjinOmE 21

Word by word meaning

mai vaNNam naRu kunchi kuzhal pin thAzha – Black in colour, having much fragrance, flailing in the air on His back is the divine hair each of which is curled separately,
magaram sEr kuzai – ear rings
ilangi Ada – shaking bright
iru pAdu – on both sides,
ey veNNam vem silaiyE thuNai aa – having as the companions the bow having fiery nature of shooting (a rain of arrows),
iruvar Ay vandhAr – He and iLaiya perumAL who does not separate from Him, came
en munnE ninRAr – and stood in front of me
ingE – in this thirumaNankollai;
(His)
kai – divine hands
thAmarai vaNNam – are beautiful like red lotus flower;
vAy – mouth too
kamalam pOlum – matches the lotus;
kaN iNaiyum – the two divine eyes too
aravindham – are that lotus only;
adiyum – divine feet also
ahdhE – are that lotus only;
kaNdum – even after having seen
nilamai – the state of
avvaNNaththavar – Him who is having such beauty,
thOzhee – Oh dear friend!
avarai – About Him
nAm – I
dhEvar enRu anjinOmE – was afraid because of thinking that He is the supreme lord.

vyAkyAnam

mai vaNNam – Very dark hair. Its blackness is such that His divine black body would look like a clear crystal. So the divine hair gave more beauty along with His divine body.

naRum kunchi – naRumai – fragrant. Divine hair that is excessively fragrant. So fragrant that it would remove the difficulties faced by both those affected by the three types of hardships faced in this world (ADhyAthmikam, ADhi Baudhikam, ADhi dhaivikam), and the hardships due to separation from emperumAn. As said in “kESava: klESa-nASana: [nArasimha purANam – 26-37] (Did you not worship) kESavan who destroys sorrows, (asked yamadharma to one who is suffering in his hell)“, emperumAn’s divine hair would remove all sadness. Not only pleasing to the eyes, but the excessive divine fragrance also removes all the difficulties faced in mind.

kunchi – Instead of being curly in groups of hair, His hair is looking beautiful with each strand of hair hanging curled separately. At first nammAzhvAr divined, “koLginRa kOL iruLaich chugirndhitta kozhum suruLin uL koNda neela nannUl thazhi kol [thiruvAimozhi 7.7.9]” comparing darkness to emperumAn’s black hair. Since it was not a good match, he said just “anRu mAyan kuzhal [thiruvAimozhi – 7.7.9]”, thus just saying – “His hair”, because nothing was an apt comparison. The unstable darkness would not be a good comparison to His hair that is always set in such form. Hair that is sweet to look at, attracts our mind, and always enjoyable.

kuzhal pin thAzha – As said in “praSastha snigDhaneela kutilakunthala: [SrI vishNu sahasranAmam – kEsava: – 23 – Bhattar’s Bhasyam] (Having locks of hair that is praise-worthy, soft, dark, and curly), hair that is soft, dark, and curly flailing in His back;

pin thAzha – Friend asks, “How did you see His back (where the hair was, when He would have been facing you)”, and she replies, “Like how one cannot swim against the force of air from a cyclone, He could not face the wave of my beauty, and so turned His head away. I saw His hair at that time”. sthOthra rathnam SlOkam-35 talks about hair hanging in the forehead, and SlOkam-34 talks about it hanging till the shoulders. Even for emperumAn who is all-capable could not face it – such is her sweetness.

magaram sEr kuzhai irupAdu ilangi Ada – Due to the darkness of that hair, my sight was darkened, and so the divine face was not clear. At that time, like two moons rising, the divine ear-ornaments were present in His ears. When thiruvadi was searching for seethAp pirAtti, the rising moon helped him. Similarly, for the face that was darkened due to His dark hair, the ear-ornaments were giving it brightness.

ilangi – That is, it is talking about the brightness due to the pair in His ears adding colourfulness to each other. You could not see the beauty of that added colourfulness where I could not decide whether the ear-rings were the ornament for the hair, or the hair was like an ornament for the ear-rings, she says to her friend.

Ada – It was like an ocean coming with gentle movements, when the two ear-rings shaking on both sides as He came walking. Bhattar divines about this as, “There would be some movement (of happiness) in the face when seeing one’s lover. (so the ear-rings were shaking)”. nanjIyar divines, “Showing his front side, then His back side, what all gimmicks does He do to destroy her womanliness! (that is why the ear-rings shook on either side)”.

Who came along with Him?

ey vaNNa venchilaiyE thuNaiyA – He came with his hands and bow only as His companion, she says.

ey vaNNa venchilai – The fiery bow with the nature of shooting arrows. It is in the family of the bow to shoot arrows. (As per the ways of the clan of ikShvAku to which SrI rAmar belongs; as per the ways of bow made of bamboo). He brought the bow as His companion, thinking that a “Shiva-dhanuS” helped Him unite (Bow given by Shiva to janakar which SrI rAmar lifted and broke and so got the hand of seethA pirAtti. Here she thinks of herself as pirAtti). As she herself said, He is “villiRuththu mellyial thOL thOydhAy [thirunedunthAndakam – 13]” (~broke the bow and embraced the shoulders of pirAtti).

venchilai – The bow is such that even if a person with no valour would lift it then it would make him the greatest among beings. Or, it cannot be lifted other than the greatest of beings. Even for paraSurAmAzhvAn, he had to be born as a son of jamadhagni muni as an amSAvathAram (jeevAthmA with aspects of emperumAn’s powers), in order to be able to life the bow.

venchilaiyE thuNaiyA – bow that does not require the help of mind of one lifting it and shooting arrows. Just the bow serves as the companion.

venchilai – The bow is such that the enemies would be afraid to the core at just the sight of it. Seeing the state of Him with the bow would make those who love Him to live well, and those who oppose Him to lose. Oh friend, you could not see the manliness of how He came here with His hands holding the bow. Wife of a valorous warrior would indulge in his valour only. It is as said in “tham dhRushtvA SathruhanthAram – parishasvajE [SrI rAmAyaNam – AraNya KANdam – 30-39]” (Seeing such SrI rAman who destroyed the enemies and gave comfort to the maharishis, seethA pirAtti felt like regaining her existence. Happy, she hugged Him very much – it is His valour to which she fell for here).

silaiyE thuNaiyA – Since He came for me, He came alone (along with a non-sentient bow). Or, If someone who see Him asks why He came here, then He could say that He came for hunting, so that they could not question any more. He came with the bow that would help Him so. She also came here with the front of plucking flowers, so that she could be with Him.

ingE – This is the place where I got the treasure-trove (that is union with Him). After He went away after union, this place is such that I could stay put smelling the sand as He walked leaving the marks of His foot-prints here.

ingE – She is showing thirumaNankollai.

iruvarAy vandhAr – Isn’t it a contradiction to say that two of them came, after having said He came with His bow as the companion? There is no contradiction since like how the bow gives Him identification, presence of iLaiya perumAL (SrI lakShmaNan) also gives Him identification. He is said as “rAmasya-dhakShiNO-bAhu: [SrI rAmAyaNam – AraNya KANdam – 34-13, 34-14]” ((SrI lakShmaNan is) like a right-hand for SrI rAmar).

iruvarAy vandhAr – If he is like His right-hand, then why mention him separately? Like how it is not a separating meaning when one says that He came with His shoulder that hugs. It is not an exaggeration to say that one who is coming alone for union is coming with His bed (SrI lakShmaNan being Adhi Seshan).

iruvarAy vandhAr – He came as a supreme lord but also came as a simple human being. He did not come as just a lord, nor as just a devoted person, but as these two aspects mixed in Him. (How can someone come with both aspects mixed?) – He came with the mind as the lord placing His divine feet on my head, but ended up placing my feet on His divine head, losing Himself due to love. When holding hands during wedding one behaves as the lord, and in the bed room the formal ways are lost. So emperumAn is supreme as per the state of His devotees, and when His love for them flows back in excess, He behaves like a devotee of the devotee, as said in “athyantha Bhakthi yukthasya na Sasthram naiva cha krama:” (One who is having great love would not focus on the rules of SAsthras, nor the formal etiquettes).

Or, considering the word’s grammar, He came such that we would become two; such that only we two would be present (neither He nor I would be alone).

vandhAr – While I am supposed to go to His place and do madal procedure to get Him, it is He who came to my place. Or, Oh friend, you did not get to see the beauty of His walk when He came here walking. His walk required shouting an award to Him that He is the expert above of all in the art of walking.

vandhAr en munnE ninRAr – He came with a big rush, but like a river stagnating when nearing an ocean, He hesitated and stopped after not being able to win me, and so stood in front of me. While it is apt for me to longingly think when the time would come that I would see Him, it is He who stood thinking whether this girl could see my face directly – she says to her friend.

ninRAr – Stood as He could not step further. Stood in one place like a plant, or stood because there was nowhere else to go – these could also be the meanings.

Continued in part 2.

– – – – –

Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.5.2 – pUNdavaththam

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pUNdavaththam piRarkkadaindhu thoNdu pattup poynUlai meynUl enRu enRum Odhi
mANdu avaththam pOgAdhE vammin endhai en vaNangappaduvAnai kaNangaL Eththum
nINdavaththaik karumugilai emmAn thannai ninRavUr niththilaththaith thoththAr sOlaik
kANdavaththaik kanal eri vAyp peyviththAnaik kaNdadhu nAn kadalmallaith thalasayanaththE

Word-by-Word meanings

avaththam – some useless acts
pUNdu – taking up
piRarkku – for lowly people
adaindhu – holding on (to them)
thoNdupattu – serving
poy – false
nUlai – scriptures of those who reject vEdham
Odhi – learning (those)
mey nUl enRum – believing to be true meanings
mANdu – being finished
avaththam – useless
pOgAmal – not becoming
vammin – come (to become liberated);
endhai – being my father
en – for those who are like me
vaNangap paduvAnai – one who is easily approachable and surrendered to
kaNangaL – by the groups of wise people
Eththum – one who is praised
nINda aththai – being that entity which is inconceivable
karumugilai – one who has dark cloud like complexion
ninRavUr – in thiruninRavUr
niththilaththai – one who has a cool form like a collection of pearls
thoththu – flower bunches
Ar – being abundant
sOlai – having garden
kANdavaththai – kANdava forest
kanal – shining
eri – fire’s
vAy – in the mouth
peyviththAnai – one who made to enter
emmAn thannai – sarvESvaran
thalasayanam – sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

Come here giving up holding on to service to lowly people, taking up useless acts and learning the scriptures of those who reject vEdham, believing them to be true, instead of perishing and becoming useless. Being my father, and being easily approachable and surrendered to for those who are like me, and being praised by the groups of wise people, being the inconceivable entity, who is having dark cloud like complexion, having a cool form like a collection of pearls in thiruninRavUr, sarvESvaran made kANdava forest which has gardens with abundant bunches of flowers, enter into the mouth of fire. I got to see such sarvESvaran in thirukkadalmallai sthala sayanam.

Highlights from vyAkyAnam (Commentary)

pUNdavaththamavaththam pUNdu – Taking up useless acts. Ignoring the association with sAthvika (noble) people and the desire to attain goals as outlined in vEdham, taking up useless acts.

piRarkku adaindhu thoNdu pattu – Being humble towards inapt aspects as if remaining towards apt aspect (bhagavAn). Worshipping those who are not to be worshipped.

poyn nUlai … – Eagerly learning the scriptures created by those who cause confusion and those who are confused, with their intelligence, and subsequently perishing, being unable to retract analysing and knowing their true nature.

avaththam pOgAdhE – Instead of becoming useless in both this world and the other (superior) world.

vammin – Oh losers! Quickly come and stand here.

endhai en vaNangap paduvAnai – Being my father, being easily approachable by me.

kaNangaL … –  The inconceivable entity who is praised by wise people. Alternatively,

nINda vaththak karumugilai – One who has nINda hastham (one who has lengthy hand).

emmAn thannai – He was captivated by the same aspect which won over thiruvadi (hanuman).  SrI rAmAyaNam kishkindhA kANdam 3.14 “kimartham na vibhUshithA:” (Why are the shoulders not decorated?)

ninRa Ur … – One who is standing in thiruninRavUr like a rejuvenating bunch of pearls.

thoththAr .. – Making the kANdava forest which is having garden with abundance of flower-bunches to enter into the shining mouth of fire. When arjuna and krishNa were playing soft ball, agni bhagavAn came there saying “I am hungry”, krishNa let agni consume the forest under his watch. indhra became angry and poured heavy rain and arjuna made a protective layer on top of the forest with his arrows and the water fell off.

kaNdadhu – Just as it rained during the forest fire, I got to see emperumAn in this samsAra where I am suffering.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 20

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<< previous pAsuram – 19 – muRRArA vanamulaiyAL

Introduction

In the previous pAsuram, by ‘poruvaRRAL’ it showed that the daughter became one who is not heeding her mother’s words. If restrictions are lifted in a village, then it would be busy with farm related activities such as harvesting, ploughing etc. Likewise, after the restriction, that is the mother, was lifted, she too is lecturing everyone openly about how emperumAn is a protector of all. So other than saying ‘She is the most blessed’, the mother says “Is there anything equivalent to her that can serve as comparison?” Helping His queen (seethAp pirAtti), helping His grandson (anirudhDhan), helping those who are in need of protection, protecting out of His kindness those who did not even seek His help, even setting His divine feet on those who were not having any interest in Him (as He grew in thiruvikrama avathAram) – these are the matters the daughter was talking about aloud.

In the first ten pAsurams – Being in his own state (as AzhvAr), he longed to enjoy thirukkOvalUr, and since his own place did not happen to be thirukkOvalUr , and since He did not show up even after calling Him, then saying “mandhiraththai mandhiraththAl maRavAdhu enRum vAzhudhiyEl, vAzhalAm mada nenjamE [thirunedunthANdakam – 4]”, trying to enjoy Him for the sake of spending time, but not getting that joy she thought that may be He did not show up thinking that I used it as a means for getting Him, and so in ‘pon AnAy [thirunedunthANdakam – 4]he made Him understand that he does not use something else as a means, but consider only Him as the means.

In this set of next ten pAsurams – those who came to inquire thought that her longing for Him is being used as a means to get Him; to them who were in the state of the mother, he ends this set of pAsurams by removing their doubts, explaining to them that he considers as means only emperumAn who voluntarily accepts us without expecting any qualification from us. By this what is shown is – for those who surrendered to Him by considering Him as one who accepts us voluntarily, it is the attributes and actions of emperumAn that are the matter of consideration for them till the end of their life.

thErALum vALarakkan selvam mALath
thennilangai munmalangach chendheeyolgi
pOrALan AyirandhOL vANan mALap
porukadalai araN kadandhu pukku mikka
pArALan pAridandhu pAraiyuNdu
pArumizhndhu pAraLandhu pArai ANda
pErALan pErOdhum peNNai maNmEl
perundhavaththaL enRallAl pEsalAmE 20

Word by word meaning

mun – Once upon a time

thEr Alum vAL arakkan – for rAvaNan who is a chariot warrior and an able fighter of sword,

selvam mALa – to lose all his wealth, and

then ilangai malanga – (his) beautiful lankA to be disturbed,

sem thee olgi – (emperumAn) burned it with fire that is red

(not only that),

vANan – (for) bANAsuran

pOr ALan – who is having the nature of waging war

Ayiram thOL – and having thousand shoulders

mALa – to be defeated,

poru kadal araNai kadandhu – (emperumAn) crossing the fort that is like an ocean with strong waves

pukku – entering bANapuram

mikka – (emperumAn who is) having in excess the lakshmi for victory,

pArALan – and is the ruler of the earth and

pAr idandhu – who pried and lifted up the earth (in varAha avathAram),

pArai uNdu – and kept the earth in His divine stomach (during praLayam (annihilation of the world)),

pAr umizhndhu – then letting out the earth

(so in these several ways)

pArai ANda – rules the world and protects it,

pEr ALan – that is the glorious emperumAn;

peNNai – This girl

Odhum – reciting without break

pEr – His divine names,

maN mEL – in this world

perum thavaththaL enRu allAl pEsalAmE? – can only say that she is having real blessing; is it possible to say by any other way?

vyAkyAnam

thErALum etc. – Saying about His greatness now because – to show emperumAn’s supremacy of destroying rAvaNan without effort. thEr – chariot – It also stands to indicate the strength of rAvaNan’s army of all four types like horse, elephant, etc. Since it is the ability to manage in a chariot that is said primarily when describing someone’s strength by saying athi-rathar, mahA-rathar, it indicates all types of army through the mention of chariot. Saying just ‘thErALum’ and not mentioning the number of chariots that he owns, is to show that anything that is called a chariot is ruled by him.

vALarakkan – He is a warrior who can handle on his own, and his assembling these four types of armies is only to show that it is the ways of kings. If he starts and comes with a sword in his hand, indhiran and others would run away showing their back – such is his unique valor.

arakkan selvam – thiruvadi madhiththa aiSvaryam” – his prosperity was respected by even thiruvadi (hanUman) – such was the state of his wealth. As said in “yadhya-DharmO na balavAn syAth [Sri rAmAyaNam – sundhara kANdam – 49-18]” (rAvaNan’s palace was filled everywhere with the sound of recital of vEdhas, and with fumes from sacrificial fires. hanuman seeing all these for the first time, thought that) if rAvaNan did not have the evil acts, then he would be capable of protecting not just the giants of his kingdom but even indiran the king of the world of dhEvas) – such were the words of thiruvadi.

mALa – (such prosperity) to be destroyed that even their dead bodies could not be seen.

then ilangai – by ‘then’ it implies lanka having beautiful protection. Good characteristic of a protection is – being very difficult to reach. That is, lankA that is under full control. It is surrounded by the ocean, then by country-side, then by the mountains, and above that – the walls and pavements. Even a pregnant woman could win the enemies (if she is present/ruling from such place).

mun malanga — mun – in front of the eyes of seethAp pirAtti. Even while he was alive, his people having tears in their eyes due to losing their prosperity, like saying seven people having to wear alternately only one set of clothes. All the suffering of the world in his hands, lankA went through the same suffering in front of her eyes.

sen thee olgi – Lighting the fire. Sending just one person to enter such lankA and turning it into ashes.

sen thee – (red fire) – fire that was being a servant of rAvaNan and not getting enough food and so its body had turned white (due to lack of food), now with the help of thiruvadi’s tail got back its colour and got saturated of excess food. Or, as said in “dheeptha pAvaka samkASai: [SrI rAmAyaNam – yudhDha kANdam – 16-2 ] (vibheeshNAzhvAn said to rAvaNan – I don’t wish to see you getting killed by rAmA with His arrows that are like gathering fire, sharp, and decorated by gold), chakravarththi thirumagan destroyed lankA by the fire from arrows.

(This second explanation matches the words of this pAsuram that SrI rAmA burned lanka). But then why say that thiruvadi burned lankA (the first explanation) – if emperumAn’s discus destroys someone, would it not imply that emperumAn destroyed it, is the meaning. It is said as “yaThA rAGhava nir-muktha: Sara: [SrI rAmAyaNam – sundhara kANdam – 1-38]” (Like how the arrow sent by SrI rAma would go so fast, I too would go fast and reach lankA that is protected by rAvaNan), said thiruvadi, comparing himself as that arrow.

(now it talks about bANAsuran’s story)

pOrALan – involved in going to wars from the time of birth. Since he did not get a matching enemy that would give a tough fight matching the strength of his shoulders, he went to rudhran to whom he has surrendered as his shelter, and said “BhArAya mama kim Bhujai: [vishNu purANam – 5-33-2]” that is, “What is the use of me going about with these strong shoulders? Please show me an enemy that matches my strength”.

Reason for that is –

Ayiram thOL – because of having thousand shoulders.

Ayiram thOL – As said in “yau thathpUjAkarau karau [vishNu Dharmam 1-13]” (… arms that are used for praying emperumAn, are the arms of any use), and “kai ulagam thAy avanai alladhu thAm thozhA [mudhal thiruvanthAdhi – 11]”, having arms is for doing anjali to the lord that is emperumAn. He (AzhvAr) is saying, he is not using even two of his arms for doing anjali to emperumAn. Even if he did anjali one time (with his 500 pairs of arms), it would be like five-hundred anjali. Instead all these faculties are the basis for troubling others!, says she.

What is the reason for his being so –

vANan – because he is villain.

mALa – emperumAn cut the richness of his thousand shoulders (leaving just two), and destroyed his valour. For a warrior, destruction of life is preferred, than destruction of his valour. (So it is like killing him if one kills his valour. So AzhvAr is using the word ‘mALa’ – to die).

mALa – Since she (the daughter) knows about the greatness of valour, she thinks that after this happened, his being alive is like a dead body present.

poru kadalai araN kadandhu pukku – Going and entering bANapuram that is having the protection which is the sea having dense waves that makes it impossible for enemies to get near it. Or having the waves that seem to fight with each other. This phrase could be read with previous phrase related to the sea around lankA.

mikka – emperumAn being full of wealth of valour. Being full of victory and also valour. It is talking about the valour that kept growing as the enemies kept losing – be it rudhran, or those in his army, or bANan.

pArALan – Being the controller of earth as he destroyed bANan who was a liability to the earth.

pAridandhu – Not only did He protect bhUdhEvi when she was set in proper place while having bANan in it, but he also protected as a varAha avatharam when She was immersed in the lower world of pAthAlam. Instead of protecting without any change in His state of supremacy by just His divine wish, He lowered His stature undergoing a change of form that was a suitable form as a boar, and lifted bhUdhEvi out of the abyss. Previously by ‘pArALan’ it talked about protecting and ruling SrI bhUmi pirAtti. So by both these phrases, it talks about protecting SrI bhUmi pirAtti.

pArai uNdu – As the annihilation was about to destroy earth, He used that as a reason to keep the earth inside his stomach and protected it.

pAr umizhndhu – Even while there was no danger that needed protection, He created the earth back due to His kindness.

pAr aLandhu – when the people on earth were not only not requesting any protection, but were ignoring Him, seeing that their behaviour of feeling independent from Him, and being subservient to some others, and thus losing their true nature, He used the reason of His relationship with them, to keep His divine feet on their head and let them know about His supremacy over them.

pArai ANda – protecting the earth in these ways. Instead of saying (like nammAzhvAr) “padaiththu idandhu uNdu umizhndhu aLandhu [thiruvAsiriyam – 6]”, (thirumangai AzhvAr) including ‘pAr’ in each of these cases is due to his excess interest in these stories of emperumAn.

pErALan – (~ruler of divine names) – Him having innumerable divine names that show His attributes and acts that are the reasons for Him protecting. For parakAla nAyaki too, it is based on His attributes and acts that give her association to His names.

pErOdhum peNNai – parakAla nAyaki who can talk about His innumerable names without a break; she who can immerse in the experience of His divine names and acts, for spending time. (is it appropriate to treat such a girl as different from nithyasUris),

maN mEl etc.She got separated from nithyasUris (and came to earth) – is it possible to talk about her in any other way? Is it possible to talk about her in any other way than saying that she is having behaviour like nithyasUris?

perum thavaththar – this phrase refers to those in paramapadham. Only if we would consider the interaction of nithyasUris with emperumAn as means for attaining Him, would we have to consider her acts due to separation as means to attain Him. It is not gainful for us to even do the smallest act of cutting a small particle by considering that act as a means to attain Him. When it is based on spending the time in His thoughts, then there is no place for doing something else even for a moment.

maN mEl perunthavaththaL – Is it possible to consider her as one among nithyasUris? (she is not living in the place of nithyasUris, but living here she behaves like nithyasUris, continuously thinking and talking about Him). This phrase also means – is it possible to consider her as just an equal to nithyasUris? She is above them. It is as said in “viNNuLArilum seeriyarE [thiruviruththam – 79]” (greater than those in paramapadham).

– – – – –

Translation by raghurAm SrInivAsa dhAsan.

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thirunedunthANdakam – 19

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Full Series

<< previous part – 18 – Part 2 kAr vaNNam thirumEni

Introduction

She said those words in previous pAsuram indicating that she agreed to her daughter’s state, after the daughter did not heed her words of advice, by sayingidhu anRO niRaivu azhindhAr niRkum ARu”. Those who came to inquire, said, “Even though she did not behave suiting her womanliness, you could have told her that the one she loves is interested in periya pirAttiyAr. Such One would not consider you”. Mother replies, “I have even told her that. That gave only the opposite result. That He is the husband of SrIdhEvi became the reason for her to go to the place of His residence” – this is in this pAsuram.

muRRArA vanamulaiyAL pAvai mAyan
moyyagalaththuLLiruppAL ahdhum kaNdum
aRRAL than niRaivazhindhAL AvikkinRAL
aNiyarangam AdudhumO thOzhee! ennum
peRREn vAychchol iRaiyum pEsak kELAL
pEr pAdith thaN kudanthai nagarum pAdi
poRRAmaraik kayam neerAdap pOnAL
poruvaRRAL en magaL um ponnum ahdhE         19

Word by word meaning

ahdhu kaNdum – Even after having seen
muRRu ArA vanam mulaiyAL – One who is having beautiful not fully-grown-out bosom and being the woman having the nature of womanliness, that is, periya pirAttiyAr to be
moy agalaththuL iruppAL – living well set in the beautiful divine chest
mAyan – of emperumAn who is marvellous,
poru aRRAL en magaL – my daughter who is matchless
aRRAL – has set herself up to be for Him and only for Him.
than niRaivu azhindhAL – She ignored the completeness (of womanliness of waiting for Him to show up);
AvikkinRAL – she is sighing;
thOzhee! aNi arangam AduthumO ennum – Oh friend! shall we mingle with and enjoy the grand city of thiruvarangam! she says.
peRREn – I, the mother, who gave birth to her,
vAy sol pEsa – told a few words of advice,
kELAL iRaiyum – does not listen even a little by lending her ears.
pEr pAdi – singing about the city of thiruppEr,
thaN kudanthai nagar pAdiyum – and singing about the pleasant city of thirukkudanthai
pOnAL – she got up and went
neer Ada – to immerse and experience in the water
pon thAmarai kayam – of tank full of golden lotus flowers;
um ponnum agdhE? – Is the nature your daughter too is of this way?

vyAkyAnam

muRRArA vana mulaiyAL – This is talking about the beauty of pirAtti that makes emperumAn engage in Her.

muRRArA-mulai – The divine bosom that is not full grown by breaking the barrier. Growing by breaking the barrier is – about not having a barrier in the inner/bottom part of the place where it grows. By this it says that she is having the right age for the age of emperumAn. As said in “yuvAkumAra: [Ruk. ash.2-2-25]” (vishNu is of the age of youth, and just above the childish stage), emperumAn’s age would be such that He has just reached the state of youth. As said in ‘yuvathiScha kumAriNee’ (pirAtti is of the age of youth, but not crossed the childish stage as well), thus being just about a bit younger to His stage. Considering that She is a bit younger, AzhvAr says muRRArA vanamulai.

As said in ‘sadhaikarUpa rUpAya [vishNu purANam 1-2-1]”, their age would always be of this stage. Even after ruling the kingdom for eleven thousand years, for pirAtti and perumAL (SrI rAmar) this was the stage of their age. If so, were they not of small form in childhood, and also would their form deteriorate later due to old age? Their form was smaller in their childhood state in order to be obedient to parents, but not because they would undergo changes in their true form. When their age (in this world) grew, they did not become old in form because they did not wish so, and none of their people were interested in seeing them in such form.

That their form was small during childhood, and then after reaching the initial state of youth, their form stayed so – is seen in SrI rAmAyaNam – as said in “unnaiyum okkalaiyil [periyAzhvAr thirumozhi 1.5.8]” by periyAzhvAr that even when kaNNan was a baby, both the childhood stage and the stage of youth (thangaL karuththAyina seydhu varum, in the same pAsuram), were experienced in him by periyAzhvAR.

vana mulaiyAL – That is, She who is having beautiful bosom. Reason for highlighting only this beauty as ‘vana mulai’ is – as said in ‘malarAL thanaththuLLAn [mUnRam thiruvanthAdhi – 3], is to show its greatness of sweetness such that emperumAn would be involved in this part and so not focus on other parts of Her beauty. He who is having qualities like gyAnam, Sakthi using which He rules nithya viBhUthi (SrI vaikuNtam), leelA viBhUthi (other worlds), is not able to measure the beauty of this one part of His dear pirAtti. He who is independent by nature, and who does not have any needs by nature, due to love towards Her, is being loving towards this one part of Her and being expectant about it.

As said in ‘guNAnurUpENa vilAsachEshtithai: [sthOthra rathnam – 38]” (with SrIdhEvi who is always experienced in Her full form, and who gives you wonder like new using Her qualities, beautiful form, and beautiful acts, and who is fit only for you in all states (of param, vyUham, vibhavam, etc), and being your treasure), all these qualities, form, beautiful actions are all becoming needless as He is involved in this one part of Her. By ‘uLLAn’ in this pEyazhvAr pasuram, it indicates emperumAn who is viBhu (omnipresent), is henpecked into this part of Her who is aNu (smallest form without any parts).

pAvai – She having natural womanliness. Her womanliness is such that even His greatness of being purushOththaman cannot change it.

mAyan – He who is of wonder. The wonder of Him who is naturally independent losing Himself to the part of Her, the wonder of Him who is naturally having all wishes fulfilled is expectant about one part of Her, the wonder of Him who is all-knowing and who can do anything is not being able to measure the extent of beauty of one part of Her – this word shows these wonders.

moy agalaththuL iruppAL – By ‘moy’, it means beauty. emperumAn having beautiful chest. pirAtti is well set in His divine chest, is the meaning. By previous phrase it talked about the greatness of Her bosom which He would not move away from even for a moment. In this phrase, it talks about His divine chest which She would not separate even for a moment, as said in “agalagillEn iRaiyum [thiruvAimozhi – 6.10.10]”. Like how He does not go for any other parts of Her than Her bosom, She too does not go anywhere except His divine chest.

She who is naturally having gyAnam and Sakthi like Him is One who is not able to consider any other part than His divine chest. She who is such that He the omnipresent is caught in one part of Her and is desperate like a thirsty person saying ‘water, water!’, is One who is not able to consider any other part than His divine chest. These can be said for Him too. His other attributes of form, and attributes of qualities are of no use to Her as She is focussed on His divine chest only. Him embracing Her divine bosom and staying enchanted, and Her embracing His divine chest and staying enchanted, Oh what a great enchanting togetherness this is!

iruppAL – Like how the lord is subservient to one part, the utmost servant is subservient to one part of Her lord. For the ever-auspicious divine form it is She who enables identification of Him as the lord. As said in “SrIvathsavakShA-nithyaSrI: [SrI rAmAyaNam – yudhDha kANdam – 114-15](perumAL having the maRu (mole) mark in His divine chest, having SrI dhEvi who never separates from Him), having Her set in His divine chest, and being Her husband is the factor that identifies Him, as the sarvESvaran. Saying that the other deities are of lower status is because they are not the husband of Her. (thirumazhisaip pirAn too divined the others as “thiruvillAth thEvarai [nAnmugan thiruvanthAdhi – 52]”).

uLLiruppAL – Being not only the identifying factor for His divine form, being the identifying factor for the true nature of divine paramAthmA that is inside that divine form. These two are the reasons for saying that their togetherness is our preference whether at the time of surrendering, doing services, or at the time experiencing and enjoying His true nature. Other pirAttis are together with Him as part of His vibhUthi (property/ownership). But SrIdhEvi is together in cases of svarUpam (His true nature / giving Him identity), rUpam (His form, in His divine chest), and vibhavam (during His incarnations).

ahdhum kaNdum aRRAL – When I told her that both of them behave like they have consumed thorn-apple (UmaththankAy) that they are crazily in love with each other, (so there is no use in your wishing to be with Him), my words brought the opposite effect in my daughter. Even after she saw that He and She don’t focus on anything other than each other.

Even after seeing Her nature as said in ‘na kaSchin nAparADhyathi [SrI rAmayaNam – yudhDha kANdam – 116-44]” (There is no one who have not committed sins), and even after seeing His nature of considering even the mistakes as good attributes as said in ‘kunRanaiya kuRRam seyyinum guNam koLLum [mudhal thiruvanthAdhi – 41]”, she became dedicated to none other than them. Even after seeing His stature she became dedicated to Him; even after seeing Her stature she became dedicated to Her; even after seeing the nature of their togetherness she became dedicated to that togetherness. Seeing His ways of “seydhArEl nanRu seydhAr [periyAzhvAr thirumozhi 4.9.2]”, she became fully dedicated to Him.

As said in “rAja-samSraya-vaSyanAm [SrI rAmAyaNam – yudhDha kaNdam – 113-36]“ ((who would get angry at) … servants of kings..?(no one would)), seeing His nature of considering mistakes as positive attributes, she became dedicated to Him.

Seeing their togetherness, seeing that both have consumed UmaththangAy fruit (~thorn-apple) (madly in love with each other that they behave like mad), she thought that there needs to be one person with them who is having clear mind, and so became dedicated to that togetherness.

ahdhum kaNdum aRRAL – (My) complaint about them to get her rid of her state, became the reason for dedication toward Him. He gave his divine chest for Her to rest, I said, and she said that is the reason for dedication toward Him (because it is clear that His divine chest is for His devotees), and said it is as per “en thirumagaL sEr mArvanE ennum ennudai AviyE [thiruvAimozhi – 7.2.9](Oh One having divine chest which SridhEvi resides in, Oh my love). Fulfilment of our enjoyment is in emperumAn and thAyAr’s togetherness only. So she got fully dedicated to that togetherness.

than niRaivu azhindhAL – Not only that she became dedicated to them, her unique nature of femininity got destroyed too, says mother. Either pirAtti’s attributes of joining us with Him, or emperumAn’s attributes of being the means to reach Him, is enough to destroy her completeness. Does it need to be told that both these attributes together would definitely destroy her status of completeness? Completeness is – given any situation, keeping her state intact and making Him lose His state and be madly in love with her. That completeness is now destroyed, says mother.

than niRaivu – The ocean has dried up, says she.

How do you know that her completeness has been destroyed? –

AvikkinRAL – She who (had the strength and) was trying to go to His place by asking ‘emperumAn thiruvarangam engE’, is now letting out a long sigh when He did not show up as soon as she thought about emperumAn and pirAtti’s togetherness.

aNi-arangam etc. – The daughter’s friend came near her after seeing her state, and after seeing her thinking as “He did not show up (even) after seeing my state; since mother would say words that are good for herself, she would not calm me down who is desperate to get Him”. Even though separated from him, she manages to stay strong by seeing her friend. This daughter, considering her desperation itself as a strong reason that she would not miss the opportunity of getting Him, gained strength, and says ‘Oh friend! We shall go to kOyil (thiruvarangam) and experience Him”, and thus prepares for going.

Adudhum – Let us bathe. For both those who suffer from the there types of difficulties in this world (ADhyAthmika, AdhiBaudhika, Adhidhaivika), and for those suffering due to separation, that divine place is their saviour. So she is talking about that place as a pond. Oh thOzhee! is addressing of her friend.

peRREn etc. – If I said a few words, she would not listen even if it is sweet to her.

peRREn vAychchol kELAL – Would listen to the words of His, and would listen to the words of her friend, but considering my giving birth to her as a reason, she would not listen to my words.

iRaiyum pEsak kELAL – She would not listen even if I talked words that are based on her state, nor would she listen even if i talked about the place she likes, that is, thiruvarangam periya kOyil.

kELAL – even if she is not doing what I asked of her, can’t she not at least listen to my words with ears? She did not do even that. When one decides that a person is not needed for them, then whatever valuable words that person says, they would not listen and follow.

pEr pAdi, etc. – What were the words of her who would not heed your words? She is talking about the food for the journey to periya kOyil, that is, other dhivya dhESams (present on the way). Those who lost their full sense would go in proper route also sometimes.

pEr pAdi – Due to her excess of interest in going to thiruvarangam, she is saying thiruppEr first instead of thirukkudanthai. when there is no hurdle (by mother), then it is but natural to be fully indulgent in experiencing Him, similar to saying ‘EthathsAmagAyannAsthE [thaiththirIyOpanishath, bRuguvalli 10-5]” ((those who got hurdles removed due to karmams and reached SrIvaikuNtam) would sing songs of vEdhas).

poRRAmaraik kayam neerAdap pOnAL – By adjectives “poRRAmraik kayam”, it talks about the nature of emperumAn that is experienced. Experts in thamizh say ‘sunaiyAdal’, ‘neerAttu’ to imply union of two. That is, she went to experience this.

pOnAL – In previous pAsuram – she asked for directions in ‘emperumAn thiruvarangam engE’, now how do you say pOnAL (she went)? – Only the body is present here. Her heart has gone there, says the mother. Daughter said about the place inaNi arangam AduthumO”; Now mother is saying ‘poRRAmaraik kayam’ to imply periya perumAL. As said in “thayarathan peRRa maradhaka maNith thadam [thiruvAimozhi – 10.1.8]”, and “vAsath thadam pOl varuvAnE [thiruvAimozhi 8.5.1]”, He is referred as thadam (water tank/pond).

Are you not a stopper of her going?

poru aRRAL – She crossed that state. poru – togetherness. After getting that togetherness with Him, she lost that connectedness with me. Or,

poru aRRAL en magaL – poru – comparable. She became incomparable. Even the One talked about earlier (SrIdhEvi) is not an equal to her. This is said too in “pinnai kol, nilamAmagaL kol thirumagaL kol piRanthittAL [thiruvAimozhi 6.5.10]”, (to imply that there is a small chance if the three dhEvis put together that they might equal nammAzhvAr).

um ponnum ahdhE? – Mother asks those who came to inquire – do those who are born from you have also got in to such state as that of my daughter?. Inner meaning of ‘um pon’ indicates the other AzhvArs. Saying “maththuRu kadai veNNai kaLavinil uravidai AppuNdu [thiruvAimozhi 1.3.1]” (In stealing the butter churned with great difficulty using the churning staff, ending in being tied in the chest) they fell in love thinking about vibhavAvathAram, whereas it is this daughter who melted to the archAvathAram. (So even she is not her equal is the thought). “nangaimeer” etc. (Even parAnkuSa nAyaki’s mother asked those who came to inquire – “nagaimeer neerum Or peN peRRu nalgineer..[thiruvAimozhi 4.2.9]”.

– – – – –

Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.5.1 – pArAyadhu

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periya thirumozhi >> Second centum >> Fifth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pArAyadhu uNdu umizhndha pavaLath thUNaip padukadalil amudhaththaip parivAy kINda
sIrAnai emmAnaith thoNdar thangaL sindhai uLLE muLaiththu ezhundha thIngarumbinaip
pOrAnaik kombosiththa pOrERRinaip puNar marudhamiRa nadandha poRkunRinaik
kArAnai idar kadindha kaRpagaththaik kaNdadhu nAn kadal mallaith thalasayanaththE

Word-by-Word meanings

pArAyadhu – all of earth (during deluge)
uNdu – consumed
umizhndha – mercifully let it out
pavaLam – being desirable for all similar to coral
thUNai – being the sustainer
padu – where pearls etc originate
kadalil – in ocean
amudhaththai – being enjoyable similar to nectar, one who is mercifully resting
pari – of the horse, a form taken by the demon kESi
vAy – mouth
kINda – tore
sIrAn – one who has the wealth of valour (due to that act)
emmAnai – being my lord
thoNdar thangaL – those who surrendered unto him, their
sindhaiyuLLE – in the hearts
muLaiththu – having been born
ezhundha – which nurtured
thIm – enjoyable
karumbinai – one who is sweet like sugarcane
pOr – set to battle
Anai – the elephant named kuvalayApIdam, its
kombu osiththa – who broke the tusk
pOr ERRinai – one who is like a lion in battle
puNar – being united
marudham – the two marudha trees
iRa – to snap and fall down
nadandha – one who entered in between those trees
pon kunRinai – one who is beautiful like a golden mountain
kAr – huge
Anai – SrI gajEndhrAzhwAn’s
idar – danger
kadindha – one who eliminated
kaRpagaththai – the most magnanimous emperumAn who grants the desires similar to a kalpaka tree
thalasayanam – sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

emperumAn consumed all of earth and mercifully let it out; he is being desirable for all, similar to coral, being the sustainer, being enjoyable similar to nectar and who is mercifully resting in the ocean where pearls etc originate; he is the one who tore the mouth of the horse, a form taken by the demon kESi and thus having the wealth of valour; he is my lord; he is sweet like enjoyable sugarcane which is born and nurtured in the hearts of those who surrendered unto him; he is like a lion in battle who broke the tusk of the elephant, kuvalayApIdam which was set to battle; he is beautiful like a golden mountain, who entered in between the two marudha trees which remain united to make them snap and fall down; he eliminated the danger of huge SrI gajEndhrAzhwAn; I got to see such most magnanimous emperumAn who grants the desires similar to a kalpaka tree in sthala sayanam, thirukkadalmallai.

Highlights from vyAkyAnam (Commentary)

pArAyadhu – Whatever is known as “pAr”. emperumAn placed everything known as earth in his stomach during deluge and subsequently let them out to relieve them from suffocation and to let them see the outside.

When asked “Who protects in all these ways?” AzhwAr says,

pavaLath thUNai – One who is desirable for all and who is the sustainer.

padu kadalalil amudhaththai – The ocean where precious gems are present; alternatively – the ocean which is deep; depth is said as in “maduppattadhu” (that which is very deep). The purpose of this attribute/quality is – the enjoyable one who is present where good things are present; when spoken about depth, it implies that he is difficult to attain.

pari vAy kINda – One who is capable of eliminating powerful hurdles just as he tore the mouth of kESi. pari – horse; one who has the wealth of valour to tear the mouth of horse.

emmAnai … – He engaged in a very dangerous act [while killing kEsi]. One who enslaved me completely by being caught by it [the demon in horse form] and escaping from it.

thoNdar … – emperumAn cannot be said to be free from change etc; he cannot be said as eternally unchanging; happened as said in thaiththirIya upanishath “santhamEnam” (to be existing); while AthmA is said to be eternally unchanging, it is said in thaiththirIya upanishath as “asannEva” (not to be existing) and “santhamEnam” (to be existing) when the AthmA does not know about bhagavAn and knows about bhagavAn respectively. emperumAn too exists when AthmA knows him and does not exist when AthmA does not know him. Had the AthmA not been very dear for bhagavAn, AthmA being servitor and bhagavAn being lord, AthmA bringing glories for bhagavAn and bhagavAn accepting them, this (bringing glories to bhagavAn) being the goal for the AthmA etc will cease to exist. Such emperumAn takes birth and grows, are in the heart of the AthmA.

When asked “What is the reason for that?” AzhwAr says,

karumbinai – Since sugarcane is identified instead of sugar block, one may wonder if he is really sweet, but since “thIm” is present as an adjective, it indicates the great sweetness. Being very sweet.

thoNdar … – There is greatness based on the land where things are born [since the heart of servitors is a great abode, he is naturally sweet].

pOrAnai … – One who remains as a lion in a battle, having effortlessly broken the tusk of the elephant named kuvalayApIdam which was ready to fight. ERu indicates both lion and ox. Since elephant was spoken about, it is matching to speak about bhagavAn as a lion. This is his valour in the battle.

puNar … – Should we speak only about his adulthood activities? He learnt to crawl by making the twin marudha trees which were united with each other, snap and fall down. He went in between them even while knowing that the demons who were present inside the trees were planning to kill him.

pon kunRinai – Appearing to be the mEru mountain where lions reside. AzhwAr is speaking about how he remained like a pon kunRu (golden mountain) on hearing the noise of the twin trees falling down and seeing that purposefully. SrIvishNu purANam 5.6.16 – 18 “thatha: katakatA sabdha: samAkArNana thathpara:” (the lotus-eyed lord went through the twin trees hearing the sound of their falling down).

kAr … – One who eliminated the danger faced by SrI gajEndhrAzhwAn and stood there presenting himself fully to such gajEndhrAzhwAn. kAr – greatness.

kaNdadhu … – As emperumAn arrived quickly at the banks of the pond when gajEndhrAzhwAn was suffering, emperumAn arrived in this samsAram where I am suffering at the current times and I got to see him, says AzhwAr.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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