Category Archives: iraNdAm Ayiram

periya thirumozhi – 1.3.5 – paNdu kAmar

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

paNdu kAmarAnavARum pAvaiyar vAyamudham
uNdavArum vAzhndhavARum okkavuraiththirumi
thaNdu kAlA UnRivUnRith thaLLi nadavAmun
vaNdu pAdum thaNduzhAyAn vadhari vaNangudhumE

Word-by-Word meanings

paNdu – During adulthood
kAmarAna ARum – the way girls had a liking for him
pAvaiyar – those girls’
vAy  – in their mouth
amudham – nectar
uNda ARum – how he drank
vAzhndha ARum – how he enjoyed petty pleasures (and destroyed the self)
okka – in a singular manner
uraiththu – spoke (and due to that fatigue)
irumi – coughed (in between)
thaNdu – stick
kAlA – having as foot
UnRi UnRi – (due to weakness, in the same place) pressing it repeatedly
thaLLi – becoming weak
nadavAmun – before having to walk
vaNdu pAdum – beetles humming
thaN – cool
thuzhAyAn – sarvESvaran, who is adorning thiruththuzhAy (thuLasi) garland, his
vadhari – SrI badhari
vaNangudhum – let us worship

Simple translation

In a singular manner, he would speak about the way girls had a liking for him during adulthood, the way he drank the nectar from the mouth of those girls and how he enjoyed petty pleasures; in between he would cough due to fatigue, having the stick as foot, would press it repeatedly, and become weak; let us worship SrI badhari of sarvESvaran, who is adorning cool thiruththuzhAy (thuLasi) garland and where the beetles are humming, before reaching such situation.

Highlights from vyAkyAnam (Commentary)

  • paNdu kAmar – While having the qualification (i.e. youth), he would engage in forbidden activities only, without thinking about next step; subsequently, if he seeks to surrender to bhagavAn, that will lead to the well-being of the self as said in thiruvAimozhi 1.3.8vaNakkodu mALvadhu valam” (Even if we are able to surrender at the last moments of our life, it will be strong enough); but he will speak about his past experiences for the rest of his life and die.
  • paNdu … – He will speak about how he was liked by the girls and how he drank the nectar from their mouth. Alternative explanation – He will speak about how he remained greatly attractive for them.
  • vAzhndha ARum – Now he thinks about the same as destruction for the self as said in thiruvAimozhi 6-9-8innam keduppAyO” (Are you planning to torment me even now?)
  • okka uraiththu irumi – He will start speaking about those aspects; immediately he will start coughing; further, due to desire in speaking about it, he will continue speaking from where he left; thus, he will cough and speak repeatedly.
  • thaNdu kAlA – Whatever one does with the leg, he does with the stick.
  • UnRi UnRi – piLLai azhagiya maNavALa araiyar explains as mercifully explained by parASara bhattar for this – “He will be unable to firmly press the stick to steady his body, due to lack of strength in the hand, he will repeatedly press the stick”
  • thaLLi … – Before walking in this weakened/stumbled manner.
  • vaNdu … – The abode where there is continuous experience instead of having to say “there was nice experience back then, now there is only suffering”. One need not enjoy for some time and just speak about it subsequently [without any further enjoyment].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.3.4 – pILai sOra

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pILai sOrak kaN idungip piththezha mUththirumi
thALgaL nOvath thammil muttith thaLLi nadavAmun
kALaiyAgik kanRu mEyththuk  kunReduththu anRu ninRAn
vALai pAyum thaN thadam sUzh vadhari vaNangudhumE

Word-by-Word meanings

kaN idungi – eyes shrinking
pILai – dirt in the eyes
sOra – to come out
piththu – bile
ezha – to rise
mUththu – having attained old-age
irumi – cough
thALgaL – feet
thammil mutti – hitting each other
nOva – to cause pain
thaLLi – stumble
nadavAmun – before walking
kALaiyAgi – being a youth
kanRu mEyththu – tending the calves
anRu – that day (when indhra showered hail storm)
kunRu – gOvardhana hill
eduththu – lifted as umbrella
ninRAn – stood holding it (for seven days) – his
vALai – fish
pAyum – jumping around
thaN – cool
thadam – ponds
sUzh – surrounded
vadhari – SrI badhari
vaNangudhum – let us worship

Simple translation

SrI badhari is surrounded by cool ponds where the [scabbard] fish are jumping around and is the abode of krishNa who as a youth, tended the calves and lifted the gOvardhana hill and stood holding it as an umbrella back then (when indhra showered hail storm) for seven days; let us worship such abode, before our eyes shrink and dirt from the eyes start coming out, before the bile rises, and having attained old-age, coughing and stumbling due to walking in a stumbled manner due to the feet hitting each other and causing pain.

Highlights from vyAkyAnam (Commentary)

  • pILai sOrak kaN idungi – Eyes becoming reduced in size [and power]; due to losing the wetness, dirt will accumulate.
  • piththu ezha – Becoming very old. To have the limbs being very weak.
  • thALgaL … – Instead of stumbling due to other tools/weapons or other aspects, one’s own feet will hit each other and cause pain. thALgaL thammil mutti – nOva – as the feet hit each other and cause pain. Still one would desirously try to walk; before walking in such stumbled manner.
  • kALaiyAgi – One who grants equality to those who surrender unto him; one can become an eternally youthful person by surrendering to bhagavAn.
  • kanRu mEyththu – One who protects without any hesitation/restriction to those who are to be protected.
  • kunRam eduththanRu ninRAn – He will protect by doing great activities.
  • vALai … – This is the abode where even those entities (fish) which have no qualification live joyfully.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.3.3 – uRigaLpOl

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

uRigaL pOl meynnarambezhundhu Un thaLarndhuLLam eLgi
neRiyai nOkkik kaN suzhanRu ninRu nadungAmun
aRidhiyAgil nenjam! anbAy Ayira nAmam solli
veRikoL vaNdu paNgaL pAdum vadhari vaNangudhumE

Word-by-Word meanings

mey – in the body
narambu – nerves
uRigaL pOl – like rope
ezhundhu – becoming projected (well visible from outside)
Un – flesh
thaLarndhu – become loosened
uLLam – heart
eLgi – becoming broken (to go away)
neRiyai nOkki – seeing the route (due to the fatigue)
kaN suzhanRu – rolling the eyes
ninRu – remaining immovable
nadungAmun – before reaching the stage of shivering
nenjam – Oh mind!
aRidhi Agil – if you have knowledge
anbAy – having bhakthi (towards sarvESvaran)
Ayira nAmam – (his) thousand divine names
solli – reciting
veRi koL – very fragrant
vaNdu – beetles
paNgaL – musical songs
pAdum – humming
vadhari – SrI badhari
vaNangudhumE – let us worship

Simple translation

Oh mind! If you are knowledgeable, having bhakthi, reciting his thousand divine names, let us worship SrI badhari where very fragrant beetles are humming musical songs before the nerves in the body become projected like ropes, the flesh in the body becomes loosened, heart becoming broken seeing the route to travel and eyes start rolling in fatigue and before the body remains immovable and starts shivering.

Highlights from vyAkyAnam (Commentary)

  • uRigaL … – In the body, the nerves which were invisible during the youth, as the body became dry, would become projected further like a rope. For that,
  • Un thaLarndhu – the flesh becomes loosened.
  • uLLam eLgi – Due to that, the heart becomes weak.
  • neRiyai … – As one starts thinking about the route to travel, as the journey is very long, one will take a hard look at the route. Due to the fatigue in looking far, eyes will start rolling. Subsequently, being unable to place the next step, the body will start shivering.
  • aRidhiyAgil nenjam – If you (mind) are the entry point for knowledge; being devoted towards him, while being healthy, recite all the thousand divine names, instead of having to fail in the effort by reciting a few of the divine names.
  • veRi … – The beetles which appear to be made from fragrance, are humming the songs to let out their enjoyment just as the mukthAthmAs (liberated souls) will sing sAma gAnam.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 1.3.2 – mudhugu paRRi

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mudhugu paRRik kaiththalaththAl munnoru kOl UnRi
vidhir vidhirththuk kaNsuzhanRu  mERkiLai koNdirumi
idhuvennappar mUththavARenRu iLaiyavarEsAmun
madhuvuN vaNdu paNgaL pAdum vadhari vaNangudhumE

Word-by-Word meanings

kaiththalaththAl – with hand
mudhugu paRRi – supporting the back
mun oru kOl – having a stick in the front
UnRi – placing it in the ground firmly
vidhirvidhirththu – have the body shaking
kaNsuzhanRu – eyes rolling [in fatigue]
mEl kiLai koNdu – with high tone
irumi – coughing
iLaiyavar – children
appar – elders
mUththa ARu – attained old-age
idhu en – how (being too old!)
enRu – saying this way
EsA mun – before they scold
madhu – honey in flowers
uN – drinking
vaNdu – beetles
paNgaL pAdum – humming tunes
vadhari – SrIbadhari
vaNangudhum – let us worship

Simple translation

Let us worship SrIbadhari where beetles are drinking honey from the flowers, before children say “How old have you become!” after seeing the man supporting his back with his one hand and having a stick in the front placed firmly, having his body shaking, his eyes rolling in fatigue and coughing in a high tone.

Highlights from vyAkyAnam (Commentary)

  • mudhugu paRRik kaiththalaththAl – Due to weakness, his back will ache, due to that, he will support his back with one hand.
  • mun oru kOl UnRi – To stop from falling down in front, he will hold a stick in his hand. Both the front and back side needs support – such is his physical condition.
  • vidhirvidhirththu – The whole body shakes too.
  • kaN suzhanRu – The changes which happen in every limb is identified [here, the eyes are rolling in fatigue].
  • mERkiLai – mERku – mEl (high), iLai – iLaippu – fatigue. Coughing due to high fatigue. Alternative explanation – mERkiLai – high tone. Coughing with high tone.
  • idhu ennappar mUththavARu enRu – Children would say “Everyone will become old. But this man’s old-age is unbelievable!” appar – aged person. This person looks too old when compared to an old person – that is how old he is!
  • iLaiyavar – The children would think that they will remain youthful ever and the old-age person will remain old forever, and scold the old-age persons.
  • madhu uN … – Instead of just humming one tune, having drunk the honey, the beetles will hum all tunes.
  • vadhari – Thus, this is the abode where, not only such sorrows will be removed, but also, one will get ultimate bliss to remain joyful.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 1.3.1 – muRRa mUththu

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periya thirumozhi >> First centum >> Third decad

Highlights from avathArikai (Introduction)

AzhwAr instructed his divine heart to go to thiruppiridhi in himavAn (Himalayan mountain range); but instead of matching the urge of AzhwAr, it remained prideful without approaching; as said in SrI vishNu purANam 6.7.28 “mana Eva manushyANAm” (mind is the main reason for a man’s bondage and liberation), it is the reason for bondage and liberation. The heart is not overenthusiastic about bhagavAn; now we are back to materialistic situation; but he has arrived in badharikASramam in this samsAram, to facilitate our reaching him with this body which is the hurdle to reach him; now this prakruthi (matter) which is a hurdle, is in the form of body, senses and worldly pleasures such as Sabdham (sound) etc; among the enjoyable aspects, the primary entity is women [context is about those women who intentionally promote themselves in this way to attract men] ; they would show themselves in an enjoyable way, but make it difficult to attain them, will grab all the wealth of the man who desires them, not present themselves to him, and even when they present themselves to him, the enjoyment will be insignificant, impermanent, will lead to disaster and will be difficult to maintain; now, as the body does not remain the same forever, the enjoyability lasts only for certain period of time, and subsequently will even lose such enjoyability; when we analyse the senses, as said in thaiththirIya upanishath “AnandhayAdhi” (bhagavAn is the one who gives enjoyment to AthmA), instead of being the cause to enjoy bhagavath vishayam which gives ultimate bliss for the AthmA, they will lead the AthmA to lowly enjoyment and cause sorrow, and subsequently while they are present, they will become useless to even engage in worldly pleasures; due to this reason, when the body is stable, one should surrender to bhagavAn and eliminate the body – there is a way for that; bhagavAn himself has arrived in SrIbadhari to be surrendered to by the AthmA; hence, thinking to surrender unto him when the body is favourable, and to eliminate the body, AzhwAr is engaging in that.

A merchant asked parASara bhattar “Some think that this body is insignificant and impermanent, and consider it to be abandoned; others consider that there is nothing beyond the body and consider it to be the enjoyable aspect; how is it possible to have two different views on the same body?” bhattar mercifully responded “emperumAn arranged it in such a way based on the individual’s karma, viz puNya (virtues) and pApa (sins), to see it with different perspective; a greatly fortunate person would see the defects of the body and abandon it; one who is unfortunate would see the enjoyability of the body and end up with disaster”.

As said in SrIvishNu purANam 1.17.75 “bAlyE krIdanakAsakthA:” (Engaging in playing during childhood), it is explained that, in childhood one would be engaged in playing with toys; while attaining a little bit of knowledge, one will be consumed by sensual pleasures; on becoming old, even those sensual pleasures could not be engaged; hence while the body is in good condition, as SrI badharikASramam is a little bit closer in comparison to thiruppiridhi, one should surrender to bhagavAn there.

pAsuram

muRRa mUththuk kOlthuNaiyA munnadi nOkki vaLaindhu
iRRa kAl pOl thaLLi meLLa irundhu angu iLaiyAmun
peRRa thAypOl vandha pEychchi perumulaiyUdu uyirai
vaRRavAngi uNda vAyAn vadhari vaNangudhumE

Word-by-Word meanings

muRRa mUththu – becoming very old
kOl – stick
thuNaiyA – having as help
mun adi – step to place forward
vaLaindhu nOkki – looking down by bowing the head
iRRa kAl pOl – like a broken leg
thaLLi – stumble
angu – in a place
meLLa – softly
irundhu – being seated
iLaiyAmun – before giving up on getting tired, in this manner,
peRRa thAy pOl vandha – one who came in the form of the mother
pEychchi – pUthanA’s
peru mulaiyUdu – through the large bosom
uyirai – her life
vaRRa – to become dry
vAngi – sucked
uNda – mercifully consumed
vAyAn – the abode of sarvESvaran who has such beautiful lips
vadhari – SrI badhari
vaNanguvOm – let us worship

Simple translation

Becoming very old, with the help of the stick, placing the step forward in a stumbling way, by bowing the head down and looking down, becoming seated softly and giving up on getting tired in this manner, let us worship SrI badhari which is the abode of sarvESvaran who has such beautiful lips with which he sucked the life of pUthanA who came in the form of his mother, to become dry through her large bosom, and mercifully consumed it.

Highlights from vyAkyAnam (Commentary)

  • muRRa mUththu – The [insentient] entity which changes, cannot avoid going through various transformation; now one has reached the peak of old-age, from where, it cannot get any worse.
  • kOl thuNaiyA – Previously this person would have thought himself to be the support/refuge for all. Now, he is not holding on to parama chEthana (supreme lord). When nanjIyar was accepting sanyAsASramam, he had to recite the manthram which is “sakA mE gOpAya” (Please be my companion and protect me), while accepting the thridhaNdam (the three sticks which are held by sanyAsis always). Hearing that, he mercifully would mercifully say “I said ‘After saying this towards sarvESvaran who is omniscient, omnipotent and supreme sentient, in the presence of an AchArya, what is with this sanyAsASramam where I have to say this to this thridhaNdam!’ while accepting sanyAsASramam”.
  • munnadi nOkki vaLaindhu – Earlier, the same person would pridefully walk without seeing the ground. chOLas (chOLa kings) would consume betel leaves on their own, without accepting the same from someone else [if they had some servants to give the betel leaves, they have to lean forward and accept that], due to their pride which makes them think “if we lean forward towards someone that will be equal to bowing to them”. When one has strength, one would say as in SrI rAmAyaNa yudhdha kANdam 36.117 “dhvidhA bhajyEyam apyEvan na namEyam thu kasyachith” (Even if I were to be split into two, I won’t fall at anyone’s feet); but when one becomes weak, nothing will be in his control.
  • iRRa kAl pOl thaLLi – Stumbling as if having a broken leg.
  • meLLa irundhu – Due to inability to stand for too long, he will try to sit. It will take the duration of mahAbhAratham for him to carefully sit once.
  • angu iLaiyA mun – Being unable to bear the fatigue of sitting, he will become weaker. Before reaching such sorrowful state.
  • peRRa thAy … – One who sucked the milk and life completely through the big bosom of pUthanA who came in the disguise of his mother – his. Alternative explanation – The one who has the divine mouth which sucked the life to wither pUthanA. [How can the life be sucked through the bosom?] Just as the milk was considered suitable for him to be consumed, the life could be sucked through the bosom.

With this, AzhwAr is saying – while trying to eliminate the prakruthi (matter – body) which looks favourable but really unfavourable, one should hold on to the divine feet of the one who destroyed pUthanA, who is an enemy who  came in the disguise of his mother who is favourable for him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 1.3 – muRRa mUththu

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periya thirumozhi >> First Centum

<< Previous decad

Image result for badrikashram

thirumangai AzhwAr instructed his divine heart saying “Approach thiruppiridhi”; it did not have the same urge as AzhwAr [fearing the distance and the difficult terrain]; AzhwAr then said “Oh fool! Can’t you see the sorrow in this samsAram? Quickly try to reach badharikASramam since it is a little bit closer”; previously AzhwAr spoke about thirumanthram; subsequently he spoke about the meaning of the manthram; now he is saying “Let us reach the abode where the manthra dhrashtA (the one who sees the manthram) is residing”. For those who recite thirumanthram, just as the principle which is revealed in the manthram, rishi (sage who reveals the manthram), chandhas (meter) and dhEvathA (the deity of the manthram), bIja (seed letters), Sakthi (strength) etc, SOshaNa (how it nurtures), dhAhanam (how it destroys) etc – also need to be meditated upon. Why all of those are required? As said in thiruppallANdu 12 “namO nArAyaNAya enRu – paramAthmanaich chUzhndhirundhEththuvar” (reciting ashtAksharam, nithyasUris will surround and glorify bhagavAn), since nithyasUris are the ones who meditate upon this manthram, their pastime is this only; such manthram is being attempted to be meditated upon by jIvAthmA who is bound by matter which has three qualities (sathvam, rajas and thamas); hence, he has to consider himself to be having a form similar to them, and hence SOshaNa and dhAhana are required. Now, the rishi, chandhas and dhEvathA are meditated upon due to overwhelming attachment towards the manthram; bIja and Sakthi are meditated upon for his faith in the manthram to develop, as it is the manthram which grants mOksham.

Previously, AzhwAr said “piridhi senRadai nenjE” (Go and reach thiruppiridhi); his heart thought “let me do it later”; AzhwAr said “Oh fool! For someone who is suffering in samsAra, can he say ‘I will do it later’? Only for those who have divine body, such attitude of ‘let me do it later’ can be present”; AzhwAr then instructed “You cannot remain lethargic that it can be done later” and highlighted the impermanent nature of prakruthi (matter), lowliness of worldly pleasures, the greatness of bhagavAn who is to be pursued, and mercifully tells his divine heart “Since this is the situation, even if you were to break your hand or feet while going to badharikASramam, considering that it is a little bit closer than thiruppiridhi, try to reach it”.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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periya thirumozhi – 1.2.10 – kariya mAmugil

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kariya mAmugil padalangaL
kidandhu avai muzhangidak kaLiRenRu
periya mAsuNam varai enap peyartharu
piridhi emperumAnai
varikoL vaNdaRai paimpozhil
mangaiyar  kaliyanadholimAlai
ariya innisai pAdu nalladiyavarkku
aruvinai adaiyAvE

Word-by-Word meanings

kariya – dark
mAmugil – huge clouds
padalangaL avai – the groups
kidandhu – remaining in one place
muzhangida – as they make noise (hearing that noise)
periya – big
mAsuNam – pythons
kaLiRu enRu – confusing those clouds to be elephants (arriving to be their prey)
varai ena – like mountain
peyar tharu – will come swaying
piridhi – eternally residing in thiruppiridhi
emperumAnai – on sarvESvaran
vari koL – having stripes
vaNdu – beetles
aRai – humming
pai – vast
pozhil – having garden
mangaiyar – the ruler of the residents of thirumangai region
kaliyandhu – AzhwAr’s
oli – merciful pAsurams which have sound
mAlai – being garland
ariya – difficult for anyone to know
in – sweet
isai – pAsurams which have tune
pAdum – those who recite
nal – distinguished
adiyavarkku – the bhAgavathas
aruvinai – great sins
adaiyA – will not reach

Simple translation

As the groups of dark clouds remain in one place and make noise, big pythons confuse those clouds to be elephants, will come swaying like mountains in thiruppiridhi where sarvESvaran is eternally residing; on such sarvESvaran, thirumangai AzhwAr, who is the ruler of the residents of thirumangai region which is having vast garden where beetles which are having stripes are humming, composed pAsurams which have sound, in the form of a garland, which are difficult for anyone to know; great sins will not reach those distinguished bhAgavathas who recite these sweet pAsurams which have tune.

Highlights from vyAkyAnam (Commentary)

  • kariya … – The groups of huge clouds which are very dark due to having absorbed a lot of water, due to their weight, being unable to move, made noise remaining wherever they were. Instead of raining the water and becoming pale, being dark, and that too not being pieces of clouds, but being huge clouds, that too not being just one or two, but in many groups, due to the weight of the water absorbed, being unable to move on their own and being unable to be pulled by wind, remaining in the same place, making noise just like a pregnant lady will cry out due to pain.
  • kaLiRu enRu – Considering those clouds to be elephants due to their similarity in colour and the sound which they made.
  • periya mAsuNam – The pythons which have a huge form. They are so big that they can swallow elephants.
  • varai enap peyar tharu – Those pythons would fear those elephants, and move as if a mountain moves, and will enter their pits. nanjIyar would mercifully explain that they will enter their pits and hide there in this manner as said in mudhal thiruvandhAdhi 38 “kArudaiya minnenRu puRRadaiyum” (the snakes will reach their pits thinking that it is the lightning amidst clouds) and as it is commonly said that big hooded snakes will hide in their pits on seeing an elephant. nampiLLai mercifully asked “Should we have the meaning in this manner only?” nanjIyar responded “When you ask like this, you must be thinking about a different meaning, you can tell that”; nampiLLai said “moving is common for both going [to the pit] and coming [from the pit]; while glorifying a mountain, people will say ‘pythons will swallow elephants in this mountain’; hence these pythons would consider the groups of huge clouds to be elephants and would move towards those clouds thinking that they have got their prey, like a mountain moving”; nanjIyar greatly celebrated that explanation saying “this is the apt meaning”. That is why the python was said as “periya mAsuNam” – the greatness being the ability to swallow elephants.
  • vari koL … – Garland of pAsurams with tune which were composed by AzhwAr who is the leader of thirumangai which has vast garden where beautiful beetles with stripes drink honey, become joyful and will be humming.
  • ariya innisai – nampiLLai will say “[How amazing that] thirumangai AzhwAr is saying ariya innisai (beautifully sounding pAsurams which are difficult to understand)! AzhwAr thiruvarangap perumAL araiyar was once having an argument with some SrIvaishNavas; he would start playing the cymbals aggressively  and say “I challenge you to compete with me in reciting vAli mA valam pAsuram/decad with music”. It is well known that, this pAsuram/decad is used in competition. One can engage in the prose and the meaning! But it is to engage in the tune/music of this decad. arumai (ariya) implies greatness; inimai (innisai) implies enjoyability of the pAsuram.
  • ariya – The decad which has greatness and sweetness.
  • nal adiyavarkku – Only those who sing this decad, will become confidential servitors of sarvESvaran.
  • aru vinai … – Sins will not reach them. Just as the snakes will consider the clouds as prey and pursue them, sarvESvaran will consider those who recite this decad to be enjoyable and will accept them after eliminating their hurdles, and hence they will become accepted by him. As those who recite these pAsurams are considered by sarvESvaran as all types of enjoyable aspects and reach them, the sins will have no place to stay and hence will run away.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.2.9 – Odhi Ayira

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction available.

pAsuram

Odhi Ayira nAmangaL uNarndhavarkku
uRu thuyar adaiyAmal
EdhaminRi ninRaruLum namperundhagai
irundhanal imayaththu
thAdhu malgiya piNdi viNdalarginRa
thazhalpurai ezhil nOkki
pEdhai vaNdugaL eriyena veruvaru
piridhi senRadai nenjE !

Word-by-Word meanings

Ayira nAmangaL – (his) thousand divine names
Odhi – recite (with that)
uNarndhavarkku – for those who acquired the knowledge (that he is the protector)
uRu – occur
thuyar – sins
adaiyAmal – to not reach (them)
Edham inRi – to not have any sorrows (for his devotees)
ninRu aruLum – mercifully present
nam – our lord
perum thagai – greatly famous
irundha – coming and residing
nal – distinguished
imayaththu – in himavAn
thAdhu – buds
malgiya – being abundant
piNdi – aSOka flowers
viNdu – opened
alarginRa – blossoming
thazhal purai – like fire
ezhil – beauty
pEdhai – ignorant
vaNdugaL – beetles
nOkki – saw (that)
eri ena – considering that to be fire
veruvaru – fearing
piridhi – in thiruppiridhi
senRu – going
nenjE – manassE (Oh mind!)
adai – try to reach.

Simple translation

Our greatly famous lord has come and is residing in the distinguished himavAn to ensure that the sins which are to occur, will not reach those who recite his thousand divine names acquire the knowledge (that he is the protector) and to not have any sorrows; seeing the beauty of the opened and blossomed aSOka flowers with abundant buds, which resemble fire, the beetles consider that to be fire and fear, in thiruppiridhi. Oh mind! Going to such thiruppiridhi, try to reach there.

Highlights from vyAkyAnam (Commentary)

  • Odhi Ayira nAmangaL uNarndhavarkku – For those who recite the thousand divine names and meditate upon their meanings. After reciting one divine name, not stopping with that, reciting thousand divine names in order, and meditating upon bhagavAn through those names.
  • uRu thuyar adaiyAmal – The [results of the] sins which need to be experienced by such person, to not chase him to experience the result. As said in brahma vaivairtham prakruthi kANdam 26.70 “avaSyam anubhOkthavyam” (must be experienced) and “nA bhuktham kshIyathE” (these cannot be got rid of unless experienced), the sins which cannot be exhausted without experiencing the result, to not reach the individual for experiencing the result. An apparition (gaNtAkarNan), while eating dead bodies, while there is gap in between his meals, said as in harivamSam bhavishya parvam 81.5 “narakArE jagannAtha nArAyaNa parAyaNa” (Oh enemy of hell! Oh lord of universe! Oh nArAyaNa! Oh resting place of all!) and enjoyed bhagavAn and remained fully focussed on him as said in SrIvishNu purANam 6.4.6 “AthmAnam vAsudhEvAkyam chinthayan” (bhagavAn is reclining and meditating upon himself); emperumAn, upon hearing this, said “Who recited our name and won over me?” as in harivamSam bhavishya parvam 82.39 “kasya mukthi: karE sthi thA” (One who was seen by hari has mOksham in his hands). Edham implies sorrow. As one recites the divine names of bhagavAn, the owner of the name will come close to the reciter and that will lead to the removal of sorrows. These individuals will become free from sorrows.
  • uRu thuyar … – [Another explanation – not having to feel sad about our disqualification] Meditating upon the connection with achith, thinking “How can we consider ourselves to be qualified to interact with bhagavAn?” as said in periyAzhwAr thirumozhi 5.1.1 “vAkkuth thUymai ilAmaiyinAlE mAdhavA unnai vAykkoLLa mAttEn” (since there is no purity in my speech, oh mAdhavA! I will not speak about you). Not having to think about one’s disqualification in such manner, as bhagavAn who remains close to those who surrender to him, they will not have any sorrows – in himavAn where such greatly famous emperumAn resides.
  • thAdhu … – the beauty of the opened and blossomed aSOka flowers with abundant buds, which resemble fire
  • pEdhai vaNdugaL – The beetles which have ignorance to confuse aSOka flowers everyday to be fire, even though they enjoy those flowers regularly. While they are residing eternally in this abode, and the flowers blossom everyday, they become bewildered seeing those flowers and cry out “fire! fire!” Even after doubting it to be fire previously and determining that it is not fire, on the subsequent day, without considering that not to be fire, they will fear for the same thinking that to be fire; the reason for that is both bhaya nivruththi (elimination of fear) and bhayam (fear) are eternal [as in samsAra].

An example for this situation is mercifully explained from periya thirumozhi pAsuram 5.3.9 for thiruveLLaRai dhivyadhESam.

Angu mAvali vELviyil irandhu senRu agalidam muzhudhinaiyum
pAnginAl koNda parama! nin paNindhu ezhuvEn enakku aruL puriyE
Ongu piNdiyin semmalar ERi vaNduzhithara – mAvERith
thInguyil mizhaRRum padappaith thiruveLLaRai ninRAnE!

  • Angu mAvali vELviyil – senRu – irandhu – emperumAn made himself a seeker and went to the sacrificial altar of mahAbali.
  • agal … – While accepting the whole earth, instead of accepting it through a battle, he accepted it through the magnanimity of mahAbali; since mahAbali had a little bit of magnanimity, mahAbali need not have his head severed as it happened for rAvaNa et al; emperumAn thought “he is willing to give it” and made himself a seeker, and accepted from mahAbali with his intention to do so. emperumAn accepted earth which is his own property, as if he got it from mahAbali. Hence, this is similar to our Athma samarpaNam (surrender of self) towards him. This surrender will make one say subsequently as in sthOthra rathnam 53 “athavA kinnu samarpayAmi” (How can I submit anything to you after knowing that everything is owned by you?) In reality, there is no difference between Athma samarpaNam (submitting oneself) and AthmApahAram (claiming the AthmA to be independent – stealing the ownership); this is why, upAya nairapEkshyam (even prapaththi is not upAyam – bhagavAn does not expect anything as upAyam from AthmA) is emphasised.
  • parama nin paNindhezhuvEn enakku aruL puriyE – Oh greater than all! You should shower your mercy upon me who worships you and seeks uplifting. Will surrender not lead to the result naturally?
  • Ongu … – In the reddish flowers of the aSOka trees, which are grown to suppress the sky, the beetles were seeking to drink the honey. The beautiful cuckoos determined that they are entering fire, and quickly climbed on the mango tree, to escape from that, and call out from there. Seeking the mango tree which does not have reddish flowers.
  • mizhaRRum – They will call out incoherently where the letters, words and the meaning are not understandable. Being unable to clearly explain the pitiful state of the beetles, staying far, they will call out incoherently as if saying “They are getting destroyed! Please help!”
  • padappai – This is the situation of the gardens in thiruveLLaRai.

With this, it is explained that:

  • brahmA et al will think about their bound state in this material world where they are trying to enjoy him and his greatness, and remain fearfully;
  • these beetles will try to enjoy the honey just seeing the presence of the flowers and will withdraw from that confusing the flowers to be fire.

Alternatively, for those who surrender to him, they will have both fearlessness as said in thaiththirIya upanishath “athasO bhayam gathO bhavathi” (jIvAthmA will reach the fearless state) and will also have fear thinking about the enjoyability of bhagavAn which makes him think “what disaster will befall such emperumAn?”

Since bhagavAn who is the refuge, is easily approachable, one need not fear on meditating upon the sins which are to be experienced to be exhausted; the fear of beetles which consider aSOka flowers to be fire will also remain eternally [mangaLASAsanam will also go on forever].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.2.8 – iravu kUrndhu

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

iravu kUrndhiruL perugiya varaimuzhai
irumbasi adhukUra
aravam Avikkum aganpozhil thazhuviya
aruvarai imayaththu
paramanAdhi em panimugil vaNNanenRu
eNNi ninRu imaiyOrgaL
piramanOdu senRu adithozhum perundhagaip
piridhi senRadai nenjE !

Word-by-Word meanings

iravu – night only
kUrndhu – being more
iruL perugiya – being dark only
varai muzhai – in the mountain caves
irum pasi adhu – great hunger
kUra – as increased
aravam – pythons
Avikkum – yawned
agan pozhil thazhuviya – having inner garden
aru – difficult to climb
varai – having slopes
imayaththu – in himavAn
paraman – oh greater than all!
Adhi – Oh cause of the universe!
em – for us
pani – cool
mugil – cloud like
vaNNan – oh one who is having a form
enRu eNNi ninRu – saying in this manner
imaiyOrgaL – dhEvathAs
piramanOdu – with brahmA
senRu – go
adithozhum – can approach
perum thagai – having great fame
piridhi – in thiruppiridhi
senRu – go
nenjE – oh mind!
adai – try to reach.

Simple translation

In himavAn which has inner garden and pythons which yawn due to their increasing, great hunger while staying in the mountain caves where there is darkness of the night only. thiruppiridhi is having great fame where dhEvathAs along with brahmA would call out “Oh one who is greater than all, who is residing in such himavAn! Oh cause of the universe! oh one who is having a cloud-like cool form for us!” and can approach emperumAn. Oh mind! Go and try to reach there.

Highlights from vyAkyAnam (Commentary)

  • iravu … – Due to the dense gardens, the place will always have abundance of night due to lack of sight of the daytime. There will only be night without the mix of day. As the cause (lack of light) does not change, the result also does not change. The day time when the sun is present will also appear like night due to the lack of penetration of sun’s rays.
  • iruL perugiya varai muzhai – The mountain caves where there is darkness only. It is so densely dark, as strong as diamond. Just as someone who ruled a kingdom for a long time will be deep rooted, the darkness is deep rooted here. Thus, in the mountain caves which are being in night time always, and being dark due to that.
  • irum pasi adhu kUra – As the pythons cannot step out and search for prey, its great hunger keeps increasing. AzhwAr is having the same desire towards the hunger of the snakes and the snakes themselves which are considered inferior even in animal species of this divine abode, just as he has desire towards nithyasUris’ sustenance without food and nithyasUris themselves. For AzhwAr to have attachment towards anything, the entity only needs to be living in that dhivyadhESam.
  • aravam Avikkum – Avikkai – yawning due to hunger; alternatively – breathing. That is, they will inhale the air which is fragrant from the garden, and sustain themselves. They only consume air. Just as mukthAthmA would have sathyakAmathvam (ability to fulfil all desires) etc, the snakes there would remain in the same place due to lacking the ability to move around, and will sustain themselves with the fragrance. agan pozhil – garden inside. The himavAn which is difficult to climb where such garden is present.
  • paraman … – “As this abode where sarvasamASrayaNIyan (one who is approachable by all), is our destination, oh mind! You go and try to reach there” says AzhwAr. This is the abode where the snakes and dhEvathAs starting with brahmA can approach emperumAn.
  • paraman … – This is the way brahmA et al who approach him would say. Being sarvAdhika – not having anyone greater than him, i.e. sarvESvaran; though he is greater than all, he has the apt relationship, just as a mother cannot give up on her child; further, one likes a particular aspect/entity, not just because of the relationship – even if supremacy and relationship are absent, bhagavAn is having invigorating form which cannot be abandoned by anyone. Hence one who is greater than all, one who is the cause of the universe and one who has a beautiful form.
  • enRu eNNi … – Saying in this manner, for dhEvathAs along with their guide/mentor brahmA to go and surrender unto emperumAn, he is present in the greatly famous thiruppiridhi! Oh mind! Go and reach such thiruppiridhi. This abode is the ultimate destination for both ordinary and great personalities. Ordinary entities – the snakes would remain wherever they are, acquire what they need and enjoy that; brahmA et al would surrender according to their position. Just as the surroundings would be dark due to abundantly dense gardens, the inside is dense with the dhEvathAs who would come and surrender; hence you (mind) also go and try to reach there – says AzhwAr. With this, the snakes which are present there will sustain themselves by consuming the fragrant air from the garden; brahmA et al will sustain by enjoying bhagavAn who is said in chAndhOgya upanishath as “sarvagandha:” (one who is the origin of all fragrance).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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pramEyam (goal) – http://koyil.org
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periya thirumozhi – 1.2.7 – kArkoL vEngaigaL

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

dhEvathAs would offer pushpAnjali (submission of flowers) and worship emperumAn here.

pAsuram

kArkoL vEngaigaL kanavarai thazhuviya
kaRivaLar kodi thunnip
pOrkoL vEngaigaL punavarai thazhuviya
pUmpozhil imayaththuL
ErkoL pUnjunaith thadampadindhu
inamalar ettumittu imaiyOrgaL
pErgaL Ayiram paravi ninRadithozhum
piridhi senRadai nenjE !

Word-by-Word meanings

nenjE – Oh mind!
kArkoL – taking over the cloud
vEngaigaL – vEngai (kino) trees
thazhuviya – embracing
kanam – vast
varai – present on the slopes
kaRi – black pepper’s
vaLAr – grown
kodi – creepers
thunni – dense
punam – in the lands on river banks
varai – small hills
thazhuviya – living
pOr koL – ready to fight
vEngaigaL – having cheetahs
pU – (always) blossoming
pozhil – having garden
imayaththuL – in himalayan mountain
imaiyOrgaL – dhEvathAs such as brahmA et al
Er koL – beautiful
pU – blossomed
sunai – ponds
thadam – on the ghats
padindhu – bathing
inam – belonging to same species
malar ettum – eight types of flowers
ittu – submit
pErgaL Ayiram – thousand divine names
paravi ninRu – speaking incoherently
adi thozhum – worshipping
piridhi – in thiruppiridhi
senRu adai – go and reach.

Simple translation

The kino trees are growing so tall as to take over the clouds; grown black pepper creepers which are present on the vast slopes of himalayan mountain are embracing such kino trees; these are present in the dense, small hills in the lands on the river banks of himalayan mountain where the battle-ready cheetahs and ever-blossoming gardens are present; there, dhEvathAs such as brahmA et al take bath in the ghats of the blossomed, beautiful ponds and submit the eight different flowers of the same species and worship the emperumAn, speaking incoherently the thousand divine names. Oh mind! Go and reach such thiruppiridhi.

Highlights from vyAkyAnam (Commentary)

  • kArkoL vEngaigaL – kAr means cloud, kArkoL vEngaigaL means kino trees which have grown up to the region of clouds; alternative explanation – kino trees are seen in many colours; due to this reason, it is said as dark kino trees.
  • kana varai thazhuviya – The well grown black pepper creepers which are present on the slopes in the surroundings, are spread out densely.
  • pOr … – In the surrounding regions, on all the small hills, battle-ready, angry cheetahs would be abundantly present.
  • pUm pozhil imayaththuL – This is how well blossomed, the gardens are, there.
  • Er … – Stepping in through the banks of the beautiful, well-blossomed ponds [to bathe].
  • ina malar ettum ittu – (Offering the eight flowers such as ahimsA etc) Offering the eight main flowers namely sengazhunIr, shenbhagam, iruvAtchi, pAdhiri, punnai, kuRukkaththi, karumugai and thAmarai; alternatively, AzhwAr is talking about offering ashtAnga praNAmam (full obeisances); how can that be said as flower? That is because, such praNAmam is as desirable as flower for him. As said in mudhal thiruvandhAdhi 1 “sol mAlai” (garland of words). Another explanation – since thirumanthram was discussed in previous decad, this could also mean thiruvashtAksharam (eight syllable manthra).
  • imaiyOrgaL … – Oh mind! Go and reach thiruppiridhi which is surrendered to by brahmA et al by incoherently reciting the divine names of emperumAn. While the focus is on thirumanthram, how can it be “pErgaL Ayiram” (thousand names)? While saying in thiruvAimozhi 9.3.1 “pErAyiram koNdadhOr pIdudaiyan” (One who has the greatness of having thousand names), it is also said “nArAyaNan” in the same pAsuram; with this – it is understood that all the other names are applicable for bhagavAn who is identified by this name primarily. This (nArAyaNa) is the identity for the dharmi (bhagavAn, the entity).

Throughout the hill-slopes, black pepper creepers will be densely present. The small hills in the surroundings will have dangerous beasts in abundance. Inside, the tumultuous sounds of praises of those who are refuge for the world, will be present.

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