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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

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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

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periya thirumozhi – 1.2.6 – paNangaL Ayiram

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

AzhwAr is thinking/speaking about such sarvESvaran who reclined on thiruppARkadal, mercifully coming and residing here. This pAsuram is also explained as dhEvathAs saying “You who mercifully arrived and reclined in thiruppARkadal for us, to hear our cries, leaving behind SrIvaikuNtam where you were enjoying the great assembly, have now mercifully arrived here in thiruppiridhi, to be enjoyed by all”.

pAsuram

paNangaL Ayiramudaiya nal aravaNaip
paLLikoL  paramA! enRu
iNangi vAnavar maNimudi paNidhara
irundha nal imayaththu
maNangoL mAdhavi nedungodi visumbuRa
nimirndhavai mugilpaRRip
piNangu pUmbozhil nuzhaindhu vaNdu isaisolum
piridhi senRadai nenjE !

Word-by-Word meanings

vAnavar – dhEvathAs
iNangi – gathered
Ayiram paNangaL udaiya – one who is having thousand hoods
nal – having goodness (of servitude)
aravu – thiruvanandhAzhwAn (AdhiSEsha)
aNai – on the divine mattress
paLLikoL – mercifully resting
paramA – Oh one who is greater than all!
enRu – praising in such manner
maNi – wearing crown which is studded with gems
mudi – with their heads
paNi thara – to be worshipped
irundha – mercifully residing
nal – good
imayaththu – in himavAn;
maNam koL – fragrant
mAdhavi – spring flower’s
nedu – long
kodi avai – creepers
visumbu uRa – to reach the sky
nimirndhu – grew
mugil – clouds
paRRi – climb
piNangu – due to surrounding
pU – blossoming flowers
pozhil – in the gardens
vaNdu – beetles
nuzhaindhu – entered
isai solum – humming the tunes
piridhi – in thiruppiridhi
senRu – go
nenjE – Oh mind!
adai – try to reach

Simple translation

emperumAn is mercifully residing in the good himavAn to be worshipped by dhEvathAs who are wearing gem-studded crowns on their heads and who gathered and praised saying “Oh one who is greater than all and mercifully resting on the divine mattress of thiruvanandhAzhwAn who is having goodness and thousand hoods!” There, in the gardens where the flowers are blossoming, the long creepers of fragrant mAdhavi flowers climb and surround the clouds grew to reach the sky; the beetles enter and hum their tunes. Oh mind! Go to such thiruppiridhi and try to reach.

Highlights from vyAkyAnam (Commentary)

  • paNangaL Ayiram udaiya nal aravaNaip paLLi koL paramA enRu – Just as rivers and ponds will have many outlets to let out the extra water when they become filled, thiruvanandhAzhwAn has many heads to let out the enjoyment of experiencing bhagavAn. They (dhEvathAs) will say “Oh supreme lord who is resting in contact with such AdhiSEsha!” The main identity of supreme lord is to claim SrI mahAlakshmi as his own and to have AdhiSEsha as his mattress. By his inhalation and exhalation, AdhiSEsha will sway and facilitate comfortable sleep like a soft mattress. Just as yaSOdhAp pirAtti will have krishNa on her lap and sway him back and forth, AdhiSEsha will have sarvESvaran in his lap and praise him. bhattar’s merciful words “thiruvanandhAzhwAn madiyilum, thiruvadi siRagin kIzhum, SrIsEnApadhiyAzhwAn pirambinuLLum kAN iththathvam vaLarvadhu” (this entity, bhagavAn grows in the lap of AdhiSEsha, under the shade of the wings of garudAzhwAn and in the control of vishvaksEna’s sceptre). Just as elderly ministers will carefully take care of a young prince, they will care for emperumAn. He remains at their disposal; he is known as said in periyAzhwAr thirumozhi 3.6.3 “vAniLavarasu” (prince of paramapadham). sthOthra rathnam 39 “prakrushta vigyAna balaika dhAmani” (AdhiSEsha is the abode of great knowledge and strength). He is having great knowledge to adjust himself as per the intentions of sarvESvaran and pirAtti when they recline on him, and is having the ability to bear when they jump around ignoring the fact that AdhiSEsha is a chEthana (sentient being). Similar to iLaiyaperumAL (lakshmaNa), AdhiSEsha who is SEshabhUtha (servitor) would have all his activities for the sake of bhagavAn who is SEshi (lord), just as bhagavAn places himself subservient towards his servitors even though he is greater than all.
  • nal aravaNai – Goodness is in existing for bhagavAn exclusively. The goodness for a servitor is to remain for his lord exclusively. SrI rAmAyaNam AraNya kANdam 15.29 is explained here. “bhAvagyEna kruthagyEna dharmagyEna cha lakshmaNa | thvayA puthrENa dharmAthmA na samvruththa: pithA mama ||” (Oh lakshmaNa! You know what is in my heart. You know what our father did for me. Our father who gave birth to you, who considers your elder brother’s (my) joy as your dharma, has not died).
    • bhAvagyEna – iLaiya perumAL is the one who would say as in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAm” (you order it). SrI rAma said “Why did you ask me for instructions when you can build the hermitage according to my expectation?” These words were uttered after the hermitage was built.
    • bhAvagyEna – Though perumAL (SrI rAma) would explain about other aspects, [out of shyness] he would not explain about the private quarters where he would stay with pirAtti; he would only think about it in his heart; iLaiya perumAL understood that and executed it well.
    • kruthagyEna – Not just that, he knew and did as per dhaSaratha’s deeds. Since dhaSaratha lacked progeny for 60000 years and finally begot perumAL, he would always analyse “What is SrI rAma thinking?” and would aptly act thinking “What will cause problems to him?” – iLaiya perumAL knew all of that.
    • dharmagyEna – Even if iLaiya perumAL knows perumAL’s thoughts, and even if he knows how dhaSaratha cared for perumaL, since he is also a prince, if he thinks “Should I now have my own place?” he cannot do everything for perumAL; instead of that, he thinks “since my true nature is to remain for perumAL, it is apt for me to act for his sake only” and consider that working for perumAL is his duty.
    • thvayA … – perumAL is saying “dhaSaratha cared for him until he remained and subsequently placed you to care for me!”
    • puthrENa – “puth” is a particular hell, and because a son protects the father from entering there, he is known as puthra; for our father, there is no greater hell than my desires going unfulfilled; you are the one who ensures that he does not get that.
    • dharmAthmA – As he mentioned about dhaSaratha chakravarthi, he praises him saying “Is there any match for our father? He is the one! While he was alive he fulfilled all my desires, and he begot you to take care of me subsequently and arranged you like a water-booth [which will help the needy]!”
    • mama – Though dhaSaratha is father to both perumAL and iLaiya perumAL, here perumAL is saying “mama” (my) because of the thought “Since whatever will be done by him are done by you for me, I have not lost him, but you have lost him”. In SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (iLaiya perumAL – I will serve you both (perumAL and pirAtti) in all the ways), if the acts of SEsha (lord, i.e. dhaSaratha here) are not applicable, he would not have said “sarvam” (all).
  • aravaNai – Fragrance, coolness etc which are natural for the serpent species will be present.
  • paramA – The one who reclines on this mattress becomes greater than all.
  • iNangi – They are like village heads (who never agree with each other); they are those who blame others (indhra) for killing a brAhmaNa, those who sever heads (like rudhra), those who have their heads severed (like brahmA) et al; such dhEvathAs would unite together and surrender to bhagavAn as those who would jointly enter into floods. All the dhEvathAs will gather around and give up their pride of not worshipping anyone and bow their head at the divine feet of sarvESvaran. sarvESvaran is mercifully present there in such state. This is the abode where all of them who did not worship him seeing his supremacy, are worshipping him seeing his simplicity.
  • maNangOL … – One has to imagine the presence of the flower as it is abundant with the fragrance. kuRukkaththi is the mAdhavi flower with fragrance. The tall creeper which grew to uphold the fragrance.
  • visumbuRa nimirndhu – It spreads through the sky fully and reaches up to the clouds and covers them as well.
  • avai … – When it reaches the top of the sky, it would seek a supporting pole. There would be no one to give a supporting pole in that situation. There they will meet the clouds. The creeper will hold on to those clouds. Those clouds will start moving by the force of wind. The creeper will pull back the clouds. Due to that fatigue, the flowers will blossom. The beetles who thought of drinking the honey from those flowers, will enter through the clouds and the creeper and drink the honey. Becoming joyful, and to let out the joy, they will start humming tunes. All over the garden, the tumultuous sounds of the humming beetles will be heard. This is similar to – periya pirAttiyAr, the creeper pulling back bhagavAn the cloud saying “we should protect the people” and he pulls back saying “I am doing it”, and in between the tumultuous prayers of dhEvathAs would be heard.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.2.5 – karaisey mAkkadal

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

AzhwAr is thinking about emperumAn arriving at thiruppARkadal (milk ocean) and mercifully resting there, to be the origin for such incarnations.

pAsuram

karaisey mAkkadal kidandhavan
kanaikazhal amarargaL thozhudhEththa
araisey mEgalai alarmagaL avaLodum
amarndha nal imayaththu
varaisey mAkkaLiRiLavedhir vaLarmuLai
aLaimigu thEn thOyththu
pirasa vAri than iLambidikku aruLseyum
piridhi senRadai nenjE !

Word-by-Word meanings

kanai – resounding (by the ornaments)
kazhal – divine feet
amarargaL – brahmA et al
thozhudhu – worship
Eththa – to be praised
karai sey – not breaching the shore
mA – vast
kadal – in thiruppARkadal (milk ocean)
kidandhavan – sarvESvaran who is mercifully reclining
mEgalai – having divine garment
alar magaL avaLOdum – with periya pirAtti who was born in lotus flower
amarndha – firmly residing
nal – distinguished
imayaththu – in himavAn
varai sey – resembling a mountain
mA – having huge form
kaLiRu – elephants
iLam – young
vedhir – bamboo’s
vaLar – grown very tall
muLai – sprouts (pulling them)
aLai – in the caves
migu – filled
thEn – honey
thOyththu – dip
pirasam – with the beehive
vAri – that honey
than iLam pidikku – for their calves
aruL seyum – giving
piridhi – in thiruppiridhi
senRu – go
nenjE – Oh mind!
adai – try to reach

Simple translation

sarvESvaran who is mercifully reclining in milk ocean which is not breaching its shore, to have his resounding divine feet praised and worshipped by brahmA et al, is firmly residing in the distinguished himavAn along with periya pirAtti who was born in lotus flower and is wearing a divine garment; there, elephants having huge forms resembling mountains would pull the young bamboo’s well grown sprouts and dip them into the abundant honey in the caves; they would give the honey along with the beehive to their calves. Oh mind! Go to such thiruppiridhi and try to reach.

Highlights from vyAkyAnam (Commentary)

  • karai sey … – Divine feet which are decorated with ornaments; brahmA et al who would desire thinking “We should go and see this beautiful form” in vain – being unable to go to SrIvaikuNtam and reach there, they won’t be able to see; to let them compensate for such loss and see and enjoy him,  emperumAn mercifully reclined in thiruppARkadal. The ocean which is not crossing the shore on its own; that is – it won’t cross the boundary due to bhagavAn’s order. Alternative explanation – the ocean which was given a boundary at a particular time; this can be said based on the [previously explained] similarity of boundary being placed by bhagavAn and the ocean not crossing it on his orders. Another explanation – karai sey – to help in crossing over to the other shore, mAkkadal kidandhavan – one who reclined on the vast ocean.
  • kanai kazhal – Having the sound of ornaments; [or] dense with ornaments.
  • arai sey … – Just as a person who would have his sleeping in one place and would have an exclusive place for enjoyment, emperumAn who reclines in thiruppARkadal would come to thiruppiridhi and reside here. Just as mother and father would remain together and think about the well-being of the children, he came and stayed here along with pirAtti. The mEgalai (divine garment) on the divine waist – thiruppariyattam. He is residing in the distinguished himavAn along with periya pirAttiyAr who is wearing such garment and is having a fully enjoyable form. The beauty of her divine garment is such that, it won’t let him enjoy anything else beyond that. [It should be read as – kanai kazhal amarargaL thozhudhEththa karai sey mAkkadal kidandhavan – arai sey mEgalai alar magaL avaLodum amarndha nal imayaththu]
  • varai sey mAk kaLiRu – iLa vedhir – young bamboos. Not matching their age, these bamboo shoots grow so tall that they reach the upper wall of the universe. Elephants which appear to be made out of mountains, would effortlessly pull with their strength.
  • aLai migu thEn thOyththu – Dipping it in the honey filled caves/holes. Just as the kings will have unlimited enjoyable aspects, honey is available in abundance. pirasam could mean beehive and honey bee. vAri – the honey in there. Dipping the well-grown bamboo sprouts into the honey, the elephants will pour the pulpless juice into their calves. If the pulp is present, the juice will not go down the throat – this is because they are young calves. To get the taste of the honey, dipping the bamboo shoot into it, and eliminating the pulp, the elephant will press the bamboo to give the juice. The calves are such tender that they cannot even bear the pulp of the bamboo. In this dhivyadhESam, even for the animals, their activity is to continuously protect their dependents.

Just as sarvESvaran arrives in thiruppARkadal and reclines there to protect brahmA et al, the animals in this dhivyadhESam are fully focussed on protecting their dependents; emperumAn who resides there enjoying with periya pirAttiyAr, after enjoying such union, will celebrate with enjoying the honey; that is highlighted by this situation in thiruppiridhi.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.2.4 – maRangoL ALari

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

AzhwAr is speaking about emperumAn’s help for the child [SrI prahlAdhAzhwAn), similar to helping nappinnaip pirAtti. In context of eliminating the enemies of the devotees, his help is greater than helping his own dear consorrt.

pAsuram

maRangoL ALari uruvena veruvara
oruvanadhu agalmArvam
thiRandhu vAnavar maNimudi paNithara
irundhanal imayaththuL
iRangi EnangaL vaLaimaruppidandhidak
kidandharugerivIsum
piRangu mAmaNi aruviyodizhidharu
piridhi senRadai nenjE !

Word-by-Word meanings

maRam – Anger
koL – assumed
AL ari – narasimha’s
uru ena – as said as the form
veruvara – to fear
oruvanadhu – the incomparable hiraNya, his
agal – wide
mArvam – chest
thiRandhu – split open
vAnavar – dhEvathAs’
maNi – filled with gems
mudi – crowns
paNi thara – to bow (at his divine feet)
irundha – the abode where the eternal sarvESvaran is residing
nal – good
imayaththuL – in himavAn
EnangaL – pigs
iRangi – lean down
vaLai – bent
maruppu – with the horns
idandhida – as they break (the gem rocks apart) and push them down

(those broken pieces)
arugu – in close proximity
kidandhu – remain
eri vIsum – shining
mA – big
piRangu – shining
maNi – gems
aruviyodu – with the floods caused by rain
izhi tharu – rolling down
piridhi – in thiruppiridhi
senRu – go
nenjE – Oh mind!
adai – try to reach.

Simple translation

sarvESvaran assumed anger in the narasimha form which causes fear just on hearing about it, split open the wide chest of the incomparable hiraNya, and made the dhEvathAs to bow at his divine feet with their gems filled crowns, and is residing in the good himavAn; the pigs there, with their leaned down, bent horns, broke apart and pushed down the gem rocks. Those shining, huge gems which were in close proximity, are rolling down along with the floods caused by the rain, in thiruppiridhi. Oh mind! Go to such thiruppiridhi and reach there.

Highlights from vyAkyAnam (Commentary)

  • maRam koL ALari – One who has very noble qualities, appeared as if he is naturally angry. He appeared as an embodiment of narasimha’s anger. The form was very frightening as said in narasimha manthram “bhIshaNam” (one who causes fear) and “mruthyum mruthyum” (one who is death for death).
  • uru ena veruvara – The demoniac clan greatly fear just on hearing narasimha’s name, he need not use his hands to tear them apart. His appearance is such that even without any need for him to do anything, just on his presence, they will fall dead.
  • uru ena veruvara – They fear on hearing about his form. periya thirumozhi 5.7.5 “enganE uyvar dhAnavar ninaindhAl” – Except for those favourable ones like SrI prahlAdhAzhwAn who think “He has assumed this form for us” who will survive, will all unfavourable ones not be destroyed fully just on thinking about him? As said in periya thirumozhi 5.8.3 “koNda sIRRam onRuNdu” (He assumed anger upon him), only those who consider such emperumAn’s anger as their refuge, will survive.
  • oruvanadhu – One who is so distinguished in anger, only next to narasimha, after counting hiraNya, there won’t be anyone close to him to be counted next in anger. In anger, after narasimha, hiraNya will be counted; after hiraNya, there would be none who can be counted after him.
  • agal mArvam thiRandhu – The reason for not accepting bhagavAn’s existence “There is an ISvaran”, is due to the huge body and fresh blood in him. Just as wild beasts will be well fed and raised in the king’s hunting ground, dhEvathAs gave many boons and made his chest huge to be an apt prey for bhagavAn’s divine nails.
  • thiRandhu – He applied his divine nails and split open the chest to let out the blood stream which is flowing happily inside; as he was roaming around freely on the strength of the boons he acquired, his blood was bubbling inside as an ocean which will not breach the shore; emperumAn let it out by splitting his body open; he did it as one would lead the flood in to a valley. This is his incarnation where he helped a child whose father became inimical. With this, it is explained that – when a closely related person becomes an enemy, emperumAn remains even closer and helps. Will bhagavAn who helps when the father becomes an enemy, not help when oneself becomes an enemy for self? [i.e. when one is not making spiritual progress due to worldly attachments, will bhagavAn not help?]
  • vAnavar … –  Those dhEvathAs who gave up their robes, crowns etc and disguised themselves as humans due to their fear for their enemy, hiraNya, have now regained their appearance and positions. Due to the gratitude for that help, thinking “You have got our abodes back”, those who pridefully think “we won’t bow to anyone’s feet”, would bow at the divine feet of bhagavAn to have their crows touch those divine feet and offer themselves to him. emperumAn remained in such a manner in this abode.
  • nal imayaththuL – The good himavAn. The distinguished himavAn where the clan of dhEvathAs who think “We won’t step on the earth”, give up such superiority complex, having given up their pride, come and surrender to bhagavAn.
  • iRangi EnangaL – The varAhas (wild boars) of that abode is on par with narasimhan emperumAn in their pride; to make them bow their heads is similar to making a mountain bend – such is their pride; such varAhas bend their curved horns dig out the gem rocks and push them down, as an outlet for their pride, and will leave the place; those broken gem rocks will shine radiantly there.
  • piRangu mA maNi – They are not just in the size of a rock but are in the size of mountains. Huge and best gem stones.
  • aruvi … – It will rain there and cause floods. Such floods will stroll down with the power to break the mountains, and will bring those gem stones along.

With this, it is explained that – just as the blood which came rushing out after narasihman emperumAn tore apart the chest of hiraNya and wore it as a garland, the rain which fell on the mountains which have many kinds of minerals/gems, became muddled with those minerals/gems and are flowing down, pushing the gem rocks along.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.2.3 – thudikoL

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

In the previous pAsuram, AzhwAr explained how emperumAn destroyed lankA for [sIthAp] pirAtti and in this pAsuram, he is speaking about how he destroyed the bulls for the sake of nappinnaip pirAtti.

pAsuram

thudikoL nuNNidaich churiguzhal
thuLangeyiRRu  iLangodi thiRaththu Ayar
idikoL vengural inavidai adarththavan
irundhanal imayaththu
kadikoL vEngaiyin naRumalar amaLiyin
maNiyaRai misai vEzham
pidiyinOdu vaNdisai solath thuyilkoLum
piridhi senRadai nenjE !

Word-by-Word meanings

thudikoL – like udukkai (a percussion instrument which is slim in the middle)
nuN – very slender
idai – waist
suri – curly
kuzhal – hair
thuLangu – shining
eyiRu – having teeth
iLam kodi thiRaththu – for nappinnaip pirAtti who resembles a young creeper
Ayar – herdspeople’s
idi koL – like a thunder
vem – cruel
kural – having sound
inam vidai – the seven bulls which appeared in a herd
adarththavan – sarvESvaran who destroyed
irundha – eternally residing
nal – good
imayaththu – in himavAn
vaNdu – beetles
isai sola – as they are humming
kadi koL – having fragrance
vEngaiyin – malabar kino tree’s
naRum – beautiful
malar – flower-filled
amaLiyil – on the bed
maNi – filled with blue gem stones
aRai misai – on the rocks
vEzham – exultant elephant
pidiyinOdu – along with its female counterpart
thuyilkoLum – sleeping
piridhi – thiruppiridhi
senRu – go
nenjE – Oh mind!
adai – try to reach.

Simple translation

Oh mind! sarvESvaran destroyed the herdspeople’s herd of seven bulls which were having thunder like cruel sound, for the sake of nappinnaip pirAtti who resembles a young creeper, who is having a very slender waist resembling a udukkai (a percussion instrument which is slim in the middle), very slender waist and shining teeth; such sarvESvaran is eternally residing in thiruppiridhi in the good himavAn; here the beetles are humming; on the fragrant flower-filled malabar kino tree’s bed (floor beneath), on the rocks which are filled with blue gem stones, exultant elephant is sleeping along with its female counterpart. Go to such thiruppiridhi and reach there.

Highlights from vyAkyAnam (Commentary)

  • thudi … – AzhwAr is speaking about nappinnaip pirAtti’s physical beauty and youth which will not make one withdraw even after seeing the cruel nature of the bulls. If this is the objective, would one not engage even in “karumAri pAyvadhu” (Act of jumping into a tank in kAmAkshi amman temple in kAnchIpuram (or other similar places), where spears will be placed. A man who is desirous of a particular woman will jump in there and if he avoids the spears, he will get to marry and if he does not, he will die); since the result is to get married to nappinnaip pirAtti, one could not see the cruel nature of the bulls. One who has very slender waist like a thudi (udukkai). He engaged with the horns of the bulls as said in thiuviruththam 21kOttidai Adinai“. Desiring to attain one kombu (a slender woman), he fell between two kombu (horns of the bulls). She has beautiful curly hair. Her teeth line resembles a shining moon in the dark.
  • iLam kodi thiRaththu – As said in SrI rAmAyaNam ayOdhyA kANdam 118.34 “pathi samyOga sulabham vaya:” (Seeing my age which is apt to get married to a man), she is at the age where she is seeking a husband as a creeper would seek a supporting pole. For such nappinnaip pirAtti.
  • Ayar … – Bulls which are owned by the herdspeople and which have the sound of thunder. Not just one or two, he destroyed all seven. This battle cannot be conducted as it was done in lankA for several days. Since they are the hurdles to embrace her, he destroyed them together by embracing them tightly.
  • irundha nal imayaththu – After killing the bulls and attaining nappinnaip pirAtti, this is the abode, where both of them started dwelling. This is the abode where the most loving lord is residing. He arrived here to help all his followers just as he helped nappinnaip pirAtti.
  • kadi … – The flower-bed which formed under the malabar kino tree, by the fresh, fragrant flowers which fell from the tree. In there, maNi aRai misai – inside the caves, on the rocks which resemble blue gemstones, which are dark and convenient for union. The male elephant with its female counterpart, remained there. maNi aRai – carbuncle rocks. aRai – rock. Also, said as very distinguished rocks.
  • vaNdu … – The elephants are resting here just as some princes will rest while having their feet massaged by servants. Since this is the abode of bhagavAn who killed the enemies and united with nappinnaip pirAtti and who is a great enjoyer, even the animals here would remain romantic. The male and female elephants would reside here enjoying the songs of the beetles.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.2.2 – kalanga mAkkadal

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periya thirumozhi >> First centum >> Second decad

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Highlights from avathArikai (Introduction)

In speaking about how emperumAn removed AzhwAr’s loss [in previous decad 4th pAsuram], AzhwAr spoke about emperumAn removing sugrIva mahArajar’s loss in the first pAsuram; perumAL (SrI rAma) removed his own loss only after taking care of mahArAjar’s loss; in that sequence, AzhwAr is now speaking about rAvaNa vadham (killing of rAvaNa).

pAsuram

kalanga mAkkadal arikulam paNi seyya
aruvarai aNaikatti
ilangai mAnagar podiseydha adigaLdhAm
irundha nal imayaththu
vilangal pOlvana viRalirum sinaththana
vEzhangaL thuyarkoora
pilangoL vALeyiRRu ariyavai thiridharu
piridhi senRadai nenjE !

Word-by-Word meanings

nenjE – Oh mind!
mAk kadal – the vast ocean
kalanga – to agitate
ari kulam – the groups of monkeys
paNi – service
seyya – as they perform (due to that)
aru – unshakeable
varai – with the mountains
aNai katti – building the bridge
mA – great
ilangai nagar – lankApuri
podi seydha – turned to dust
adigaL thAm – sarva svAmi (lord of all)
irundha – eternally residing
nal imayaththu – in the distinguished himavAn (Himalayas)
vilangal pOlvana – like a mountain
viRal – having strength
irum – great
sinaththana – having anger
vEzhangaL – elephants
thuyar kURa – to greatly fear
pilam – caves
koL – having as residence
vAL – like a sword
eyiRu – having teeth
ari avai – lions
thiri tharu – roaming around
piridhi – thiruppiridhi
senRu adai – try to go and reach.

Simple translation

Oh mind! sarvasvAmi (lord of all) turned the great lankApuri to dust after building the bridge with unshakable mountains on the vast ocean which was agitated by the groups of monkeys who served; such emperumAn is eternally residing in the distinguished himavAn where elephants which are having strength of mountains and great anger, become very frightened for the lions which have the caves as their residence, having sword like teeth and are roaming around; try to go and reach such thiruppiridhi.

Highlights from vyAkyAnam (Commentary)

  • kalanga … – Just as when ISvaran relaxed his vow (of protecting all of them etc), the nature of [the dependent] entities  will struggle, when chakravarthith thirumagan (SrI rAma, divine son of emperor dhaSarathi) becomes angry, the result will be unexpected. He caused
    • the ocean which cannot be agitated by anyone, to become agitated
    • the monkeys which cannot differentiate between left and right hands to perform the service which can be done by nithyasUris
    • the mountains which will usually submerge in ocean to remain afloat.
  • mAk kadal kalanga – To have the ocean become agitated and to have the sand in the bottom rise up as said in SrI rAmAyaNam yudhdha kANdam 19.31 “apramEyO mahOdhadhi:” (ocean cannot be estimated by anybody).
  • ari kulam paNi seyya – To have the service rendered by those who are untouched by samsAra such as thiruvadi (garudAzhwAr), thiruvananthAzhwAn (AdhiSEshan), SrI sEnApathi AzhwAn (vishvaksEnar) et al, rendered by monkeys which are counted after samsAris (mortal humans) [with respect to intelligence] and which don’t know the difference between left and right hands. To have the service which was rendered after giving up the material body and reaching paramapadham, to be done with the present body even in the lowly birth (of monkeys).
  • aru varai aNai katti – Building the bridge with mountains whose boundaries cannot be seen by anyone.
  • ilangai – The lord who made lankA which creates fear in brahmA et al, to become dust particles even while remaining in his human form. After rAvaNa was killed, his wife said “See! The sun’s rays are freely entering and moving around in lankA now”. She said that thinking that he will wake up from death, being unable to bear the shame of losing control. SrI rAmAyaNam yudhdha kANdam 114.82 “prApthE paribhavE navE adhyavai nirbhayA lankAm” (Why are you still sleeping even after acquiring this new shame? Sun’s rays are entering without any fear in lankA) Something new which never existed previously, has occurred now. Previously the sun will traverse only for the purpose of drying paddy, due to fear for rAvaNa; now the rays are reaching everywhere without any fear.
  • ilangai mA nagar – SrI rAmAyaNam sundhara kANdam 1.37 “lankAm rAvaNa pAlithAm” (lankA protected by rAvaNa). The city is so well fortified that even unskilled women can rule it. It is protected by rAvaNa who can even stop anyone from entering even if there is no fortress. Since emperumAn who is of the nature of eliminating the enemies has arrived, his being sarvasvAmi is well manifested.
  • irundha – This (remaining here) implies that instead of emperumAn remaining elsewhere and visiting here occasionally, he is dwelling here only permanently. In this manner, emperumAn made this his permanent abode by showing his seated presence to win over rAvaNa et al who rules over everyone with cruelty as if a creeper covering its support pole. [Alternative view] The abode where he arrived to eliminate the enemies and relax thereafter, has become the cause for helping us.
  • vilangal … – This is how huge the elephants are over there. They cause fear due to their form which resembles walking mountains. This is because, they did not have any fear there. The elephants which have the strength and anger to be not controlled by anyone.
  • thuyar kUra – To cause fear in such elephants to make them remain in eternal sorrow. [Alternative meaning for kUra] kUra – abundance, to increase greatly. Just as they had no match when they were fearless, now when they acquire fear as well, they become greatly fearful.

When asked “What was the action of the enemies which caused fear in them?” AzhwAr says,

  • pilam koL … – Lions which are dwelling in the caves, having sword like teeth, would roam around. These elephants remained strong like demons which are known as yagya Sathru (enemies for yAgams), indhra Sathru (enemies for indhra) and brahma Sathru (enemies for brAhmaNas) became fearful on seeing the free movement of lions [like the demons become fearful on seeing bhagavAn]. After perumAL built the bridge on the ocean, with bow in his hand, he marched from south to north – seeing this, the whole lankA became like a dead city. Similarly as the lions roam around, the elephants became frightened to feel as if they are dead. There is no benefit with knowledge or ignorance here, all of the entities which reside there have great valour.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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periya thirumozhi – 1.2.1 – vAli mAvalaththu

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periya thirumozhi >> First centum >> Second decad

pAsuram

vAli mAvalaththu oruvanadhu udalkeda
varisilai vaLaiviththu anRu
Elam nARu thaN thadam pozhil idampeRa
irundha nal imayyaththuL
Ali mAmugil adhirthara aruvarai
agaduRa mugadERi
peeli mAmayil nadanjeyum thadanjunaip
piridhi senRadai nenjE

Word-by-Word meanings

nenjE – Oh heart!
anRu – when sugrIva surrendered
vAli – one with the name vAli
mA – very
valam – powerful
oruvanadhu – the distinguished, his
udal – body
keda – to fall apart
vari – beautiful
silai – bow
vaLaiviththu – bent to shoot the arrows;

(today)
Elam – fragrance
nARu – blowing
thaN – cool
thadam – vast
pozhil – in the gardens
idam peRa – in an expansive manner (sarvESvaran)
irundha – being present and giving audience
nal – distinguished
imayaththuL – in himavAn
Ali – having small droplets
mA mugil – huge clouds
adhir thara – making tumultuous sounds
peeli – having feathers
mA – large
mayil – peacocks
aru – difficult to climb
varai – mountains
agadu – lower stomach
uRa – to rub
mugadu – on their peaks
ERi – climb
nadam seyum – dancing
thadam – vast
sunai – having ponds
piridhi – the dhivyadhESam named thiruppiridhi
senRu adai – try to go and reach.

Simple translation

Oh heart! When sugrIva surrendered to SrI rAma, emperumAn bent his beautiful bow to shoot the arrows to make the body of the very powerful, distinguished one named vAli fall apart; such sarvESvaran is present in an expansive manner and is giving audience in the cool, vast gardens where fragrance is blowing, in the distinguished himavAn (Himalayas mountain range); there, huge clouds having small droplets are making tumultuous sounds; large peacocks having feathers, are climbing and dancing to have their lower stomach rub on the peaks of the mountains which are difficult to climb; try to go and reach the dhivyadhESam named thiruppiridhi which is having vast ponds.

Highlights from vyAkyAnam (Commentary)

  • vAli … – One who is known as vAli, one who is distinguished in having great strength, where second person cannot be counted along with him for his strength; to make his body fall apart, emperumAn bent his beautiful bow. While vAli is there and is being killed, AzhwAr is enjoying the combination of emperumAn’s divine hand and the bow, and their beauty. As said in SrI rAmAyaNam kishkindhA kANdam 3.9 “SakrachApanibE … SathrunASanE” (You who are holding the bow which resembles indhra’s bow and you who are destroyer of enemies) – AzhwAr is enjoying SakrachApanibE aspect ignoring the SathrunASanE aspect. [The SlOkam is explained] SakrachApanibE … – Like the bow of indhra, those who are favourable towards emperumAn, the bow appears very beautiful and one cannot take one’s eyes off. gruhIthvA – Looking at the way he holds the bow, the enemies will become destroyed. emperumAn will destroy the favourable ones with his beauty and the unfavourable ones with the arrows. Here periyAzhwAr thirumozhi 4.3.8 “eri sidhaRum siraththAl” pAsuram is explained.
    • eri sidhaRum siraththAl – As said in SrI rAmAyaNam yudhdha kANdam 16.22 “dhIptha pAvaka sankASai:” (resembling blazing fire), while shooting the arrow, it will be seen as arrow; when it hits the target, it will hit like a ball of fire.
    • ilangaiyinai – The town which is feared even by yama to enter.
    • thannudaiya varisilai vAyil peydhu – Just as a snake will swallow using its tongue, the bow will swallow using the arrow. Arrow is the mouth for bow. He shoots the arrow to let it consume the enemies and their abodes.
    • vAykkOttam thavirththu – kOdudhal in mouth, not speaking straight – emperumAn eliminated that. emperumAn eliminated the attitude explained in SrI rAmAyaNam yudhdha kANdam 36-11 “na namEyam” (I will not worship him); kasyachith – One may think, since SrI rAma made himself a human, rAvaNa too considered him as a human and did not worship him. But if ISvara (SrIman nArAyaNa) came in his original form, will he worship? When one realises one’s true nature, one will remain as said in mahAbharatham mausala parvam 166.40 “nama ithyEvavAdhina:” (they constantly say “Our salutations to you”); to think “mama” (mine) is svarUpa virOdhi (contrary to one’s true nature). While it is apt for rAvaNa to have spoken as a favourable person, he was speaking selfishly; such dishonesty was eliminated.
    • ugandha araiyan – Became joyful after eliminating the dual-lordship [after killing rAvaNa, any doubt on rAvaNa also being the lord was eliminated]. emperumAn became joyful thinking “When rAvaNa gives up his claim for ownership, everything becomes mine!” When an AthmA gives up his claim for ownership, subsequently they will be emperumAn’s belongings.
    • araiyan – Since bhagavAn is the owner of everyone, even if a small favourable aspect is present in any AthmA, that is sufficient for him. His relationship with all AthmAs is such that, even their withdrawal from unfavourable aspects brings joy in emperumAn.
  • anRu – Back then, he did that; now he has arrived and is residing here.
  • Elam … – Only when there is danger, will he not care about himself and eliminate it voluntarily; when the danger is gone, his tenderness which resembles that of a royal prince, will manifest; this abode matches such nature of bhagavAn. Alternative explanation – emperumAn thought “instead of attacking the unfavourable ones with the arrow, let me reform them by my presence”, arrived here and remained in this abode; this is similar to kings thinking “instead of attacking the enemies in battle, let us surround them and show our might to make them surrender unto us”, will surround the enemies and remove their pride by their presence.
  • Elam nARu – The abode which will make him forget paramapadham from where he arrived. SrI rAmAyaNam ayOdhyA kANdam 95.12 “adhikam puravAsAchcha manyE cha thava dharSanAth” (I consider seeing you and residing in this chithrakUtam is greater than residing in ayOdhyA). SrI rAmAyaNam ayOdhyA kANdam 57.38 “jahau cha dhu:kam puravi pravAsAth” (SrI rAma’s became joyful on seeing the river mAlyavathi and even forgot the sorrow of coming to the forest leaving ayOdhyA). While residing in SrI ayOdhyA, SrI rAma would have to leave sIthAp pirAtti due to official duties and was very sad about that; the stay here eliminated all such sorrow [due to fully remaining with pirAtti]. The fragrant, invigorating, vast garden.
  • idam peRa – Being present there to give audience to everyone. Giving his audience to nithya samsAris (those who are present forever in this world) instead of nithyasUris (permanent residents of paramapadham). This is the abode where he is presenting himself to those who missed to see him during his incarnations.
  • nal imayaththuL – The abode is such that, one would desire to remain there without any reason. Not just that he is remaining there due to his mercy, the stay in this abode itself is desirable.
  • Ali … – This abode is where emperumAn is enjoying his stay listening to the tumultuous sounds of clouds and the dance of the peacocks, which make him forget his loss of the joyful stay in SrIvaikuNtam where musical instruments are played and nithyasUris remain blissful thinking as said in thaiththirIya upanishath “aham annam aham annam” (I am his food (enjoyment), repeatedly). Since he is staying there along with pirAtti without any danger, the sounds of the clouds remain favourable [in separation, the same will be unfavourable].
  • Ali … – The huge clouds with little droplets of water, make huge sound due to the weight of water. As the clouds make sounds, the feathered peacock is dancing; when the music starts, the body of the dancers cannot remain still; just as the dancers would start dancing when apt situation arises, as the clouds make tumultuous sound, the peacocks dance.
  • aruvarai … – On the mountains which are difficult to climb. Only when attempted with love, will it be possible to climb those mountains; the peacock will climb on such mountain peak to have its lower stomach rub on it, will expand its feathers to fill the peak and dance on it.The peacocks are dancing seeing emperumAn’s presence here, similar to the joyful dance of the vAnara (monkey) clan on seeing SrI rAma’s victory.
  • piridhi senRu adai nenjE – AzhwAr is telling his heart “When even the less-intelligent creatures reach that abode and engage in activities which highlight their joy, you who are having no shortcomings in your intelligence, should try to reach that abode”. The nature of bhagavAn and his abode is such that, irrespective of the level of intelligence, one will become an expert in kainkaryam and engage in the same. Even a piece of wood will dance on seeing emperumAn.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.2 – vAli

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

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thirumangai AzhwAr having meditated upon the nature of samsAram (material realm) and his own attachment towards worldly pleasures, explained in the previous decad “emperumAn considered such suffering itself as the reason, accepted me out of his nirhEthuka krupai (unconditional grace) and manifested his svAmithvam (lordship)”; rAmAvathAram was spoken about in periya thirumozhi 1.1.6 “ambinAl arakkar verukkoLa nerukki” (suffocated with his arrows to cause fear in the demons) and thirumanthram too. svAmithvam (lordship) and saulabhyam  (easy approachability) are the most important meanings of this thirumanthram. Just as a farmer would build a hut in his field and protect it, arriving at the residence of the entities to be protected and protecting them is saulabhyam. Due to being present in ugandharuLina nilangaL (dhivyadhESams and other abodes where he eagerly arrived and stayed) and protecting the world, his svAmithvam indicates that he is the owner, is shining well. His act of being present as antharyAmi (all-pervading super-soul), waiting to help, without expecting the request of the entities, is due to his svAmithvam. Unlike that, his saulabhyam is well manifested by his presence in temples, to be seen and enjoyed for those who desire to do so, immediately upon having such desire. When one (who is in this world) desires to enjoy bhagavAn after acquiring knowledge about his relationship with him, one cannot immediately serve such bhagavAn with the present body in paramapadham; when one acquires such desire, one can enjoy with the present body only in these abodes in this world. AzhwAr desires to go to all the abodes which are the ultimate manifestation of emperumAn’s saulabhyam and enjoy there; while desiring so, AzhwAr’s desire is not limited to thirumalai (thiruppathi) which is the boundary for thamizh language, and hence will extend up to himavAn (Himalayas mountain range) which is the boundary for such divine abodes; AzhwAr goes up to thiruppiridhi which is in himavAn and sets out to enjoy that abode, along with his divine heart.

In the previous decad, the elimination of hurdles in rAmAvathAram was highlighted through periya thirumozhi 1.1.6 “ambinAl arakkar verukkoLa nerukki” (suffocated with his arrows to cause fear in the demons); through that, AzhwAr remembers about sugrIva mahArAjar being tormented and driven out by vAli and was staying alone; even when he was not requesting for help, SrI rAma went to his place and voluntarily eliminated his enemy and helped him as said in SrI rAmAyaNam kishkindhA kANdam 4.21 “sa rAmO vAnarEndhrasya” (That SrI rAma, was seeking sugrIva’s help). Oh heart! Similarly, to help us, emperumAn has mercifully arrived in thiruppiridhi to help us! You try to go there and surrender unto him – AzhwAr tells his heart in this manner. Previously AzhwAr was attached to those aspects which are visible to his eyes; even after acquiring knowledge about bhagavAn, due to the previous vAsanA (impression), he is going to divine abodes which are visible to the eyes, and enjoying them. It is said in thirunedundhANdagam 6 “thAn ugandha Ur ellAm than thAL pAdi” (going to all the divine abodes of emperumAn which are dear to him, praising his divine feet).

adiyen sarathy ramanuja dasan

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