Category Archives: iraNdAm Ayiram

periya thirumozhi – 2.8.7 – muzhusi vaNdAdiya

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

muzhusi vaNdAdiya thaN thuzhAyin
moymmalark kaNNiyum mEni anjAndhu
izhisiya kOlam irundhavARu
enganam sollugEn? Ovi nallAr
ezhudhiya thAmarai anna kaNNum
Endhezhil Agamum thOLum vAyum
azhagiyadhAm ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

vaNdu – beetles
muzhusi – being drowned (in honey)
Adiya – dancing with great joy
thaN – cool
thuzhAyin – thiruththuzhAy’s
moy – densely strung
malark kaNNiyum – the way in which the garland (was mercifully worn)
mEni – on the divine form
am – beautiful
sAndhu izhusiya – decorated with sandalwood paste
kOlam irundhavARum – the way in which such decoration was
enganam – how
sollugEn – am I going to completely speak about it?
Ovi – in drawing
nallAr – experts
ezhudhiya – drawn
thAmarai anna – like a lotus petal
kaNNum – divine eyes
Endhu ezhil – having great radiance
Agamum – divine chest
thOLum – divine shoulders
vAyum – divine lips
azhagiyadhAm – are beautiful!
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

How am I going to completely speak about the way in which the thiruththuzhAy garland was densely strung with cool thiruththuzhAy where beetles are drowned in the honey and are dancing joyfully? How am I going to completely speak about the way in which his divine form is decorated with sandalwood paste? His divine eyes which resemble lotus petal, greatly radiant divine chest, divine shoulders, divine lips are all looking as if they are drawn by experts in drawing. When such emperumAn was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

muzhusi … – The garland which is densely strung with thiruththuzhAy where the beetles having heavily drunk the honey, similar to those who enter a flood, are dancing joyfully.

mEni ... – As said in SrIvishNu purANam kANdam 5 “AvayOrgAthra sadhruSam” (matching the body), the divine form which is naturally beautiful is decorated fully with well matured sandalwood paste instead of just applying it here and there lightly. Such beautiful.

enganam sollugEn – How can I speak about those aspects which have no words to describe?

Ovi … – The eyes which look like they are drawn by those who are experts in drawing; that is – those eyes which will not let the ones who saw them to blink.

Endhu ezhil … – He was having very beautiful divine chest, shoulders and mouth/lips; when asked “Who is he?”

attabuyagaram – He said “Don’t shy away looking at this decoration thinking that I am in paramapadham; I have arrived here and am standing for you”.

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 – 2.8.6 – enganum nAm

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

enganum nAm ivar vaNNam eNNil
Edhum aRigilam EndhizhaiyAr
sangum manamum niRaivum ellAm
tham manavAgap pugundhu thAmum
pongu karungadal pUvai kAyA
pOdhavizh neelam punaindha mEgam
anganam pOnRu ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

nAm – we
ivar vaNNam – his qualities/aspects
engan – in any which way
eNNilum – try to find out
Edhum – even a little bit
aRigilam – unable to know;
Endhu – decorated
izhaiyAr – helpless girls who are with ornaments, their
sangum – bangle
manamum – mind
niRaivum – humility
ellAm – all of these
tham manavAga – considering to be his
pugundhu – arrived and entered
pongu – very tumultuous
karum – dark
kadal – ocean
pUvai – leaved bilberry tree
kAyA – another tree named kAyA, its flower
pOdhu avizh – blossoming at the right time
neelam – another dark coloured flower named karuneydhal
punaindha – spoken along with these
mEgam – cloud groups
anganam pOnRa – one who resembles those
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

When we try to find out his qualities/aspects in any which way, we are unable to know even a little bit; he arrived and entered considering all of these aspects such as the bangle, mind, humility of helpless girls who are decorated with ornaments, as his own; he is spoken along very tumultuous dark ocean, pUvai (leaved bilberry) tree, kAyA flower and another dark coloured flower named karuneydhal which blossoms at the right time; when such emperumAn who resembles cloud groups along with previously told aspects, was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

enganum … – Not just trying superficially, but even if we try to know him truly, with all our strength, we are unable to know anything.

Endhu izhai … – There are helpless girls who are wearing ornaments to claim the external and internal decorations of others; their bangle, mind, humility – all of these.

tham manavAgap pugundhu – He arrived to claim everything we own to be his.

thAmum … – AzhwAr is explaining the way he made everything his. Since one entity will not be sufficient to explain emperumAn, AzhwAr is gathering many examples. Ocean which is very tumultuous, pUvai, kAyA, freshly blossomed karuneydhal. Cloud which is spoken on a par with these.

anganam pOnRu – Since the highlighted examples don’t match bhagavAn, AzhwAr is saying “Who is the one who is similar to these?”

attabuyagaram – He said “You said that these cause ignorance about me; but am I not the one who has arrived and stood here for you to know about me?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.8.5 – kalaigaLum vEdhamum

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kalaigaLum vEdhamum nIdhi nUlum
kaRpamum soRporuL thAnum maRRai
nilaigaLum vAnavarkkum piRarkkum
nIrmaiyinAl aruL seydhu nINda
malaigaLum mAmaNiyum malarmEl
mangaiyum sangamum thanguginRa
alaikadal pOnRu ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

kalaigaLum – the second half of vEdham (i.e. vEdhAntham) and brahma sUthram
vEdhamum – the first half of vEdham
nIdhi nUlum – ithihAsam etc
kaRpamum – kalpa sUthram
sollum – vyAkaraNam (grammar)
poruLum – mImAsA
maRRai – further
nilaigaLum – the abodes (which are attained by those who follow these SAsthrams)
nIrmaiyinAl – by the quality of being a lord
vAnavarkkum – for the dhEvathAs
piRarkkum – for the humans
aruL seydhu – bestowed
nINda malaigaLum – divine shoulders which resemble huge mEru mountain
mAmaNiyum – SrI kausthuba jewel
malar mEl mangaiyum – periya pirAttiyAr who has lotus flower as her birth place
sangamum – SrI pAnchajanyam
thanguginRa – eternally and firmly present
alai kadal pOnRa – like an ocean with rising tides
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

Being the lord, emperumAn mercifully bestowed vEdhAntham, brahma sUthram, vEdham, ithihAsam etc, kalpa sUthram, vyAkaraNam, mImAmsA and further the abodes, for the dhEvathAs and humans; when such emperumAn on whom the divine shoulders which resemble huge mEru mountain, SrI kausthuba jewel, periya pirAttiyAr who has lotus flower as her birth place, SrI pAnchajanyam are all eternally and firmly present and who is similar to an ocean with rising tides, was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

kalaigaLum – The higher part of vEdham (vEdhAntham) and vEdhAntha sUthrams.

vEdhamum – The first part of vEdham (which talks about the worship).

nIdhi nUlum – The ithihAsas etc which elaborate upon the vEdham, vEdhAntham and vEdhAntha sUthram.

kaRpamum – kalpa sUthram.

sol – vyAkaraNam which can analyse and explain the words.

poruLum – mImAmsA which help in analysing the meanings.

nilaigaLum – The target abodes which are explained as the goal for those who pursue the means explained in these SAsthrams.

vAnavarkkum piRarkkum – For brahmA et al and humans.

nIrmaiyinAl aruL seydhu – Bestowing it due to his quality of lordship.

nINda … – Shoulders which are like mEru mountain; in place of priceless gems, SrI kausthuba is present; periya pirAttiyAr and SrI pAnchajanyam.

thanguginRa – Unlike the ocean where these four are sometimes present and sometimes not present, emperumAn is always being the abode for these. Who is he?

attabuyagaraththEn – You need not remain thinking that I am inconceivable like ocean where one cannot enter; I am standing here for you to conceive me with your heart.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.8.4 – manjuyar mAmaNi

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

AzhwAr is reminded about krishNAvathAram again.

pAsuram

manjuyar mAmaNik kunRam Endhi
mAmazhai kAththu oru mAyavAnai
anja adhan maruppu anRu vAngum
Ayar kol? mAyam aRiya mAttEn
venjudar Azhiyum sangum Endhi
vEdham mun Odhuvar nIdhi vAnaththu
anjudar pOnRu ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

manju – up to cloud range
uyar – risen
mAmaNi – having best gems
kunRam – gOvardhana hill
Endhi – lifted
mAmazhai – huge rain
kAththu – stopped
oru – matchless
mAyam – amazing
Anai – kuvalayApIdam
anja – to fear
adhan maruppu onRu – one of its tusks
vAngum – broke
Ayarkol – is it krishNa!
mAyam – amazing acts
aRiya mAttEn – I don’t know;
vem sudar – having cruel radiance
Azhiyum – thiruvAzhi AzhwAn (chakkaraththAzhwAr)
sangum – SrI pAnchajanyam
Endhi – holding
vEdham mun Odhuvar – spoke words which are similar to vEdham;
nIdhi – orderly
vAnaththu – eternally residing in paramapadham
anjudar pOnRa – like the greatly radiant bhagavAn
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

Is it krishNa who stopped the huge rain by lifting the gOvardhana hill which is risen up to the cloud range and is having the best gems, and broke one of the tusks of the matchless, amazing kuvalayApIdam to cause fear in it? I don’t know his amazing acts; he is holding thiruvAzhi AzhwAn and SrI pAnchajanyam and spoke words which are similar to vEdham; when he, who is like the greatly radiant bhagavAn who is eternally residing in the orderly paramapadham, was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

manjuyar … – Holding gOvardhana hill which is risen up to the cloud range and is having the best gems. As said in periyAzhwAr thirumozhi 3.5.4 “kadu vAych china vengaN kaLiRRinukkuk kavaLam eduththuk koduppAnavan pOl” (It appears that krishNa is feeding the gOvardhana hill to [the clouds which resemble] elephant which has wide mouth and angry eyes) the clouds resemble mad elephants;  the way he stood holding the hill, he appeared to be feeding the elephants with food balls.

mA mazhai kAththu – Stopping the huge rain which causes destruction and is unstoppable.

oru mAyavAnai – It is not an ordinary elephant which can catch or let one escape; it is intentionally made to stand there to kill.

anja – To cause fear in the elephant which has never feared before.

adhan maruppu onRu vAngum – Breaking one of its tusks effortlessly like pulling a plant.

Ayarkol – Not knowing the distinguished strength of the elephant, krishNa stood there showing his strength.

mAyam aRiya mAttEn – I don’t know any of his amazing acts.

vem sudar Azhiyum sangum Endhi – Holding his divine weapons.

vEdham mun Odhuvar – All his merciful utterings resemble vEdham.

nIdhi vAnaththu – In paramapadham, where every interaction is in an orderly manner.

am sudar pOnRu – As said in chAndhOgya upanishath 3.13.7 “atha yadhatha: parOdhivO jyOthir dhIpyathE” (emperumAn who is the paranjyOthi [effulgence nonpareil] resides in the paramapadham which is above these worlds).

attabuyagaraththEn – He is saying “You need not withdraw, looking at such distance. See!  I have come closer for you”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.8.3 – sempon ilangu

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sempon ilangu valangai vALi
thiN silai thaNdodu sangamoL vAL
umbar irusudar AzhiyOdu
kEdagam oNmalar paRRi eRRE!
vembu sinaththu adal vEzham vIzha
veNmarupponRu paRiththu iruNda
ambudham pOnRu ivarAr kol? enna
attabuyagaraththEn enRArE

Word-by-Word meanings

valam kai – in his divine right hand
ilangu – shining
sem pon – made of fresh gold
vALi – arrows
thiN – strong
silai – bow
thaNdodu – mace
sangam – SrI pAnchajanyam, the conch
oL – shining
vAL – divine dagger
umbar – greater than (all other weapons)
iru sudar – having great radiance
Azhiyodu – with the chakkaraththAzhwAr (the disc)
kEdagam – shield
oL – beautiful
malar – flower
paRRi – holding
eRRE – wow!
vembu sinam – great anger
adal – strength
vEzham – kuvalayApIdam, the elephant
vIzha – to be killed
veL maruppu onRu – a white tusk
paRiththu – broke
iruNda – being dark due to abundance of water
ambudham pOnRa – like a cloud
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

emperumAn is holding shining arrows which are made of gold in his right hand, strong bow, mace, SrI pAnchajanyam (the conch), shining dagger, the effulgent chakkaraththAzhwAr (the disc), shield and the beautiful flower; wow! He broke one of the whitish tusks to kill the very angry and strong elephant named kuvalayApIdam ; when he, who resembles a cloud which is dark due to abundant presence of water, was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

sem pon … – His divine weapons are useful when he rises with great anger against the enemies and when he attracts helpless women.

sem pon ilangu valangai vALi – SrI rAmAyaNam yudhdha kANdam 16.22 “dhIptha pAvaka SankASai:” – the arrows don’t look the same when they are in his hands and when they are shot at someone; when they are shot at some one, they will come with blazing fire. Sithai: – unlike other arrows, when these arrows come in contact with the target, the target cannot bear the heat and will get burnt. kAnchana bhUshaNai: – there is an area which will even win over me who is favourable. nathvAm ichchAmi aham dhrashtum – I am telling you out of brotherly affection; rAmENa nihatham Sarai: – A pond would allow someone to kill oneself there or to quench one’s thirst; similarly I don’t desire for you to die being a target of his arrow instead of enjoying his beauty.

sem pon … – His divine hand will look attractive even without any decoration; on top of that his hand has golden arrows. The arrows look attractive due to their natural beauty and due to the way they are held by him.

thiN silai – Even after launching the bow a few times on the enemies, it will not become tired.

thaNdu – Similar mace.

sangam oLvAL – The dagger which looks beautiful due to the way it is held.

umbar … – With the divine chakra which is having great radiance due to being the leader of the weapons.

kEdagam – Shield.

oL malar – The flower which is a tool to vanquish helpless girls, like kAma (manmadha) will do.

eRRE – Wow!

vembu … – To kill kuvalayApIdam which was very angry and was set out to fight, he broke the tusk which was whitish in colour, contrary to his own colour. When such emperumAn was asked “Who is he?”

His subsequent words.

attabuyagaraththEn … – He said “I have not just eliminated the fear of the ladies in the capital city of kamsa by killing the kuvalayApIdam which was sent by kamsa; I have come here and am standing here to eliminate your fear”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.8.2 – vendhiRal vIraril

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vendhiRal vIraril vIrar oppAr
vEdham uraiththu imaiyOr vaNangum
sendhamizh pAduvAr thAm vaNangum
dhEvar ivar kol? therikkamAttEn
vandhu kuRaL uruvAy nimirndhu
mAvali vELviyil maN aLandha
andhaNar pOnRu ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

imaiyOr – brahmA et al
vEdham uraiththu – reciting vEdham and arriving
vaNangum – one who is surrendered upon
vem thiRal – having great strength
vIraril – to have the brave men become impressed
vIrar oppAr – having greatness that is similar to that of the masculine SrI rAma, the son of emperor dhaSaratha
sem thamizh – beautiful thamizh
pAduvAr thAm – mudhalAzhwArs who sing
vaNangum – surrender
dhEvar – having simplicity that is similar to that of thiruvEngadamudaiyAn;
ivar kol – his identity
therikka mAttEn – I do not know;
mAvali – mahAbali’s
vELviyil – in the sacrificial arena
kuRaL uruvAy vandhu – coming with the vAmana’s form (when the water hit his divine hand)
nimirndhu – grew
maN – earth
aLandha – one who measured and accepted
andhaNar pOnRa – one who resembles a brahmAchAri (celibate)
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

He is surrendered upon by brahmA et al who arrived reciting vEdham; he is having greatness that is similar to that of the masculine SrI rAma, the son of emperor dhaSaratha, to have very strong brave men become impressed; he is having simplicity that is similar to that of thiruvEngadamudaiyAn, to be surrendered to by mudhalAzhwArs who sing in beautiful thamizh; I do not know his identity; he measured and accepted the earth, after coming with the vAmana’s form in the sacrificial arena of mahAbali; when he, who resembles a brahmachAri, was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

vendhiRal … – Great strength – the ability to win over others; those who are having such valour will send madal to the masculine one – chakravarthi thirumagan (the divine son of dhaSaratha, the emperor). SrI rAmAyaNam yudhdha kANdam 104.6 is explained here.

  • SathrO: – Fool! Who did you think my enemy is and retracted the chariot and left the battle?
  • prakyAtha vIryasya – His masculinity is famous even in the enemy’s (our) capital. Have you not heard about it? There is no place where it has not reached.
  • ranjanIyasya vikramai: – When the enemy attacks him with invincible valour, he would have that as his standing ground and win over the enemy; such masculinity in him is even desirable for his enemies, just as a girl would desire her lover.

vEdham … – The one who is praised by brahmA et al using nArAyaNa anuvAkam (purusha sUktham etc) after he vanquished rAvaNa.

vem thiRal vIraril vIrar oppAr – This is his greatness.

sem thamizh … – If one looks at his Seelam (simplicity), he remains to be praised by all favourable persons. mudhalAzhwArgaL (first three AzhwArs) are the ones who sing in pure thamizh as said in iraNdAm thiruvandhAdhi 75perugu madha vEzham“. Here emperumAn remains similar to thiruvEngadamudaiyAn who is the refuge for such mudhalAzhwArgaL.

therikka mAttEn – Looking at his valour, enemies will praise him; looking at his greatness, brahmA et al will praise him; looking at his simplicity, all the favourable ones will praise him. One cannot determine his identity. Thus, the depth of his greatness and simplicity cannot be measured.

vandhu … – Here, emperumAn remains similar to SrI vAmana who arrived at the sacrificial arena of mahAbali with a dwarf form and grew to measure the earth after water fell on his divine palms. When SukrAchArya et al said “He is the lord and is coming to cheat you” mahAbali responded “Looking at his humble posture, how can I refuse to give what he asks for?”

ivar Ar kol enna attabuyagaraththEn enRArE – emperumAn is saying “I have not come here begging for some land; I have come begging for you”. He is saying “I am not begging for someone else; I am begging for myself”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.8.1 – thiripuram

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periya thirumozhi >> Second centum >> Eighth decad

Highlights from avathArikai (Introduction)

This is how it looked when emperumAn appeared [as narasimha].

pAsuram

thiripuram mUnRu eriththAnum
maRRai malarmisai mEl ayanum viyappa
muri thirai mAkadal pOl muzhangi
mUvulagum muRaiyAl vaNanga
eriyana kEsara vAL eyiRROdu
iraNiyan Agam iraNdu kURA
ari uruvAm ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

thiri – flying (in the sky)
mUnRu puram – three capital cities
eriththAnum – rudhra who burnt down
maRRai – and
mEl – distinguished
malar misai ayanum – brahmA who is born from the lotus in the divine navel [of bhagavAn]
viyappa – to become astonished
muri – moving
thirai – having waves
mA – vast
kadalpOl – like ocean
muzhangi – making tumultuous sound
mU ulagum – residents of the three worlds
muRaiyAl – aptly
vaNanga – bow down at the divine feet
iraNiyan – hiraNya’s
Agam – body
iraNdu kURA – to become two pieces
eri a(n)na – like fire
kEsari – mane
vAL – shining
eyiRROdu – having canine teeth
ari uruvAm – in the form of narasimha
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

emperumAn appeared in the form of narasimha having fire like mane and shining canine teeth, to split hiraNya’s body to become two pieces; rudhra who burnt down the three flying capital cities and the distinguished brahmA who is born from the lotus in the divine navel [of bhagavAn] became astonished; residents of the three worlds made tumultuous sound like that of a vast ocean having moving waves and aptly bowed down at his divine feet; when asked “Who is he?” He mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

thiri puram – Travelling city [thiri indicates roaming]; that is – the city would float in the sky and on reaching specific target, would land there to destroy everything beneath it; there were three such capital cities; they are explained here. Alternatively – thiri puram (thiri (thamizh) – thri (samskrutham)- three) could be the name for each of those cities as in bruhadhAraNyaka upanishath “pancha panchajanA:” (five gyAnEndhriyas – each sense is known as panchajana) and “saptha saptharshaya:” (seven saptharishis – each sage is known as saptharishi). rudhra whose valour is shining due to the vanquishing of the three cities.

maRRai .. – When rudhra is the controller for annihilation, brahmA is the controller for creation, and further he is the father of rudhra and is known as ajan (unborn) due to being different from all other mortal beings, having directly been born from the lotus in the divine navel of bhagavAn.

viyappa – They, who are causing astonishment by their amazing acts, are astonished as if a crane has seen an ocean.

muri … – Other than brahmA et al, others are making tumultuous sound like that of a vast ocean with moving waves.

mU ulagum vaNanga – This is similar to “manchA:krOSanthi” (Cot making noise) [those who are in the cot are making noise; similarly, people in the three worlds worship him].

muRaiyAl – Due to unlawful deeds of hiraNya, they were falling at his feet; now that he has died, worshipping bhagavAn due to his natural lordship; alternatively – aptly worshipped.

eri … – Having fire like mane and shining canine teeth, emperumAn assumed the form of narasimha to have hiraNya’s body become split into two, just as certain entities [elephants] will be destroyed due to seeing their enemies [lions] who are their natural enemies.

ivar Ar kol enna – When a child’s [prahlAdhAzhwAn] father became the child’s enemy, emperumAn appeared to the child being closer than the child’s father; he stood in front of me similar to that. Still, she is asking “Who is this person?” emperumAn’s nature is such that one can describe him, yet one cannot firmly say who he is.

attabuyagaraththEn enRArE – He is saying “Will I just help prahlAdha? Have I not arrived here and stood here looking for an opportunity to help you?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.8 – thiripuram

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periya thirumozhi >> Second Centum

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This place [thiru-attabuyakaram] is where he stands, being unable to say as in SrI rAmAyaNam AraNya kANdam 10.9 “hrIrEshAhi mamAthulA” (I am feeling immensely ashamed) [this is when the sages complained to SrI rAma about their difficulties where he felt embarassed for not having helped them till then]; he will not be the refuge if he is not remaining in that manner.

parakAla nAyaki, without knowing what to do and what not to do, was standing, sitting, falling down, rising and being bewildered; seeing this, her divine mother called out for him highlighting his nature; also she herself spoke about him; by these acts, she acquired a little bit of clarity; emperumAn’s qualities were deeply filled in her heart. She became pacified thinking that emperumAn would come for the rescue of those who are in danger. Subsequently, meditating upon thiruvattabuyakara nAyanAr (emperumAn in this dhivyadhESam), fully visualising him, due to that overwhelming visualisation, she saw emperumAn in her mind as if seeing him directly as in “uruvu veLippAdu” (visualisation of emperumAn in close proximity as if he is really present); she says that she started speaking to him and he responded; the relatives who were there said “Are you bewildered? What shall we say about this?” parakAla nAyaki says “I asked thiruvattabuyakaraththu nAyanAr in this manner. He responded to me” to her mother and friends, and explains those words to them.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.7.10 – annamum mInum

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

annamum mInum Amaiyum ariyum
    Aya em mAyanE! aruLAy
ennum inthoNdarkku innaruL puriyum
    idavendhai endhai pirAnai
mannu mAmAda mangaiyar thalaivan
    mAnavEl kaliyan vAy oligaL
panniya panuval pAduvAr nALum
    pazhavinai paRRaRuppArE

Word-by-Word meanings

annamum – hamsAvathAram
mInum – mathsyAvathAram
Amaiyum – kUrmAvathAram
ariyumAya – one who mercifully performed narasimhAvathAram as well
em mAyanE – Oh you who are my lord having amazing abilities!
aruLAy – mercifully shower your mercy
ennum – one who prays
in – distinguished
thoNdarkku – servitors
in aruL puriyum – one who gives his great mercy
idavendhai endhai pirAnai – on nithya kalyANan who is eternally residing in thiruvidavendhai
mannum – remaining eternally (surviving even the deluge)
mA – huge
mAdam – having mansions
mangaiyar – for the residents of thirumangai region
thalaivan – being the leader
mAnam – having broad leaf
vEl – holding the spear
kaliyan – AzhwAr’s
vAy – in the divine lips
oli – to become famous
panniya – mercifully elaborated
panuval – songs
pAduvAr – those who can recite, being stimulated by love
nALum – forever
pazhavinai – their past karmas’
paRRu – relationship
aRuppAr – will eliminate along with the traces.

Simple translation

For those distinguished servitors who pray saying “Oh you who are my lord having amazing abilities who performed hamsAvathAram, mathsyAvathAram, kUrmAvathAram and narasimhAvathAram! Mercifully shower your mercy”, nithya kalyANan emperumAn who eternally resides in thiruvidavendhai, gives his great mercy. On such emperumAn, AzhwAr who is the leader of the residents of thirumangai region which is having huge mansions which remain eternally, and who is holding the spear with a broad leaf, mercifully elaborated these songs in his divine lips, to have them become famous. Being stimulated by love, those who can recite these songs will forever eliminate the relationship with their past karmas, along with the traces.

Highlights from vyAkyAnam (Commentary)

annamum … – As he was suffering due to the bewilderment, he is thinking about the incarnations which gave him knowledge.

in thoNdarkku in aruL puriyum – AzhwAr sang about the benefactor who arrived and is standing in thiruvidavendhai  for the sake of those who are subsequent to the incarnations and have the same taste as that of AzhwAr. The poet is the one who is the leader of thirumangai which has eternal mansions; the leader of thirumangai where the mansions don’t get destroyed even in the deluge.

mAna vEl kaliyan – The spear which would cause the same amount of SrIvaishNavaSri (wealth of kainkaryam) as its own for those who hold it; the spear which has a broad leaf. The songs which were composed by AzhwAr to have a beautiful tone.

panniya panuval – Those who can recite these ten pAsurams elaborately to have none of the qualities missing.

nALum pazha vinai paRRaRuppArE – They will have their karmas which were previously earned by them, eliminated along with the traces. They will enter the abode where bhagavAn is fully enjoyed and enjoy that and will not have to become fainted as the daughter and calling out as the divine mother.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.7.9 – ponkulAm payalai

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

ponkulAm payalai pUththana menthOL
porukayal kaNthuyil maRandhAL
anbinAl un mEl Adharam peridhu
ivvaNanginukku uRRa nOy aRiyEn
minkulA marungul surunga mEl nerungi
vIngiya vanamulaiyALukku
en kolAm? kuRippil en ninaindhirundhAy?
idavendhai endhai pirAnE!

Word-by-Word meanings

mel – slim
thOL – shoulders
pon – golden complexion
kulAvum – having
payalai pUththana – became pale;
poru – fighting with each other
kayal – like kayal fish
kaN – in the eyes
thuyil – having sleep
maRandhAL – forgotten;
un mEl – in your matters
anbinAl – love
Adharam – desire
peridhu – is increasing further;
ivvaNanginukku – for this girl who is beautiful
uRRa – acquired
nOy – disease
aRiyEn – I do not know;
min – lightning
kulAm – having (curved)
marungul – waist
surunga – to shrink
mEl – on top
nerungi – fitting with each other
vIngiya – well grown
vanam – beautiful
mulaiyALukku – for the one who has bosoms
en Am kol – how will it end?
kuRippil – in your divine heart
en ninaindhirundhAy – what are you thinking?

(leaving paramapadham)
idavendhai – having arrived in thiruvidavendhai
endhai pirAnE – Oh lord of my clan!
sollu – You should mercifully speak a word.

Simple translation

parakAla nAyaki’s slim shoulders having golden complexion became pale; her eyes which are like kayal fish fighting each other, have forgotten to have sleep; due to love in your matters, her desire is increasing further; I do not know what disease this beautiful girl has acquired. How will it end for the one who has beautiful, well grown bosoms which are fitting with each other, on top, to shrink the lightning like waist? What are you thinking in your divine heart? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

pon kulAm … – Having golden complexion, the shoulders which became pale being unable to bear the separation.

poru … –  In her childish eyes which resemble fighting kayal fish, she has totally forgotten the concept of sleep, to be taught about it from the beginning.

anbinAl … – Due to the attachment towards you, the love she has is very great.

iv aNanginukku – For this distinguished girl who has such great beauty which will cause similar attachment towards her for others.

uRRa nOy aRiyEn – I am not aware of the disease which she has occurred to cause such stiffness in her. While the disease and the reason for the disease are identified as in “She became pale, forgot sleep, she has great love towards you”, she is saying “she is not aware” since she is not aware of the specific details in the reason. That is – she is saying “I am not sure how she got caught by him. Is it in his smile? Glance? Form? Qualities? I don’t know the exact reason how she was caught by him”.

min kulAm … – The bosoms which are grown on the top [of her body], which shrink the already curved, lightning-like waist. Already, the waist appears to be broken. On top of that, the bosoms grow together. For the one, who has such beautiful bosoms.

en kolAm – Mother is speaking reflecting upon her abandonment of her daughter. What is going to happen to my daughter in the end?

kuRippu … – When I, the mother abandon her and she gives up her self-effort, what are you who are in thiruvidavendhai to protect her, having such helpless state of hers as the reason, thinking in your divine heart? We saw in the case of vAli, how brothers don’t help; we saw in the case of prahlAdhAzhwAn, how father does not help; we saw how emperumAn helped him saying as in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (Surrender unto me only) for arjuna who thought about himself and became frightened.

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