Category Archives: iraNdAm Ayiram

periya thirumozhi – 2.7.8 – alangezhu thadakkai

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

alangezhu thadakkai Ayan vAy AmbaRku
azhiyumAl en uLLam ennum
pulangezhu poru nIrp putkuzhi pAdum
pOdhumO nIrmalaikkennum
kulangezhu kollik kOmaLavalli
kodiyidai nedu mazhaik kaNNi
ilangezhil thOLikku en ninaindhirundhAy
idavendhai endhai pirAnE

Word-by-Word meanings

(My daughter)
alam – the weapon named halam (plough)
kezhu – shining
thadam – huge
kai – having divine hands
Ayan – krishNa, the cowherd boy, his
vAy – playing from his divine lips
AmbaRku – for the sound of flute
en uLLam – my mind
azhiyum – is getting destroyed
ennum – she is saying;
pulam – all the senses
kezhu – to attract all senses towards it
poru – rising waves
nIr – having water
putkuzhi – incidents relating to vijayarAghavan emperumAn of thirupputkuzhi
pAdum – she is singing;
nIr malaikku – for thirunIrmalai
pOdhumO – let us go
ennum – she is saying;
kolli – like the doll in kolli mountain
kezhu – best
kulam – born in the clan
kOmaLam – beautiful
valli – one who is tender like a creeper
kodi idai – one who is having waist like a vanji creeper
nedu mazhai – continuously flowing tears, like a torrential rain
kaNNi – having eyes
ilangu – shining
ezhil – beautiful
thOLikku – on the matter of this girl who is having shoulder
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

My daughter parakAla nAyaki is saying “My mind is getting destroyed for the sound of flute played from the divine lips of krishNa, the cowherd boy, who is having shining, huge, divine hands having the weapon, plough”; she is singing  incidents relating to vijayarAghavan emperumAn of thirupputkuzhi which is having water with rising waves which attract all senses towards it; she is saying “let us go to thirunIrmalai”; she is born in the best clan like the doll in the kolli mountain, is tender like a beautiful creeper and is having waist like a vanji creeper. Oh lord of my clan! What are you thinking in the matter of this girl who is having eyes where tears are flowing continuously like a torrential rain and is having beautiful shoulder? You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

alam … – While it is apt for her to hide her mind getting destroyed, she is speaking about the same in front of me who is her mother. alam indicates halam. She is saying “My innocent heart is getting destroyed for the flute sound of krishNa’s divine lips, where he is having well-rounded shoulder which is holding the plough. His flute music will even melt diamond. Ambal is said to be “ilaik kuzhal” (flute made with leaf) also by some. What is the principle behind saying “one who is holding halam” – just as his weapon will destroy his enemies, she is getting destroyed by his flute music. He will play the music to indicate that he could not arrive on time since he was subservient to his parents. As said in SrIvishNu purANam 5.13-17 “jagau kalapadham Sauri: thAra manthra kruthakramam | ramyam gItha dhvanim SruthvA santhyajyAvasathAmsthadhA ||” (krishNa played beautiful music with high and low tones in his flute. The cowherd girls left their homes and arrived at his place on hearing that music). Alternatively – this could be explaining nambi mUththa pirAn’s (balarAma) flute music which precedes krishNa’s arrival, just as the indication in a river bed before a flood.

It appears that emperumAn’s presence in the dhivyadhESams will destroy with even greater force than that flute music. “pulam” could mean fertile land. Alternatively – as she meditated upon emperumAn’s presence in thirupputkuzhi which has abundance of water where waves strike at each other, to attract the senses of those who see it, she is singing out without thinking that I am her mother.

pOdhumO nIr malaikku ennum – She is telling her mother, as if telling her friends, who is trying to stop her thinking “Looking at her stage, she will quickly reach thirupputkuzhi”.

kulam … – There is a doll in kolli mountain; it is totally beautiful in each limb; her greatness, family heritage and tenderness where she cannot be stared at even by well-wishers, are similar to that doll. She is said, as in thiruvAimozhi 7.2.7 “ennudaik kOmaLak kozhundhu” (my tender creeper).

kodi … – For the one who is having a creeper like waist and who is having the eye-glance which, when it hits anyone, will give him/her the experience of being drenched in a rain, and further having shining shoulders which are more beautiful than previously explained aspects.

en … – What are you thinking in the matter of parakAla nAyaki who is matching to you as said in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects)?

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 – 2.7.7 – uLam kanindhu irukkum

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

uLanganindhirukkum unnaiyE pidhaRRum
unakkanRi enakku anbonRu ilaLAl
vaLangani pozhil sUzh mAlirunjOlai
mAyanE! enRu vAy veruvum
kaLangani muRuval kArigai peridhu
kavalaiyOdu avalam sErndhirundha
iLangani ivaLukku en ninaindhirundhAy?*
idavendhai endhai pirAnE!

Word-by-Word meanings

(Since this girl is always thinking about you)
uLam kanindhu irukkum – She has a contented heart; (while speaking)
unnaiyE – You who are the object of her union
pidhaRRum – incoherently speaking;
unakkanRi – other than in your matter
enakku – in my matter, where I have longed forever to give birth to her
onRu – even a little
anbilaL – not having any love;
vaLam – very sweet
kani – having fruits
pozhil – by gardens
sUzh – surrounded
mAlirunjOlai – one who is mercifully residing in thirumAlirunjOlai
mAyanE enRu – saying “Oh one who is having amazing ability!”
vAy veruvum – she is blabbering;
kaLam kani – sweet like kaLam fruit
muRuval – smile
kArigai – having beauty
peridhu kavalaiyOdu – with great sorrow in heart
avalam sErndhirundha – being with paleness
iLam kanni – young girl
ivaLukku – in her matter
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

My daughter has a contented heart; she is incoherently speaking about you who are the object of her union; other than your matter, she is not even having a little bit of love for me who has longed forever to give birth to her; she is blabbering saying “Oh one who is having amazing ability and who is mercifully residing in thirumAlirunjOlai surrounded by gardens having very sweet fruits!” Oh lord of my clan! What are you thinking in the matter of this young girl who is having sweet smile and beauty like the kaLam fruit, and has great sorrow in heart and paleness? You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

uLam kanindhu irukkum – Heart will be matured and will not reveal what is being thought in it. Heart being well matured is when emperumAn who should enjoy does not do so, being helpless.

unnaiyE pidhaRRum – Until she started speaking, the divine mother thought “This is based on mutual love”. As said in mahAbhAratham SAnthi parvam 200 “jAmadhagnyasya jalpatha:” (I have heard paraSurAma, son of jamadhagni, speaking incoherently), she is speaking incoherently while you don’t care for her. Had there been mutual love, then her speech would also be coherent.

unakku … – She cut off her desire “Will she not speak about me once?” She only has attachment towards her friends who made her become totally dependent on him, or towards him.

vaLam … – She will relentlessly speak about his efforts which lead to such great love towards him. She thinks about emperumAn’s amazing qualities and activities of presenting himself to mlEchchas (those who are outside the varNa system) in thirumAlirunjOlai which is looked down upon by Aryas (noble people), which is surrounded by garden having abundant fruits, and is speaking unconsciously by her impressions (on him) being her teacher inducing her to speak.

vAy veruvum – As said in SrI rAmAyaNam sundhara kANdam 32.11 “vichinthyA vAchA bruvathi thamEva” (Since I am pondering with my mind about that SrI rAma only, and always saying “SrI rAma! SrI rAma!”) – first she was meditating, subsequently she could not even do it and was just repeating based on previous impressions.

kaLangani muRuval – Son! Who [parakAla nAyaki] is relentlessly speaking what should be spoken by whom [bhagavAn]? SrI rAma would relentlessly speak about sIthAp pirAtti as said in SrI rAmAyaNam AraNya kANdam 64.78 “sIthEva chArudhathIm” (sIthA who is having a smiling face). Just as the heart of sIthAp pirAtti, who desired to win over SrI rAma, was appearing in a well matured manner, parakAla nAyaki’s smile is very pleasing. SrI rAmAyaNam AraNya kANdam 63.12 beautifully explains how SrI rAma was won over by sIthAp pirAtti’s smile. “asmin mayA sArdham udhAraSeelA SeelAthalE pUrvam upOpavishtA | kAnthasmithA lakshmaNa jAthahAsA thvAmAha sIthA bahuvAkya jAtham ||

  • asmin – Along with iLAiya perumAL, perumAL was searching for pirAtti while they were separated from her; at that time, as they came across a spot where perumAL would play water games with pirAtti, perumAL saw that spot and mercifully spoke to iLaiya perumAL.
  • asmin – Previously I had great enjoyment where we are suffering in separation today,
  • mayA sArdham – In loving affairs, perumAL has great regards on self. But even I had to remain like a spectator [kANa vandha chOzhar – those kings who would come and witness events], on seeing her expertise in romance and her loving interactions.
  • udhAra SeelA – While living in the capital city, due to being shy in front of mother-in-law and father-in-law, the enjoyment will be limited; but here being a secluded place, since there is no such restriction, she was offering herself fully to me.
  • SilAthalE pUrvam – There was a rock where they would play water games; while getting tired, perumAL was trying to climb there first, and as said in “prEkshithagyAsthu kOsalA:” (Residents of kOsala town will understand the mind from one’s glance), since she also has that skill [being related to kOsala clan], she understood perumAL’s intent from his action and climbed that same rock ahead of him, and stayed there filling the place, to make him tired.
  • upOpavishtA – Similarly, whatever perumAL was trying to do, she would do before him and make him tired.
  • kAnthasmithA – Normally, she will attract anyone; the face looks great with the smile. Further, she was having a laughter to indicate her recent victory.
  • thvAmAha – Previously, perumAL would never leave a job unfinished; this is the only place where he could not become victorious; due to that he hung his head in shame; she left perumAL and looked at the face of iLaiya perumAL who greatly praises perumAL and mercifully spoke cheerfully in many ways “See brother! You have accomplished whatever you have thought about; you are very strong men; we are women; you go for hunting and war; we have never left our homes; you can do whatever you want; see your brother has won”.

kArigai – One who has natural femininity.

peridhu … – kavalai – mental suffering; avalam – physical suffering; kavalai – instability in heart; avalam – not caring for physical appearance.

iLangani – She is younger than the divine daughter of SrI janakarAjan for whom you went and broke the above. She cannot sustain herself in separation from you as she did as said in SrIrAmAyaNam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham” (I enjoyed for twelve years). If she is very young, only if she had enjoyed the union previously, she could suffer in separation like this; did she have such union? Yes. She had natural union (through gAndharva vivAham – a type of marriage where man and woman would secretly marry on their own without any rituals) and her mother would not know about it.

en … – As you waited in the surrounding garden of SrI mithilA to marry the divine daughter of SrI janakarAja, you are waiting in thiruvidavendhai; hence what are you thinking in her matter?

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 – 2.7.6 – than kudikkEdhum

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

than kudikku Edhum thakkavA ninaiyAL
thadangadal nudangeyil ilangai
vankudi madanga vALamar tholaiththa
vArththai kEttu inbuRum mayangum
minkodi marungul surunga mEl nerungi
menmulai ponpayandhirundha
enkodi ivaLukku en ninaindhirundhAy?
idavendhai endhai pirAnE!

Word-by-Word meanings

than – her
kudikku – for the clan
thakkavA – apt path
Edhum – any
ninaiyAL – does not analyse and know!
thadam – vast
kadal – ocean
nudangu – curved
eyil – having fort
ilangai – present in lankA
van – strong demons’
kudi – clan
vAL amar – in the cruel battle
tholaiththa – destroyed
vArththai – news
kEttu – hear
inbuRum – become joyful; (again)
mayangum – will faint;
min – lightning
kodi – like a slender creeper
marungul – waist
surunga – to bend
mEl – above
nerungi – close to each other
pon payandhirundha – one who has golden coloured paleness
mel – soft
mulai – having bosoms
en kodi ivaLukku – in my daughter’s matter
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

My daughter parakAla nAyaki does not analyse and know the apt path for her clan; she becomes joyful as she heard the news of lankA which is surrounded with vast ocean and curved fort where the clan of strong demons was destroyed in a cruel battle; then she will faint. What are you thinking in the matter of my daughter who is having soft bosoms which have golden coloured paleness, close to each other, above her waist, which resembles lightning and a slender creeper, and which makes her waist bend? Oh lord of my clan! Having arrived in thiruvidavendhai, you should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

than kudikkEdhum – Just as it is said in “emperumAnAr dharSanam” (SrI rAmAnuja dharSanam), mother is saying “than kudi” (My daughter’s clan) instead of “nam kudi” (our clan). Instead of saying as per our understanding, perumAL himself would mercifully say “irAmAnusan udaiyAr” (servitors of SrI rAmAnuja). piLLAn would say “If a precious gem stone is placed in the middle and strung, the necklace will be fully valued as that gem [similarly, emperumAnAr’s presence in the middle of the guruparamparA adds glory to it]”.

than kudikku Edhum thakkavA ninaiyAL – This is how parakAla nAyaki is now as she is saying “Are you going to protect your dignity or not?” We thought that we could increase the dignity of our clan starting with her. But while we were thinking like that, she is pushing it down into the ocean.

than kudikku – As said in SrI rAmAyaNam bAla kANdam 67.22 “janakAnAm kulE kIrthim Aharishyathi mE suthA” (king janaka tells of his daughter “My daughter sIthA will bring celebrity to the clan of janakas”), it is after her birth in this clan that the clan attained new glories. One day, when embAr heard how beautifully parASara bhattar learnt/recited, he shed [happy] tears; with melted heart, he showed bhattar mercifully saying “janakAnAm kulE kIrthim Aharishyathi mE suthA”. As said in SrI rAmAyaNam yudhdha kANdam 30.30 “… thath thasya sadhruSam bhavEth” (it will be appropriate for SrI rAma, who is capable of annihilating enemies, to agitate lankA with his arrows and redeem me), we cannot worry for our result and should remain “It is achieved by his grace”. sIthAp pirAtti remained thinking “If we are reaching him, what is the purpose of these other means?” parakAla nAyaki remains thinking “Shall we not reach to be in front of him by any means, and then remain calm?”

Edhum thakkavA ninaiyAL – She is thinking to perform madal, or to kill herself by hanging from a tree.

ninaiyAL – The divine mother is following her daughter’s thoughts, since she cannot lose her.

thadam kadal … – She will become pleased thinking about the helping nature of emperumAn so that she need not try to hang herself etc. He helped sIthAp pirAtti after she tried to kill herself. Having the vast ocean as a moat, and the fort which will cause shivers in the enemies as they hear about it. Alternatively, having curved fort.

ilangai van kudi madanga – Not just the protection for the town, but the clan which is grown greatly due to the boons they (members of the clan) have received. To have such strong clan destroyed. Unlike rAkshasas who fought deceitful battle, SrI rAma fought an honest battle to destroy such strong clan – that is the incident from SrI rAmAyaNam. Hearing that,

inbuRum – She becomes pleased thinking “When he helped another woman (sIthAp pirAtti) who was in the same situation (as I am), was it not similar to helping me!”

mayangum – She becomes bewildered thinking “Instead of an unhelpful person not helping, he is helpful in nature, yet not helping me!” and faints. First she becomes pleased thinking about his closeness and then faints thinking about him not helping even after being so close.

min kodi … – Could she be abandoned if she faints? [No] The bosoms at the upper portion of her body push to further shrink the lightning and creeper like waist, just as one would sit atop something and cut the base.

men mulai – Though the bosoms are hard in nature, they are said to be soft here to indicate that they cannot tolerate the separation.

pon payandhu irundha – The paleness covered her body to make her beauty become dust.

en kodi – The mother is thinking “even if he is not helping seeing her beauty, he will at least help seeing her family heritage”.

ivaLukku en ninaindhu irundhAy – Could you not help her even after she has paleness, firm belief, sorrow, beauty and family heritage?

idavendhai endhai pirAnE – Your presence in thiruvidavendhai reveals that you have got more paleness than she [in separation from her]. You would have remained in SrIvaikuNtam had your divine form not become pale. What are you, who have arrived and are mercifully residing in thiruvidavendhai revealing your paleness, thinking in her matter?

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 – 2.7.5 – Odhilum

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

periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Odhilum un pEr anRi maRROdhAL
   urugum nin thiruvuru ninaindhu
kAdhanmai peridhu kaiyaRavu udaiyaL
   kayal nedungaN thuyil maRandhAL
pEdhaiyEn pEdhai piLLaimai peridhu
   theLLiyaL vaLLi nuNmarungul
Edhalar munnA en ninaindhirundhAy?
   idavendhai endhai pirAnE!

Word-by-Word meanings

idavendhai endhai pirAnE! – Oh my lord in thiruvidavendhai!
Odhilum – While speaking
un pEr anRi – other than your name
maRRu – anyone else’s name
OdhAL – will not say;
nin – your
thiruvuru – physical beauty
ninaindhu – thinking about
urugum – she is melting;
kAdhanmai – desire (in your matter)
peridhu – is growing more and more; (due to that)
kaiyaRavu udaiyaL – she is anguishing like the one who has lost her belonging;
kayal – kayal (carp) fish like
nedu – very wide
kaN – in the eyes
thuyil – having sleep
maRandhAL – forgotten;
pEdhaiyEn pEdhai – my very desirous daughter’s
piLLaimai – childishness
peridhu – is big; (on your matter)
theLLiyaL – she is having great clarity;
vaLLi – like a creeper
nuN – slender
marungul – she who is having waist
Edhalar munnA – in front of those who don’t like
en ninanidhirundhAy – What are you thinking to do?

Simple translation

Oh my lord in thiruvidavendhai! My daughter parakAla nAyaki, while speaking, will not say any other name than your name; she is melting thinking about your physical beauty; her desire is growing more and more in your matter; she is anguishing like the one who has lost her belonging; her kayal fish like very wide eyes have forgotten to sleep; my very desirous daughter’s childishness is big; she is having great clarity in your matter; in front of those who don’t like, what are you thinking to do for her who is having creeper like slender waist?

Highlights from vyAkyAnam (Commentary)

Odhilum … – To start with, she will not speak; but if she does,

un pEr anRi maRRu OdhAL – She is not saying “aiyar, Achchi” (Father, mother),

urugum nin thiru uru ninaindhu – As she thinks about emperumAn through his name, she will melt like ice.

kAdhanmai peridhu – Her desire is greater than his physical beauty.

kaiyaRavu udaiyaL – Her loss is greater than her desire.

When asked “What is the limit of her loss?”

kayal … – Eye which resembles a kayal (carp) fish, youthful and vast. Just as huge towns become empty, the sleep has exited fully from the vast eye.

pEdhaiyEn pEdhai – My foolish daughter. I who am having foolishness to pray to get a daughter like her. As said in thiruviruththam 37 “nedungAlamum kaNNan nINmalarp pAdham” (Praying for a long time to get krishNa’s long flower like divine feet).

piLLaimai peridhu – Her childishness is greater than her youthfulness. In worldly matters, she is not knowledgeable as those who are at her age.

theLLiyaL – But in your matters she is greater than those who have heard vEdhAntham.

vaLLi nuN marungul – Her physical beauty is such that one cannot abandon her due to her childish nature. Her childishness and wisdom are of no use; her beauty is sufficient for you to not abandon her.

Edhalar munnA – In front of the enemies who scold her saying “You desired for him; now you have nicely attained him!”.

en ninaindhirundhAy – What are you, who thinks “I should not let her suffer in front of the enemies”, thinking in her matter? sthOthra rathnam 25 “nathE’nurUpa:” (It is not apt for you). It is alright for SrIvaikuNtanAthan to abandon her. But you, who are in thiruvidavendhai (who have arrived for this purpose), cannot do it.

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 – 2.7.4 – Uzhiyil peridhAl

Published by:

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

periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Uzhiyil peridhAl nAzhigai ennum
    oN sudar thuyinRadhAl ennum
Azhiyum pulambum anRilum uRangA
    thenRalum thIyiniR kodidhAm
thOzhiyO! ennum thuNaimulai arakkum
    sollumin en seygEn? ennum
Ezhai en ponnukku en ninaindhirundhAy?
    idavendhai endhai pirAnE!

Word-by-Word meanings

nAzhigai – nAzhigai duration (24 minutes)
Uzhiyil – more than a kalpa (one day of brahmA)
peridhu – stretching very much
ennum – she told that;
oN – having great radiance
sudar – sun
thuyinRadhu ennum – she will tell that he has set;
Azhiyum – ocean
pulambum – is making noise;
anRilum – anRil bird
uRangA – is not sleeping;
thenRalum – southerly breeze
thIyinil – more than fire
kodidhAm – is blowing in a cruel manner;
thOzhI – Oh friend!
Oh! ennum – will call her saying “Oh”;
thuNai mulai – two nipples
arakkum – will control;
en seygEn – what shall I do
sollumin ennum – she will tell “tell me”;
Ezhai – very desirous
en – one who is born to me
ponnukku – in the matter of this best girl

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

My daughter told that one nAzhigai (24 minutes) stretches to be a kalpa (1 day of brahmA); she will tell that the greatly radiant sun has set; ocean is making noise; anRil bird is not sleeping; southerly breeze is blowing in a cruel manner more than fire; she will call her friend saying “Oh!”; she will control her two nipples; she will tell me “What shall I do?” What are you thinking in the matter of this best girl who is born to me? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

Uzhiyil peridhAl nAzhigai ennum – Even kalpa has an end, but these nAzhigais are going in an endless manner. This [nAzhigai] cannot be explained in comparison to anything else, and can only be said as in bruhadhAraNyaka upanishath “nEthi nEthi” (bhagavAn is not of this nature, not of this nature). The order of Uzhi being larger than nAzhigai is gone.

oN sudar thuyinRadhAl ennum – She told that sun who measures the nAzhigai (time) has disappeared. Sun becomes destroyed along with all other items which get destroyed towards the end of the kalpa; unlike then, now, though he is roaming around, his effect is not felt. Sun, who would fully eliminate the sorrows of night (due to separation from loved ones) by his appearance, has not come. It appears that bhagavAn’s orders as said in thaiththirIya upanishath “bhIshOdhEthi sUrya:” (Sun appears due to fear for bhagavAn) have lapsed. Here “thuyil” indicates both sleep and death.

Azhiyum pulambum – As the ocean observed “Sun who is younger to me, is harming her. Why should I remain silent?” and set out to harm parakAla nAyaki. As the greatly powerful ocean loses its strength and makes noise out of fear/sorrow, it reminds her of how bhagavAn in SrI rAmAvathAram, who is most powerful, became weak and spoke with fear/sorrow [in separation from sIthAp pirAtti].

anRilum uRangA – The sleepless state of the anRil bird reminds her of her divine consort (emperumAn) remaining sleepless while being together with her.

thenRalum thIyinil kodidhAm – The coolness of the southerly breeze reminds her of her beloved lord’s touch and harms her. It appears that to reduce the heat of southerly breeze, one should dry it in the fire.

thOzhiyO ennum – [Mother says] I am not fortunate enough to be called out “ammE” (Oh mother!) when she is harmed by something [she only calls her friend]. [parakAla nAyaki says] “Oh evil friend! You told me that everything will become favourable and cool me down, as we unite with him. But you have caused the whole town to show enmity towards me”

But, her youth will not wait when she cries out saying “thOzhiyO“.

thuNai mulai arakkum – As the bosoms start tormenting her saying “Show me what [who] is apt for me”, she will control her bosoms just as the children will cry out “Food! Food!” during famine and will be silenced by saying “Shut your mouth! Shut your mouth!”. periya thirumadal “munnirundhu mUkkinRu” (being present in front of my eyes and ageing more and more), as I witness, my youth is fading. If we are going to lose the youth anyway, why don’t I have my bosoms in my back [at least I won’t see them age]?.

sollumin en seygEn ennum – The torment by the bosoms is much greater than the torment given by southerly breeze etc. When all of those were tormenting, she cried out for her friend. Now, when these bosoms are tormenting her, she is asking everyone including friends, mothers to respond.

Ezhai – Even when told “You won’t get”, she would show desire as if she will get it.

en ponnukku – One who is so great that we cannot let her and her desire be tormented.

idavendhai – What are you, who show your desire through your action [by having bhUmip pirAtti on your left], unlike her who is showing her desire through speech, thinking about it?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.7.3 – sAndhamum pUNum

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sAndhamum pUNum sandhanak kuzhambum
thadamulaikku aNiyilum thazhalAm
pOndha veN thingaL kadhir suda meliyum
porukadal pulambilum pulambum
mAndhaLir mEni vaNNamum ponnAm
vaLaigaLum iRaiNillA endhan
Endhizhai ivaLuku en ninaindhirundhAy?
idavendhai endhai pirAnE!

Word-by-Word meanings

sAndhamum – sandalwood paste mixed with other fragrant materials
pUNum – pearl necklace
sandhanak kuzhambum – sandalwood fluid
thadam mumlaikku – on the huge bosom
aNiyilum – though applied
thazhalAm – it burns like fire;
pOndha – appeared
veL – white
thingaL – moon’s
kadhir suda – as the rays burn
meliyum – she suffered (due to that);
poru – rising waves
kadal – ocean
pulambil – when it makes noise
pulambum – she also calls out;
mAndhaLir – like mango spruce
mEni – divine form’s
vaNNamum – colour
ponnAm – becoming pale;
vaLaigaLum – bangles
iRai – even little bit
nillA – not remaining;
enRan – my
Endhu – worn
izhai – having ornament
ivaLukku – for her
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

Though she has decorated herself with sandalwood paste mixed with other fragrant materials, pearl necklace and sandalwood fluid on her huge bosom, it burns like fire; as the rays of the white moon which appeared, burn, she suffered; when the ocean with rising waves makes noise, she also calls out; her divine form’s colour which looks like mango spruce is becoming pale; her bangles are not even remaining a little bit on her; having arrived in thiruvidavendhai, what are you thinking for my daughter who is wearing ornaments? Oh lord of my clan! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

sAndhamum … – She has crossed the boundary of being protected by us. Sandalwood paste which was buried under the ground for a long time, pearl necklace and sandalwood fluid.

thada mulaikku aNiyilum – Previously everyone would withdraw thinking “How can we remedy the situation when we don’t know the reason?”; still, since she is continuously suffering, they would think “let us try the methods which are used by everyone and see if there is any remedy” and will try to pamper her with these materials; but these materials will end up burning her more.

pUN – Will pUN refer to pearl necklace? Since the necklace is there to cool her down, it could be said as pearl necklace (which reduces heat). When asked “Is sandalwood paste not a heat producing material?” that is why it is explained to be sandalwood paste which was buried under the ground and cooled. When asked “Would sandalwood paste indicate mixed with fragrant materials?” since this is used to pamper her, it can be said in that manner. This is similar to pUN (ornament) indicating pearl necklace.

sAndhamum … – When an old tree burns, it will burn along with the tree-barks; similarly, she is burning along with the decorations which are applied on her. Just as dry firewood is set on fire, as these materials are applied on her, they burn along with her.

pOndha … – As the rays of the moon appeared just then, she suffered. When the moon’s rays cause heat, nothing else can be done. Now, when she was together with her lord, as said in periya thirumadal “munnam mugizhththa mugil nilA” (the moon with cool rays), the same moon was favourable.

poru kadal – When the waves clash with each other and the ocean makes noise, she will call out like an ocean being in the opposite side, competing with it.

mAndhaLir … – Her complexion which resembled the colour of mango spruce, became pale.

vaLaigaLum iRai nillA – It is not just one bangle which is hanging on the sky (instead of her shoulder). As said in SrIvishNu purANam 5.18.29 “Saithilyam upayAnthyASu karEshu valayAnyapi” (As krishNa left us, our bangles are also leaving us immediately). In comparison with krishNa, they are greatly distinguished. At least krishNa would say “I won’t leave” giving a hint about the separation and leave; they left us immediately.

enRan Endhizhai – My daughter who is decorated with ornaments. The mother is thinking that seeing her daughter decorated with ornaments, will sustain her. [Mother says] It appears that my enjoyment in seeing her with the ornaments will end now.

idavendhai … – Did you come here to make her relinquish her ornaments as said in SrI rAmAyaNam sundhara kANdam 26.5 “naivArthai: na cha bhUshaNai:” (There is no use with wealth or ornaments)? Did you not come here to compensate the loss [for sIthAp pirAtti] which occurred in SrI rAmAvathAram?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.7.2 – thuLambadu muRuval

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thuLambadu muRuval thOzhiyarkku aruLAL
thuNai mulai sAndhu koNdu aNiyAL
kuLambadu kuvaLaik kaNNiNai ezhudhAL
kOla nanmalar kuzhaRku aNiyAL
vaLambadu munnIr vaiyam mun aLandha
mAlennum, mAlina mozhiyAL
iLambadi ivaLukku en ninaindhirundhAy?
idavendhai endhai pirAnE!

Word-by-Word meanings

thuLam padu – to defeat pomegranate seeds
muRuval – with the teeth
thOzhiyarkku – in front of her friends
aruLAL – not smiling;
thuNai – having beauty of togetherness
mulai – bosoms
sAndhu koNdu – with sandalwood paste
aNiyAL – not decorating;
kuLam – in pond
padu – present in
kuvaLai – like kuvaLai flower
kaN iNai – in two eyes
ezhudhAL – not applying black pigment;
kOlam – beautiful
nal – distinguished
malar – flowers
kuzhaRku – in the hair
aNiyAL – not wearing;
vaLam – precious items (such as gems)
padu – originating
munnIr – (surrounded) ocean
vaiyam – earth
mun – while going and accepting water from mahAbali
aLandha – measured and accepted
mAl ennum – she says that he is the great one;
mAl – for her love
inam – being a match
mozhiyAL – having speech
iLam padi – tender natured
ivaLukku – on her matter

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

She is not smiling at her friends with her teeth which can defeat pomegranate seeds; she is not decorating her bosoms which are beautiful together, with sandalwood paste; she is not applying black pigment in her two eyes which resemble kuvaLai flower in pond; she is not wearing beautiful, distinguished flowers in her hair; she says that emperumAn is the great one who accepted and measured the earth which is surrounded by ocean where precious items originate from, while going and accepting water from mahAbali; what are you thinking in the matter of parakAla nAyaki who is tender natured and whose speech matches her love? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

thuLam padu muRuval – thuLam indicates mAdhuLam (pomegranate). That is usually compared to teeth. That is spoken about; [alternative explanation] nanjIyar would mercifully say “A thamizh scholar explains thuLam to be stem of peacock feather”. That is compared in the context of the white colour. padugai – occurring; the smile which reveals the teeth; [that is] when we see the teeth, we are reminded of pomegranate seeds. Alternative explanation – being destroyed; speaking about being won over by the smile. Both these examples are spoken about.

thOzhiyarkku aruLAL – Due to her distress, she will not smile in front of her mothers. Now, this is the main wealth of her lord. He will become engaged with that smile as said in SrI rAmAyaNam AraNya kANdam 63.12 “kAnthasmithA” (one who has a gentle smile). That smile makes her friends sustain. Thus, she is making her friends who seek her smile, to starve. When she smiles to reveal her joy after uniting with the lord, they will live by having that as their sustenance.

thuNai mulai … – She starved her lord also.

thuNai mulai – Not having any other match, her bosoms can only be compared to each other.

sAndhu koNdu aNiyAL – If only she had set out to decorate her bosoms with sandalwood paste expecting his arrival, he would think “My arrival is desirable for her” and have scope to engage with her. Thus, she is not giving that opportunity to him.

kuLam … – She is not decorating her eyes which resemble kuvaLai flower blossomed from a perennial pond, for the sake of adding auspiciousness. Since these eyes are enjoying emperumAn who is an ocean of qualities which is similar to an ocean of precious gems, they need not be decorated with anything else. Now, the black pigment decoration is to add auspiciousness. Only when she decorates her eyes with black pigment, will he have the opportunity to engage with her. She is not allowing that.

kOlam … – She is not decorating her hair, which is usually decorated with a mix of flowers instead of a single flower, with any flower. Since she is known as said in thiruvAimozhi 10.10.2vAsanjey pUnguzhalAL” (having distinguished, divine hair which brings great fragrance), she need not decorate it separately with flowers, but does so for auspiciousness. Even that is not done now. Her eliminating the decoration for the places which are desirable for the lord, is to eliminate the aspects which sustain him.

vaLam … – emperumAn who commonly protects everyone, is ignoring me.

vaLam padu munnIr – Ocean.

mAl ennum – One who is mad about protecting the entities which are protected by him. He is only ignoring parakAla nAyaki.

mAl ina mozhiyAL – One who has speech which matches her love. It appears as if her love overflowed and became words.

iLam padi ivaLukku – For the one who is in a youthful state. For the one who is tender natured. parakAla nAyaki is more tender than sIthAp pirAtti who was separated from you and placed in aSOka vanam, who still said as in SrI rAmAyaNam yudhdha kANdam 30.30 “… thath thasya sadhruSam bhavEth” (it will be appropriate for SrI rAma, who is capable of annihilating enemies, to agitate lankA with his arrows and redeem me). It is well known that parASara bhattar mercifully said – thirumangai AzhwAr’s tenderness is such that he cannot tolerate too much union and too much separation similar to the tender persons who can neither eat more nor less.

ivaLukku … – What are you, who have arrived and mercifully resided in thiruvidvendhai knowing about her nature, to unite with her, thinking in your divine 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
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periya thirumozhi – 2.7.1 – thivaLum

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periya thirumozhi >> Second centum >> Seventh decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thivaLum veNmadhi pOl thirumugaththarivai
     sezhungadal amudhinil piRandha
avaLum ninnAgaththiruppadhum aRindhum
     Agilum Asai vidALAl
kuvaLaiyam kaNNi kolliyam pAvai
     sollu nin thAL nayandhirundha
ivaLai un manaththAl en ninaindhirundhAy?
     idavendhai endhai pirAnE!

Word-by-Word meanings

thivaLum – shining
veL – whitish
madhipOl – like moon
thiru – beautiful
mugaththu – having divine face
arivai – one who is in her youth (age group of 19 to 24)
sezhu – vast
kadal – born in the ocean
amudhinil – in the nectar
piRandha – one who is born in
avaLum – that periya pirAttiyAr
nin – your highness’
Agaththu – in the divine chest
iruppadhum – being mercifully present
aRindhum – even after knowing
Agilum – still
Asai – desire towards your highness (my daughter)
vidAL – not giving up;
am – beautiful
kuvaLai – like kuvaLai flower
kaNNi – having beautiful eyes
kolli – made in kolli mountain
am – beautiful
pAvai – having beauty like that of a doll
nin – your highness’
thAL – divine feet
nayandhu irundha – one who is desiring for
ivaLai – in her matter
un manaththAl – 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

Even after knowing that periya pirAttiyAr, who is having shining, whitish moon like beautiful, divine face, who is in her youth, and is born from the nectar which was born from the vast ocean, is mercifully residing on your highness’ divine chest, still my daughter parakAla nAyaki, is not giving up the desire towards your highness; she is having beautiful eyes which resemble kuvaLai flower and is having the beauty of a beautiful doll made in kolli mountain; what are you thinking in your divine heart in the matter of my daughter who is having desire towards your highness’ divine feet? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

thivaLum … – The boundless desire of parakAla nAyaki is explained here. When someone who is more knowledgeable/capable becomes immersed in the experience, the one who is looking from the shore should naturally try to escape from drowning.

thivaLum veNmadhipOl – Here periya pirAttiyAr’s greatness of even being able to immerse in such great enjoyment of bhagavAn is highlighted.

thivaLum – Shining. Alternatively – the lustre due to shining is highlighted.

veNmadhipOl – Being whitish due to the youthfulness. Here, not being satisfied even after enjoying emperumAn eternally is indicated.

thirumugaththu – Since the moon will not be an exact match for the radiance in her face, the face is said to be thirumugam (divine face). It is said in SrI rAmAyaNam ayOdhyA kANdam 3.28 “chandhra kAnthAnanam rAmam athIva priyadharSanam” (SrI rAma who is having beautiful face like moon; he is more pleasing than moon). That is – being without dark spots and not waning. The face is like an unchanging moon which is wholly enjoyable.

arivai – Even without the facial lustre, her youth is such that it will make others become immersed in her. This is her youth.

Further, her birth is explained.

sezhum kadal amudhinil piRandha – First there is the milk ocean, which becomes extraneous pulp where the nectar is the essence; now the nectar too becomes extraneous pulp and she is born as the essence. It is said in periya thirumozhi 6.1.2 “viNNavar amudhuNa amudhil varum peN amudhu” (As the dhEvas consume the nectar, periya pirAttiyAr is the real nectar who came out of that nectar which was consumed by dhEvas). While he [emperumAn] was praised for his magnanimity for churning the ocean to help the dhEvas, in reality, he churned to fulfil his own desire.

avaLum – Even such periya pirAttiyAr who is great by her beauty and birth.

nin Agaththu – The chest which is desirable even for such periya pirAttiyAr. She resides there with constant fear thinking “Will I lose my residence in this chest?” as said in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave even for a moment).

iruppadhum – Remaining implies being together with him; she cannot tolerate the separation.

aRindhum – We cannot say that parakAla nAyaki desired for emperumAn without knowing that periya pirAttiyAr is present on his divine chest. The one who pursued emperumAn considering periya pirAttiyAr’s presence as her main support.

Agilum Asai vidALAl – The reason for her desire is periya pirAttiyAr’s presence there as she thinks “Why would I miss out when periya pirAttiyAr is present there?” That is the main support for her desire.

kuvaLai am kaNNi – Here, parakAla nAyaki’s greatness over periya pirAttiyAr’s greatness is explained. For periya pirAttiyAr, the collective beauty of the face was explained by saying “thirumugam”. Here parakAla nAyaki’s greatness is indicated by “kuvaLai am kaNNi” where the beauty of each part is explained. Just as periya pirAttiyAr’s eyes are more beautiful than emperumAn’s eyes as said in SrI rAmAyaNam ayOdhyA kANdam 16.21 “asithEkshaNA” (one with dark eyes), parakAla nAyaki’s eyes are more beautiful than periya pirAttiyAr’s eyes.

kolli am pAvai – There is a doll in kolli mountain. In thamizh literature, this doll is shown as the example for physical beauty. There can be no comparison for her birth; one has to draw a picture or sculpt a statue in a perfect manner to compare with her.

sollu – It is not that you would not have thought about a solution for this; but thinking for such solution is not sufficient; you have to mercifully speak a word to eliminate our fear as said in SrI bhagavath gIthA 18.66 “mA Sucha:” (do not grieve).

nin thAL nayandhu irundha – This is another greatness of parakAla nAyaki over periya pirAttiyAr; periya pirAttiyAr desired for his chest; parakAla nAyaki is desiring for his divine feet. Those who know emperumAn’s greatness, will desire for his chest; those who know the greatness of emperumAn who is with periya pirAttiyAr, will desire for his divine feet only.

ivaLai – Since the mother is not satisfied with praising her daughter enough, she is pointing to her and saying “ivaLai” (her).

un manaththAl – What are you thinking in your divine heart where you can give solution even for those who are totally away from you?

un manaththAl – I have given up finding a solution with my heart. Now, what are you thinking in your heart?

idavendhai endhai pirAnE – Oh lord of my clan, who has arrived and stood in thiruvidavendhai to save those who have lost their way to the unshakable, great abode of paramparadham! As said in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi” (The radiant one who is worshipped by those who lost that opportunity previously).

sollu – This is the verb.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.7 – thivaLum

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periya thirumozhi >> Second Centum

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AzhwAr meditated upon his exclusive servitude toward bhagavAn by enjoying bhagavAn stretching to enjoy his devotees; he himself said in periya thirumozhi 8.10.3 “nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkku adimai” (I learnt ashtAksharam and understood that I am the servant of your servitors) while explaining the identity of exclusive servitude. While thinking about emperumAn’s lordship which is opposite to his subservience, since it was enjoyable for him, AzhwAr was eager to enjoy emperumAn; he could not enjoy emperumAn as desired; due to such loss, AzhwAr lost his own state and acquired the state of a pirAtti (consort of emperumAn) who is suffering in separation from emperumAn and subsequently lost that state as well; that is – being unable to spell out her sufferings, she is speaking through someone else [her mother]. Thus, not having interacted with her divine lord as she desired, parakAla nAyaki is not having stability in her existence, movements, reclining etc and suffering due to distress; as seen in our kOyil thiruvAimozhi (thiruvAimozhi 7.2 – which is meant for kOyil (SrIrangam)), observing this, the divine mother of parakAla nAyaki meditates upon parakAla nAyaki’s suffering in separation, emperumAn not showing up even at this stage, being unable to help her daughter in such state and having to get emperumAn to remedy the situation, firmly concludes “While emperumAn, who can directly remedy the situation, is present, how can we, who are like strangers, know anything about this? Thus, let us ask him to give the solution”; she goes and places parakAla nAyaki at the divine feet of thiruvidavendhai nAyanAr (the lord in thiruvidavendhai dhivyadhESam) and says “Our daughter who is ignoring us and is fully engaged in your qualities such as saundharya (beauty), Seelam (simplicity) etc, is greatly suffering due to being unable to enjoy you as she desired; what are you thinking of doing in her matter?” thirumangai AzhwAr is speaking about his situation through the words of a divine mother in this manner.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 30

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Full Series

<< previous pAsuram – 29 – minnumA mazhai thavazhum

In this last pAsuram, it is saying about him getting emperumAn, and that he says that those who learn this dhivya prabandham are able to remove fully, on their own, all the sorrows that are created in this material world.

parakAlan kaliyan

minnumA mazhai thavazhum mEga vaNNA

viNNavar tham perumAnE aruLAy enRu

annamAy munivarOdamarar Eththa

arumaRaiyai veLippaduththa ammAn thannai

mannumA maNimAda mangai vEndhan

mAnavEl parakAlan kaliyan sonna

panniyanUl thamizh mAlai vallAr – thollaip

pazhavinaiyai mudhalariya vallAr thAmE 30

Word by word meaning

ammAn thannaiAbout sarvESvaran

veLippaduththawho brought out,

aru maRaiyaithe vEdhas that are difficult to obtain,

annam Ay incarnating in the form of bird hamsam (swan),

munivarOdu amarar Eththaas saints and dhEvas praised,

kaliyanthirumangai AzhvAr,

mannu mA maNi mAda mangai vEndhanwho is the head of thirumangai that has got strong and best buildings,

mAnam vEland who is having the army that is spear,

parakAlanand who is like yaman for other philosophies,

(kaliyan prayed)

minnumA mazhai thavazhum mEga vaNNAOh One having form like a cloud that is cool and crawling and is with lightning!

viNNavar tham perumAnEOh! the head of nithyasUris!

aruLAyYou should show your mercy (on me)!

enRu sonnapraying so and divined

panniyavery detailed

thamizh nUlthamizh SAsthram

mAlaiin the form of garland of words;

vallAr thAm those who can recite it,

ariya vallArthey would be able to remove

pazha vinaiyaiearlier karmas

thollaiof eternal past

mudhalcompletely along with any scent of it.

vyAkyAnam

minnu mA mazhai etc. Oh One having the form like a rainy cloud that pours beautifully with lightning, thunder, and throwing rainbow! It talks about how like a cloud pouring rain on a dry paddy field, upon hearing the pleading call of AzhvAr as “adi nAyEn ninaindhittEnE”, emperumAn, looking with comforting eyes, came to him and showed Himself, to remove AzhvAr’s sorrows.

In previous pAsuram, the words like “mAlai adi nAyEn ninaindhittEnE” implied that emperumAn was not present then, and now as he addresses Him, “mEgavaNNA!”, it could imply that emperumAn has come and showed Himself. It is how the anger of love did not help (pAsuram 28), but his appealing with mentioning his blemishes (pAsuram 29), has helped.

nammAzhvAr started his dhivya prabandham with mentioning emperumAn’s supremacy, jagathkAraNathvam (having nature of being creator of the worlds), and finished with jagathkAraNathvam in “avAvarach chUzh ariyai ayanai aranai [thiruvAimozhi – 10.10.11].

This AzhvAr started this dhivya prabandham with emperumAn’s form in “maNi uruvil bhUdham aindhAy [thirunedunthANdakam – 1]”, and is ending the dhivya prabandham by mentioning His form, as “minnu mA mazhai thavazhum mEga vaNNA.

viNNavar tham perumAnE – It is talking about nithyasUris who live based on the food that is His divine form, fed by emperumAn. Oh! You who are giving Yourself for ayarvarum amarar (nithyasUris) to enjoy! Is it a greatness for You to give Yourself to them, since it is like a rain pouring on the ocean; please show mercy for me also to get rid of association with the body and see you at all times (in paramapadham), like how nithyasUris always see your presence.

aruLAy – Even though AzhvAr is at the stage of paramabhakthi thus creating highest form of longing for Him, he is not considering that devotion as the means to attain Him like how upAsakas do; he thinks that it is emperumAn’s mercy that is the means for attaining him. So he is saying aruLAy. He is saying, that for getting rid of interest in worldly matters also, His mercy is the means – as he said “AzhiyAn aruLE [periya thirumozhi – 1.1.4]“, and for getting the experience of emperumAn also, His mercy is the means.

annamAy etc. – AzhvAr is giving an example for explaining how emperumAn came and gave Himself to AzhvAr. Like how He brought out pramANam (vEdhas) to brahmA, He brought out Himself, the pramEya-BhUtha:, that is, One who is known from that pramANam.

munivarOdu amarar Eththa – Along with rishis, brahmA and others came to emperumAn and praised, while saying, “Oh! We have lost the eyes that are the vEdhas”. rishis need pramANam for their AthmA to attain wellness. For brahmA et al too there is need for pramANam, for the activities of creation etc.

annamAyincarnating in the form of swan so that there is no doubt that vEdham is apaurushEyam (not authored by anyone). (If He had directly said the vEdhas to them, then a doubt might arise against apaurushEyathvam. Hence He came in this form and told them the vEdhas).

arumaRai – vEdham that is difficult to obtain. It is not the pramEyam (emperumAn) which was difficult to be attained, but was pramANam (vEdhas). (For me it was pramEyam that was difficult to obtain; for them it was the pramANam).

veLippaduththa – Creation and destruction of vEdham is about it being brought out and not brought out.

ammAn thannaiabout sarvESvaran; He brought out vEdham to them because He is their owner – is the meaning here.

mannu mA maNimAda mangai vEndhan – As he sustained himself, the place also became strong, is the thought. thirumangai became a place having buildings with best gems, and which would not be destroyed till end of time of kalpam (a day of brahmA).

mangai vEndhan – He who fell at birds’ feet, became the ruler of thirumangai.

mAnavEl parakAlan – He became able to hold the spear. Also was able to do kainkaryam (of destroying the enemies of emperumAn and devotees). He holds spear due to compassion towards Him.

mAna-vEl – Even if a commoner holds that spear, it would make him similar to thirumangai AzhwAr. So this is about the greatness of the spear. Or, it could talk about the greatness of AzhvAr as ‘mAna vEl-para-kAlan’ (using spear He is great like yama for enemies).

parakAlan – Using sword in hand, and by explaining the meanings of vEdhas using dhivya prabandhams, he won the opposers, and established the limits instructed by vEdham.

kaliyan – Having strength to do these both (sword/dhivya prabandham). kali – midukku – ~strength. Another meaning is – He who destroyed the problems of kali yugam. He calls himself too as ‘kali-kanRi’.

panniya nUl thamizh mAlai vallAr – panniya – spanned. That is, emperumAn’s true nature, form, qualities/attributes, wealth – this dhivya prabandham spanning all of these, and having all these in it – such dhivya prabandham. nUl – dhivya prabandham satisfying all the definitions required of a literature. In the future when someone tries to show the definitions, then they could use this dhivya prabandham as the reference for that. thamizh – being eligible to be learned by everyone.

mAlaiFor empermAn to wear it in His head. This dhivya prabandham being so.

thollai etc. – avidhyai that is ignorance, karmas that are good and bad ones, and vAsanai that arises out of habit of these karmas, ruchi that is interest in these matters, and association with body which is the cause of the above, – all of these are there in us from eternal past, following us in the form of cause and effect for each other; He says that those who learn this dhivya prabandham would be able to remove association with them on their own.

vinaieffects on self for two deeds in the form of good and bad. These two also show the happiness and anger of emperumAn for the respective deeds. These are in the form of those deeds done in previous births, and the ones done in current birth. The ones done in previous births is called pUrvAGam. Ones that are going to be done are called “uththarAGam”. Out of pUrvAGam whatever part has started yielding its effects is called “prArabDha karmam”.

The karma here also includes “avidhyai” – lack of / blemish in true knowledge; it is of three types. They are: “gyAna-anudhayam” – not having knowledge, “anyathA-gyAnam” – understanding the nature/attribute of something differently, and “vipareetha-gyAnam” – understanding something as totally something else.

karma also includes relationship with insentient (body, etc.) that are in the forms of sthUla Sareeram (gross body), and sUkshma Sareeram (subtle body).

karma also includes, vAsanai which is the smell left out of habits that involved these relationships with insentient, and includes the interest/taste of involvement in these insentient matters.

All these are hurdles for a jeevAthma to reach paramAthmA.

thollaip pazhavinai – These karmas are being very old, and not being possible to determine the starting point of its accumulation. These are really very old, is the meaning.

thAmE – They would be able to remove completely these hurdles all on their own; they will not even require emperumAn’s help (eeSvaranudaiya muzhangaith thaNNeerum vENdA). (This is considering the importance of Him showing grace to us out of happiness for learning this dhivyaprabandham). That is, for those who learned this dhivyaprabandham, emperumAn’s grace would automatically reach them.

aruLAy enRu – munivarOdu amarar EththaOriginally the phraseminnu mA mazhai thavazhum mEga vaNNA viNNavar tham perumALE aruLAyis taken as said by thirumangai AzhvAr to perumAL. Instead, if it is taken as part of the phrase munivar and amarar praising emperumAn, then it is shown that the original meaning is more apt and better.

thirumangai AzhvAr does not have the strength to say openly about his greatness, as “en avAvarach chUzhndhAyE [thiruvAimozhi – 10.10.10]” like nammAzhvAr, That is why, he divines such that the phrases have to be aligned differently. Also, unlike previous pAsurams, AzhvAr is not expressing his longing. He is saying that emperumAn’s divine body is like rainy clouds. He is saying that emperumAn gave Himself to the enjoyment of nithyasUris. He says that emperumAn would give him strength to hold the spear. He says he can destroy the enemies. All these talks would be suitable for this AzhvAr’s talks only and will not match even the words of nithyasUris and munis. So, in this pAsuram, it is clear that AzhvAr got emperumAn as he wished and got satisfaction in his mind.

So the apt ordering of phrases is – munivarOdu amarar Eththa – annamAy arumaRaiyai veLippaduththa ammAn thannai, mannu mA maNimAda mangai vEndhan mAnavEL parakAlan kaliyan – “minnu mA mazhai thavazhum mEga vaNNa viNNAvar tham perumAnE aruLAy” – enRu sonna – panniya nUl thamizh mAlai vallAr thollaip pazhavinaiyai mudhalairiya vallAr thAmE (This is as listed in the word-by-word meaning here).

——

Translator’s note – This completes the translation of this dhivya SAsthram. It had been an immersive experience to learn the divine words of AzhvArs and Acharyas, puththUr swami’s vivaraNam, and upanyAsams of learned swamis, in trying to translate this with proper meanings as much as possible. If there are any corrections needed, kindly feel free to send them.

adiyEn realized that this vyAkyAnam grew sweeter and more beautiful as it progressed from pAsuram to pAsuram. This is an experience that everyone could get by the grace of thAyar and emperumAn, and AchAryas.

—–

Translation by raghurAm SrInivAsa dhAsan.

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