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periya thirumozhi – 2.6.10 – kadi kamazhum

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kadi kamazhum nedumaRugil kadalmallaith thalasayanaththu
adigaL adiyE ninaiyum adiyavargaL tham adiyAn
vadikoL nedu vEl valavan kalikanRi oli vallAr
mudikoL nedu mannavar tham mudhalvar mudhal AvarE

Word-by-Word meanings

kadi – good fragrance
kamzhum – blowing
nedu – wide
maRugil – having streets
kadal mallai – in thirukkadalmallai
thala sayanaththu – mercifully reclining in sthalasayanam
adigaL – lord’s
adi – divine feet
ninaiyum adiyavargaL tham – the servitors who think about, their
adiyAn – being a servitor
vadi koL – having sharpness
nedu – big
vEl valavan – one who can fight using the spear
kali kanRi – thirumangai AzhwAr
oli – this decad which is mercifully spoken by
vallAr – those who can learn
mudi koL – crowned
nedu mannavar tham mudhalvar – for the emperors
mudhalAvAr — will become the leader

Simple translation

Those who can learn this decad which is mercifully spoken by thirumangai AzhwAr who can fight using the sharp, big spear and who is servitor of the servitors who think about the divine feet of the lord who is mercifully reclining in sthalasayanam in thirukkadalmallai which is having very fragrant, wide streets, will become the leader for the crowned emperors.

Highlights from vyAkyAnam (Commentary)

kadi kamazhum … – AzhwAr who remained a servitor of the servitors who always meditate upon the divine feet of the sarvaswAmi (lord of all) who is mercifully residing in thirukkadalmallai which has wide streets where fragrance is blowing. For AzhwAr, the identity of self is not gyAnam (knowledge) and Anandham (bliss), but is bhAgavatha SEshathvam (servitude towards bhAgavathas).

vadi koL nedu vEl valavan … – Just as he is holding the spear for protection in his hand, he is having servitude also as his unique identity, by remaining in servitude towards bhAgavathas. Those who can learn and practice this decad which is composed by AzhwAr who is having sharp and huge spear and is capable of eliminating the enemies.

mudi koL … – Will be at par with nithyasUris who are the controllers of brahmA et al who control the crowned, independent emperors of this world.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 28

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<< previous pAsuram – 27 – sengAla mada nArAy

nammAzhvAr in the thiruvAimozhi of “vaigal pUngazhivAy [thiruvAimozhi – 6.1]” had sent birds to emperumAn as messengers, and since that did not get emperumAn to show up, he became angry due to overwhelming love (praNaya rOsham) towards Him, and hence in the next thiruvAimozhi of “minnidai madavAr [thiruvAimozhi – 6.2]”, she closed the door on Him saying “pOgu nambi” (leave me alone), thus showing his love-quarrel towards Him. Thirumangai AzhvAr also sent messengers earlier, and is now showing love-quarrel.

The next state after sending messenger due to sadness of separation, is the state of having anger out of love. Like how one would get their mind cleared upon hearing a loud thunder when immersed in anger, she also got a clarity in her mind. So she determined that since she is suffering from separation, and hence sent messengers, and now good signs are also visible, His coming here would not fail. And she thought for sure that if He came, then she would not show her face to him / not welcome Him.

Reason for that is – His next union would end in separation only; so instead of that, it is better to not welcome Him, but die in front of Him and thus escape from the suffering due to separations – is her thought. Like how someone who has decided to die would eat betel leaves, wear flowers, and laugh, etc., acting normal on the outside, she too was looking well while suffering inside. Her friend who saw this, thought what could be the reason for her to look well when seen, while suffering inside due to anger based on love. She asks “What is it you are thinking in your mind?”. She replies, “If He comes I won’t interact with Him like before. I have strongly decided to die in front of Him itself”.

To that her friend thought, “Oh fool! Are there wrestlers who fight against a mountain? Would you, who do not have any strength, be able fight against Him who is the lord of both the worlds, fully able, and is like an elephant that is equal to a mountain?”. So she strongly decided that she should somehow prevent her from dying. But the friend had anger more towards emperumAn than she had towards him.

So she said, “There is use in having union with lover having affection. There is no point in having union with lords”. She replies, “You are going to see for yourself about the trouble His lordship and His leadership of both the worlds are going to go through in my hands”.

Her friend thought, “Oh she is being very staunch, and looks like she might die. So I should save her such that she would be one who is stopped at the state of anger due to love, and not one who reached the stage of dying”. So she said, “Not being punctual to His devotees is His habit”.

She replies in this pAsuram, “Like you say, His love is all for a show on the outside only; I cannot stay alive”.

It fits for her to be angry towards her lover; is it apt for her friend also to be angry at emperumAn? SrI vAlmIki BhagavAn, who is not interested in any worldly affairs, who eats dry leaves, had said “This SrI rAman learned only to rule the country and to tie horses and elephants, but not reached even the beginning stage of having love”, which he says as the words of hanuman when he sees seethAp pirAtti in aSOka vanam. That is, “dhushkaram kRuthavAn rAma: heenO yadhanayA praBhu: | DhArayathyAthmanO dhEham na SokEnAvaseedhathi [SrI rAmAyaNAm – sundhara KhANdam – 15-53] (Oh this rAma has not died after separation from seethA! He is still having his body! He is doing something impossible!).

To make her sustain her life, her friend first said about emperumAn showing up for His devotees during the incarnations of rAma and krishNa. The lover girl repeats her friend’s words in the first half of ths pAsuram, and in the second part she says that those are just a show by Him on the outside, and that she is definitely going to die.

thennilangai araN sidhari avuNan mALach

chenRulagamUnRinaiyum thirindhOr thErAl

mannilangu bArathaththai mALavUrndha

varaiyuruvin mAkaLiRRaith thOzhee! enRan

ponnilangu mulaikkuvattil pUttik koNdu

pOgAmai vallEnAyp pulaviyeydhi

ennilangamellAm vandhinbameydha

eppozhudhum ninaindhurugi iruppan nAnE 28

Word by word meaning

thOzhee! – Oh friend!

senRu – (He who) went (there and won, as the),

araN – forts

sidhari – got destroyed

thennilakai – in the beautiful lankA,

avuNan mALA – and also rAvaNan got destroyed;

ulagam mUnRinaiyum thirundhu – and who spanned all the three worlds by His steps (during thrivikrama avathAr),

Or thErAl Urndha – He who conducted using a chariot,

bArathaththai mALa – for everyone to be destroyed in the mahAbhAratha war

man ilangu – that was having bright presence of kings;

varai uruvin mA kaLiRRai – that is, emperumAn who is big like an elephant in form like a mountain,

pUttik koNdu – (I will) tie (Him in)

en than – my

pon ilangu mulaik kuvattil – pillars that are the bosom that are beautiful like gold,

pOgAmai vallEnAy – and become able to stop and prevent from going away,

pulavi eydhi – and go through all the sorrows in front of Him which I went through in His absence,

ennil angam ellAm vandhu inbam eydha – for all the parts of my body to come to me and become happy,

nAn – I (would)

ninaindhu – think about Him only

eppozhudhum – at all times,

urugi iruppan – and die, so I can survive by escaping from sorrows of separation.

vyAkyAnam

then ilangai araN sidhari – In the next line of this pAsuram she refers to emperumAn as elephant, “varai uruvin mA kaLiRRai”; so when talking before that about the deeds of emperumAn, she talks about Him using elephant as metaphor. Destroying that beautiful fort; it is the strength of fort that looks beautiful for the brave. When thiruvadi went to lankA in search of seethAp pirAtti, seeing the strength of forts, and that of rAvaNan, he thought “With the way this fort is, only my entering it, or my father vAyu entering it would be possible. Other than that, nobody else can enter it. Even that entry would have to be in the night only and not during the day time. To such a strong fort, I am trying to bring in the princes who are delicate”, and thus felt terrible in his mind. If we look at the strength of the head of this place, he is able to win many in other places all by himself.

sidhari – Like an elephant destroying a sand castle without any effort. If it is a stone or tree then the word idari (tripped) could be used. viBheeshaNAzhvan, just only with the knowledge of hearing about valour of perumAL, had told “yadhA saikathamamBhasi [SrI rAmAyaNam – yudhDha KANdam – 16-24], that is, like how a river destroys a sand castle, you and your army are going to be destroyed in the hands of SrI rAma.

avuNan mALach cheRRu – Going there such that rAvaNan dies. rAvaNan was dead just on the walk of SrI rAma. Then it was just cutting his dead body, and breaking his sword. That is, Like how when a mad elephant walks, it would destroy everything in its path with its foot and trunk, seeing how He destroyed karan, dhUshaNan, etc., destroying vAli who had tied rAvaNan in his tail, going and staying in the sea shore and building a bridge across the ocean that was protecting lankA, reaching lankA and surrounding it, rAvaNan was dead much earlier.

Aren’t these His acts for his lover? He did not do this based on love. He did these to get the women who are powerless, so these are just a show only, she says.

ulagam mUnRinaiyum thirindhu – Spanning the seven worlds above and seven worlds below; It used the word thirindhu to imply that like how a mad elephant would roam as per its wish, He had kept His divine foot on anyone and everyone.

Not only He showed up for His lover seethAp pirAtti, He kept His divine feet on everyone including those who ignore Him due to subservience to others, or feeling independent; isn’t He of such nature? (asks her friend).

“He is an expert, you see; He would rather keep His divine feet on those who ignore Him, but not show up for those who wish to be near His divine feet as I said about me in “emperumAn thiruvadik keezh aNaiya [thirunedunthANdakam – 22]”, she replies.

Or thErAl mannilangu bArathaththai mALa Urndha – oru thErAl – Enemies had said that krishNan shall not use weapon, but they did not say that He should not do such acts as going as messenger, or driving the chariot; So, as a charioteer He destroyed using a chariot. There is no restriction for Him that using certain things He accomplish only certain things. It is said too as “kollA mAkkOl kolai seydhu [thiruvAimozhi – 3.2.3]” (~using the stick of chariot driving, He destroyed all the armies).

mannilangu bArathaththai – The bhAratha war that was led by the roaming soldiers like Bheeshma, dhrONa who were experts in chariots, and with expertise as athi-ratha, mahA-ratha.

mALavUrndha – emperumAn directing the chariot such that it is not possible to even see the dead bodies. As said in “Adiya mA-nedun thEr padai neerezhach cheRRa pirAn [thiruvAimozhi – 6.8.3]”, He drove the chariot that the enemies got ground under the wheel and got powdered.

He did all these for dhraupadhi who did not consider anyone else as Her protector, isn’t it? – asks her friend.

He did all these for the world to fall for Him by making them think, “Oh He did all these acts that are not a match for His greatness, so that a woman could tie her hair!”. He is the one who would make the hair be spread out for those like me who cannot survive without Him – she replies.

varai uruvin mA-kaLiRRAi – Him who is like an elephant having strength and pride like a mountain. Her friend’s thought is – He who is staunch in destroying the enemies of His devotees, and having pride due to happiness of accomplishing the deeds for His devotees.

thOzhee – He who is described by you as having all these greatness, is going to suffer in my hands, which you are going to see for sure, she says.

Or,

as said in “Ekam dhu:Kham suKham cha nau [SrI rAmAyaNam – kishkinthA KANdam – 5-17]” (Our happiness and sorrows are together (said SrI rAma to sugreeva)), Like rAma and sugreeva, you are together with me in happiness and sorrow, if you don’t stop me dear friend, then you will see what He undergoes in my hand – could be the meaning.

thOzhee – addressing her so, thereby requesting her not to stop what she is going to do.

enRan pon ilangu mulaik kuvattil pUttik koNdu – When there is brahmAsthram (ultimate weapon) with me, is there anyone who cannot be won by it? She says.

enRan ponnilangu mulai – Is my bosom grown only as much as it is grown for the women of this country? Is my bosom grown only as much as his bosom [Here bosom represents the counter-part for males – moustache and beard]?

ponnilangu mulai – Is my womanliness only as much His manliness? My womanliness is such that the colour of my body would pale if He separates. His manliness is that, as said in “minnilangu thiru uruvum [thirunedenthANdakam – 25]”, even when separated, His body stays bright like before. Would He become equal to me, when the coloiur of His body stays the same whether together or separated?

mulaikkuvattil pUttik koNdu – enjoining Him in the pillar that is the bosom; enjoining Him like that, is – expressing to Him her sorrow of separation.

pOgAmal-pUttik koNdu – As He tries to leave because of not getting attention from me, I shall fully express my sorrow of separation.

mulaik kuvattil pUttik koNdu – Enjoining Him in the mountain that is the bosom. He is “varai-uruvin mA-kaLiRu”(A big elephant like a mountain), so it has to be tied together with a mountain.

vallEnAy – This is the only If, she says. If I have the ability to stop Him from going away. If i get this ability, then I would do all these, she says. That is – If my mind would help me do this difficult task, is the meaning. If He comes and shows Himself to me, then my heart will fall for Him. If he does not do that; if you, my friend, would not stop me what I do, and be on my side; she is seeking her friend’s help because her friend is closer to her than her heart is.

pulavi eydhi – All the sorrows I went through, I am going to go through in front of Him; Or, all the sorrows I went through, I will make Him go through the same in front of my eyes.

ennil angam ellAm vandhu inbam eydha – At first glance, this might give the meaning of getting happiness. But the topic here is showing anger due to love; so, it means – since there is no happiness for me than dying, “I shall die in front of Him” is the meaning for this phrase. That is, “Without giving room for another separation, I shall die in front of Him”, is the thought.

ennil angam ellAm – All parts of my body which He liked and also praised when together, as, “Oh! How beautiful these eyes are! How beautiful this smile is! How beautiful this bosom is!”.

inbam eydha – die and thus get ultimate joy (because there would not be repeated separations from Him). Like how a man having a big family would drown together with His family when not able to tolerate His family’s and His hunger duringfamine, I will die along with all parts of my body, and be joyful, she says.

vandhu –(all parts of my body would come to me).Seeing the sweetness of emperumAn, various parts of her body would behave like sentient and would wish to enjoy Him, and so compete independently. Like how BharathAzhvAn and kaikEyi had had different opinions, She the mother cow, and the parts of her body which are the calves, would be eager to enjoy Him independently. I will retrieve all of these from Him, and join them in me which is their place, and we (self and the parts of the body) will die together – she says.

inbam eydha – She is saying ‘for me to attain happiness’, to imply, ‘I am going to die’. Because her suffering from separation is such, that she thinks that only dying would be paramapadham.

eppozhudum – In all states. That is – As her friend said, “You are saying these because He has not come in person. If He does, then as said in “mye-vaNNam [thirunedunthANdakam – 21]”, you would become involved with Him”, she is replying, “I would die even in that state”.

eppozhudhum – He is the owner, I am His property – even if He shows me this relationship of ours, I am still going to die, she says. This is due to her staunchness based on – “I shall not join Him and give room for another separation”.

ninaindhurugi iruppan – I would be destroyed the moment I think of Him. I will not give room for Him to come to me and say “I would not leave you; I would not survive if I leave”, and such false words like He did before; instead I would die just as I think of Him, she says, and this is due to her delicateness.

Anger of love came to nammAzhvAr in “minnidai madavAr [thiruvAimozhi – 6.2]; then when emperumAn came to her, she together with her friend, stopped Him by putting up the protection wall that is her anger of love (like how thAyAr closes the door in thiruvarangam periya kOyil during praNaya kalaha uthsavam). Then emperumAn had to show to her step by step His inability to go anywhere else, remove her anger of love, and then only get her. Instead, without giving room for that, I would die the moment I think of Him, says parakAla nAyaki.

nAnE – But this kind of delicateness is not seen anywhere else (is it possible)? – Being this delicate is my quality only, she says. “Those like parAnkuSa nAyaki would be having strength to fully execute their anger of love if they decided -‘Let me not get emperumAn to come near me if He showed up’. Unlike that, my delicateness is such that I would die the moment I think of Him”, she says.

—–

Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.6.9 – piNangaLidu

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

piNangaLidu kAdu adhanuL nadamAdu pinjaganOdu
iNangu thiruchchakkaraththu emperumAnArkku idam visumbil
kaNangaL iyangum mallaik kadalmallaith thalasayanam
vaNangum manaththAr avarai vaNangu en than mada nenjE!

Word-by-Word meanings

piNangaL – burning the corpses
idu kAdu adhanuL – in the cremation ground
nadam Adu – one who dances
pinjaganOdu – with rudhra who is the destroyer
iNangu – fitting well
thiruchchakkaraththu – having thiruvAzhi AzhwAn (sudharSana chakram)
emperumAnArkku – for my lord
idam – being the abode
visumbil – present in the abodes such as heaven
gaNangaL – groups of dhEvathAs [celestial entities]
iyangum – coming and worshipping
mallai – having greatness
kadal mallaith thala sayanam – sthalasayanam in thirukkadalmallai
vaNangu manaththAravarai – those who have the heart to worship
enRan mada nenjE vaNangu – Oh my humble mind! You worship.

Simple translation

Oh my humble mind! You worship those who have the heart to worship my lord who is having sudharSana chakram which is fitting well and who is present in the great abode sthalasayanam in thirukkadalmallai where rudhra, the destroyer who dances in the cremation ground where corpses are burnt and the groups of dhEvathAs who are present in the abodes such as heaven, are coming and worshipping.

Highlights from vyAkyAnam (Commentary)

piNangaL … – With rudhra who is not humane in his heart [due to residing in cremation ground where ghosts are only seen]; with rudhra who is dancing in the cremation ground. Here AzhwAr is talking about emperumAn’s simplicity of giving a place in his divine form for those who are prideful (like dhEvathAs) and nithyasUris. sudharSana chakram is representative for nithyasUris.

visumbil gaNangaL iyangum mallai … – AzhwAr is speaking about nithyasUris roaming around on the sky looking at emperumAn’s simplicity of mercifully reclining in thirukkadalmallai. Alternatively, he is speaking about thirukkadalmallai having the greatness of celestial beings, who enjoy pleasures, such as yakshas, gandharvas who are roaming around on the sky.

vaNangum manaththAravarai – Those who have the heart to worship such emperumAn.

vaNangu – mada nenjE – Those who are worshipping such emperumAn are the object of worship for you instead of having to search for the emperumAn whom they are worshipping.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.6.8 – sezhunIr

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sezhunIr malark kamalam thirai undhu vanpagattAl
uzhunIr vayal uzhavar uzhap pin mun pizhaiththu ezhundha
kazhunIr kadi kamazhum kadalmallaith thalasayanam
thozhunIr manaththavaraith thozhuvAy en thUy nenjE!

Word-by-Word meanings

uzhunIr – those who are naturally engaged in ploughing
uzhavar – farmers
sezhu – beautiful
nIr thirai – waves of water
malar – blossomed
kamalam – lotus flowers
undhu – pushing
van – strong
pagattAl – engaging the bulls
vayal uzha – as they farm the land
pin mun – back and forth
pizhaiththu ezhundhu – which escaped and had risen
kazhunIr – sengazhunIr (water-lily) and lotus flowers
kadi kamazhum – the fragrance blowing
kadal mallaith thala sayanam – sthalasayanam in thirukkadalmallai
thozhu – worshipping
nIr – having the quality
manaththavarai – those who are having the heart
en thUy nenjE – Oh my pure heart!
thozhuvAy – try to worship

Simple translation

The farmers who are naturally engaged in ploughing, are engaging strong bulls in ploughing the land where beautiful waves of water and blossomed sengazhunIr (water-lily) and lotus flowers are being pushed around; sthalaysayanam in thirukkadalmallai is where the fragrance blowing from such flowers escaped when pushed by those bulls back and forth, and rose. Oh my pure heart! Try to worship those who are having the quality of worshipping such sthalasayanam.

Highlights from vyAkyAnam (Commentary)

sezhu nIr … – The farm lands are so fertile there that they have blossomed lotus flowers and abundance of water. The farmers will push the water and the flowers with their feet to see the ground and farm the same.

van pagattAl – The bulls are so strong that they can even farm the lands in [total] deluge.

uzhu nIr uzhavar uzha – As the farmers who always have the habit of sowing the seeds and ploughing the land, engage in ploughing.

pin mun pizhaiththu ezhum kazhunIr kadi kamazhum – As they farm the land, the sengazhunIr flowers which escaped from the back and forth movement (of the plough), will blow their fragrance to reduce their strain. Alternative explanation – as they plough ahead, the sengazhunIr flowers which were left behind, will start smelling nice. Another explanation – vayal uzhavar uzhap pin mun pizhatiththezhundha – Previously the farmers would have ploughed the land. It appears that the farmers roamed around to make the sengazhunIr flowers which escaped then, blossom.

kadalmallai … – Those who have the heart of always worshipping thirukkadalmallai instead of worshipping rarely.

thozhuvAy en thUy nenjE – Just as their constant activity is in worshipping the dhivyadhESam, you have to constantly engage in worshipping them. Your purity is such that I can instruct you, without any hesitation, that bhAgavatha SEshathvam (being a servitor of bhAgavathas) is good.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 27

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Full Series

<< previous pAsuram – 26 – thEmaruvu pozhilidaththu

Introduction

In the previous pAsuram she sent bees as messengers. Since she did not have the strength to sustain herself till the time they went and conveyed the message, and brought the reply, she is sending a crane as a messenger. As said in ‘dhikshu sarvAsu mArganthE [SrI rAmAyaNam – sundhara KhANdam – 30-3]” (seethAp pirAtti who searched in all directions) like how He sent monkey warriors in four directions, she is also sending whichever messengers she saw. Like how the clan of monkeys were gratified in SrI rAmAvathAram, after AzhvArs’ incarnation, the clan of birds were gratified.

sengAla mada nArAy inRe senRu

thirukkaNNapuram pukken sengaNmAlukku

en kAdhal en thuNaivarkkuraiththiyAgil

idhuvoppadhemakku inbamillai; nALum

paingAnameedhellAm unadhEyAgap

pazhanameen kavarndhuNNath tharuvan; thandhAl

ingE vandhinidhirundhun pedaiyum neeyum

irunilaththil inidhinbam eydhalAmE                                    27

Word by word meaning

sem kAla mada nArAyOh crane having reddish legs!

inRE senRuGoing today itself

thiruk kaNNapuram pukku – and entering thirukkaNNapuram

uraiththi AgilIf you would tell

en sem kaN mAlukkuone with lotus eyes, and who is in love with me,

en thuNaivarkkuand who is my companion, that is sowripperumAL,

en kAdhal – about my interest in Him,

idhu oppadhu inbam illaithere would be no other happiness like this

emakkuto me (who is suffering due to separation).

Favour I could do for you in return is –

tharuvanI will give

eedhuthis

paingAnam ellAmfull area of garden,

unadhE Agamaking it fully yours

nALum – for all the time that you are alive, and

kavarndhu uNNathfor you to pick, and eat

meen fish

pazhanamin the water of the land;

thandhAlAfter I give you so,

un pedaiyum neeyumyour wife and you

ingE vandhucome to this place and

inidhu irundhube with happiness

iru nilaththil in (this) big land

inidhu inbam eydhalAm and attain utmost happiness.

vyAkyAnam

sem kAla mada nArAy – Since she has seen Him praising her feet when she was with Him, when she is sending message, she is praising the feet of the messenger, and not other parts of it. Oh what a foot and how reddish it is!, she praises.

It appears that she has got connections with reddish feet. Oh! this foot is like that of my lover! Like how it would be pleasant if we kept a load of black forest flower in our head, it feels like I could keep looking at your reddish feet only, and not even send you as a messenger. I said it wrongly when comparing your feet as equal to His. Whereas giving His feet is what He does, your feet have the greatness of giving His feet as well as of yourself. You have got the greatness of being easy to obtain, and making Him also easy to obtain.

mada-nArAy – Oh crane that does not have intellect! By madam it is saying about absence of intellect. Should she talk like this when indulged in praising it? Like an ironical phrase, this also leads to praising only. Ironical phrase (nindhA-sthuthi) is – cursory meaning would be a ridicule and inner meaning would be praise. As said in “na SAsthram naiva cha krama:” ((one having at most love) would not see the rules of SAsthram nor the manners of world), you are having great ability of involving in love such that you behave differently during togetherness.

If one interacts with proper etiquette during the time of togetherness, it would just maintain the nature of being a male and female lover, but it would not have the greatness of having love. (Or, considering the meaning of madam as completeness (madappam and other qualities of a woman)), I am having you with completeness in you that would help during my loss by going as a messenger.

nArAy – As vocative case word, it is like saying “Oh mother!”, asking for help. Like while having lost everything to robbery and then seeing the mother who would console; your appearance is like that when I am suffering due to separation from Him, she says to the crane.

As said in “pampA theerE hanumatha: sangatha: [SrI rAmAyaNam – bAla KhANdam – 1-58]” (In the bank of river pampA, SrI rAman joined hanuman), when in the state of suffering in the hands of things that reminded SrI rAma of pirAtti, thiruvadi came to Him – for SrI rAma this was like meeting the mother after having lost everything to robbery.

nArAy – Calling it in high pitch shows the excess of her sadness. Since I am the lover of emperumAn, if you see the greatness of me the wife of king, you should give me payment for doing my work! – she says.

Do you have to ask me? Won’t you just tell me what is to be done?”.

She replies –

inRe senRu – It is not a matter that you can postpone to tomorrow. If you see His nature, it could not be done next day. If you see my nature, then also it could not be done next day. As said in “na-jeevEyam kShaNamapi [SrI rAmAyaNam – yudhDha KhANdam – 66-10]” ( I would not live even for a second, being separated from seethA), His nature is that He cannot live even for a second when separated from me, she says. As said in “jalAn mathsyAviva-udhDhruthau [SrI rAmAyaNAm – ayODhyA KhANdam – 53-31]” (Like how a fish would live only for short time when out of water, we would also live for only a short time when without you), my nature is like separating fish from water.

thirukkaNNapuram pukku – When thirumangai AzhvAr says thirukkaNNapuram, it does not sound like how rishis and other AzhvArs say. Interest in that place for this AzhvAr is much more compared to them. Like how it is when ananthAzhvAn says “thiruvEnkatamudaiyAn”, when Bhattar says “azhagiya maNavALap perumAL”, when sOmAsiyANdAn says “emperumAnArE SaraNam”, it is so when thirumangai AzhvAr says “thirukkaNNapuram” out of desire.

kaNNapuram pukku – As she had sent message to thiruvazhundhUr, instead of sending there again, why send to thirukkaNNapuram? He would not sustain Himself in thiruvazhundhUr after I had sent the bee. He and the bee would have started their journey to here in a big hurry (that the clothes in their waist, and plait in their head would loosen up), and would have reached thirukkaNNapuram. So go there and give the message, she says.

en sem kaN mAlukku – en mAlukku – Seeing the supreme lord who controls both the worlds is under her control, she is saying, “To the One who is under the control of my love”. sem kaN mAlukku – To the One who showed the beauty of His eyes, and won me over, and kept me under the control of His love;

senkaNmAlukku – As said in “anidhras sathatham rAma: [SrI rAmAyaNam – sundhara KhANdam – 36-44](SrI rAma is sleepless always), He does not sleep due to separating from me; so His eyes would be watery and reddish – that would be an identification of Him for you – she says this also.

mAlukku – To the one who is a big mad lover. (Tell) Him who showed His madness and elevated my madness of love. Only gaining madness is there on my part; gaining madness and making me mad is there on His part only. It is said so too in “mAlAyp piRandha nambiyai, mAlE seyyum maNALanai [nAchchiyAr thirumozhi – 14-3]” (~One who is madly in love, and who makes others be madly in love).

en kAdhal – Tell Him that my love is not like His love. “Your love is such that there won’t be any change in the brightness/make-up of the divine body when you show your love, as said in “minnilangu thiru uruvum periya thOLum [thirunedunthANdakam – 25]”; whereas, as said in “pongAr mel iLam kongai ponnE pUppa [thirunedunthANdakam – 17]”, her love is such that the colour of her body would drain away” – is what you go and tell Him.

en kAdhal – As said in “yA preethir avivEkAnAm vishayEshvanapAyinee [SrI vishNu purANam – 1-20-19]” (Like how for those who don’t have discerning knowledge there is desire in the worldly matters, (I should always have interest in you (prayed prahlAdha to emperumAn)), my love is not like the people of the world who love the worldly aspects like sound, form, taste, etc. Those desires would be abandoned after gaining true knowledge. But this desire of mine would not be abandoned. My love is not like those who got liberated from the material world. That love will give only happiness. My love will give sorrow due to separation.

en thuNaivarkku – To my relative who cannot be avoided. Tell Him who is always my companion. His companionship is such that, when I was not interested in Him He gave me life, then created interest, and after union with me and then separation, He made sure I am able to sustain myself (thiruvarangam Ur).

en thuNaivarkku – Tell the One who can remove the trouble I am going through due to separation.

uraiththiyAgil – If you would say. We can only request and not order someone who is helping to get us together. That is only the reason she is saying “if your divine heart wishes”.

uraiththiyAgil – It can also mean – if you would avoid getting distracted by His beauty but do the work as messenger and tell Him about my state.

uraiththi – She is saying, “vAchA dharmamavApnuhi [SrI rAmAyaNam – sundhara KhANdam – 39-10]” (You gain good karmA (puNNiyam) by telling such words to SrI rAma).

For you the effort is saying just a word; what I would gain is my being – she says.

idhu oppadhu enakku inbam illai – There is nothing more joyous than this, she says. There is no pleasure for me beyond your telling Him. There is pleasure only after gaining His togetherness; is there pleasure gained just by announcing to Him? Yes since she is of the thought – there is delay only in announcing to Him; His coming and making me happy would not fail.

nALum, etc – It is not enough that you help me and leave, you should accept the little honour I give you due to my gratitude – she says.

nALum, etc. – If Acharyan helps even one time, disciple shall be grateful to Acharyan his entire life.

paingAnam eedhu ellAm – She is saying that she would give to the crane all the land that she thinks is hers. That is, the area of all the garden which is near the sea shore. In thamizh tradition, the place where lover girl spends time is the sea shore (neydhal nilam) when suffering due to separation from her lover. So she is saying she would give that area to the crane.

eedhu ellAm – She is giving all the land that the eyes could see. “I will give you all my wealth”, she says. With crane representing AchAryan, and she representing disciple, giving this land implies disciple shall give both the worlds to Acharyan. This is said too in “ponnulagaLeerO bhuvani muzhudhALeerO [thiruvAimozhi – 6.8.1]”.

unadhEyAga – Will not keep it common for both you and me; I will give such that it is all for you – she says.

pazhana meen – In the land of water, since there would always be water, the fish would be fat and big like elephant. By this it implies that what a disciple gives to AchAryan should be of great quality.

As said in “yadhanna: purushO Bhavathi thadhannAs thasya dhEvathA: [SrI rAmAyaNAm – ayODhyA KaNdam – 103-30]” (Whatever one eats, should be presented to the deities also (said SrI rAma when doing last rites for His father)), one could give to forefathers in pithRulOkam the same food that one takes; but, for AchAryas one should search for and give what is desired by AchAryas.

kavarndhu uNNa tharuvan – I would give with hospitality such that it could be eaten with eagerness.

thandhAl ingE vandhu – It is not enough that you accept based on fullness of your qualities what I present to you; you should come here and eat them in front of me.

vandhu – Unlike my lover who came once and helped me and then not showed up, you should come to the place I am in and eat.

un pedaiyum neeyum inidhu irundhu – Should not come alone. Should come with your lover.

iru nilaththil inidhu inbam eydhalAmE – In this world of samsAram that is the place for endless sorrows, you could attain endless bliss of liberation. You could get to live with your family as said in “nalla padhaththAl manai vAzhvar koNda peNdir makkaLE [thiruvAimozhi – 8.10.11]”.

Since SrivaishNavas living here are with body, they could achieve at most happiness of gladly giving the things desired by others, by living in a family – this greatness is not there in SrIvaikuNtam.

—–

Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.6.7 – panjich chiRu kUzhai

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

panjich chiRu kUzhai uruvAgi maruvAdha
vanjap peN nanjuNda aNNal mun naNNAdha
kanjaik kadandhavanUr kadalmallaith thalasayanam
nenjil thozhuvAraith thozhuvAy en thUy nenjE!

Word-by-Word meanings

panji – soft like cotton
siRu –  small
kUzhai – having hair
uruvAgi – having a form
maruvAdha – not aligning
vanjam – having mischief
peN – pUthanA’s
nanju – poison in her bosom
uNda – mercifully consumed
aNNal – being the lord of all
mun – previously
naNNAdha – one who did not approach and surrender
kanjai – kamsa’s thoughts
kadandhavan – krishNa who crossed, his
kadal mallaith thala sayanam – merciful reclining in sthalasayanam in thirukkadalmallai
nenjil – with their heart
thozhuvArai – those who worship
en – obedient towards me
thUy – very pure
nenjE – Oh heart!
thozhuvAy – try to worship

Simple translation

Having a small form with soft hair which resembles cotton, being the lord of all, krishNa mercifully consumed the poison in the bosom of pUthanA who was not aligning with him and was mischievous. Previously, he crossed the thoughts of kamsa who did not approach and surrender unto him. Oh very pure heart who is obedient towards me! Try to worship those who worship such krishNa’s merciful reclining in sthalasayanam in thirukkadalmallai, with their heart.

Highlights from vyAkyAnam (Commentary)

panjich chiRu kUzhai uruvAgi – krishNa is having a toddler’s form where he is having soft hair which is as soft as cotton and cannot be gathered and placed in a knot. Alternatively – since kUzhai is a term which indicates a woman’s hair, this could be explaining pUthanA’s hair which is small and cannot be gathered and placed in a knot. [A question arises] Since she is in the beautiful disguise of mother yaSOdhA, would she not have dressed up like her? [Why small hair?] Though she can dress up as much as possible, the [demoniac] hair will naturally show up.

maruvAdha vanjap peN – Having unfavourable attitude in her heart, but covering it with favourable mood, she will come carefully. pUthnA who came in a disguise.

nanjuNda aNNal – The lord who consumed her poison. It is said in harivamSam “sthanyam thath vishasammiSram rasyamAsIth jagathgurO:” (her breast-milk which was poisoned, was very sweet for krishNa who is the lord of the universe). He protected himself who is the lord of the universe [emphasis on aNNal].

mun naNNAdha … – Previously, AzhwAr explained about the killing of the enemies sent by kamsa. Now he is talking about the killing of this evil kamsa who is the root of all the enemies. Killing kamsa who remained thinking “I will not let him live in any way”, emperumAn arrived at thirukkadalmallai to help the favourable ones. Those who worship such thirukkadalmallai.

nenjil thozhuvArai – Those who are unable to even open their mouth due to overwhelming experience in their heart.

thozhuvAy – Instead of searching for thirukkadalmallai and the nAyanAr (lord) who is present there, just consider these devotees as your goal and worship them.

en thUy nenjE – You are very pure to remain in thadhIya SEshathvam (being subservient to bhAgavathas).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thirunedunthANdakam – 26

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<< previous pAsuram – 25 – minnilangu thiruvurum

Introduction

Since her longing for Him is the result of His long term efforts, He became happy about that and stayed away from her; since the mother stayed away with appreciation for daughter’s state of not listening to her good words, her friend tried to determine what could calm her down, and asked the story of what happened, since it was the story of what happened with Him she could sustain herself and tell the story in the previous two pAsurams (21 & 22);

Then her friend inquired, “As He is under your control, could you not have asked Him when you got a chance, telling Him not to go?”, and she replied “I tried, but since garudAzhvAn came and called Him and He flew away from here, my asking Him to stop had not helped” (pAsuram 23).

In pAsuram 24, “Could you not stop garudAzhvAn who came and took Him away?”, “Was it just one or two to stop? I could not because all of His servants (nithyasUris) came and surrounded Him”.

In the previous pAsuram (25), she summarized her state that she explained in these previous pAsurams. That is, “He came like one who was going to give everything of Him, showed straight what was there with Him, and stole everything from me and left; as He left, in order for me to sustain my life, He told the name of His place.

In this pAsuram (26), since there was no one to ask (more) questions, there was no answer she needed to give, and so her longing reared its head, and she thought, “He is not coming because He doesn’t know about my longing; if that is informed to Him, then He would come somehow”, and so she is sending some bees as messengers.

Instead of sending some human being who is sentient, why send bees that are non-sentient?

Seeing her state, all her relatives were already in bewildered state even before her. Since it was not known that it gave any fruitful result when Humans, sentients, had gone as messengers, but in rAmAvathAram when hanUman who is not a human had gone as a messenger, it had given the results, she is sending bees in this pAsuram, and crane in the next pAsuram, as messengers. When kaNNan who is of utmost wisdom had gone as a messenger His help only created a war.

But instead of sending a monkey as messenger like in rAmAvathAram, why send a bee? There, SrI rAma who is a male had to send a messenger to a female, so He had to choose hanUman who was able and detached towards worldly affairs. Here, since it is a longing female sending to emperumAn a male, she had to send only those who experience union and suffer due to similar longing. Since they would understand the suffering due to separation, and since she has seen these bees earlier that were in union and happy, she is sending bee as a messenger. But would the bees who are staying together happily agree to go as messengers? She is asking them to go because of understanding her experience she had when together with Him.

That is, when she and Her man were together, if some people who suffer due to separation came to her, then she would take care of their problem and only then be together with her lover, as said in “apyaham jeevitham jahyAm thvAm vA salakShmaNAm | na thu prathigyAm samSRuthya brAhmaNEBhyO viShEshatha: [SrI rAmAyaNam – AraNya KhANdam – 10-19]” (Hey seethA! I might lose my life, and lose you along with lakShmaNa, but I will not ignore the promise I made (that too especially ones made to brAhmaNas)); based on this experience, she is in the state that seeing her suffering, the bees would go as messenger.

She is first praising the bees, to request them to take care of her problem, by their gaining mercy towards her.

In terms of inner meaning, bees represent AchAryas who get us to reach emperumAn. Acharyas are to be praised, as said in – “prathyakShE gurava: sthuthyA: parOkShE mithrabAnDhavA: | kAryAnthE dhAsa-BruthAScha na kadhAchana puthrakA: || (One should praise Acharyas right in front of them; praise friends and relatives in their absence; praise servants after they finish their work; should never praise the children).

krishNa as a messenger

thEmaruvu pozhilidaththu malarndha pOdhai

thEnadhanai vAy maduththu un pedaiyum neeyum

pUmaruvi inidhamarndhu poRiyilArndha

aRukAla siRu vaNdE thozhudhEn unnai

Amaruvi niRai mEyththa amarar kOmAn

aNiyazhundhUr ninRAnukku inRE senRu

neemaruvi anjAdhE ninROr mAdhu

ninnayandhAL enRiRaiyE iyambik kANE 26

Word by word meaning

thEn maruvu – Having honey flooding fully

pozhil idaththu – in the garden,

malarndha pOdhai – with flowers blossoming,

vAy maduththu – drinking

thEnadhanai – that honey,

un pedaiyum neeyum – your female and you

pUmaruvi – well set in the flower

inidhamarndhu – and be in union with her;

aRukAla siRu vaNdE – Oh the bee having six legs,

poRiyin Arndha – having lots of dots in the body

unnai thozhudhEn – I prostrate and beg you;

To Him who

maruvi mEyththa – herded with interest

A niRai – the groups of cows,

amarar kOmAn – and who is the head of nithyasUris,

aNi azhundhUr ninRAnukku – and who is standing in the beautiful place of thiruvazhundhUr,

inRE nee senRu – you go now itself and

anjAdhE – without being afraid,

maruvi ninRu – stand there strong,

iyambik kANE – try to tell Him

iRaiyE – a little bit, that

Or mAdhu – one female

nin nayandhAL enRu – is being interested in You,

vyAkyAnam

thEmaruvu pozhilidaththu – In the place that is having gardens that are always with honey. By the word maruvu, it says that honey is always present, and it is being plentiful; by pozhil it says that it is a garden that removes tiredness. These three qualities are present in paramapadham also which is the place of enjoyment. Only if you placed us in such a place of happiness, would the place of your enjoyment be enjoyable.

malarndha pOdhaith thEnadhanai vAy maduththu – Drinking honey from the flowers as they blossomed. Since it is the honey from the flowers that blossomed just then, it would be fresh and very tasty. If time has passed since a flower blossomed, then its honey would be past time, less, and old. If honey is extracted when the flower is still a bud, then there would be less honey, and since it is taken forcefully, that honey would taste less. So, it is saying here that the honey is from just blossomed flower.

Would the flowers which blossom (only) when wind blows, would blossom when these bees go there? We can consider it as – since those flowers are at the stage of blossoming even if touched, they blossom due to the wind from the wings of bees, and also the air of their breath.

This same aspect is divined by AzhvAr in “pUviriya madhu nugarum [periya thirumozhi – 3.6.1]”. Unlike Him who left me without understanding my freshness and sweetness, you got to understand the freshness and sweetness of flowers, she says. Only if you join me with Him while I am fresh and sweet, would you be known as having complete ablity to enjoy fresh honey, she says.

vAy maduththu – Like husband and wife eating from the same vessel, taking the honey in mouth and feeding it to each other. Honey is there for enjoying each other in this way. That is, “Don’t you have to make me enjoy the sweetness by joining me with Him, like how SrI rAma enjoyed together with seethAp pirAtti as said in “idham mEDhyam idham svAdhu [SrI rAmAyaNam – ayODhyA KANdam – 96-2]” (This is pure, This is sweet.. – saying these, SrI rAma was present together with seethAp pirAtti in thiruchchiththirak kUdam).

un pedaiyum neeyum – The female bee that is under your control, and you who are under her control; the female bee behaves as per your thoughts, and you who behave as per her thoughts; Oh it is good that you both are able to interact knowing each others’ mind, unlike Him who does not behave with understanding of my wishes.

un pedaiyum neeyum – You who are together as male and female, don’t you have to take care of work for me who am separated from my lover?. It is my fortune that you are together and so not need someone to get you together first – she says. SrI rAma had to unite mahArAjar (sugreevan) with his wife and kingdom first and then only had to search for His wife. Unlike that, you are already together, and that is my fortune, she says to the bees.

pUmaruvi – Oh what a dare this is, like someone hugging the fire!- she says. As said in “menmalarp paLLi vem paLLiyAlO [thiruvAimozhi – 9.9.4]”, bed with flowers in it (soft like flowers) is like a bed on fire for her. Since she is separated from her lover, she thinks only those who knows agni-sthamBha-vidhyA would be able to lie down in such a bed. agni-sthamBha-vidhyA is union of man and woman. As I am lying on floor since I cannot tolerate the bed, only if you do my work would it be enjoyable for you to be together in bed; Oh what a great wonder it is that unlike for me, you both as male and female got the garden which removes tiredness as a place of enjoyment, honey as enjoyable, and flower as bed! – she says.

inidhamarndhu – Sitting nicely. Nicely being together as male and female. Since her union with Him ended in separation, that union become one that gave sorrow. She herself said “enRAlum idhu namakkOr pulavi thAnE [thirunedunthANdakam – 23]”. Idea is – only if you removed my sorrow would your union be enjoyable.

poRiyilArndha – By poRi it refers to dots. Having rich number of dots in its body. This phrase is adjective for the bee. It talks about the brightness to its body due to union.

The male bee is in beginning stage of youth like said in “yuvA kumAra: [ruk – ash – 2.2.25]”, (vishNu is in the age of youth, and having a bit of previous stage of adolescence).

The female bee is in the beginning stage of youth as said in “yuvathiScha kumAriNee” (pirAtti is in upper stage of adolescence, and beginning of youth).

As said in “BharthA nAma param nAryA: BhUshaNam BhUshaNAdhapi | EshAhi rahithA thEna BhUshaNArhA na SOBhathE || [SrI rAmAyaNam – sundhara KhANdam – 16.26]” (Husband is like an ornament above the ornaments worn, and so He is the reason for her brightness. Since she is separated from such a husband, seethAp pirAtti who could wear ornaments, was not being beautiful), for me who has become lean due to not eating because of separation, if you create beauty for me, only then your beauty would be meaningful, she says.

aRukAla siRu vaNdE – Oh small bee who has got six legs! Since it is natural for bees to have six legs, why mention this as adjective to the bee? Oh! Instead of having just two legs, or just four legs, it got to have six legs that would enable it to go to Him fast! – This was the meaning established by previous AchAryas. But since the means for a bee to travel is its wings, since she is going to say next in this pAsuram – thozhudhEn (prostrating and praying to you), I got six legs for it to touch my head (when I prostrate / when I happily keep your six legs in my head when you return from Him) – is the establishment of meaning by SrI parASara Bhattar.

(From puththUr swAmy’s vivaraNam – bee refers to AchAryas who enjoy the honey that is auspicious qualities of BhagavAn. Like towards AchAryan, one should also serve AchArya’s divine son, and Acharya’s divine wife. Combined, it is their six divine feet. There is a phrase matching SrI parASara Bhattar’s meaning in “en thUdhAy, num kAlgaL en thalai mEl kezhumeerO numarOdE [thiruvAimozhi – 9.7.1]”)

siRu vaNdE – You who is already small unlike thiruvadi (hanUman) who had to make himself small when entering lankA when doing the messenger work.

vaNdE – You do not have to take additional efforts like thiruvadi who had to figure out where to sit and how to talk to seethAp pirAtti; you could be in the flower ring garland in His head, or in the garland in His shoulders, and talk to Him without anyone else knowing – such is the type of birth yours is!

As she called the bees, they who were experiencing their togetherness heard her requesting voice, and got up with a startle like someone threw fire, and peeked.

thozhudhEn unnai – I prostrated, fell, on your feet. It shows that one should prostrate, fall on AchAryan’s feet, and praise him.

unnai – I am not falling at His feet; even at this state of His having left me, I am falling at your feet, you who are going to join the severed connection between Him and me. I am separated from Him and suffering even while He exists, and I exist; you who are going to join us are the one who are to be praised, and prostrated. This is the way of her “athra-parathra-chApi [AlavandhAr’s sthOthra rathnam – 2]” (SrIman nAthamuni’s divine feet is my destiny in this world and the other world).

As the bee says, “Let your prostrating me be; what is it to be accomplished by me. You shall tell me that”, and so she replies –

amarar kOmAn – Please go and announce the following to the leader of nithyasUris as said in “ayarvarum amarargaL athipathi [thiruvAimozhi – 1.1.1]”.

Is it possible for us to go near Him?

A-maruvi nirai mEyththa – He is one, though so superior, who had been set together with the cows and protected them. Like how He is the head of nithyasUris who could not exist if separated from Him, His existence depended on the cows He protected. Since nithyasUris cannot live without Him, He is being approachable to them. Since He cannot sustain Himself if separated from cows, He is well set among them. maruvi – well set/involved.

Oh! But that was the earlier time of krishNAvathAram..

aNiyazhundhUr ninRAnukku – Like how He protected the cows during the time of incarnation as krishNa, to protect those who are present after that time and who are with no wisdom similar to cows, He stood in thiruvazhundhUr. Please inform Him about me. When He left, He said “punal-arangam-Ur [thirunedunthANdakam – 24]”, and so must have gone to thiruvarangam; why send messenger to thiruvazhundhUr? Sending so is meaningless – it is similar to saying “karNE spRushtE gatim chAlayathi [saying]” (He moves his hip if one touches his ear)? “Since He is also a sentient, suffering would be there for Him too due to separating from me; He left me for some work; He would not leave me altogether; He might have stayed in thiruvazhundhUr on the way. Please go and request to Him there” – she says.

Or, “Since thiruvarangam is bhOga-maNdapam (meant for enjoyment), He would not have been able to stay there for long because He would not be able to sustain the separation from me. So, as He would have started returning to me, He might have reached up to thiruvazhundhUr. Go there”, could be the other meaning of her saying this.

ninRAnukku – In the first meaning, He could not go to His place, so He stood in thiruvazhundhUr like a tree; In the second meaning above – during return, He might be staying in thiruvazhundhUr thinking that He should not voluntarily go to me showing eagerness, and so He may be waiting there hoping that I send someone to Him”.

inRE senRu – You should not say “We will go tomorrow”. I will not sustain myself till tomorrow – she says. If I won’t be there, then He too won’t be there. If you think both of us should live, then you go today itself. If both He and I are destroyed, then it is like the whole world is destroyed.

nee maruvi – Since He was well set among the cows and protected them, He would definitely welcome you who is of animal species. So you approach Him and;

nee maruvi – Like how I who had seen the excess of His quality of simplicity but had hesitated thinking that He is supreme god instead of thinking as human being, as said in “avarai nAm dhEvarenRu anjinOmE [thirunedunthANdakam – 21]” – you please do not behave like me, but approach Him and be well set with Him.

anjAdhE ninRu – Stand there without fearing when seeing His supremacy. Instead of being afraid thinking that He is the leader of nithyasUris, consider His being well set among the cows and taking them for gracing; and so stand there sustaining yourselves.

Or, anjAdhE ninRu – Stand with pride and talk to Him, with the appearance of coming as messengers from the Queen. If you talked with pride, it would be clear to Him that you came from me.

What is it to be conveyed to Him? She responds –

Or mAdhu – No need to say my name to Him; If you just said “one woman”, that would be enough. He would know automatically. If someone says “There is a deer in a forest which has got arrow-wounds and is suffering from it”, then the one who shot that arrow would be knowing the place of that deer.

Or,

Or mAdhu – She says – tell Him that the girl has no equals. If you say so, then He would know who it is. It is because she is not a part of those who are immersed in the material world, not of liberated souls, and not of those people who wish to leave for SrIvaikuNtam (mumukshus). She is present like said in “pinnai kol, nila mAmagaL kol, thirumagaL kol piRandhittAL [thiruvAimozhi – 6.5.10]” (unique woman like the divine consorts of emperumAn).

ninnayandhALIf you (who is a bee) went to Him as a messenger, then He would know whose messenger you are. There would be no need to say anything. Even if you say any words, if you just said “Or mAdhu”, then He would definitely know. If even that is not enough, it is enough if you just said a word “ninnayandhAL”- She wished for you – is the meaning. That is, that she is hurt at the part vital to life.

Ask Him, “Did she wish for someone walking in the road? She wished for You who are the greatest of all. She wished for you who are of greatness that one could not sustain themselves if separated”.

ninnayandhAL – Did she wish for you in your state of para, vyUha, viBhava, that she could stay without great anxiety? She wished for you who is in archAvathAram (vigraham/statue form).

enRu iRaiyE iyambik kANE – So as you start talking these words to Him He would know, and would not even let you finish; and you will see Him rejoicing about you – she says.

iRaiyE iyambi – (say only a little) – It is enough if you said “Or mAdhu”, it would be excessive to say even “ninnayandhAL”.

kANE – You are definitely going to see all the respects He would pay to you after you just said this. Saying like “Dharmatha: parirakShithA: [SrI rAmAyaNam – yudhDha KANdam – 1-11]” (We all got saved of our lives because of your deed of beneficence – SrI rAma says to hanUman when he returns after finding seethAp pirAtti),

and hugging like “Esha sarvasva BhUthasthu parishvanga: [SrI rAmAyaNam – yudhDha KANdam – 1-13]” (This my embracing you which is like giving everything of me.. (said SrI rAma to hanUman)),

you are going see that He would do all these – she says.

kANE – Oh you are going to see His divine body which I could not see! – she says – This could also be the meaning.

—–

Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.6.6 – pulankoL

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pulankoL nidhikkuvaiyOdu puzhaik kaimmA kaLiRRinamum
nalangoL navamaNikkuvaiyum sumandhu engum nAnRosindhu
kalangaL iyangum mallaik kadalmallaith thalasayanam
valamkoL manaththAravarai valam koL en madanenjE!

Word-by-Word meanings

pulan – senses
koL – that which captivates
nidhik kuvaiyOdu – along with heap of gold
puzhai – having hole
kai – having hand [trunk]
mA – huge
kaLiRRinamum – herd of elephants
nalam koL – good
nava maNik kuvaiyum – collection of nine types of gems
sumandhu – carrying
engum – wherever seen (due to the weight of the loaded materials)
nAnRu – lowered
osindhu – swaying
kalangaL – boats
iyangum – moving around
mallai – greatness
kadal mallaith thala sayanam – one who is mercifully reclining on the ground in thirukkadalmallai
valam koL manaththAr avarai – those who consider circum-ambulating him matches their true nature
en mada nenjE – Oh my obedient mind!
valam koL – You circumambulate them and be uplifted

Simple translation

thirukkadalmallai has the greatness of having boats which are swaying and moving around; these boats are lowered in level due to carrying heap of gold which captivates the senses, herd of huge elephants which are having trunks (hand with a hole at the end) and good collection of nine types of gems. Oh my obedient mind! You circum-ambulate those who consider circum-ambulating emperumAn who is mercifully reclining on the ground in such thirukkadalmallai, matches their true nature, and be uplifted.

Highlights from vyAkyAnam (Commentary)

pulan koL nidhik kuvaiyOdu – With heap of gold which makes those who see it to think “mamEtham” (why should I not have it?).

puzhaik kai mA kaLiRRinam – Herd of huge elephants which have trunks (hand with hole at the end).

nalam … – Nine types of gems.

nalam koL – They are such good that they need not be brought to the shore and tested by experts to prove their value. The value can be readily seen then and there.

sumandhu – Since these are good materials, people will load them into the boat without considering whether the boat can handle them or not.

sumandhu engum nAnRu osindhu – thalasayanam in thirukkadalmallaim which has the greatness of these boats are fearfully moving around making one think “it is going to break this side; it is going to break on the other side” due to the weight of the loaded materials. AzhwAr is not speaking about these because he has some use for them. But he is considering them to be decorations for the dhivyadhESam just as the gardens are.

valam koL manaththAr avarai – Those who have their hearts immersed in thirukkadalmallai. nanjIyar would mercifully explain “I was once following piLLai thirunaRaiyUr araiyar and [parASara] bhattar while they were circum-ambulating the temple. Unlike us who do it as a duty in a hurried manner, they were glancing at the beauty of the divine residences, divine towers as if they were imbibing them with their eyes”.

avarai valam koL – We cannot remain in their mood. But we should engage in following their foot steps.

en mada nenjE – AzhwAr is saying “You are like-minded with me and you are obedient towards me”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.6.5 – pichchach chiRu peeli

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pichchach chiRu peelich chamaN kuNdar mudhalAyOr
vichchaikkiRai ennum avviRaiyaip paNiyAdhE
kachchik kidandhavanUr kadalmallaith thalasayanam
nachchith thozhuvArai nachchu endhan nannenjE!

Word-by-Word meanings

pichcham – bunch of peacock wings
siRu – small
peeli – having peacock feather
samaN guNdar – the lowly amaNas (jainas)
mudhalAyOr – et al
vichchaikku – for all knowledge
iRai ennum – will have someone as the controller;
avviRaiyai – such person who is established by them
paNiyAdhu – without surrendering unto

(for the sake of devotees)
kachchi – in thiruvehkA
kidandhavan – one who is mercifully reclining in
Ur – the abode (where emperumAn arrived for the sake of his devotee, puNdarIka)
kadal mallaith thala sayanam – (mercifully reclining) in sthalasayanam in thirukkadalmallai
nachchi – desiring
thozhuvArai – those who worship
endhan – my
nenjE – Oh mind!
nachchu – (you too) desire and worship

Simple translation

People such as the lowly amaNas having bunch of peacock wings and small peacock feather, have someone as the controller for acquiring knowledge. Oh my mind! You desire and worship those who desire and worship one who is mercifully reclining in thiruvehkA and is doing the same in stahalasayanam in thirukkadalmallai, without surrendering unto such controllers of other groups.

Highlights from vyAkyAnam (Commentary)

pichchach chiRu peeli samaN kuNdar – Assuming the form of favourable persons (devotees) such as holding a bunch of peacock wings and holding a peacock feather branch in another hand, they will make people think “How righteous are these people!”

samaN kuNdar – The lowly people who have taken up the amaNa philosophy. kuNdu – deep. Indicates the depth of lowliness. The lowly persons who reject vEdham.

mudhalAyOr – Others starting with them. Here AzhwAr is referring to baudhdhas and lOkAyathas.

vichchaikku iRai ennum – While they reject bhagavAn who is revealed exclusively and fully through vEdham, they will imagine a new lord who is omniscient; now, they will have to search for authentic scriptures to prove that lord is indeed omniscient; they will try to prove that with their own words; subsequently the unauthentic nature of such works will be exposed; in this manner, they will have someone as the controller of knowledge.

avviRaiyaip paNiyAdhE – AzhwAr is saying avviRai (that god) keeping his face away from them [showing dislike].

paNiyAdhE – Not surrendering unto him [their lord] and following him, considering them to be trustworthy.

kachchi … – For the sake of his devotees, emperumAn reclined in thiruvehkA in opposite direction and having the opposite hand as head rest. thirukkadalmallai is the abode where he is mercifully reclining on the ground for the sake of his devotee, puNdarIka. The abode which is considered by bhagavAn as the ultimate destination.

nachchith thozhuvArai – Instead of worshipping as a duty while having the mind elsewhere, those who consider the result of their desire is to worship him. Show friendship towards those who worship thirukkadalmallai considering the greatness of such worship.

endhan nal nenjE – [Oh mind!] I am telling this due to my desire. I need not tell this to you who have greater desire towards him irrespective of my instruction. Am I showing the path to you who shows me the path? SrI vishNu purANam 6.7.28 “mana Eva manushyANAm kAraNam bandha mOkshayO:” (mind is the main reason for a man’s bondage and liberation).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.6.4 – viNdArai

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

AzhwAr says “those who immerse in him meditating upon how emperumAn,though having the ability to destroy the enemies, is still reclining here thinking to accept them by reforming them to be favourable, are not just lords for myself but for my whole clan”.

pAsuram

viNdArai venRu Avi vilanguNNa melliyalAr
koNdAdum mallagalam azhalERa venjamaththuk
kaNdAraik kadalmallaith thalasayanaththu uRaivArai
koNdAdum nenjudaiyAr avar engaL kula dheyvamE

Word-by-Word meanings

viNdArai – enemies
venRu – destroyed (their)
Avi – body
vilangu – animals such as dogs, jackals etc
uNNa – to eat
mel iyalAr – tender natured women
koNdu – desirously
Adum – to embrace
mal – strong
agalam – (rAvaNa’s) chest
azhal – fire
ERa – to catch (and consume)
venjamaththu – in the cruel battle
kaNdArai – one who saw (to eliminate that fatigue)
kadal mallaith thala sayanaththu – one who is mercifully reclining in sthalasayanam in thirukkadalmallai
koNdAdum nejudaiyAr – those who are having in their heart and cherish that
avar – them
engaL kula dheyvam – are the lords for our clan

Simple translation

emperumAn saw that the enemies are destroyed and their bodies are eaten by dogs, jackals etc and that the strong chest of rAvaNa, which was desirously embraced by tender natured women, caught fire in the cruel battle; those who are having in their heart and cherish such emperumAn who is mercifully reclining in sthalasayanam in thirukkadalmallai, are the lords of our clan.

Highlights from vyAkyAnam (Commentary)

viNdArai venRu – He will only defeat those who say as in SrI rAmAyaNam yudhdha kANdam 36.11 “na namEyam” (even if I am split into two, I will not bow to someone; my body will only fall backward) even when given good advice. After killing vAli, building a bridge over the ocean, surrounding the town of lankA, limiting lankA inside its fort, sending angadhap perumAL thinking “will he become favourable?” and giving good advice through him, and after rAvaNa did not heed to any of that, SrI rAma destroyed all his soldiers in his presence, and as he came fighting unable to bear that, when he remained unarmed being humiliated by SrI rAma, as he returned the next day and requested “you can even kill me”, only then SrI rAma killed rAvaNa. He only kills the enemies. Where there is even a slight doubt of favourable attitude, he would surrender as said in SrI rAmAyaNam kishkindhA kANdam 4.19 “sugrIvam SaraNamgatha:” (SrI rAma surrendered to sugrIva) and in SrI rAmAyaNam kishkindhA kANdam 4.18 “sugrIvam nAtham ichchathi” (SrI rAma is desiring to have sugrIva as his lord).

perumAL (SrI rAma) said in SrI rAmAyaNam yudhdha kANdam 18.3 “na thyajEyam kathanchana”  (I don’t abandon by any means, those who befriend me) and in SrI rAmAyaNam yudhdha kANdam 18.34 “Ethath vratham mama” (I won’t fail anyone who surrenders unto me. This is my vow). mahArAjar said in SrI rAmAyaNam yudhdha kANdam 17.27 “vadhyathAm” (Let vibhIshaNa be killed). bhattar explains here – both SrI rAma and sugrIva mahArAja are caring for those who are surrendered unto them.

Avi vilanguNNa – To have eagles and vultures feed on the life which they (demons) greatly cared for, he killed them. How was that done? As the birds and animals jumped on the bodies of the demons when they were almost dead, they took away the remaining life from the demons.

mel iyalAr … – On the chest which was nurtured by the pampering of tender women, which was never approached by fire just as dogs will fear wild beasts, same fire entered.

venjamaththu mal agalam azhal ERak kaNdavArai – Unlike rAvaNa who moved the princes [SrI rAma and lakshmaNa] away from sIthAp pirAtti with the help of evil persons through mischief and who came with the disguise of a favourable person and took away sIthAp pirAtti, perumAL fought in an honest battle; pirAtti said “rAvaNa! Your action does not befit brave persons”.

azhal ERak kaNdArai – As said in SrI rAmAyaNam yudhdha kANdam 111.82 “adhyavai nirbhayA lankAm pravishtA: sUryEraSmaya:” (Today, sun along with his rays, entered lankA fearlessly) – as rAvaNa was lying dead, maNdOdhari, his wife said “Sun’s rays are entering inside your regime” thinking that such act will wake him up (since sun would never enter lankA without fear when rAvaNa was alive). Making fire enter the chest of such respectable rAvaNa.

kadal mallaith thala sayanaththu uRaivArai – emperumAn is reclining thinking “only when one does not obey soft advice, one needs to be shown the stick”. Such emperumAn.

koNdAdum nenjudaiyAr – Those who become immersed in him thinking “With what expectation has he arrived here? Isn’t it for us?” as in thiruchchandha viruththam 63 “ninRirundhu vehkaNaik kidandhadhenna nIrmaiyE” (What a simplicity in standing, sitting and reclining in thiruvehkA!) [those who are like thirumazhisai AzhwAr].

engaL kula dheyvam – Our view is not limited to saying as in sthOthra rathnam 6 “kula dhaivatham thath pAdhAravindham” (the divine lotus feet of the lord for our clan) [We extend it up to his devotees being our lords].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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