Category Archives: periya thirumozhi

periya thirumozhi – 2.5.6 – kidandhAnaith

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kidandhAnaith thadangadaluL paNangaL mEvik kiLar poRiya maRithiriya adhanin pinnE
padarndhAnai padu madhaththa kaLiRRin kombu paRiththAnaip pAridaththai eyiRu kIRa
idandhAnai vaLai maruppin EnamAgi irunilanum peru visumbum eydhA vaNNam
kadandhAnai emmAnaik kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thadam – vast
kadaluL – in thiruppARkadal (milk ocean)
paNangaL – under the hoods of AdhiSEshan
mEvi – remaining firm
kidandhAnai – one who mercifully rested
kiLar – cheerfully
poRiya – having dots in many colours
maRi – fawn
thiriya – as it roams around here and there
adhanin pinnE – behind it
padarndhAnai – one who went
padu – flowing
madhaththa – having water of exultation
kaLiRRin – kuvalayApIdam’s (elephant)
kombu – tusk
paRiththAnai – one who plucked and threw
vaLai – curved
maruppin – having horn
EnamAgi – being varAha
idam pArai – vast earth
eyiRu – with his divine tooth
kIRa – to tear
idandhAnai – one who released it
iru nilanum – the vast earth
peru visumbum – the vast sky
eydhA vaNNam – grew to become insufficient
kadandhAnai – one who measured the worlds with his divine feet and accepted
emmAnai – sarvESvaran who enslaved me
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdu koNdEn – I got to see

Simple translation

emperumAn, remaining firm under the hoods of AdhiSEshan, mercifully rested in thiruppARkadal; he went behind the fawn which was cheerfully having dots in many colours and was roaming around here and there; he plucked and threw the tusk of kuvalayApIdam which is having flowing water of exultation; being varAha having curved horn, he released the vast earth with his divine tooth to tear it; he grew to make the vast earth and vast sky become insufficient and measured the worlds with his divine feet and accepted them; I got to see such sarvESvaran, who enslaved me, in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

kidandhAnai … – One who mercifully rested in the vast ocean which is vast enough for his resting, on AdhiSEshan to not rise even if woken up by his divine consorts.

kiLar … – As sIthAp pirAtti requested SrI rAma to catch the fawn which was having multi-coloured dots and was roaming around cheerfully since it was evil, he chased it to lose his path. He went so far as to become separated from pirAtti. One who plucked the tusk of the huge, exultant elephant, effortlessly like plucking green leaves.

pAr idaththai … – Being mahAvarAha (great wild-boar) with a curved horn, he lifted up the earth with his divine tooth to cause a tear in it.

iru nilan … – He grew and measured the worlds to make the earth and sky become insufficient for him.

emmAnai – One who enslaved me by placing his divine feet on everyone’s head.

kaNdu koNdEn – AzhwAr is saying “I who escaped his divine feet when he himself placed it on everyone’s head, got to see him here”.

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 – 2.5.5 – pAyndhAnaith

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pAyndhAnaith thiri sagadam pARi vIzhap pAlaganAy Alilaiyil paLLi inbam
EyndhAnai ilangoLi sEr maNik kunRanna IriraNdu mAlvaraith thOL ammAn thannaith
thOyndhAnai nilamagaL thOL thUdhiR senRu ap poyyaRai vAyp pugappeydha mallar mangak
kAyndhAnai emmAnaik kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thiri – rolling
sagadam – chakatAsuran
pARi – become pieces
vIzha – to fall (by the divine feet)
pAyndhAnai – one who kicked
bAlaganAy – being a small child
Alilaiyil – in peepal leaf
paLLi inbam – bliss of sleeping
EyndhAnai – one who enjoyed
ilangu oLi – great shine
sEr – having
maNikkunRu anna – having beauty like that of a jewel hill
mAl – huge
varai – strong like a mountain
IriraNdu thOL – having four divine shoulders
ammAn thannai – being the lord of all;
nila magaL thOL – with the divine shoulder of SrI bhUmip pirAtti
thOyndhAnai – one who mingled
thUdhil senRu – going as the messenger of pANdavas
poy – the mischievous throne placed by dhuryOdhana in
avvaRai vAy puga – to make krishNa enter in that room beneath the ground and harm him
peydha – already discussed and arranged
malllar – group of wrestlers
manga – to finish
kAyndhAnai – one who mercifully showed anger
emmAnai – one who is my lord
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

emperumAn kicked chakatAsuran who came rolling to become pieces and fell; being a small child, he enjoyed the bliss of sleeping on peepal leaf; he is the lord of all, having four divine shoulders which are strong like huge mountain which is having beauty like that of a very shining jewel hill; he mingled with the divine shoulder of SrI bhUmip pirAtti; going as the messenger of pANdavas, he mercifully showed anger to finish the group of wrestlers who were arranged to harm krishNa by making him enter in that room beneath the ground under the mischievous throne placed by dhuryOdhana; I got to see such emperumAn who is my lord in sthala sayanam in thirukkadalmallai which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

pAyndhAnai … – Mother yaSOdhA placed the baby krishNa in the cradle-swing under the wheeled-cart. Demons entered those wheels and tried to kill krishNa. As said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet), as his feeding was delayed by his mother, he became angry and kicked with his divine feet. The demons became a target of his kicking and died. One who kicked to destroy the rolling wheels into pieces.

bAlagan … – Being a very small infant, he enjoyed the bliss of sleep on the freshly blossommed peepal leaf.

ilangoLi … – One who has four divine shoulders which resemble very radiant blue mountain.

ammAn thannai – That four-handed personality is sarvESvaran.

thOyndhAnai nila magaL thOL – One who became immersed in the divine shoulders of SrIbhUmip pirAtti.

thUdhu … – Going as the messenger of pANdavas, one who showed anger on the wrestlers who were waiting with the army, thinking to make him enter the room under ground and destroy him.

emmAnai … – One who escaped that mischievous attempt and enslaved me by that act.

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 – 2.5.4 – pEyth thAyai

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEyth thAyai mulai uNda piLLai thannaip piNai maruppiR karungaLiRRaip piNai mAn nOkkil
Ayth thAyar thayir veNNey amarndha kOvai andhaNar tham amudhaththai kuravai munnE
kOththAnai kudamAdu kUththan thannaik kOkulangaL thaLarAmal kunRam Endhik
kAththAnai emmAnaik kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thAy – in the disguise of mother
pEyai – pUthanA’s
mulai – bosom
uNda – mercifully consumed
piLLai thannai – being a child
piNai – joined to each other
maruppil – tusk’s
karu – dark
kaLiRRai – one who is similar to an elephant
mAn piNai – like a doe
nOkkil – having eyes
AyththAyar – yaSOdha, the cowherd mother, her
thayir – curd
veNNey – mercifully consuming the butter
amarndha – sustained himself
kOvai – being the controller
andhaNar tham – for brAhmaNas
amudhaththai – one who is enjoyable like nectar
munnE – previously
kuravai kOththAnai – one who held the hands of the girls and played with them (further)
kudam Adu – one who danced with pots
kUththan thannai – having grand activities (when indhra rained due to anger of hunger)
kOkulangaL – herds of cows
thaLarAmal – to not suffer
kunRam – gOvardhana hill
Endhi – held
kAththAnai – one who protected
emmAnai – sarvESvaran who enslaved us
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

Being a child, emperumAn mercifully consumed the bosom of pUthanA who came in the disguise of his mother; being the controller, krishNa who looks like a dark elephant with joined tusks mercifully consumed the curd and butter of yaSOdha, the cowherd mother, who is having eyes similar to that of a doe, and sustained himself; he is enjoyable for brAhmaNas, like nectar; previously he held the hands of the girls and played with them, danced with pots and had grant activities; he held the gOvardhana hill and protected the cows to not let them suffer; I got to see such sarvESvaran, who enslaved us, in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

pEyth thAyai mulai uNda piLLai thannai – When the ghostly pUthanA assumed the form of his mother, he showed her the same affection he would show to his mother and consumed her bosom; one who is having such childish attitude.

piNai … – One who is having sweet activities like that of a dark elephant which is having joined tusks. By saying “piNai maruppu” – AzhwAr indicates his prideful/strong roaming around.

piNai … – There is the cowherd mother who has doe like eyes – yaSOdhA. Mercifully consuming the butter and curd which was prepared personally by her, he enslaved the entire world by sustaining himself with the materials that were touched by his devotees.

andhaNar tham amudhaththai – One who is the sustenance for brAhmaNa clan by such deeds.

kuravai … – One who manifested this act of dancing with the girls, which are only to be revealed to a few, to everyone.

kudamAdi … – Not just to be seen by a few in this manner, he manifested this dance with pots to everyone. One who protected the herds of cows from suffering in the rain, by plucking a hill which was present in front of him.

emmAnai – One who exclusively enslaved me by showing his saviourship.

kaNdu … – AzhwAr is saying “I came to know that he is the protector; is there any grievance for me?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.5.3 – udamburuvil mUnRonRAy

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

periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

udamburuvil mUnRonRAy mUrththi vERAy ulaguyya ninRAnai anRu pEychchi
vidam parugu viththaganaik kanRu mEyththu viLaiyAda vallAnai varaimIkAnil
thadam parugu karumugilaith thanjaikkOyil thava neRikku Or peru neRiyai vaiyam kAkkum
kadum pari mEl kaRkiyai nAn kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

udambu – body’s
uruvil – in the form
mUnRu – three
ulagu uyya – for the protection of the world
onRAy – in a singular form
mUrththi – true nature
vERAy – being different
ninRAnai – one who stands
anRu – during krishNAvathAram
pEychchi – pUthanA’s
vidam – poisonous milk
parugu – one who drank
viththaganai – amazing
kanRu – calves
mEyththu – tended
viLaiyAda vallAnai – one who incarnated to play
varaimI – atop the hill
kAnil – in the forests
thadam – in the ponds, to train the calves to drink water, he would demonstrate that by folding his hands in the back
parugu – one who mercifully drinks water
karumugilai – one who resembles a dark cloud
thanjaik kOyil – one who is mercifully present in thanjaimAmaNikkOyil
thava neRikku – among the upAyams (means) (which are pursued to attain him)
Or peru neRiyai – one who remains the greatest means
vaiyam – all the worlds
kAkkum – to protect
kadu – having great speed
pari mEl – on the horse
kaRkiyai – one who mercifully incarnated as kalki
kadi – guarded
pozhil – garden
sUzh – surrounded
thalasayanam – sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdu koNdEn – I got to see

Simple translation

emperumAn stands in three forms of bodies, but having true nature which is different in a singular manner; during krishNAvathAram, he is the amazing one who drank the poisonous milk of pUthanA; he incarnated to tend and play with the calves; in the forests atop the hill, he mercifully drinks water in the ponds, to train the calves to drink water, he would demonstrate that by folding his hands in the back; he resembles a dark cloud; he is mercifully present in thanjaimAmaNikkOyil; he remains the greatest means among the means to attain him; he mercifully incarnated as kalki appearing on the horse which is having great speed, to protect the worlds; I got to see such emperumAn in sthala sayanam in thirukkadalmallai which is surrounded by guarded garden.

Highlights from vyAkyAnam (Commentary)

udamburuvil mUnRu onRAy – In view of body, in the form of body, having three forms which are the same. Being in his true form [as vishNu] and being antharyAmi (indwelling supersoul) for brahmA and rudhra, in this manner, as all three are different forms of bhagavAn, they are singular in this point of view.

mUrththi vERAy … – In this manner, all three forms are similar; emperumAn too in SrI bhagavath gIthA first spoke about aikyam (singularity) in 5.18 “samadharSina:” (see the same AthmA everywhere) and sAmyam (equality) in 5.19 “yEshAm sAmyE sthitham mana:” (one who firmly remains in equality of all AthmAs). Why is he present in this manner? He is standing in this manner for protection during srushti (creation), sthithi (sustenance) and samhAram (annihilation).

anRu pEychchi vidam parugu viththaganai – In the created world, emperumAn incarnated as the amazing krishNa and drank the poisoned milk of pUthanA. What is amazing here? Drinking her life along with the poison from her bosom to kill her; alternative explanation – though she came in the disguise of his mother, by the taste of the milk from her bosom, he understood that she was not his mother and consumed her life.

kanRu … – SrIvishNu purANam 5.6.35 “sarvasya jagatha: pAlau vathsapAlau babhUvathu:” (krishNa and balarAma, who protect the whole world, became the protectors of calves).

varaimI … – bhattar’s explanation for this section is very popular. When nanjIyar was explaining this section, piLLai azhagiya maNavALap perumAL araiyar mercifully reminded him about bhattar’s explanation. Being tired, when the calves reach the ponds on top of the hill, they will be scared to drink the water since they are young and do not know how to drink. To train them, krishNa will fold his hands in the back side and mercifully drink water from the pond with his mouth. AzhwAr is speaking about the acts of emperumAn which match the cowherd clan.

thanjai … – To protect all the worlds, he arrived and stood at the great thanjai mA maNik kOyil.

thava neRikku Or peru neRiyai – One who remains the greatest means among the means to attain him. One who helps even if a person goes through wrong ways, and brings him back. The means which will never fail.

vaiyam … – To protect the whole world, he climbs on very fast horse, and is having the form to crush the enemies under the horse’s feet. pari – motion; the great horse which has fast motion.

kadi … – AzhwAr is saying “I have become the target of the protection of emperumAn who protects the entire world”.

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 – 2.5.2 – pUNdavaththam

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pUNdavaththam piRarkkadaindhu thoNdu pattup poynUlai meynUl enRu enRum Odhi
mANdu avaththam pOgAdhE vammin endhai en vaNangappaduvAnai kaNangaL Eththum
nINdavaththaik karumugilai emmAn thannai ninRavUr niththilaththaith thoththAr sOlaik
kANdavaththaik kanal eri vAyp peyviththAnaik kaNdadhu nAn kadalmallaith thalasayanaththE

Word-by-Word meanings

avaththam – some useless acts
pUNdu – taking up
piRarkku – for lowly people
adaindhu – holding on (to them)
thoNdupattu – serving
poy – false
nUlai – scriptures of those who reject vEdham
Odhi – learning (those)
mey nUl enRum – believing to be true meanings
mANdu – being finished
avaththam – useless
pOgAmal – not becoming
vammin – come (to become liberated);
endhai – being my father
en – for those who are like me
vaNangap paduvAnai – one who is easily approachable and surrendered to
kaNangaL – by the groups of wise people
Eththum – one who is praised
nINda aththai – being that entity which is inconceivable
karumugilai – one who has dark cloud like complexion
ninRavUr – in thiruninRavUr
niththilaththai – one who has a cool form like a collection of pearls
thoththu – flower bunches
Ar – being abundant
sOlai – having garden
kANdavaththai – kANdava forest
kanal – shining
eri – fire’s
vAy – in the mouth
peyviththAnai – one who made to enter
emmAn thannai – sarvESvaran
thalasayanam – sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

Come here giving up holding on to service to lowly people, taking up useless acts and learning the scriptures of those who reject vEdham, believing them to be true, instead of perishing and becoming useless. Being my father, and being easily approachable and surrendered to for those who are like me, and being praised by the groups of wise people, being the inconceivable entity, who is having dark cloud like complexion, having a cool form like a collection of pearls in thiruninRavUr, sarvESvaran made kANdava forest which has gardens with abundant bunches of flowers, enter into the mouth of fire. I got to see such sarvESvaran in thirukkadalmallai sthala sayanam.

Highlights from vyAkyAnam (Commentary)

pUNdavaththamavaththam pUNdu – Taking up useless acts. Ignoring the association with sAthvika (noble) people and the desire to attain goals as outlined in vEdham, taking up useless acts.

piRarkku adaindhu thoNdu pattu – Being humble towards inapt aspects as if remaining towards apt aspect (bhagavAn). Worshipping those who are not to be worshipped.

poyn nUlai … – Eagerly learning the scriptures created by those who cause confusion and those who are confused, with their intelligence, and subsequently perishing, being unable to retract analysing and knowing their true nature.

avaththam pOgAdhE – Instead of becoming useless in both this world and the other (superior) world.

vammin – Oh losers! Quickly come and stand here.

endhai en vaNangap paduvAnai – Being my father, being easily approachable by me.

kaNangaL … –  The inconceivable entity who is praised by wise people. Alternatively,

nINda vaththak karumugilai – One who has nINda hastham (one who has lengthy hand).

emmAn thannai – He was captivated by the same aspect which won over thiruvadi (hanuman).  SrI rAmAyaNam kishkindhA kANdam 3.14 “kimartham na vibhUshithA:” (Why are the shoulders not decorated?)

ninRa Ur … – One who is standing in thiruninRavUr like a rejuvenating bunch of pearls.

thoththAr .. – Making the kANdava forest which is having garden with abundance of flower-bunches to enter into the shining mouth of fire. When arjuna and krishNa were playing soft ball, agni bhagavAn came there saying “I am hungry”, krishNa let agni consume the forest under his watch. indhra became angry and poured heavy rain and arjuna made a protective layer on top of the forest with his arrows and the water fell off.

kaNdadhu – Just as it rained during the forest fire, I got to see emperumAn in this samsAra where I am suffering.

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 – 2.5.1 – pArAyadhu

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

periya thirumozhi >> Second centum >> Fifth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pArAyadhu uNdu umizhndha pavaLath thUNaip padukadalil amudhaththaip parivAy kINda
sIrAnai emmAnaith thoNdar thangaL sindhai uLLE muLaiththu ezhundha thIngarumbinaip
pOrAnaik kombosiththa pOrERRinaip puNar marudhamiRa nadandha poRkunRinaik
kArAnai idar kadindha kaRpagaththaik kaNdadhu nAn kadal mallaith thalasayanaththE

Word-by-Word meanings

pArAyadhu – all of earth (during deluge)
uNdu – consumed
umizhndha – mercifully let it out
pavaLam – being desirable for all similar to coral
thUNai – being the sustainer
padu – where pearls etc originate
kadalil – in ocean
amudhaththai – being enjoyable similar to nectar, one who is mercifully resting
pari – of the horse, a form taken by the demon kESi
vAy – mouth
kINda – tore
sIrAn – one who has the wealth of valour (due to that act)
emmAnai – being my lord
thoNdar thangaL – those who surrendered unto him, their
sindhaiyuLLE – in the hearts
muLaiththu – having been born
ezhundha – which nurtured
thIm – enjoyable
karumbinai – one who is sweet like sugarcane
pOr – set to battle
Anai – the elephant named kuvalayApIdam, its
kombu osiththa – who broke the tusk
pOr ERRinai – one who is like a lion in battle
puNar – being united
marudham – the two marudha trees
iRa – to snap and fall down
nadandha – one who entered in between those trees
pon kunRinai – one who is beautiful like a golden mountain
kAr – huge
Anai – SrI gajEndhrAzhwAn’s
idar – danger
kadindha – one who eliminated
kaRpagaththai – the most magnanimous emperumAn who grants the desires similar to a kalpaka tree
thalasayanam – sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

emperumAn consumed all of earth and mercifully let it out; he is being desirable for all, similar to coral, being the sustainer, being enjoyable similar to nectar and who is mercifully resting in the ocean where pearls etc originate; he is the one who tore the mouth of the horse, a form taken by the demon kESi and thus having the wealth of valour; he is my lord; he is sweet like enjoyable sugarcane which is born and nurtured in the hearts of those who surrendered unto him; he is like a lion in battle who broke the tusk of the elephant, kuvalayApIdam which was set to battle; he is beautiful like a golden mountain, who entered in between the two marudha trees which remain united to make them snap and fall down; he eliminated the danger of huge SrI gajEndhrAzhwAn; I got to see such most magnanimous emperumAn who grants the desires similar to a kalpaka tree in sthala sayanam, thirukkadalmallai.

Highlights from vyAkyAnam (Commentary)

pArAyadhu – Whatever is known as “pAr”. emperumAn placed everything known as earth in his stomach during deluge and subsequently let them out to relieve them from suffocation and to let them see the outside.

When asked “Who protects in all these ways?” AzhwAr says,

pavaLath thUNai – One who is desirable for all and who is the sustainer.

padu kadalalil amudhaththai – The ocean where precious gems are present; alternatively – the ocean which is deep; depth is said as in “maduppattadhu” (that which is very deep). The purpose of this attribute/quality is – the enjoyable one who is present where good things are present; when spoken about depth, it implies that he is difficult to attain.

pari vAy kINda – One who is capable of eliminating powerful hurdles just as he tore the mouth of kESi. pari – horse; one who has the wealth of valour to tear the mouth of horse.

emmAnai … – He engaged in a very dangerous act [while killing kEsi]. One who enslaved me completely by being caught by it [the demon in horse form] and escaping from it.

thoNdar … – emperumAn cannot be said to be free from change etc; he cannot be said as eternally unchanging; happened as said in thaiththirIya upanishath “santhamEnam” (to be existing); while AthmA is said to be eternally unchanging, it is said in thaiththirIya upanishath as “asannEva” (not to be existing) and “santhamEnam” (to be existing) when the AthmA does not know about bhagavAn and knows about bhagavAn respectively. emperumAn too exists when AthmA knows him and does not exist when AthmA does not know him. Had the AthmA not been very dear for bhagavAn, AthmA being servitor and bhagavAn being lord, AthmA bringing glories for bhagavAn and bhagavAn accepting them, this (bringing glories to bhagavAn) being the goal for the AthmA etc will cease to exist. Such emperumAn takes birth and grows, are in the heart of the AthmA.

When asked “What is the reason for that?” AzhwAr says,

karumbinai – Since sugarcane is identified instead of sugar block, one may wonder if he is really sweet, but since “thIm” is present as an adjective, it indicates the great sweetness. Being very sweet.

thoNdar … – There is greatness based on the land where things are born [since the heart of servitors is a great abode, he is naturally sweet].

pOrAnai … – One who remains as a lion in a battle, having effortlessly broken the tusk of the elephant named kuvalayApIdam which was ready to fight. ERu indicates both lion and ox. Since elephant was spoken about, it is matching to speak about bhagavAn as a lion. This is his valour in the battle.

puNar … – Should we speak only about his adulthood activities? He learnt to crawl by making the twin marudha trees which were united with each other, snap and fall down. He went in between them even while knowing that the demons who were present inside the trees were planning to kill him.

pon kunRinai – Appearing to be the mEru mountain where lions reside. AzhwAr is speaking about how he remained like a pon kunRu (golden mountain) on hearing the noise of the twin trees falling down and seeing that purposefully. SrIvishNu purANam 5.6.16 – 18 “thatha: katakatA sabdha: samAkArNana thathpara:” (the lotus-eyed lord went through the twin trees hearing the sound of their falling down).

kAr … – One who eliminated the danger faced by SrI gajEndhrAzhwAn and stood there presenting himself fully to such gajEndhrAzhwAn. kAr – greatness.

kaNdadhu … – As emperumAn arrived quickly at the banks of the pond when gajEndhrAzhwAn was suffering, emperumAn arrived in this samsAram where I am suffering at the current times and I got to see him, says AzhwAr.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.5 – pArAyadhu

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periya thirumozhi >> Second Centum

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Thirukadalmallai In Mahabalipuram Tamil Nadu Timings, Facts

Being the one who eliminates the enemies of devotees, being the one who is having motherly forbearance towards devotees, being easily approachable for devotees, being the one who remains the means to attain him, sarvESvaran was seen in thirukkadalmallai even by me. Instead of withdrawing thinking that he is difficult to attain, knowing that everything else other than him is like an abyss, instead of meeting disaster by engaging in aspects other than him, try to surrender unto him and be uplifted – says AzhwAr.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.4.10 – nedumAl avan

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periya thirumozhi >> Second centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nedumAl avan mEviya nIrmalai mEl nilavum pugazh mangaiyar kOn amaril
kadamA kaLiyAnai vallAn kaliyan oli sey thamizh mAlai vallArkku udanE
vidumAl vinai vENdidil mElulagum eLidhAyidum anRi ilangoli sEr
kodumA kadal vaiyagam ANdu madhikkudai mannavarAy adi kUduvarE

Word-by-Word meanings

nIrmalai – in thirunIrmalai
mEviya – remaining firm
nedumAlavan mEl – on sarvESvaran
nilavum – eternal
pugazh – having fame
mangaiyar kOn – being the leader of thirumangai region
amaril – in battle
kadam – intoxication
mA – very
kaLi – joyful
yAnai – elephant
vallAn – one who can conduct
kaliyan – AzhwAr
oli sey – mercifully spoke with tune
thamizh mAlai – this garland of thamizh pAsurams
vallArkku – for those who can practice
mAl – great
vinai – karmas
udanE – immediately
vidum – will run away;
vENdidil – if desired
mEl ulagum – higher worlds such as heaven
eLidhAyidum – will be easily attainable;
anRi – otherwise
ilangu – shining
oli sEr – having sound
kodu – curved
mA – vast
kadal – surrounded by ocean
vaiyagam – earth
madhikkudai – under the white umbrella matching the moon
mannavarAy – as kings
ANdu – ruling over (further)
adi – his divine feet
kUduvar – will reach.

Simple translation

The eternally famous leader of thirumangai region, thirumangai AzhwAr who can conduct very joyful, intoxicated elephant, mercifully spoke this garland of thamizh pAsurams with tune, on sarvESvaran who is remaining firmly in thirunIrmalai. For those who can practice this decad, the great karmas will immediately run away; if desired by them, higher worlds such as heaven will be easily attainable; otherwise, they will rule over the earth surrounded by shining, resounding, curved and vast ocean, as kings, remaining under the white umbrella matching the moon and will reach sarvESvaran’s divine feet.

Highlights from vyAkyAnam (Commentary)

nedumAl … – thirumangai AzhwAr who is having eternal fame and is the leader of the residents of thirumangai and can conduct intoxicated elephant in the battle, composed this garland of thamizh pAsurams with tune, on thirunIrmalai where sarvESvaran, who is greater than all, is eternally residing. For those who are able to practice this decad,

udanE – While surrendering, the sins will run away. Further if they desire for the attainment of the goal, that will be easy to attain. Or, if they desire for worldly pleasures/wealth, they will become the singular rulers of the earth which is surrounded by shining, resounding, curved ocean, enjoying the wealth by remaining under a moon like whitish umbrella (which highlights supremacy in this world) and will eventually reach the divine feet of emperumAn.

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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pramAthA (preceptors) – http://acharyas.koyil.org
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periya thirumozhi – 2.4.9 – pEsum aLavanRu

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periya thirumozhi >> Second centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEsum aLavanRu idhu vammin namar! piRar kEtpadhan mun paNivAr vinaigaL
nAsamadhu seydhidumAdhanmaiyAl adhuvE namadhu uyvidam nALmalar mEl
vAsamaNi vaNdaRai paimbuRavil manamaindhodu naindhuzhalvAr madhiyil
nIsaravar senRu adaiyAdhavanukku idam mAmalaiyAvadhu nIrmalaiyE

Word-by-Word meanings

idhu – the greatness of this bhagavath vishayam
pEsum aLavu anRu – cannot be fully spoken of by us
namar – Oh our people! (this best principle)
piRar – atheists
kEtpadhan mun – before hearing
vammin – come;
adhu – that bhagavath vishayam
paNivAr – those who worship, their
vinaigaL – sins
nAsam seydhidum – will destroy;
AdhanmaiyAl – thus
adhuvE – that bhagavath vishayam alone
namadhu – our
uyvu idam – the abode of uplifting;
manam – heart
aindhodu – going towards Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste) and gandha (smell)
naindhu – being weakened
uzhalvAr – being those who suffer
madhiyil – ignorant
nIsaravar – for lowly persons
senRu adaiyAdhavanukku – one who is difficult to reach
idamAvadhu – the abode
nAL – freshly blossomed
malarmEl – due to being spread on flower
vAsam – fragrant
aNi – beautiful
vaNdu – beetles
aRai – humming
pai – vast
puRavil – having surroundings
mA malaiyAna nIr malai – the best hill, thirunIrmalai.

Simple translation

Oh our people! The greatness of this bhagavath vishayam cannot be fully spoken of by us. Before the atheists hear this, you come to us. This will destroy the sins of those who worship it. Thus, this bhagavath vishayam alone is our abode of being uplifted. The abode of bhagavAn who is difficult to be reached by those ignorant, lowly persons whose hearts are weakened by going towards Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste) and gandha (smell) and are suffering, is the best hill, thirunIrmalai which has vast surroundings where beautiful beetles which are fragrant due to being spread on freshly blossomed flowers, are humming.

Highlights from vyAkyAnam (Commentary)

pEsum aLavu anRu idhu – In matters other than bhagavath vishayam since there is nothing great to speak about, nothing can be said about them; in bhagavath vishayam, nothing can be said due to the indescribable nature of the same.

vammin namar – All those who are related to us! Please come.

piRar kEtpadhan mun – Before those who are unrelated to this principle, hear the same. This cannot be said to those who are unqualified as said in SrI bhagavath gIthA 18.68ya idham paramam guhyam” (… this SAsthram which is most confidential) and in SrI bhagavath gIthA 18.67idham thE nAthapaskAya” (this SAsthram should not be told to you, to one who has not performed penance); at the same time it should be instructed to those who are qualified – both aspects are present.

paNivAr – emperumAn will eradicate the sins of those who fall at his divine feet and surrender unto him, along with the traces.

adhu … – It will do the most difficult tasks as said in vishNu dharmam 78 “dhurvyAdhiriva naSyathi” (sins will leave just as bad diseases will leave when attended by a doctor). Due to being in this manner, such bhagavath vishayam is the abode of upliftment for us.

nAL malar thUy – If recited in this manner, those who offer fresh flowers and serve.

nAL malar mEl – If recited in this manner, fragrant beetles being spread on fresh flowers; the great hill which has surroundings where such beetles are humming.

manam …aindhodu – manam – naindhuzhalvAr – the one who cannot be reached by lowly persons who have their heart being desirous of Sabdha etc and being weakened due to that and are ignorant.

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 – 2.4.8 -pichchach chiRu peeli

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periya thirumozhi >> Second centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pichchach chiRu peeli pidiththu ulagil piNandhin madavAr avar pOl anganE
achchamilar nANilarAdhanmaiyAl avar seygai veRuththu aNimAmalar thUy
nachchi namanAr adaiyAmai namakku aruL sey ena uL kuzhaindhu Arvamodu
nichcham ninaivArkku aruL seyyumavaRku idam mAmalaiyAvadhu nIrmalaiyE

Word-by-Word meanings

pichcham – having feathers
siRu – small
peeli – peacock feather bunch
pidiththu – holding in the hand
ulagil – in the world
piNam – dead bodies
thin – eating
madavAravar pOl – like ghostly women
anganE – similarly
achcham ilar – being fearless
nAN ilar – being shameless
AdhanmaiyAl – due to this
avar seygai – seeing the acts of those worldly people
veRuththu – having disgust
aNi – being beautiful
mA – best
malar – flowers
thUy – submitting
nachchi – desiring (for sarvESvaran)
namanAr – yama et al
adaiyAmai – to be not reached
namakku aruL sey ena – saying “you should mercifully grant”
uL kuzhaindhu – with a melted heart
Arvamodu – with love
nichcham – daily
ninaivArkku – for those who meditate
aruL seyyumavarkku – one who showers his mercy
idam Avadhu – the abode
mA – best
malai – hill
nIr malai – thirunIrmalai

Simple translation

For those who are having disgust due to seeing the acts of those who are like ghostly women who are eating dead bodies in the world and are holding bunch of small peacock feathers and are fearless and shameless in this manner, and meditate daily with a melted heart and love, submitting beautiful, best flowers, saying “you should mercifully grant that we are not reached by yama et al”, desiring for sarvESvaran, sarvESvaran showers his mercy; the abode of such sarvESvaran is the best hill, thirunIrmalai.

Highlights from vyAkyAnam (Commentary)

pichchach chiRu peeli pidiththu … – Holding a bunch of small peacock feathers, they will roam like those who discard their clothes and eat dead bodies; similar to them, not having any fear to be standing in this manner, and not having any shame for being seen by others in this manner, they will roam around; due to being in this manner,

avar seygai veRuththu … – having disgust meditating upon roaming around independently without respecting the boundaries of vEdham, worshipping bhagavAn and conduct as shown in vEdham; desiring for bhagavAn, having items such as beautiful flowers for his worship, those who meditate upon bhagavAn to be not reached by yama et al; alternative explanation – yama et al desirously reaching; that is, yama et al thinking – these persons are engaged in sinful deeds and let us go and do whatever we desire for them; to be not reached by such yama et al.

namakku … – Those who meditate daily with love and melted heart saying “You should shower your mercy”; alternative explanation – Those who meditate with love and melted heart saying “You should shower your mercy daily”.

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