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periya thirumozhi – 1.2.1 – vAli mAvalaththu

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periya thirumozhi >> First centum >> Second decad

pAsuram

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

Word-by-Word meanings

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

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

Simple translation

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

Highlights from vyAkyAnam (Commentary)

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.2 – vAli

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periya thirumozhi >> First Centum

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thiru pirudhi

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

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

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.1.10 – manjulAm sOlai

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periya thirumozhi >> First centum >> First decad

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pAsuram

manjulAm sOlai vaNdaRai mAnIr
mangaiyAr vAL kalikanRi
senjolAl eduththa dheyva nal mAlai
ivaikoNdu chikkenath thoNdIr!
thunjumbOdhu azhaimin thuyarvaril ninaimin
thuyarileer sollilum nanRAm
nanjudhAn kaNdIr nammudai vinaikku
nArAyaNA ennum nAmam

Word-by-Word meanings

manju – clouds
ulAm – moving around
sOlai – garden
vaNdu – beetles
aRai – humming
mA nIr – have abundant water
mangaiyAr – protection for the residents of thirumangai region
vAL – having sword
kalikanRi – AzhwAr who eliminated the defects of kali
sem solAl – with beautiful words
eduththa – mercifully spoken to be known by all
dheyvam – divine
nal – distinguished
mAlai – garland of words
ivai koNdu – with this thirumozhi (decad)
thunjumbOdhu – at the end of the body
azhaimin – call out;
thuyar varil – when afflicted with sorrows
ninaimin – meditate upon this only;
thuyarileer – Oh you who have no sorrows
sollilum – even if you recited
nanRAm – will lead to goodness;
nArAyaNA ennum nAmam – the divine name, nArAyaNa
nammudai – our
vinaikku – for sins
nanjudhAn kaNdIr – is poison!

Simple translation

thirumangai AzhwAr, who eliminated the defects of kali and is having the sword as protection for the residents of thirumangai region which is having gardens where clouds are moving around, beetles are humming and is having abundant water, mercifully spoke these beautiful words to be known by all, in the form of a divine, distinguished garland of words. At the end of your body, you call out with this decad; when afflicted with sorrows, meditate upon this decad only; oh you who have no sorrows, even if you recited, this will lead to goodness; the divine name, nArAyaNa, is the poison (antidote) for our sins.

Highlights from vyAkyAnam (Commentary)

  • manju ulAm sOlai – The garden which is tall to have clouds moving around inside it.
  • vaNdu aRai – Humming beetles can be an adjective to the garden; or for the abundant water. Due to the tasty water, thamizh poets would praise the flowing rivers saying “Flies and beetles are swarming the water”.
  • mangaiyAr vAL kalikanRi – Just as those who have realised their relationship will consider such bhagavAn’s strength as their own, those who are in thirumangai consider AzhwAr’s sword as their strength.
  • sem solAl eduththa – The meanings which were explained in a way that only qualified persons can learn, in samskrutham and in unfamiliar words, are revealed in an easy/beautiful manner to be known by all.
  • dheyva nal mAlai – Divine, garland of words, which are enjoyed by nithyasUris as said in thiruvAimozhi 10.6.11 “kEttArAr vAnavargaL” (nithyasUris will never satiate hearing thiruvAimozhi – would hear it repeatedly).
  • ivai koNdu sikkenath thoNdIr thunjumbOdhu azhaimin – At the end of your body, without fearing to be controlled by yama, recite this divine name.
  • thuyar varil ninaimin – Even when you are afflicted with sorrows here, recite this name only.
  • thuyarileer sollilum nanRAm – The recital of divine name is done as svayam prayOjanam (no other expectation than recital itself) for those ananyaprayOjanar (those who have no expectation other than kainkaryam) who don’t care about such sorrows and would say “when we are in this world with a body, it is natural to be afflicted with sorrows”.
  • nanjudhAn kaNdIr nammudai vinaikku – For our sins, this is the intolerable poison.
  • nArAyaNA ennum nAmam – The divine name which is sweet for us as said in periya thiumozhi 6.10.6 “enakku enRum thEnum pAlum amudhumAya thirumAl thirunAmam nAnum sonnEn namarum uraimin namO nArAyaNamE” (The divine name of SrIman nArAyaNa is honey, milk and nectar for me always; as I have recited this name, all of you who are related to me should also recite this name ‘namO nArAyaNa‘). Other names will lead to deep rooted stay in samsAram (material world). Should everyone not understand that the meditation upon the meaning of this divine name itself will sever the ties with this samsAram?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.1.9 – kulandhaRum

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periya thirumozhi >> First centum >> First decad

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Highlights from avathArikai (Introduction)

  • In the first pAsuram, AzhwAr explained “I was engaged in worldly pleasures since time immemorial, and was facing away from bhagavath vishayam; when I realised the limit of worldly pleasures, I retracted and sarvESvaran due to his mercy accepted me by saying ‘uyvadhOr poruLAl’ “.
  • In the second pAsuram, he explained that he wasted the whole time in worldly pleasures.
  • In the third pAsuram, he explained “I, who desired protection, engaged in sinful actions which are contrary to such result, and wasted my time in a useless manner by engaging in worldly pleasures, got to see sarvESvaran who is enjoyable and apt, and the divine name which indicates him”.
  • In the fourth pAsuram, he explained “Being prideful, worrying for the aspects which are not worthy to be worried for, being attached to worldly pleasures, I, who am filled with ignoble qualities, got the result which is attained by those who have noble qualities such as amAnithvam (without feeling proud)”.
  • In the fifth pAsuram, he explained “I had stolen my AthmA which is owned by bhagavAn in a day-light robbery, and on seeing those who speak about the existence of bhagavAn, I convinced them to think otherwise by my superficial arguments; but I got the result which is attained by those who are fully surrendered and are engaged in him always”.
  • In the sixth pAsuram, when asked “What is the meaning for this divine name? How did you get it?” he explained its meaning and said “while the samsAris (worldly people) are suffering like this, I got this benefit”.
  • In the seventh pAsuram, he said “Let others lose emperumAn; you who are intelligent poets like me who are singing and roaming around, don’t lose such emperumAn”.
  • In the eighth pAsuram, when asked “Can we become experts in this principle?” he said “Oh ignorant one! Have I not become an expert and advising you now? In such case, no one is barred from become bhagavAn’s servitor”.
  • In this pAsuram, when asked “you are greatly celebrating the divine name; what fruits can it bestow?” he is explaining the benefits granted by thirunAmam [divine name].

pAsuram

kulandharum selvam thandhidum
adiyAr padu thuyar AyinavellAm
nilandharam seyyum nIL visumbaruLum
aruLodu perunilam aLikkum
valandharum maRRum thandhidum
peRRa thAyinum Ayina seyyum
nalandharum sollai nAn kaNdu koNdEn
nArAyaNA ennum nAmam

Word-by-Word meanings

nArAyaNA ennum nAmam – the divine name, nArAyaNa
kulam – (for those who meditate upon it) birth in great family
tharum – will grant;
selvam – wealth
tharum – will grant;
adiyAr – servitors
padu – the sins to be experienced and exhausted
thuyar Ayina ellAm – everything which is known as dhu:kham (sorrow)
nilam tharam seyyum – will completely flatten;
nIL visumbu – paramapadham
aruLum – will grant
aruLodu – with mercy
peru nilam – the great position of kainkaryam
aLikkum – will grant;
valam – strength (to enjoy him)
tharum – will grant;
maRRum – all other aspects of well-being
thandhidum – will facilitate;
peRRa thAyinum – more than the mother who gave the body
Ayina – expansion of true knowledge which is good
seyyum – will cause;
nalam tharum – giving kainkaryaSrI (wealth of servitude)
sollai – divine name
nAn – I who had no knowledge about the existence of such wealth
kaNdu koNdEn – got to realise.

Simple translation

The divine name, nArAyaNa will grant birth in a great clan; will grant wealth; will completely flatten everything which is known as sorrow and the sins which are to be experienced and exhausted for the servitors; will grant paramapadham and the great position of kainkaryam; will grant strength; will facilitate all other aspects of well-being; more than the mother who gave the body, the divine name will cause the expansion of true knowledge which is good; I who had no knowledge about the existence of kainkaryaSrI (wealth of servitude), got to realise the divine name which gives such wealth of servitude.

Highlights from vyAkyAnam (Commentary)

  • kulam tharum – emperumAn’s greatness is such that when a person who has low birth and inferior conduct, acquires bhagavath sambandham [through this divine name], another person who has high birth and superior conduct, will not dare to think “the other person is inferior to me and I am superior to him”. Still, they don’t marry within such families, due to birth based restrictions [ordained in SAsthram]. The greatness is due to the quality [of being a devotee]; it is said in SrIvishNu purANam 1.9.131 “sa SlAgyas saguNI dhanya: sa kuleena:”  (He is best; he is filled with good qualities; he has good conduct; he is born in noble family). dharmaputhra (yudhishtira) who analyses every aspect to confirm if it is righteous or not, before engaging in it, performed brahmamEdha samskAram (final rites) for vidhura based on vidhura’s close friendship with krishNa and based on the divine command from aSarIrI (voice from the formless entity); rishis (sages) would wait outside the meat shop of dharmavyAdha (meat seller) until he completes his duty and then would get their doubts clarified. If this (greatness based on being bhAgavathas) is not true, these incidents would not have been documented in mahAbhAratha which is known as panchama vEdha (fifth vEdham). As seen in the kaiSika purANa history, a distinguished brAhmaNa who became a demon due to mistakes committed in his yAgams, was freed from his curse by a pAduvAn (singer) who has true knowledge about bhagavAn. When SrI vibhIshaNAzhwAn advised rAvaNan “surrender unto perumAL (SrI rAma)”, rAvaNan said to him that he was not fit to be in the rAkshasa clan as said in SrI rAmAyaNam yudhdha kANdam 16.15 “thvAm thu dhik kulapAmsanam” (you are an outcast from our rAkshasa clan). When advising rAvaNan, he said in SrI rAmAyaNam yudhdha kANdam 16.26 “niSAchara“, implying that rAvaNan is a demon while he (vibhIshaNAzhwAn) is not. perumAL too said in SrI rAmAyaNam yudhdha kANdam 19.7 “rAkshasAnAm balAbalam” (You tell me about the strengths and weaknesses of rAkshasas). Hence, bhagavath sambandham is like a sparSavEdhi (touchstone).
  • selvam thandhidum – When the relationship with rAvaNa was severed,  as said in SrI rAmAyaNam yudhdha kANdam 16.17 “antharikshagatha: SrImAn” (vibhIshaNa, who went through the path of sky and who is wealthy), attained the wealth due to rAma sambandham (relationship with SrI rAma). Alternatively – it could mean the wealth of lankA itself. As said in SrI rAmAyaNam yudhdha kANdam 19.5 “parithyakthA mayA lankA” (wealth of lankA has been given up by me), though he gave up, as the relationship with rAvaNa was severed, due to the relationship with SrI rAma, he attained the wealth of lankA and the throne. It is said in perumAL thirumozhi 5.9 “ninnaiyE thAn vENdi nIL selvam vENdAdhAn thannaiyE thAn vENdum selvam” (for those who are desiring for you only and not desiring for the permanent wealth, the wealth will come to them). kulaSEkarAzhwAr is saying – when one is desirous towards you only and not desiring for the impermanent wealth [the “nIL – permanent” in the pAsuram, is sarcasm], the wealth will not abandon such person. Alternative explanation – when one desires for you even ignoring the permanent wealth [of mOksham – liberation], mOksham will not abandon such a person.
  • adiyAr padu thuyar Ayina ellAm – adiyAr – those who fully exist for him; padu thuyar – the sufferings they go through as said in brahma vaivairtham prakruthi kANdam 26.70 “avaSyam anubhOkthavyam” (must be experienced), the fruits of actions which need to be experienced to exhaust them; all of those,
  • nilam tharam seyyum – Will totally flatten/eradicate them. Alternatively – nilam indicates the abode of the person who is having the sins, tharam – a variation of tharaNam which means elimination; the divine name will make the sins run away from the person thinking “this is not my abode”. nAradhIya purANam 1.20 “yathra ashtAkshara samsidhdhO mahAbhAgO mahIyathE | na thathra sancharishyanthi vyAdhi dhurbhiksha thaskarA: ||” (Where the person who learnt ashtAksharam and lives by that, is praised, there will be no disease, famine and robbery). periyAzhwAr thirumozhi 5.4.3 “summenAdhE kaivittOdith thURugaL pAyndhanavE” (ran away being unable to breathe and went hiding into the bushes). periyAzhwAr thirumozhi 5.4.4 “kOlAdi kuRugappeRA” (he cannot come close to where I rule) . Another explanation – nilam indicates the body which originated from pancha bhUthams (five elements) starting with pruthivI (earth), all the sins will end with this body. For bhakthimAn (bhakthi yOga practitioner), liberation will be at the end of prArabdha karma; for the one who has become prapanna by meditating upon the meanings of the divine name, liberation will be at the end of this (present) body.
  • nIL visumbu aruLum – virOdhi nivruththi (elimination of hurdles) is ending of this body. Not stopping with that, divine name will grant paramapadham also.
  • aruLodu peru nilam aLikkum – The great position – kainkaryam. The divine name will grant that.
  • varam tharum – It will grant the kainkaryam which is prayed by the individual as said in thiruvAimozhi 3.3.1 “ozhivil kAlam” (without any break, I should serve).
  • valam tharum – Also means the same as in varam tharum. Alternatively,
  • valam tharum – valam means balam (strength). As said in krishNa yajur 7.5.36 “ya AthmadhA baladhA:” (one who gives himself and the strength to enjoy him), the divine name will grant itself and the strength to enjoy itself. For the one who has been nithya samsAri (have been in samsAram until now), it will grant the strength of the nithyasUris (eternal associates of emperumAn) who enjoy him eternally. Alternatively,
  • aruLodu peru nilam aLikkum valam tharum – Not stopping with those who pursued the divine name, it will shower the mercy to make them grant paramapadham even for those who are related to them.
  • maRRum thandhidum – Whatever is good for the individual, even if he does not know about that, the divine name will grant on its own; it will grant thinking “does he know what is good for him? I should do it for him”. When gOvindhaswAmi saw emperumAn, he said “I will come with you”; emperumAn knew his heart and said “You remain here enjoying worldly pleasures for sometime and then come to me” and left [this incident is explained in periya thirumozhi 5.8.5].
  • peRRa thAyinum Ayina seyyum – The mother gives birth to the body only; AchAryan (through the thirumanthram) is the one who will grant true knowledge for the AthmA. As said in Apastham dharma sUthram 1.1.6 “SarIram Eva mAthA pitharau janayatha:” (the body is given by the mother and the father), the parents create the body which is a hurdle; but AchAryan grants gyAnam (knowledge) as said in the same sUthram “sa hi vidhyAtha: tham janayathi thath SrEshtam janma” (AchArya is the one who gives true knowledge and gives him real birth).
  • nalam tharum sollai – The recitation of the word itself (even without meditation on the meaning) will grant bhakthi; altenatively, nalam – activity; it will grant kainkaryam. Thus, it will grant the ruchi (taste) for kainkaryam or kainkaryam itself.
  • nAn kaNdu koNdEn – I who had no prior knowledge about this, got to realise it.
  • nArAyaNA ennum nAmam – That which is said in brahma purANam 57.24 – nAradhIya kalpam – ashtAkshara brahma vidhyA “namO nArAyaNAyEthi manthra: savArtha sAdhaka:” (This single ashtAkshara manthram itself can grant all benefits).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 1.1.8 – kaRRilEn kalaigaL

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periya thirumozhi >> First centum >> First decad

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Highlights from avathArikai (Introduction)

The poets who were invited in previous pAsuram asked “If you look at our previous conduct, how can we become experts in the principle you are explaining?” AzhwAr responds “What an ignorance! I who was worse than you have now become qualified to advice you in this subject; hence is there anyone who is unqualified for this?”

pAsuram

kaRRilEn kalaigaL aimpulan karudhum
karuththuLE thiruththinEn manaththai
peRRilEn adhanAl pEdhaiyEn nanmai
perunilaththAruyirkkellAm
seRRamE vENdith thiritharuvEn thavirndhEn
selgadhikkuyyumAReNNi
nalthuNaiyAgap paRRinEn adiyEn
nArAyaNA ennum nAmam

Word-by-Word meanings

kalaigaL – SAsthrams
kaRRilEn – I have not learned (from an AchArya);
aim pulan – five senses
karudhum – sought out
karuththuL – in matters
manaththai – mind
thiruththinEn – intentionally engaged;
adhanAl – due to this
pEdhaiyEn – I who am ignorant
nanmai – good thoughts
peRRilEn – did not have;
peru – vast
nilaththu – earth
Ar – filled
uyirkku ellAm – for all creatures
seRRamE – ways to harm
vENdi – thinking
thiritharuvEn – roaming around;

(though I was roaming around for a long time, due to his merciful glance)
thavirndhEn – I was freed from all of that;
selgadhikku – to go to paramapadham which is the apt destination (through archirAdhi mArgam)
uyyum ARu – path to be uplifted
eNNi – considering
adiyEn – I who am a servitor
nArAyaNA ennum nAmam – the divine name, nArAyaNa
nal thuNaiyAga – as good help
paRRinEn – held on.

Simple translation

I have not learned SAsthrams. I intentionally engaged in the matters which are sought out by the five senses. Due to this, I, who am ignorant, did not have any good thoughts. I was roaming around the vast earth which is filled with creatures thinking about ways to harm them. I was freed from all of that. Considering to go to paramapadham which is the apt destination, as the path to be uplifted, I, who am a servitor, held on to the divine name, nArAyaNa as good help.

Highlights from vyAkyAnam (Commentary)

  • kaRRilEn kalaigaL – Since I did not follow an AchArya and learn from him by repeating the words he uttered, I have not acquired knowledge in SAsthram.
  • aim pulan karudhum karuththuLE – thiruththinEn manaththai – Had I focussed my mind on emperumAn and withdrawn the senses which were attached to worldly pleasures, from those pleasures at least sometimes, and made them focus internally, that would have led to pursuing a noble path; as the senses such as hearing etc were engaged in worldly pleasures and took me in the path which were pleasing to them, I facilitated the mind to follow them.
  • thiruththinEn manaththai – Those who are attached to worldly pleasures, will take up medication to increase the pleasure. Similarly, I forcefully engaged my mind in worldly pleasures.
  • peRRilEn adhanAl pEdhaiyEn nanmai – Due to lacking knowledge in SAsthram and being engaged in worldly pleasures, I became ignorant and did not think about my [real] well-being.
  • peru nilaththu Ar uyirkku ellAm seRRamE vENdith thiritharuvEn – Not only was I not doing anything good for the self, but was also constantly thinking about ways to harm others. I was looking for ways to harm all others and survive happily. nanjIyar would frequently say “One can know whether one has bhagavath sambandham (relationship with bhagavAn) oneself”. When one sees someone suffering, if one feels compassionate and says “Alas!”, one can understand “We have bhagavath sambandham”; if one thinks “he should suffer more”, then one can understand “We don’t have bhagavath sambandham”. This can be split as “peru nilaththu Ar uyirkku ellAm” (for the creatures who are filling this vast world) or “perunilaththAr uyirkku ellAm” (for the life of all the people of this world).
  • thavirndhEn – I don’t know the reason. I just observed that I am freed from all of the aforementioned aspects. He himself said previously in 1st pAsuram “uyvadhOr poruL” (the principle which helped me to be uplifted), 5th pAsuram “AzhiyAn aruL” (the mercy of sarvESvaran, who has the chakra) and 5th pAsuram “sikkenath thiruvaruL peRREn” (firmly got his divine mercy).
  • sel gadhikku uyyum ARu eNNi – There is a destination to be reached – paramapadham. Contemplating the travel to that abode and being uplifted there.
  • nal thuNaiyAgap paRRinEn adiyEn – Unlike tying oneself to a rock and jumping into a river, holding on to what is said in garuda purANam 220.16 “pAdhEyam puNdarikAksha nAma sankIrthanAmrutham” (Chanting of the divine names of the lotus-eyed lord is the food/pastime during the journey), I held on to the one which will help us reach the shore.
  • nArAyaNA ennum nAmam – The divine name of the entity who helps us reach the shore. It is said in varAha charama SlOkam “nayAmi paramAm gathim” (I carry my devotees to the highest abode).

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 – 1.1.7 – iRpiRappu

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periya thirumozhi >> First centum >> First decad

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Highlights from avathArikai (Introduction)

In this pAsuram, AzhwAr is saying “Those who are ignorant may lose emperumAn, but how are you who are intelligent and poets like me, losing him?”

pAsuram

iRpiRappaRiyIr ivaravar ennIr
innadhOr thanmaiyenRu uNareer
kaRpagam pulavar kaLaikaN enRulagil
kaNdavA thoNdaraip pAdum
soRporuLALeer sollugEn vammin
sUzhpunal kudandhaiyE thozhumin
naRporuL kANmin pAdi nIr uymmin
nArAyaNA ennum nAmam

Word-by-Word meanings

ulagil – for the residents of this earth
thoNdarai – those who roam around doing menial services
il – greatness of (their) household life
piRappu – greatness of (their) birth
aRiyIr – not knowing
ivar – those who are wealthy now
avar – were previously in poverty
eNNIr – without knowing
thanmai – their nature
innadhu enRu – is in this particular manner
uNarIr – not knowing
kaRpagam! – Oh generous ones who resemble desire fulfilling kalpaka tree!
pulavar – for learned persons
kaLaigaN – Oh protector!
enRu – saying in this manner
kaNdavA – as thought in the heart
pAdum – praising
sol – for words
poruL – and meanings
ALIr – you who are experts
vammin – come over;
sollugEn – I am informing you (so that you don’t lose the apt goal);
nIr – you who are like me
punal – by water
sUzh – surrounded
kudandhai – ArAvamudhan emperumAn who is mercifully residing in thirukkudandhai
thozhumin – worship;
nArAyaNA ennum – the word which explains “I am all kinds of relationship”
nAmam – divine name
pAdi – speaking fully
uymmin – be uplifted;
nal poruL kANmin – see, this is the ultimate principle.

Simple translation

Oh poets who are experts in words and meanings, who roam around doing menial services to the residents of this world without knowing the greatness of their household life and birth, and without knowing that those who are wealthy now were in poverty previously, and without knowing that “their nature is in this particular manner”, who tell them “Oh generous ones who resemble desire fulfilling kalpaka tree! Oh protector of learned persons!” and praise them as thought in your hearts! Come over. I am informing you. You who are like me should worship ArAvamudhan emperumAn who is mercifully residing in thirukkudandhai which is surrounded by water; be uplifted by speaking the divine name which explains “I am all kinds of relationship”; see, this is the ultimate principle.

Highlights from vyAkyAnam (Commentary)

  • il piRappu aRiyIr – Know about how they are placed in their gArhasthyam (household life) and their birth.
  • ivar avar ennIr – When a person who was previously suffering due to poverty become rich now, without knowing “This must not have been acquired by his ability; he must have been blessed by sarvESvaran”, you are thinking that such person is like Sriya:pathi (lord of SrI mahAlakshmi) who is wealthy from birth. Alternatively,
  • ivaravarennIr – if seen as a single word, it means “you are unable to see the difference between any two persons”.
  • innadhOr thanmai enRu uNarIr – You cannot know the knowledge/ability of such person.
  • kaRpagam – You are saying “he will grant without thinking about any aspects”.
  • pulavar kaLaigaN enRu – Such a person will hide when knowledgeable poets come to him seeking wealth. These poets will call such a person as “Our lord”.
  • ulagil kaNdavA thoNdaraip pAdum – In this world, superficially praising those who are roaming around with lowly conduct.
  • sol poruL ALIr – You who are experts in words and their meanings. There is none who can beat you in word-play and there is none who is as good as you in understanding the principles.
  • sollugEn vammin – As I show you the entity which matches your expertise in words and meanings, you come over.
  • sUzh punal kudandhaiyE thozhumin – You need a river and a capital city – for you to praise someone in your poems. When you praise someone, you need someone who owns rivers, mountains and cities.
  • nal poruL kANmin – You realise this ultimate principle. That is, emperumAn is the goal as well as the means.
  • pAdi nIr uymmin nArAyaNA ennum nAmam – I showed you the entity (bhagavAn) which is the best amongst the principles which are known by words. Now you sing the divine names of such entity and be uplifted – says AzhwAr. The short form of thirumanthram, that is akAram (syllable “a”), is explained in  nArAyaNa anuvAkam “ya: parassa mahESvara:“ (nArAyaNa, the lord of lords). Among the words, akAram is the best. Among the principles which are explained through the words, ArAvamudhan emperumAn is the greatest.

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 – 1.1.6 – empirAn endhai

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periya thirumozhi >> First centum >> First decad

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Introduction to the vyAkyAnam

When asked “You are greatly celebrating this divine name. What is the meaning for it?” AzhwAr explains in this pAsuram. Instead of chanting the divine name [as part of thirumanthram] and getting a result out of it, and making it ancillary for karma yOgam (gyAna yOgam and bhakthi yOgam), since AzhwAr is of the opinion that the result is attained by meditating upon the meanings of it, he is explaining the meanings. nammAzhwAr too, while speaking about thirumanthram [especially the divine name, nArAyaNa], will explain about the meaning either before or after, to emphasise on the meaning, since it is said in SAsthram “gyAnAn mOksham” (True knowledge leads to liberation).

pAsuram

empirAn endhai ennudaich chuRRam
enakkarasu ennudai vANAL
ambinAl arakkar verukkoLa nerukki
avaruyir seguththa em aNNal
vambulAnjOlai mAmadhiL thanjai
mAmaNik kOyilE vaNangi
nambigAL! uyya nAn kaNdu koNdEn 
nArAyaNA ennum nAmam

Word-by-Word meanings

nambigAL! – Oh those who are complete (with enjoying bhagavAn’s qualities)!
em pirAn – being my benefactor
endhai – being my father
ennudaich chuRRam – being all my relationships
enakku arasu – being my ruler
ennudai vAzh nAL – being my life-span
arakkar – rAkshasas (demoniac people)
verukkoLa – to be scared
ambinAl – with arrows
nerukki – suffocating them
avar uyir – their lives
seguththa – destroyed
em aNNal – the eternal abode of sarvESvaran, who is my lord
vambu – fragrance
ulAm – blowing
sOlai – garden
mA – lengthy
madhiL – having fort
thanjai mA maNik kOyilE – thanjai mA maNik kOyil only
vaNangi – worshipped
nAn uyya – to be uplifted (like all of you)
nArAyaNA ennum nAmam – the divine name, nArAyaNa
kaNdu koNdEn – I got to realise.

Simple translation

Oh those who are complete (with enjoying bhagavAn’s qualities)! sarvESvaran, being my benefactor, father, all my relationships, ruler and life-span, created fear in the rAkshasas by suffocating them with arrows and destroyed their lives. I only worshipped such sarvESvaran, who is my lord who is residing in thanjai mA maNik kOyil which is having garden with blowing fragrance and lengthy fort. To be uplifted, I got to realise the divine name, nArAyaNa.

Highlights from vyAkyAnam (Commentary)

  • empirAn – My benefactor.
  • endhai – My father.
  • ennudaich chuRRam – One who remains all types of relationships starting with the mother who gives birth.
  • enakku arasu – One who eliminated my vices and ruled over me.
  • ennudai vAzh nAL – My life-span.
  • ambinAl arakkar verukkoLa nerukki avaruyir seguththa em aNNal – My lord who destroyed the rAkshasas by causing fear in them by suffocating them with his arrows instead of destroying them with his sankalpa (will). Thus he concludes with saying “emperumAn is my swAmi (lord)”. With this, what is explained in subAla upanishath “mAthA pithA bhrAthA nivAsaS SaraNam suhrudhgathirnArAyaNa:” (SrIman nArAyaNan is mother, father, brother, abode, refuge, friend, goal), is elaborated here.

When asked “How did you get all of these?” AzhwAr says,

  • vambulAnjOlai mAmadhiL thanjai mAmaNik kOyilE vaNangi – I kept worshipping thanjai mAmaNik kOyil only, which is having eternally blooming garden and lengthy fort. As I meditated upon emperumAn’s saulabhyam (easy approachability) where he is present announcing “I am all types of relationships for you”, I received all these.
  • nambigAL – AzhwAr could be addressing either those who are caring only for the body holding on to matters other than bhagavAn or those who are complete due to enjoying bhagavAn’s qualities.
  • uyya nAn kaNdu koNdEn – AzhwAr is saying either “I got to see emperumAn to be uplifted, while you are suffering due to worldly attachments” or “I too reached the shore as you did knowing the ways to be uplifted”.
  • nArAyaNA ennum nAmam – I got to realise the divine name which explains that emperumAn is all types of relationships.

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 – 1.1.5 – kaLvanEn AnEn

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periya thirumozhi >> First centum >> First decad

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pAsuram

kaLvanEn AnEn padiRu seidhiruppEn
kaNdavA thirithandhEnElum
theLLiyEn AnEn selgadhikkamaindhEn
chikkenath thiruvaruL peRREn
uLLelAm urugik kural thazhuththozhindhEn
udambelAm kaNNanIr sOra
naLLiruL aLavum pagalum nAn azhaippan
nArAyaNA ennum nAmam

Word-by-Word meanings

kaLvanEn AnEn – (Previously, bhagavAn’s possession AthmA) I stole;
padiRu – very evil acts
seydhu iruppEn – I kept doing;
kaNda A – any aspects seen
thirithandhEnElum – even after engaging
thiru aruL – (his) merciful glance
sikkena – firmly
peRREn – I got;
theLLiyEn AnEn – I acquired clarity (about his lordship and my servitude);
sel – to travel in (archirAdhi mArgam, the path leading to paramapadham)
gadhikku – to paramapadham
amaindhEn – became complete, to go;

(further)
uL elAm – all that which are inside (i.e., bones, nerves) my body
urugi – melting
kural – tone
thazhuththu ozhindhEn – stuttered;
udambu elAm – everywhere on my body
kaNNa nIr sOra – to have tears of happiness flow over
naL – dense
iruL aLavum – throughout the night
pagal aLavum – throughout the day
nArAyaNA ennum nAmam – the divine name, nArAyaNa
nAn – I, the servitor
azhaippan – got to call out.

Simple translation

Previously I stole this AthmA which is owned by bhagavAn; I kept doing very evil acts; I firmly received his merciful glance even after engaging in worldly aspects which were seen; I acquired clarity about his lordship and my servitude; I became complete and ready to travel to parampadham; all that which are inside my body are melting and my tone stuttered; throughout the dense night and day, I, the servitor, got to call out the divine name, nArAyaNa to have tears of happiness flow over my body. kaNdavARu is written as kaNdavA and ellAm is written as elAm.

Highlights from vyAkyAnam (Commentary)

  • kaLvanEn AnEn – In comparison with someone who stole firewood, the one who stole precious gems, will acquire more sins; in comparison to someone who stole the wealth of SUdhra, the one who stole the wealth of brAhmaNa, will acquire more sins; I stole the best entity, that is AthmA; I claimed ownership of a belonging of sarvESvaran; [hence, I accumulated great sin, from both the object which is stolen and from whom it is stolen].
  • padiRu seydhiruppEn – If it itches inside the neck/throat, one cannot scratch to eliminate the itch. In this manner, I became a great thief who accumulated great sin. Not only did I consider my body to be self, but when I saw Ashtikas (faithful ones) who think “this AthmA is a servitor of ISvara”, I would ask them “How can there be an AthmA which is different from body? How can there be an ISvara?” and steal bhagavAn’s possession in this manner.
  • kaNdavA thirithandhEnElum – I was simply following on a bodily platform without knowing the truth instead of withdrawing from the aspects which are forbidden by SAsthram. As said in sthOthra rathnam 58 “nrupaSu:” (animal in a human body), I would seek out the pleasures which are attained from others, from own mother as well.
  • theLLiyEn AnEn – While I was like this, [suddenly] like those who understand the difference between essence and extraneous aspects, and engage in what is allowed and avoid what is forbidden [in SAsthram], I became knowledgeable.
  • sel gadhikku amaindhEn – I became to be thought and said by emperumAn as in “He is acting in a manner to remain in samsAram forever; from now onwards, he does not belong in this samsAram, he belongs in paramapadham”. There is an abode which should be reached – that is, paramapadham. I became complete, to belong there.

When asked “You first said ‘kaNdavA thirithandhEn‘ and then said ‘theLLiyEn AnEn‘. This seems contradictory!” AzhwAr says,

  • sikkenath thiruvaruL peRREn – I got his grace, to not have to look back ever.

When asked “What benefit did you get?” AzhwAr says,

  • uL elAm urugik kural thazhuththu ozhindhEn – The bones and nerves inside the body melted and that is shown in my stuttering tone.
  • udambelAm kaNNa nIr sOra – SrIvishNu thathvam “AhlAdha SItha nEthrAmbu: pulakI krutha gAthravAn” (One who is having cool happy tears due to blissful experience of bhagavAn etc – the purpose of everyone is to see such persons). All over the body, tears overflow as necklace with five layers and necklace with three layers.
  • naL iruL aLavum pagalum nAn azhaippan nArAyaNA ennum nAmam –  Both the night when worldly pleasures are enjoyed and the day when wealth for future enjoyment is earned, are fully spent in reciting the divine name by 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 – 1.1.4 – venRiyE vENdi

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periya thirumozhi >> First centum >> First decad

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pAsuram

venRiyE vENdi vIzhporutkirangi
vERkaNAr kalaviyE karudhi
ninRavA nillA nenjinai udaiyEn
enseygEn? neduvisumbaNavum
panRiyAy anRu pAragangINda
pAzhiyAn AzhiyAn aruLE
nanRu nAnuyya nAn kaNdu koNdEn
nArAyaNA ennum nAmam

Word-by-Word meanings

venRiyE – Victory only
vENdi – desired
vIzh – that which will be destroyed
porutku – for wealth
irangi – worrying
vEl kaNAr – with the women whose eyes resemble spear
kalaviyE – union only
karudhi – considered
ninRavA nillA – not being firm on anything
nenjinai – heart
udaiyEn – I who am having
en seygEn – what will I do; (not having the means to reach you, I am unable to do anything)
anRu – on the day when earth was engulfed by deluge
nedu – tall
visumbu – sky
aNavum – growing to touch
panRiyAy – having the form of varAha (wild boar)
pAragam – earth
kINda – uplifted
pAzhiyAn – the strong one
AzhiyAn – sarvESvaran’s
aruLE – by mercy only
nAn – I who was attached to worldly pleasures
nanRu – properly
uyya – to be uplifted
nArAyaNA ennum nAmam – the divine name nArAyaNa
nAn – I who was prideful
kaNdu koNdEn – realised.

Simple translation

Desiring for victory only and worrying for the wealth which will be destroyed, only considering the union with the women whose eyes resemble spear, what will I, who am having the heart which is not firm on anything, do? The strong sarvESvaran having the form of varAha who grew up to the tall sky, on that day the earth was engulfed by deluge, uplifted the earth. To be properly uplifted by such sarvESvaran’s mercy only, I who was attached to worldly pleasures and was prideful, realised the divine name nArAyaNa.

Highlights from vyAkyAnam (Commentary)

  • venRiyE vENdi – He only desires for victory even over father or teacher. He always tries to push-down everyone else and become prominent. He is even desiring to win over aspects where he should remain subservient.
  • vIzh porutku irangi – Only due to having a little bit of wealth, one disrespects others. But since it is impermanent, he will lose and will cry out for that. On top of trying to win over respectable persons instead of being subservient to them, he will also remain crying due to having attachment for wealth which should not be cared for. Alternative explanation – having dhEhAthmAbimAnam (considering body as self), not just considering oneself to be greater than all, but also will think about the impermanent body to remain forever and worry for that.
  • vEl kaNAr kalaviyE karudhi – While having wealth, he will let his wife wear saffron clothes and let her go. But on losing the wealth, if he calls out for her, just as others, his wife will also look sharply with her spear like eyes and question him. At that time, he will think “I should have made ornaments with my wealth and decorated her with them”. He will try to decorate his wife with the lost wealth.
  • ninRavA nillA nenjinai udaiyEn en seygEn – When the whole world is engaged in the means for UrvasI sAlOkyam (to remain in heaven where Urvasi lives), arjuna with great detachment, worshipped her [considering her as his mother], when she approached him and tried to seduce him; such arjuna said that even the wind blowing from the opposite direction can be controlled but the heart/mind cannot be controlled as said in SrI bhagavath gIthA 6.34chanchalam hi mana: krishNa pramAthi balavadh dhrudam |thasyAham nigraham manyE vAyOr iva sudhushkaram ||” (Because , mind is (naturally) wavering, strong and hence bewildering and firm (in pulling us towards worldly pleasures). I think that it is very difficult to restrain it, like controlling a fierce storm). How can I engage my mind in a means which is apt to attain you, when my heart cannot focus on any matter for more than a fraction of a moment? It will only facilitate my loss of you.
  • en seygEn – arjuna became sorrowful after hearing from bhagavAn about many upAyams (means) in eighteen chapters of SrI bhagavath gIthA, which are impossible to practice. For AzhwAr, everything is causing fear [even without getting instructed like that].

When asked “If you remain like this, what would you consider as the means for the goal?” AzhwAr says “When the world which was engulfed by deluge, was incapable to save itself, there was the one who protected it. Such emperumAn will be my means”

  • nedu visumbu aNavum panRiyAy anRu pAr agam kINda pAzhiyAn AzhiyAn aruLE – Only when world which was engulfed by deluge could engage in protecting itself, I who am having heart which is engulfed by worldly pleasures can contemplate about my well-being. One who grew out of the space in sky, eagerly assumed a form which is much larger than what is to be protected. When the world was engulfed in the deluge and was about to be destroyed, bhagavAn assumed the form of mahAvarAham (great wild boar) which will not withdraw seeing water and mud. He assumed the form which will grow on seeing abundance of water. nAchchiyAr thirumozhi 11.8mAsudambil nIr vArA mAnamilAp panRiyAm” is explained here. While seeing his divine consort (bhUmippirAtti) where her body is not cared and is immersed in the deluge as in “pAsi thUrththu” (having moss all over), bhagavAn who is her beloved husband, not caring for his own body, acquired a divine form which had dirt on it. mAnamilA – Being free from the pride of being sarvESvara. When the demon mArIcha [rAvaNa’s uncle] assumed the form of a mystical deer, other deer came by, smelled him, realised that he is not a real deer and ran away from him. Unlike that, what is said in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE” (I consider myself as a human being) is felt by him here also [to feel one among the wild boars].
  • pAr agam kINda – As the whole world was resting on the wall of the oval shaped universe, emperumAn freed the world and brought it out.
  • pAzhiyAn – One who has great strength.
  • AzhiyAn – While protecting he does not need any tool [as in the case of rescuing the world]; but if he needs a tool, he has the sudharSana chakra weapon in his hand.
  • aruLE – Considering me to be totally lost due to having pride where one should not have, worrying for that which is not worthy of worrying, desiring to enjoy worldly matters which will lead to hell and having wavering mind, due to his mercy, sarvESvaran thought “He will never be able to uplift himself” and having that only as the reason, tried to uplift me. Both aruLE or aruLAlE, are acceptable.
  • nanRu nAn uyya – I became similar to nithyasUris who are known as asprushta samsAra gandhar (those who are untouched by defects of samsAra), instead of being known as one who remained as said in “venRiyE vENdi vIzh porutkirangi vERkaNAr kalaviyE karudhi“, has become pure.
  • nAn kaNdu koNdEn nArAyaNA ennum nAmam – AzhwAr spoke about himself as having pride and greed as in “venRiyE vENdi vIzh porutkirangi“; I who was like this acquired the result which is acquired by those who are having noble qualities such as amAnithvam (being free of pride) etc.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.1.3 – sEmamE vENdi

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

periya thirumozhi >> First centum >> First decad

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pAsuram

sEmamE vENdith thIvinai perukkith
therivaimAr uruvamE maruvi
UmanAr kaNda kanavilum pazhudhAy
ozhindhana kazhindha annALgaL
kAmanAr thAdhai nammudai adigaL
thammadaindhAr manaththiruppAr
nAmam nAn uyya nAn kaNdu koNdEn
nArAyaNA ennum nAmam

Word-by-Word meanings

sEmamE – well-being only
vENdi – desiring (but without not performing virtuous duties which are required for that)
thIvinai – sins
perukki – increasing
therivaimAr – of women
uruvamE – physical beauty only
maruvi – thinking about
kazhindha – wasted
annALgaL – those times
UmanAr – mute persons
kaNda – saw
kanavilum – more than the dream
pazhudhAy – being useless
ozhindhana – lost; hence
kAmanAr – for cupid
thAdhai – being the father
nammudai – for all of us
adigaL – being the lord
tham – him
adaindhAr – for those who hold as refuge
manaththu – in the heart
iruppAr – sarvESvaran who firmly remains
nAmam – word
nArAyaNA ennum – nArAyaNa
nAmam – divine name
nAn – I who was running behind worldly pleasures
uyya – to be uplifted
nAn – who is too lost for redemption
kaNdu koNdEn – realised.

Simple translation

Desiring only for the well-being, but increasing the sins, only thinking about the physical beauty of women, all those times were wasted and were more useless than the dream seen by mute persons; hence, I who was running behind worldly pleasures, got the word nArAyaNa which is the divine name of sarvESvaran who is the father of cupid, who is the lord for all of us and who firmly remains in the heart of those who hold him as refuge; I who am too lost for redemption, realised such divine name for me to be uplifted.

Highlights from vyAkyAnam (Commentary)

  • sEmamE vENdi – One will be thinking in the heart “There should be no troubles from enemies, kings et al for us; we should be protected by all”.
  • thIvinai perukki – When one looks out for the well-being, one should also engage in suitable righteous activities which lead to such well-being; but one will accumulate sins only.
  • theirvaimAr uruvamE maruvi – One will only reap the results of the sinful activities, if one does not engage in righteous activities; the sins committed will lead to engagement in worldly pleasures.
  • uruvamE maruvi – When one sees deep inside the hearts of such women, one can easily give them up. Their hearts will be poisonous with selfish motives; if one engages in the heart, one can see the ignoble qualities, one can retract; it will be easy to hide the defects in the form.
  • maruvi – Such forms will be meditated upon as SubSrayam (auspicious abode).
  • UmanAr kaNda kanavilum pazhudhAy – UmanAr – mute persons. A mute person won’t be able to reveal the dream he saw – he can only think about it; even unlike that, enjoying these worldly pleasures for a long time, one will not even be able to recollect what one enjoyed. Alternative explanation – while a mute person cannot speak about his dream, he can at least think about it; but the enjoyment of these worldly pleasures cannot even be thought about since that will only cause fear (for the repurcussions). There is nothing worthy to recollect and even if there is, that will only cause fear.
  • ozhindhana kazhindha annALgaL – SrI rAmAyaNam yudhdha kANdam 5.5 “na mE dhukkam priyA dhUrE na mE dhukkam hruthEthi vA | EthadhEvAnusOchAmi vayOsyA hyathivarththathE ||” (I am not feeling distressed that the one who is dear to my heart is at a far away place or that she has been abducted. I am only feeling sad that she is ageing) – I am not upset that my dear wife is far away from me, that can be remedied by traveling there; I am not upset she was abducted by a powerful demon, that can be remedied by severing his head; my only sorrow is this – “vayOsyA hyathivarththathE” – I cannot get back the lost time with my arrow!

When asked “Are these defects not present in the entity (bhagavAn) you are holding on to?” AzhwAr says,

  • kAmanAr thAdhai – His form itself is attractive; his physical beauty will add to the greatness. He is the creator of cupid who bewilders the world with his beautiful form. He goes through the same emotions on seeing emperumAn, which are observed by the world on seeing him. SrI bhAgavatham 10.32.2 “sAkshAn manmatha manmatha:” (For the cowherd girls, krishNa appeared like a cupid of cupids).
  • nammudai adigaL – Not just that he is free from the defects which are present in worldly aspects, the worldly aspects are inapt while he is apt.
  • nammudai adigaL – sarvasvAmi (lord of all).
  • thammadaindhAr manaththiruppAr – Unlike those women who would showcase their forms and attract the men, take away everything possessed by the men, not presenting themselves to the men and driving the men away, emperumAn will firmly remain in the heart of those who have even the slightest attachment towards him. He will even abandon his grand assembly in paramapadham and have the hearts of such devotees as his abode.
  • thammadaindhAr manaththiruppAr nAmam – The divine name which spells out all the aforementioned aspects. Having beautiful physical form, being the lord of all, easy approachability and motherly forbearance are revealed in this name.
  • nAn uyya nAn kaNdu koNdEn – I, who was getting destroyed as said in thaiththirIya upanishath “asannEva” (as good as matter), realised him to be uplifted.
  • nAn kaNdu koNdEn – I who had reached the stage to think “Is there no vision?” acquired the desired benefit. I who had thought as “I won’t exist anymore, there is no possibility of vision” got uplifted and also saw emperumAn’s divine name.
  • nAn uyya nAn – “nAn” (I) is repeated twice as an outlet for the joy acquired.
  • nArAyaNa ennum nAmam – I got to recite the divine name which is to be recited by those who have control over internal and external senses as said in bruhadhAraNyaka upanishath 6.4.23 “SAnthO dhAntha uparathas thithikshus samAhithO bhUthvA AthmanyEvAthmAnam paSyEth” (One who has control over internal and external senses, who has no attachment towards activities (in the context of getting the fruits), who has patience and who has undisturbed mind can see the bhagavAn who is present within the self). I who was having ignoble qualities as said in “sEmamE vENdith thIvinai perukkith therivaimAr uruvamE maruvi“, acquired the result which is acquired by those who are having noble qualities.

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