Category Archives: periya thirumozhi

periya thirumozhi – 1.3.9 – pulangaL naiya

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pulangaL naiya meyyil mUththup pOndhirundhuLLam eLgi
kalanga aikkaL pOdha vundhik  kaNda pidhaRRA mun
alangalAya thaNduzhAy koNdu Ayira nAmam solli
valangoL thoNdar pAdi Adum vadhari vaNangudhumE

Word-by-Word meanings

meyyil – in the body
pulangaL – senses
naiya – to become weak
mUththu – having become old
pOndhu – going to a secluded place
irundhu – remaining (there)
uLLam eLgi – having the heart worried
kalanga – as imbalance (in vAdha, piththa and SlEshma) occurs (due to that)
aikkaL – kapam (mucus)
pOdha undhi – getting pushed out greatly
kaNda – as things are seen
pidhaRRA mun – before blabbering
valam koL – (performing favourable actions such as) circumambulating etc
thoNdar – SrIvaishNavas who are servitors
alangalAya – in the form of a garland
thaN thuzhAy – cool thiruththuzhAy
koNdu – holding in hand
Ayiram nAmam – (his) thousand divine names
solli – recite
pAdi – sing
Adum – dancing
vadhari – sarvESvaran who is residing in SrI badhari
vaNangudhum – let us worship

Simple translation

Let us worship sarvESvaran who is residing in SrI badhari where SrIvaishNavas who are servitors are performing favourable actions such as circumambulating etc, holding cool thiruththuzhAy garland in their hands and reciting his divine names, singing and dancing; let us do this before becoming old to have the senses in the body weakening, going to a secluded place and remaining there with a worried heart, having imbalance in vAtha, piththa and SlEshma, the mucus getting pushed out greatly and blabbering as things are seen.

Highlights from vyAkyAnam (Commentary)

  • pulan … – While the senses remain in the body, they would be unable to enjoy their respective objects and become very old to have weakened senses.
  • pOndhirundhu – Unlike others, being unable to see and hear properly, going to a secluded place and remaining there.
  • uLLam eLgi – Heart becoming worried “Why are we suffering!”
  • kalanga … – As three types of defects (vAtha, piththa, kapa) rise, the mucus gets pushed out.
  • kaNda pidhaRRAmun – Before blabbering about the hurdles.
  • alangalAya – Carrying the thiruththuzhAy garland which is having the greatness to be offered to emperumAn.
  • Ayira nAmam solli – Instead of blabbering gibberish, reciting the thousand divine names which are apt for the senses, as said in mudhal thiruvandhAdhi 95nAvAyiluNdE …”.
  • valam koL – SrIvaishNavas who perform favourable actions (kainkaryams), carrying garlands which qualify to be adorned by him, reciting his divine names, and would sing and dance; let us enter that assembly and become one amongst them.

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 – 1.3.8 – Isi pOmin

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Isi pOmin Ingu irEnmin irumiyiLaiththIr uLLam
kUsiyittIr enRu pEsum kuvaLaiyam kaNNiyarpAl
nAsamAna pAsam vittu nanneRi nOkkaluRil
vAsam malgu thaNduzhAyAn vadhari vaNangudhumE 

Word-by-Word meanings

pOmin – Go away
Isi – “chI! chI!” (thamizh phrase to show disgust)
Ingu – here
irEnmin – don’t stay
irumi – due to cough
iLaiththIr – have a weakened body (hearing our words)
uLLam kUsi ittIr – felt shameful in your heart
enRu pEsum – those who speak this way
kuvaLai – like a kuvaLai flower
am – beautiful
kaNNiyarpAl – towards women who have eyes
nAsamAna pAsam – attachment which will lead to destruction
vittu – giving up
nal neRi nOkkal uRil – while looking out for the noble path
vAsam malgu – filled with fragrance
thaN – cool
thuzhAyAn – where sarvESvaran who is adorning thiruththuzhAy (thuLasi) is permanently residing
vadhari – SrI badhari
vaNangudhum – let us worship

Simple translation

Let us worship SrI badhari where sarvESvaran who is adorning fragrant, cool thiruththuzhAy (thuLasi) is permanently residing, while looking out for the noble path after giving up attachment which will lead to destruction, towards women who have beautiful eyes which resemble kuvaLai flower say “Go away! chI chI! (disgusting) Don’t stay here. Your body has weakened due to cough and you feel ashamed in your heart”.

Highlights from vyAkyAnam (Commentary)

  • Isi pOmin – Saying “Go away! chI chI!”
  • pOmin – The women will say “Go away!” The man will think otherwise due to past impressions [previously, they would say playfully “Go away!” indicating her intent to have him there], and remain there.
  • Ingu irElmin – They will say “Do you know where you are? You have no connection with this place. Hence, you must go”.

At that time, he will say “Why so? Why should I go?” They will respond,

  • irumi iLaiththIr – uLLam kUsi ittIr – You have become weak due to cough. You know about yourself. Thinking about our presence, you will think “Why am I being insulted in front of everyone in this manner” and will feel ashamed. Those women who say in this manner.
  • kuvaLai am kaNNiyarpAl – They will see the way he is insulted, very eagerly. He will think – whether very strong poison or very sweet nectar, it is a fortune to be seen by them. This way their glance will stir up his emotions towards them.
  • nAsamAna pAsam vittu … – This attachment will lead to his destruction in any situation. Attachment in lowly matters will naturally lead to destruction. Giving it up, while looking out for noble path, one should worship SrI badhari where emperumAn is adorning a thuLasi garland to support those who surrender unto him.

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 – 1.3.7 – pappa appar

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pappa appar mUththavARu pAzhppadhu sIththiraLai
oppa aikkaL pOdha vundha un thamar kANmin enRu
seppu nErmen kongai nallAr thAm siriyAdha munnam
vaippum nangaL vAzhvum AnAn vadhari vaNangudhumE

Word-by-Word meanings

sIththiraLai oppa – like a cluster of pus
aikkaL – mucus
pOdha undha – as it get pushed out (seeing that)
seppu nEr – like a copper pot
mel – soft
kongai – having bosoms
nallAr – the women whom he thought to be his well-wishers
pappa – “Oh my”
appar – the elderly person
mUththa ARu – the way he has aged
pAzhppadhu – is unbelievably bad (saying this way)
thAm – they (who liked him previously, looking at those who were nearby)
un thamar – he who is related to you
kANmin – see his state
enRu – saying this
siriyAdha munnam – before they make fun
nangaL – for us
vaippum – wealth for emergency situations
vAzhvum AnAn – our prosperous life, his
vadhari – SrI badhari
vaNangudhum – let us worship

Simple translation

When cluster of pus which appears like mucus gets pushed out, the women whom he thought to be his well-wishers, who have soft, copper pot like bosoms would say “Oh my! The way this elderly person has aged is unbelievable” and would tell those who are nearby “see the state of this person who is related to you” and make fun of him; let us worship SrI badhari which is the abode of emperumAn who is our wealth for emergency situations and our prosperous life before such situation.

Highlights from vyAkyAnam (Commentary)

  • pappa – AzhwAr is repeating the way the women make fun of this elderly person (who was highlighted in previous pAsuram). pappa – Oh my.
  • appar mUththa ARu – Those women will say “None can avoid old age; but none become as aged as this person!” If we consider regular old age as youth, this will be old age for such state.
  • pAzhppadhu – This made them hate this body and say “This is very bad; this is very very ugly!”
  • sI … – As the mucus get pushed out looking similar to a cluster of pus. As the mucus gets pushed out as a cluster of pus, they will say “Oh my! He is too old! He is very ugly!”
  • un thamar kANmin enRu – While he was youthful and wealthy, they would say “My man! My man!” Now that he has lost his youth and wealth, to make one feel bad about the relationship with him, they would tell each other “He is your man! He is your man!” and argue with each other.
  • seppu … – To make fun of him and play with him, they would relax their upper garment and show a little bit of their bosoms. Opening his eyes, he will try to look at that; seeing that they will tell each other “Girl! With what relationship with these is he trying to look at them?” and laugh at him. Also said as “seppu nEr men kongai nallAr – appar enRu siriyAdha munnam” (Before the women who have copper pot like soft bosoms laugh at him saying “He is too old”) Previously, he would present all his wealth to those girls and get their smile in return; now they will laugh at him just seeing his state of existence.
  • vaippum nangaL vAzhvum AnAn – Worship the divine abode of the one who becomes the sAdhanam (means) immediately when pursued and subsequently the prApyan (end goal). He is not the type who likes at times and laughs at other times. It is said in vishNu dharmam 72.4 “amrutham sAdhanam sAdhyam” (one who is like nectar, means and end goal).

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 – 1.3.6 – eyththa sollOdu

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

eyththa sollOdu eeLaiyEngi irumiyiLaiththu udalam
piththar pOlach chiththam vERAyp pEsi ayarAmun
aththan endhai AdhimUrththi Azhkadalaik kadaindha
maiththa sOdhi emperumAn vadhari vaNangudhumE

Word-by-Word meanings

eyththa – weak
sollOdu – with speech
ILai – due to mucus
Engi – becoming weak
irumi – suffering from cough
udalam – body
iLaiththu – becoming thin
piththarpOla – like mad men
siththam vERAyp pEsi – thinking one thing and speaking something else
ayarA mun – before breaking down
aththan – being lord
endhai – being my father
AdhimUrththi – being the cause of the universe
Azh – deep
kadalai – ocean
kadaindha – one who churned
maiththa – dark
sOdhi – having radiance
emperumAn – sarvESvaran who accepted me as a servitor, his
vadhari – SrI badhari
vaNangudhum – let us worship

Simple translation

Let us worship SrI badhari of sarvESvaran who is the lord, my father, the cause of the universe, who churned the deep ocean, who is the darkly radiant sarvESvaran who accepted me as a servitor; let us do this before acquiring weak speech, body becoming weak due to mucus and suffering from cough, body becoming thin and breaking down and before reaching the state of thinking one thing and speaking something else, like mad men.

Highlights from vyAkyAnam (Commentary)

  • eyththa sollOdu – Instead of becoming weak after speaking for a while, it will be weak while starting to speak; subsequently it will end with becoming weaker.
  • Engi – Subsequently, more fatigue will occur.
  • irumi iLaiththu udalam – That will be the precursor for the cough. After coughing, the body will weaken greatly.
  • piththar pOlach chiththam vERAyp pEsi – Thoughts will mismatch the words spoken. Just as a mad man, he will think one thing and say something else.
  • chiththam vERAyp pEsi ayarAmun – One will end up with great fatigue, to be unable to even speak in the aforementioned manner; before becoming unconscious in this manner,
  • aththan … – sarvESvaran who is the apt lord, who desires my well being and who is the creator of the universe.
  • Azh kadalaik kadaindha – One who performs most difficult tasks and fulfils the desires.
  • maiththa sOdhi – One who has great physical beauty which will not let us give up on him, even if he does not fulfil our desire; instead of becoming pale or red, he always remains cool for our eyes with cool radiance.
  • emperumAn … – Let us worship SrI badhari of such emperumAn who showed his beauty and made me his servitor.

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 – 1.3.5 – paNdu kAmar

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

paNdu kAmarAnavARum pAvaiyar vAyamudham
uNdavArum vAzhndhavARum okkavuraiththirumi
thaNdu kAlA UnRivUnRith thaLLi nadavAmun
vaNdu pAdum thaNduzhAyAn vadhari vaNangudhumE

Word-by-Word meanings

paNdu – During adulthood
kAmarAna ARum – the way girls had a liking for him
pAvaiyar – those girls’
vAy  – in their mouth
amudham – nectar
uNda ARum – how he drank
vAzhndha ARum – how he enjoyed petty pleasures (and destroyed the self)
okka – in a singular manner
uraiththu – spoke (and due to that fatigue)
irumi – coughed (in between)
thaNdu – stick
kAlA – having as foot
UnRi UnRi – (due to weakness, in the same place) pressing it repeatedly
thaLLi – becoming weak
nadavAmun – before having to walk
vaNdu pAdum – beetles humming
thaN – cool
thuzhAyAn – sarvESvaran, who is adorning thiruththuzhAy (thuLasi) garland, his
vadhari – SrI badhari
vaNangudhum – let us worship

Simple translation

In a singular manner, he would speak about the way girls had a liking for him during adulthood, the way he drank the nectar from the mouth of those girls and how he enjoyed petty pleasures; in between he would cough due to fatigue, having the stick as foot, would press it repeatedly, and become weak; let us worship SrI badhari of sarvESvaran, who is adorning cool thiruththuzhAy (thuLasi) garland and where the beetles are humming, before reaching such situation.

Highlights from vyAkyAnam (Commentary)

  • paNdu kAmar – While having the qualification (i.e. youth), he would engage in forbidden activities only, without thinking about next step; subsequently, if he seeks to surrender to bhagavAn, that will lead to the well-being of the self as said in thiruvAimozhi 1.3.8vaNakkodu mALvadhu valam” (Even if we are able to surrender at the last moments of our life, it will be strong enough); but he will speak about his past experiences for the rest of his life and die.
  • paNdu … – He will speak about how he was liked by the girls and how he drank the nectar from their mouth. Alternative explanation – He will speak about how he remained greatly attractive for them.
  • vAzhndha ARum – Now he thinks about the same as destruction for the self as said in thiruvAimozhi 6-9-8innam keduppAyO” (Are you planning to torment me even now?)
  • okka uraiththu irumi – He will start speaking about those aspects; immediately he will start coughing; further, due to desire in speaking about it, he will continue speaking from where he left; thus, he will cough and speak repeatedly.
  • thaNdu kAlA – Whatever one does with the leg, he does with the stick.
  • UnRi UnRi – piLLai azhagiya maNavALa araiyar explains as mercifully explained by parASara bhattar for this – “He will be unable to firmly press the stick to steady his body, due to lack of strength in the hand, he will repeatedly press the stick”
  • thaLLi … – Before walking in this weakened/stumbled manner.
  • vaNdu … – The abode where there is continuous experience instead of having to say “there was nice experience back then, now there is only suffering”. One need not enjoy for some time and just speak about it subsequently [without any further enjoyment].

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 – 1.3.4 – pILai sOra

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pILai sOrak kaN idungip piththezha mUththirumi
thALgaL nOvath thammil muttith thaLLi nadavAmun
kALaiyAgik kanRu mEyththuk  kunReduththu anRu ninRAn
vALai pAyum thaN thadam sUzh vadhari vaNangudhumE

Word-by-Word meanings

kaN idungi – eyes shrinking
pILai – dirt in the eyes
sOra – to come out
piththu – bile
ezha – to rise
mUththu – having attained old-age
irumi – cough
thALgaL – feet
thammil mutti – hitting each other
nOva – to cause pain
thaLLi – stumble
nadavAmun – before walking
kALaiyAgi – being a youth
kanRu mEyththu – tending the calves
anRu – that day (when indhra showered hail storm)
kunRu – gOvardhana hill
eduththu – lifted as umbrella
ninRAn – stood holding it (for seven days) – his
vALai – fish
pAyum – jumping around
thaN – cool
thadam – ponds
sUzh – surrounded
vadhari – SrI badhari
vaNangudhum – let us worship

Simple translation

SrI badhari is surrounded by cool ponds where the [scabbard] fish are jumping around and is the abode of krishNa who as a youth, tended the calves and lifted the gOvardhana hill and stood holding it as an umbrella back then (when indhra showered hail storm) for seven days; let us worship such abode, before our eyes shrink and dirt from the eyes start coming out, before the bile rises, and having attained old-age, coughing and stumbling due to walking in a stumbled manner due to the feet hitting each other and causing pain.

Highlights from vyAkyAnam (Commentary)

  • pILai sOrak kaN idungi – Eyes becoming reduced in size [and power]; due to losing the wetness, dirt will accumulate.
  • piththu ezha – Becoming very old. To have the limbs being very weak.
  • thALgaL … – Instead of stumbling due to other tools/weapons or other aspects, one’s own feet will hit each other and cause pain. thALgaL thammil mutti – nOva – as the feet hit each other and cause pain. Still one would desirously try to walk; before walking in such stumbled manner.
  • kALaiyAgi – One who grants equality to those who surrender unto him; one can become an eternally youthful person by surrendering to bhagavAn.
  • kanRu mEyththu – One who protects without any hesitation/restriction to those who are to be protected.
  • kunRam eduththanRu ninRAn – He will protect by doing great activities.
  • vALai … – This is the abode where even those entities (fish) which have no qualification live joyfully.

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 – 1.3.3 – uRigaLpOl

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

uRigaL pOl meynnarambezhundhu Un thaLarndhuLLam eLgi
neRiyai nOkkik kaN suzhanRu ninRu nadungAmun
aRidhiyAgil nenjam! anbAy Ayira nAmam solli
veRikoL vaNdu paNgaL pAdum vadhari vaNangudhumE

Word-by-Word meanings

mey – in the body
narambu – nerves
uRigaL pOl – like rope
ezhundhu – becoming projected (well visible from outside)
Un – flesh
thaLarndhu – become loosened
uLLam – heart
eLgi – becoming broken (to go away)
neRiyai nOkki – seeing the route (due to the fatigue)
kaN suzhanRu – rolling the eyes
ninRu – remaining immovable
nadungAmun – before reaching the stage of shivering
nenjam – Oh mind!
aRidhi Agil – if you have knowledge
anbAy – having bhakthi (towards sarvESvaran)
Ayira nAmam – (his) thousand divine names
solli – reciting
veRi koL – very fragrant
vaNdu – beetles
paNgaL – musical songs
pAdum – humming
vadhari – SrI badhari
vaNangudhumE – let us worship

Simple translation

Oh mind! If you are knowledgeable, having bhakthi, reciting his thousand divine names, let us worship SrI badhari where very fragrant beetles are humming musical songs before the nerves in the body become projected like ropes, the flesh in the body becomes loosened, heart becoming broken seeing the route to travel and eyes start rolling in fatigue and before the body remains immovable and starts shivering.

Highlights from vyAkyAnam (Commentary)

  • uRigaL … – In the body, the nerves which were invisible during the youth, as the body became dry, would become projected further like a rope. For that,
  • Un thaLarndhu – the flesh becomes loosened.
  • uLLam eLgi – Due to that, the heart becomes weak.
  • neRiyai … – As one starts thinking about the route to travel, as the journey is very long, one will take a hard look at the route. Due to the fatigue in looking far, eyes will start rolling. Subsequently, being unable to place the next step, the body will start shivering.
  • aRidhiyAgil nenjam – If you (mind) are the entry point for knowledge; being devoted towards him, while being healthy, recite all the thousand divine names, instead of having to fail in the effort by reciting a few of the divine names.
  • veRi … – The beetles which appear to be made from fragrance, are humming the songs to let out their enjoyment just as the mukthAthmAs (liberated souls) will sing sAma gAnam.

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 – 1.3.2 – mudhugu paRRi

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periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mudhugu paRRik kaiththalaththAl munnoru kOl UnRi
vidhir vidhirththuk kaNsuzhanRu  mERkiLai koNdirumi
idhuvennappar mUththavARenRu iLaiyavarEsAmun
madhuvuN vaNdu paNgaL pAdum vadhari vaNangudhumE

Word-by-Word meanings

kaiththalaththAl – with hand
mudhugu paRRi – supporting the back
mun oru kOl – having a stick in the front
UnRi – placing it in the ground firmly
vidhirvidhirththu – have the body shaking
kaNsuzhanRu – eyes rolling [in fatigue]
mEl kiLai koNdu – with high tone
irumi – coughing
iLaiyavar – children
appar – elders
mUththa ARu – attained old-age
idhu en – how (being too old!)
enRu – saying this way
EsA mun – before they scold
madhu – honey in flowers
uN – drinking
vaNdu – beetles
paNgaL pAdum – humming tunes
vadhari – SrIbadhari
vaNangudhum – let us worship

Simple translation

Let us worship SrIbadhari where beetles are drinking honey from the flowers, before children say “How old have you become!” after seeing the man supporting his back with his one hand and having a stick in the front placed firmly, having his body shaking, his eyes rolling in fatigue and coughing in a high tone.

Highlights from vyAkyAnam (Commentary)

  • mudhugu paRRik kaiththalaththAl – Due to weakness, his back will ache, due to that, he will support his back with one hand.
  • mun oru kOl UnRi – To stop from falling down in front, he will hold a stick in his hand. Both the front and back side needs support – such is his physical condition.
  • vidhirvidhirththu – The whole body shakes too.
  • kaN suzhanRu – The changes which happen in every limb is identified [here, the eyes are rolling in fatigue].
  • mERkiLai – mERku – mEl (high), iLai – iLaippu – fatigue. Coughing due to high fatigue. Alternative explanation – mERkiLai – high tone. Coughing with high tone.
  • idhu ennappar mUththavARu enRu – Children would say “Everyone will become old. But this man’s old-age is unbelievable!” appar – aged person. This person looks too old when compared to an old person – that is how old he is!
  • iLaiyavar – The children would think that they will remain youthful ever and the old-age person will remain old forever, and scold the old-age persons.
  • madhu uN … – Instead of just humming one tune, having drunk the honey, the beetles will hum all tunes.
  • vadhari – Thus, this is the abode where, not only such sorrows will be removed, but also, one will get ultimate bliss to remain joyful.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.3.1 – muRRa mUththu

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

periya thirumozhi >> First centum >> Third decad

Highlights from avathArikai (Introduction)

AzhwAr instructed his divine heart to go to thiruppiridhi in himavAn (Himalayan mountain range); but instead of matching the urge of AzhwAr, it remained prideful without approaching; as said in SrI vishNu purANam 6.7.28 “mana Eva manushyANAm” (mind is the main reason for a man’s bondage and liberation), it is the reason for bondage and liberation. The heart is not overenthusiastic about bhagavAn; now we are back to materialistic situation; but he has arrived in badharikASramam in this samsAram, to facilitate our reaching him with this body which is the hurdle to reach him; now this prakruthi (matter) which is a hurdle, is in the form of body, senses and worldly pleasures such as Sabdham (sound) etc; among the enjoyable aspects, the primary entity is women [context is about those women who intentionally promote themselves in this way to attract men] ; they would show themselves in an enjoyable way, but make it difficult to attain them, will grab all the wealth of the man who desires them, not present themselves to him, and even when they present themselves to him, the enjoyment will be insignificant, impermanent, will lead to disaster and will be difficult to maintain; now, as the body does not remain the same forever, the enjoyability lasts only for certain period of time, and subsequently will even lose such enjoyability; when we analyse the senses, as said in thaiththirIya upanishath “AnandhayAdhi” (bhagavAn is the one who gives enjoyment to AthmA), instead of being the cause to enjoy bhagavath vishayam which gives ultimate bliss for the AthmA, they will lead the AthmA to lowly enjoyment and cause sorrow, and subsequently while they are present, they will become useless to even engage in worldly pleasures; due to this reason, when the body is stable, one should surrender to bhagavAn and eliminate the body – there is a way for that; bhagavAn himself has arrived in SrIbadhari to be surrendered to by the AthmA; hence, thinking to surrender unto him when the body is favourable, and to eliminate the body, AzhwAr is engaging in that.

A merchant asked parASara bhattar “Some think that this body is insignificant and impermanent, and consider it to be abandoned; others consider that there is nothing beyond the body and consider it to be the enjoyable aspect; how is it possible to have two different views on the same body?” bhattar mercifully responded “emperumAn arranged it in such a way based on the individual’s karma, viz puNya (virtues) and pApa (sins), to see it with different perspective; a greatly fortunate person would see the defects of the body and abandon it; one who is unfortunate would see the enjoyability of the body and end up with disaster”.

As said in SrIvishNu purANam 1.17.75 “bAlyE krIdanakAsakthA:” (Engaging in playing during childhood), it is explained that, in childhood one would be engaged in playing with toys; while attaining a little bit of knowledge, one will be consumed by sensual pleasures; on becoming old, even those sensual pleasures could not be engaged; hence while the body is in good condition, as SrI badharikASramam is a little bit closer in comparison to thiruppiridhi, one should surrender to bhagavAn there.

pAsuram

muRRa mUththuk kOlthuNaiyA munnadi nOkki vaLaindhu
iRRa kAl pOl thaLLi meLLa irundhu angu iLaiyAmun
peRRa thAypOl vandha pEychchi perumulaiyUdu uyirai
vaRRavAngi uNda vAyAn vadhari vaNangudhumE

Word-by-Word meanings

muRRa mUththu – becoming very old
kOl – stick
thuNaiyA – having as help
mun adi – step to place forward
vaLaindhu nOkki – looking down by bowing the head
iRRa kAl pOl – like a broken leg
thaLLi – stumble
angu – in a place
meLLa – softly
irundhu – being seated
iLaiyAmun – before giving up on getting tired, in this manner,
peRRa thAy pOl vandha – one who came in the form of the mother
pEychchi – pUthanA’s
peru mulaiyUdu – through the large bosom
uyirai – her life
vaRRa – to become dry
vAngi – sucked
uNda – mercifully consumed
vAyAn – the abode of sarvESvaran who has such beautiful lips
vadhari – SrI badhari
vaNanguvOm – let us worship

Simple translation

Becoming very old, with the help of the stick, placing the step forward in a stumbling way, by bowing the head down and looking down, becoming seated softly and giving up on getting tired in this manner, let us worship SrI badhari which is the abode of sarvESvaran who has such beautiful lips with which he sucked the life of pUthanA who came in the form of his mother, to become dry through her large bosom, and mercifully consumed it.

Highlights from vyAkyAnam (Commentary)

  • muRRa mUththu – The [insentient] entity which changes, cannot avoid going through various transformation; now one has reached the peak of old-age, from where, it cannot get any worse.
  • kOl thuNaiyA – Previously this person would have thought himself to be the support/refuge for all. Now, he is not holding on to parama chEthana (supreme lord). When nanjIyar was accepting sanyAsASramam, he had to recite the manthram which is “sakA mE gOpAya” (Please be my companion and protect me), while accepting the thridhaNdam (the three sticks which are held by sanyAsis always). Hearing that, he mercifully would mercifully say “I said ‘After saying this towards sarvESvaran who is omniscient, omnipotent and supreme sentient, in the presence of an AchArya, what is with this sanyAsASramam where I have to say this to this thridhaNdam!’ while accepting sanyAsASramam”.
  • munnadi nOkki vaLaindhu – Earlier, the same person would pridefully walk without seeing the ground. chOLas (chOLa kings) would consume betel leaves on their own, without accepting the same from someone else [if they had some servants to give the betel leaves, they have to lean forward and accept that], due to their pride which makes them think “if we lean forward towards someone that will be equal to bowing to them”. When one has strength, one would say as in SrI rAmAyaNa yudhdha kANdam 36.117 “dhvidhA bhajyEyam apyEvan na namEyam thu kasyachith” (Even if I were to be split into two, I won’t fall at anyone’s feet); but when one becomes weak, nothing will be in his control.
  • iRRa kAl pOl thaLLi – Stumbling as if having a broken leg.
  • meLLa irundhu – Due to inability to stand for too long, he will try to sit. It will take the duration of mahAbhAratham for him to carefully sit once.
  • angu iLaiyA mun – Being unable to bear the fatigue of sitting, he will become weaker. Before reaching such sorrowful state.
  • peRRa thAy … – One who sucked the milk and life completely through the big bosom of pUthanA who came in the disguise of his mother – his. Alternative explanation – The one who has the divine mouth which sucked the life to wither pUthanA. [How can the life be sucked through the bosom?] Just as the milk was considered suitable for him to be consumed, the life could be sucked through the bosom.

With this, AzhwAr is saying – while trying to eliminate the prakruthi (matter – body) which looks favourable but really unfavourable, one should hold on to the divine feet of the one who destroyed pUthanA, who is an enemy who  came in the disguise of his mother who is favourable for him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.3 – muRRa mUththu

Published by:

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

periya thirumozhi >> First Centum

<< Previous decad

Image result for badrikashram

thirumangai AzhwAr instructed his divine heart saying “Approach thiruppiridhi”; it did not have the same urge as AzhwAr [fearing the distance and the difficult terrain]; AzhwAr then said “Oh fool! Can’t you see the sorrow in this samsAram? Quickly try to reach badharikASramam since it is a little bit closer”; previously AzhwAr spoke about thirumanthram; subsequently he spoke about the meaning of the manthram; now he is saying “Let us reach the abode where the manthra dhrashtA (the one who sees the manthram) is residing”. For those who recite thirumanthram, just as the principle which is revealed in the manthram, rishi (sage who reveals the manthram), chandhas (meter) and dhEvathA (the deity of the manthram), bIja (seed letters), Sakthi (strength) etc, SOshaNa (how it nurtures), dhAhanam (how it destroys) etc – also need to be meditated upon. Why all of those are required? As said in thiruppallANdu 12 “namO nArAyaNAya enRu – paramAthmanaich chUzhndhirundhEththuvar” (reciting ashtAksharam, nithyasUris will surround and glorify bhagavAn), since nithyasUris are the ones who meditate upon this manthram, their pastime is this only; such manthram is being attempted to be meditated upon by jIvAthmA who is bound by matter which has three qualities (sathvam, rajas and thamas); hence, he has to consider himself to be having a form similar to them, and hence SOshaNa and dhAhana are required. Now, the rishi, chandhas and dhEvathA are meditated upon due to overwhelming attachment towards the manthram; bIja and Sakthi are meditated upon for his faith in the manthram to develop, as it is the manthram which grants mOksham.

Previously, AzhwAr said “piridhi senRadai nenjE” (Go and reach thiruppiridhi); his heart thought “let me do it later”; AzhwAr said “Oh fool! For someone who is suffering in samsAra, can he say ‘I will do it later’? Only for those who have divine body, such attitude of ‘let me do it later’ can be present”; AzhwAr then instructed “You cannot remain lethargic that it can be done later” and highlighted the impermanent nature of prakruthi (matter), lowliness of worldly pleasures, the greatness of bhagavAn who is to be pursued, and mercifully tells his divine heart “Since this is the situation, even if you were to break your hand or feet while going to badharikASramam, considering that it is a little bit closer than thiruppiridhi, try to reach it”.

adiyen sarathy ramanuja dasan

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