Category Archives: periya thirumozhi

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periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mAn munindhu oru kAl vari silai vaLaiththa
mannavan ponniRaththu uravOn
Un munindhu avanadhudal irupiLavA
ugir nudhi maduththu ayan aranaith
thAn munindhitta vendhiRal sAbam
thavirththavan thavam purindhuyarndha
mAmunikoNarndha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

oru kAl – while remaining in panchavati
mAn – mArIcha who came in the form of a deer
munindhu – showing anger on
vari – beautiful
silai – bow
vaLaiththa – aimed (at him) by bending
mannavan – being the king
pon niRam – having golden hue
uravOn – strong hiraNya’s
Un – flesh
munindhu – showing anger
avanadhu – his
udal – body
iru piLavA – to split into two parts
ugir nudhi – the edge of his nails
maduththu – made to enter
avan thAn – brahmA himself
aranai – rudhra
munindhu – showing anger
itta – gave
vem thiRal – very cruel
sAbam – curse
thavirththavan – sarvESvaran who eliminated
thavam purindhu – performing penance
uyarndha – became brahmarishi (due to that)
mAmuni – viSvAmithran
koNarndha – (perumAL and iLaiyaperumAL) brought along
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchiramaththuLLAnE – is residing in SrI badharIkASramam

Simple translation

Showing anger on mArIcha who came in the form of a deer, emperumAn while remaining in panchavati, being the king, aimed his beautiful bow at him by bending it; showing anger on the strong hiraNya, who was having a golden hue, made the edge of his nails enter his body to split it into two parts; sarvESvaran eliminated the very cruel curse of brahmA who showed anger on rudhra and cursed him; such sarvESvaran is residing in SrI badharIkASramam on the banks of gangA where viSvAmithran who became brahmarishi by performing penance, brought along SrI rAma and lakshmaNa.

Highlights from vyAkyAnam (Commentary)

• mAn munindhu … – sIthAp pirAtti mercifully requested perumAL (SrI rAma) “Please catch and bring this deer to me”, and perumAL chased the deer. Since the deer was an illusory one (mArIchA came in disguise), it kept evading perumAL, and hence perumAL became angry on it and he, the strong one, aimed at the deer and bent his beautiful bow.
• ponniRaththu uravOn … – One who was known as hiraNya, who had a golden hue and great strength; emperumAn showed anger on his bodily flesh which grew based on his evil pride, and placed the edge of his divine nails on his body which is abode for such flesh.
• ayan … – emperumAn favoured the child, prahlAdha [who has much less love compared to pirAtti towards him], the same way he did for pirAtti; and he favoured the same way towards rudhra who is prideful. brahmA who could not tolerate the prideful attitude of rudhra, thought “we should make him commit a mistake and punish him”, and allowed rudhra to sever his head saying “you sever my head if you have the courage to do so” and then cursed him for that same reason as said in mAthsya purANam “kapAleethvam bhavishyasi” (you will have my skull attached to your hand). When one’s own father becomes an enemy, it is bhagavAn who remains even closer and helps such persons.
• thavam … – viSvAmithra is identified as the one who became great by his penance and brought perumAL and iLaiya pertumAL Though he was a kshathriya he became a brahmarishi by the strength of his penance. Since he brought perumAL and iLaiya perumAL along the banks of gangA, AzhwAr could be talking about that. One who became great by performing thapas – viSvAmithran. Here, SrI parAnguSa dhAsar asks nampiLLai “jIyA (Oh great personality)! Instead of mAmuni koNarndha, can we not change it to mAmuni puganRa (the great sage spoke about) as an alternate text, and explain it as viSvAmithran explaining the greatness of gangA to perumAL and iLaiya perumAL. AzhwAr could be speaking about that”. nampiLLai mercifully responds “We don’t have the strength/ability to do so” [i.e. We don’t have the ability to change AzhwAr’s pAsurams]. Alternatively, mAmuni could mean bhagIratha himself [as he also did a great penance] and explain it as gangA which was brought down to earth by bhagIratha.

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

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

periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vendhiRal kaLiRum vElai vAy amudhum
viNNodu viNNavarkkarasum
indhiraRkaruLi emakkum IndharuLum
endhai emmadigaL emperumAn
andharaththu amarar adiyiNai vaNanga
AyiramugaththinAl aruLi
mandharaththizhindha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

vem thiRal – having great strength
kaLiRum – the elephant named airAvatham
vElai vAy – came out of thiruppARkadal (milk ocean)
amudham – amrutham (nectar)
viNNodu – with svargam (heaven)
viNNavarkku arasum – being the king of dhEvathAs
indhiraRku – for indhra
aruLi – bestowed
emakkum – for us (who are ananyaprayOjanar (without any expectations))
Indha aruLum – one who gives (himself)
endhai – being my father
em adigaL – being our lord
emperumAn – being my master
andharaththu – in svargam
amarar – dhEvathAs
adi iNai – divine feet
vaNanga – to worship
Ayiram mugaththinAl aruLi – as mercifully desired by the divine heart of sarvESvaran to flow in thousand tributaries
mandharaththu – from manthara mountain
izhindha – fell down
gangaiyin karai mEl  – on the banks of gangA
vadhariyAchchirAmaththuLLAnE – is residing in SrI badharIkASramam

Simple translation

emperumAn bestowed the very strong elephant named airAvatham, the nectar which came out of thiruppARkadal, the heaven and the position of being the king to dhEvathAs to indhra and mercifully gave himself to us who are ananyaprayOjanar; he is my father, our lord and master; such sarvESvaran mercifully desired in his  divine heart, to have gangA flow in thousand tributaries from manthara mountain and fall down; he is residing in SrI badharIkASramam on the banks of gangA to have his divine feet worshipped by the dhEvathAs of heaven.

Highlights from vyAkyAnam (Commentary)

• vendhiRal … – emperumAn mercifully bestowed airAvatham, the nectar from the milk ocean, heaven, and the position of being the king of dhEvathAs to indhra and mercifully granted himself to me.
• endhai … – My father, lord and who enslaved me by manifesting such relationships and actions.
• andharaththu amarar … – sarvESvaran thought “if all the dhEvathAs of heaven come to surrender at my divine feet, at once, thiruppARkadal will not be sufficient” and divinely ordered gangA “split up yourself into thousand tributaries and reach earth”, gangA fell down from manthara mountain in that manner. Alternative explanation – as dhEvathAs prayed to gangA, it split itself into thousand tributaries and fell down.
• Ayiram mugaththinAl – As gangA passes through mEru mountain, manthara mountain and himavAn (Himalaya) mountain, that could also be identified as thousand tributaries (ways), here.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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

periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thEraNangalgul sezhungaiyaRkaNNi
thiRaththu oru maRath thozhil purindhu
pAraNangimilEREzhum mun adarththa
panimugil vaNNan emperumAn
kAraNandhannAl kadum punal kayaththa
karuvarai piLavezhak kuththi
vAraNam koNarndha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

mun – Previously
thEr – chariot wheel
aNangu – will be a match if tried very hard
algul – a girl having waist region
sezhu – beautiful
kayal – like a kayal fish
kaNNi thiRaththu – for nappinnaip pirAtti who is having eyes
maRam – angry
oru thozhil – an action
purindhu – did
pAr – residents of earth
aNangu – to suffer
imil – having humps
ERu Ezhum – the seven bulls
adarththa – one who killed
pani – cool
mugil – like a cloud
vaNNan – having divine complexion
emperumAn – my lord
kAraNam thannAl – due to bhagIratha’s penance
kadu – having great speed
punal kayaththa – stopping the water
karu varai – huge mountain
piLavu ezha – to blast
kuththi – piercing
vAraNam – the elephants (which are present there)
koNarndha – which brought along and falling
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchirAmaththu uLLAnE – one who is residing in SrI badharikASramam

Simple translation

Previously, for the sake of nappinnaip pirAtti whose waist region will match a chariot wheel if it (the chariot) tried hard, and who is having beautiful eyes which resemble kayal fish, emperumAn performed an angry action to kill the seven bulls with humps which were making the residents of earth to suffer; he is my lord who is having a divine complexion like that of a cool cloud; such emperumAn is residing in SrI badharIkASramam on the banks of gangA which is having great speed due to bhagIratha’s penance, to blast by piercing the huge mountain which stopped it and which is bringing along the elephants and falling.

Highlights from vyAkyAnam (Commentary)

• thEr … – One who is having waist region which is as broad as a chariot when it (chariot) tries hard; aNangu – suffering. The chariot wheel is usually explained as a simile for waist region. For the sake of nappinnaip pirAtti who is having eyes which resemble kayal fish, emperumAn performed an angry action, and killed the bulls which were having humps which tormented the whole earth; becoming pleased on having his hurdle eliminated, having a cool cloud like divine form, he enslaved me completely by showing such beautiful form.
• kAraNam … – It is said that, when bhagIratha was bringing gangA to earth, on the way, a mountain blocked the flow, and gangA pierced the mountain to split into two and also gathered and brought along the elephants and fell on earth.

The reason for that is,

• kAraNam thannAl – It is due to the strength derived by bhagIratha’s penance, where he performed the penance to bring back to life, his forefathers who were burnt down to ashes. Due to this reason, having water which is strong due to its ancient nature, piercing the mountain and splitting it into two, and bringing along the elephants. Alternative explanation – while bringing gangA to the earth, as a mountain blocks the way, bhagIratha performs a penance towards indhra; indhra sends his chathurdhanthi (elephant with four tusks) and it digs into the mountain to split it into two and that elephant brought the water down; there is a well-known account in this manner; AzhwAr could be speaking about this as well.

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

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

periya thirumozhi >> First centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEyidaikkirundhu vandha maRRavaL than
perumulai suvaiththidap peRRa
thAyidaikkiruththal anjuvanenRu
thaLarndhida vaLarndha en thalaivan
sEymugattuchchi aNdamum sumandha
semponsey vilangalil ilangu
vAy mugattizhindha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

vandha – one who arrived like mother
pEy – pUthanA’s
idaikku irundhu – staying on her lap
maRRu – further
avaL than – her
peru mulai – large bosoms
suvaiththida – consumed;
(Seeing that)
peRRa thAy – yaSOdhAp pirAtti who is his real mother
idaikku – on (pUthanA’s) lap
iruththal – staying firmly
anjuvan – I am scared
enRu – saying in this manner
thaLarndhida – feeling ashamed
vaLarndha – one who mercifully grew
en thalaivan – my lord
sEy mugadu – tall peak’s
uchchi – atop
aNdam – oval shaped universe
sumandha – holding
sem pon sey vilangalil – on the mEru mountain which is made of reddish gold
ilangu – shining
vAy – spacious
mugadu – from the peak
izhindhu – falling down
gangaiyin karaimEl – on the banks of gangA
vadhariyAchchirAmaththu uLLAnE – one who is residing in SrI badharikASramam

Simple translation

emperumAn stayed on pUthanA’s lap and further consumed from the large bosoms of pUthanA who arrived like his mother; seeing that he is staying firmly on pUthanA’s lap, yaSOdhAp pirAtti, who is his real mother, felt ashamed and said “I am scared”; my lord mercifully, who grew up in this manner, is residing in SrI badharikASramam on the banks of gangA which is falling down from the spacious, shining peak on the mEru mountain which is made of reddish gold, which is holding the oval shaped universe atop its tall peak.

Highlights from vyAkyAnam (Commentary)

• pEy … – vandha pEyidaikku irundhu – Staying on the lap of pUthanA who arrived in the form of yaSOdhAp pirAtti, and further consuming from her large bosoms.
• peRRa thAy … – yaSOdhAp pirAtti who saw that and felt ashamed thinking “krishNa who is used to consuming milk from my bosoms, is sitting on the lap of an unknown, dangerous person who assumed my form now and is trying to consume from her bosoms” and raised krishNa carefully. My lord who grew up in such manner.
• sEy … – emperumAn has arrived and is present in SrI badharIkASramam which is on the banks of gangA, which is falling from the shining, spacious peak of mEru, which is made of reddish gold and which holds the oval shaped universe atop its tall peak.

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

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

periya thirumozhi >> First centum >> Fourth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thuNivini unakkuch cholluvan manamE!
thozhudhezhu thoNdargaL thamakkup
piNiyozhiththu amarar peruvisumbu aruLum
pEraruLALan emperumAn
aNimalarkkuzhalAr arambaiyar thugilum
Aramum vAri vandhu aNinIr
maNi kozhiththizhindha gangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

manamE – Oh mind!
ini – now
unakku – to you who don’t know the greatness of bhagavAn
thuNivu – a firm advise
solluvan – I am giving;
thoNdargaL thamakku – for the devotees
piNi – hurdles
pOkki – eliminate
amarar – nithyasUris’
peru visumbu – paramapadhamn [SrIvaikuNtam]
aruLum – mercifully granting
pEr aruLALan – very merciful
emperumAn – sarvESvaran,
aNi nIr – beautiful water
malar – with flowers
aNi – decorated
kuzhalAr – having hair
arambaiyar – the celestial girls’
thugilum – clothes
Aramum – ornaments
vAri vandhu – gathering those
maNi – precious gems
kozhiththu – pushing
izhindha – coming
gangaiyin karai mEl –  on the banks of gangA
vadhariyAchchirAmaththu – in SrI badharIkASramam
uLLAn – mercifully residing (him)
thozhudhu – worship
ezhu – try to be uplifted.

Simple translation

Oh mind! Now, I am giving a firm advice to you who don’t know the greatness of bhagavAn. The very merciful sarvESvaran who eliminates the hurdles of his devotees and grants nithyasUris’ paramapadham to such devotees, is mercifully residing in SrI badharIkASramam on the banks of gangA, where the water gathers garments, ornaments of the celestial girls who are having hair which is decorated with flowers, and the precious gems are being pushed along. You worship such sarvESvaran and try to be uplifted.

Highlights from vyAkyAnam (Commentary)

• thuNivini unakkuch cholluvan manamE thozhudhu ezhu – Oh mind! Now, I am firmly giving you a good advice. Listen to me; you worship him and try to be uplifted, so that my advice does not go in vain.

When asked “If you firmly advise, will he eliminate our hurdles?” AzhwAr says,

• piNi … – He will eliminate our hurdles and will grant paramapadham too. He is the greatly merciful sarvESvaran, who will eliminate the hurdles on surrendering unto him and will also grant us the same position of nithyasUris.
• aNi … – The strength of the water matches krishNa’s strength. Gathering the garments and ornaments of the celestial girls whose hair are decorated flowers. aNi nIr – The water which decorates the banks; beautiful water. Gathering them, the beautiful water, brings precious gems along and flowing into SrI badharIkASramam. emperumAn who is residing in there; thozhudhezhu (worship and be uplifted) is the verb for the whole decad.

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

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

periya thirumozhi >> First centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

ilangaiyum kadalum adalarum thuppil
irunidhikkiRaivanum arakkar
kulangaLum kedamun kodundhozhil purindha
koRRavan kozhunjudar suzhanRa
vilangalil urinji mEl ninRa visumbil
veNdhugil kodiyena virindhu
valandharu maNinIrk kangaiyin karai mEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

ilangaiyum – lankA
kadalum – ocean
adal arum – invincible (by anyone)
thuppil – having strength
irunidhikku iRaivanum – rAvaNa who is the lord of Sanka nidhi and padhma nidhi
arakkar kulangaLum – the demoniac clan
keda – to be destroyed
mun – during rAmAvathAram
kodu – cruel
thozhil – acts
purindha – performed
koRRavan – sarvESvaran, the king
kozhu – shining
sudar – sun
suzhanRa – circumambulate
vilangalil – on mEru mountain
urinji – hit
mEl ninRa – atop
visumbil – on the sky
veL – having whitish colour
kodith thugil ena – like a cloth hoisted on a flag-post
virindhu – vastly spread
valam tharum – being strong (due to its force)
maNi – clear
nIr – filled with water
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchirAmaththu uLLAn – is eternally residing in SrI badharIkASramam

Simple translation

sarvESvaran, the king, performed cruel acts during rAmAvathAram to destroy lankA, ocean, invincibly strong rAvaNa who is the lord of Sanka nidhi and padhma nidhi, and the demoniac clan; gangA hits the mEru mountain which is circumambulated by the shining sun, and flowing on the sky which is atop, like a vastly spread whitish cloth hoisted on a flag-post, is filled with strong and clear water; such sarvESvaran is eternally residing in SrI badharIkASramam which is on the banks of such gangA.

Highlights from vyAkyAnam (Commentary)

• ilangaiyum … – sarvESvaran, the king, who previously performed cruel acts to destroy lankA which cannot be destroyed by anyone, the ocean which is like a protective layer for such lankA, rAvaNa who has the ability to resist anyone’s efforts to win over him and who is the owner of Sanka nidhi and padhma nidhi which were taken away from vaiSravaNa (kubEra) after defeating him and the demoniac clan which is rAvaNa’s strength, and make them all bite the dust. It is said in SrI rAmAyaNam kishkindhA kANdam 18.6 “ikshvAkUNAm iyam bhUmi: saSaila vanakAnanA” (The kings of ikshvAku dynasty are the rulers of this earth which has mountains, small and big forests).
• kozhum sudar … – Hitting mEru mountain which is circumambulated by sun, on the sky which is atop, the gangA falls with clear water just as a white cloth was spread on a flag-post.
• valam tharu maNi nIr – Water being very clear due to the strength derived from its force.

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

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

periya thirumozhi >> First centum >> Fourth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kAnidai uruvaich chudu saram thurandhu
kaNdumun kodundhozhil uravOn
Unudai agalaththu adukaNai kuLippa
Uyir kavarndhu ugandha em oruvan
thEnudaik kamalaththayanodu dhEvar
senRu senRu iRainjida perugu
vAnidai mudhunIrk kangaiyin karaimEl
vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

kAnidai – in the forest
uruvai – the illusory deer
kaNdu – saw
sudu saram – arrow which will burn
thurandhu – shooting (at it)
mun – on the day when surgrIva surrendered
kodum thozhil – cruel activity
uravOn – on vAli who is strong as well
Un udai – filled with flesh
agalaththu – on the chest
adu kaNai – the killer arrow
kuLippa – to pierce
uyir – (his) life
kavarndhu – took away
ugandha – and became pleased
em oruvan – my lord who has matchless strength
thEn udai – having honey
kamalaththu – born in the lotus flower in emperumAn’s divine navel
ayanodu – with brahmA
dhEvar – dhEvathAs
senRu senRu – pushing each other and entered
iRainjida – to bathe [and purify oneself] before surrendering
vAnidai – on the sky
mudhu nIr – the ancient water
perugu – flowing greatly
gangaiyin karai mEl – on the banks of gangA
vadhariyAchchiramaththu uLLAn – is mercifully residing in SrI badharIkASramam

Simple translation

My lord who has matchless strength shot the arrow which will burn when he saw the illusory deer in the forest; he took away the life of vAli who has cruel activity and strength, by shooting the killer arrow to pierce his chest which is filled with flesh, when sugrIva took refuge, and became pleased; such emperumAn is mercifully residing in SrI badharIkASramam on the banks of gangA where the ancient water is greatly flowing from the sky, as brahmA who was born in the honey-filled lotus flower in emperumAn’s divine navel, entered along with other dhEvathAs pushing each other, to bathe before surrendering to emperumAn.

Highlights from vyAkyAnam (Commentary)

• kAn … – The illusory deer which was roaming around in the forest which was its natural habitat. Seeing that,
• sudu saram thurandhu – Seeing the deer which was hiding and appearing in front of others, shooting the arrow which cannot be tolerated; this was previously.
• kodum thozhil … – He made the killer arrow pierce the fleshy, vast chest of vAli who had cruel activity, and took away his life in that manner and became pleased thinking “We eliminated the enemy of sugrIva mahArAjar”. Such emperumAn with matchless strength.
• thEn … – Along with dhEvathAs, brahmA who has emperumAn’s divine navel lotus as the birth place, pushed each other and entered, and as they started bathing to surrender to emperumAn, the ancient water which remains still, started overflowing. Just as kAviri river originates from sahyam (mountai), here bhagavAn’s lotus feet are the origin for gangA.
• vAnidai munnIr – The ancient water flowing down from sky.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi >> First centum >> Fourth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

EnamunAgi irunilam idandhu anRu iNaiyadi imaiyavar vaNangath
thAnavanAgam tharaNiyil puraLath thadanjilai kuniththa en thalaivan
thEnamar sOlaik kaRpagam payandha dheyva nal naRumalar koNarndhu
vAnavar vaNangum gangaiyin karaimEl vadhariyAchchirAmaththuLLAnE

Word-by-Word meanings

anRu – long ago (when earth was consumed by deluge)
imaiyavar – brahmA et al
iNai adi – divine feet which are beautiful together
vaNanga – to worship
mun – in the beginning of varAha kalpa (one day of brahmA)
EnamAgi – assuming the form of a wild-boar
iru nilam – vast earth
idandhu – dug it out
thAnavan – rAvaNa who was born in dhanu clan, his
Agam – body
tharaNiyil – on earth
puraLa – to roll
thadam – big
silai – bow
kuniththa – mercifully bent
en thalaivan – nArAyaNa, my lord
thEn amar – having abundance of honey
sOlai – spread out like an orchard
kaRpagam – kalpaka tree
payandha – created
dheyvam – divine
nal – distinguished
naRu – fragrant
malar – flowers
vAnavar – dhEvathAs
koNarndhu – brought (and submitted)
vaNangum – to worship
gangaiyin karai mEl – on the banks of gangA
vadhari AchchirAmaththu – in badharikASramam
uLLAn – is mercifully residing

Simple translation

Long ago, my lord, nArAyaNan, assuming the form of a wild-boar, dug out the vast earth from the ocean of deluge in the beginning of varAha kalpa, to have his divine feet worshipped by brahmA et al; he mercifully bent his big bow to make the body of rAvaNa who is a descendant of dhanu clan, roll on the earth. Such emperumAn is mercifully residing in badharikASramam which is on the banks of gangA, to be worshipped by dhEvathAs who bring along divine, distinguished, fragrant flowers which were created by kalpa tree which is spread out like an orchard and is having abundance of honey.

Highlights from vyAkyAnam (Commentary)

• mun Enam Agi – In the beginning of varAha kalpa (one of the days of brahmA), went up to the wall of the oval shaped universe, and dug out the vast earth; having a strong form of mahAvarAha (great wild-boar) to dig out the earth.
• anRu iNai adi imaiyavar vaNanga – At that time, to be surrendered by those brahmA et al who were hiding in emperumAn’s mane (hair on his head).  It is said in “sukavikata satA sankatai:” (the dhEvathAs who are present in the mane which is praised by poets).
• thAnavan … – Here rAvaNa is called as dhAnava. It is said in periya thirumozhi 2.2.2 “thaiyalAL mEl kAdhal seydha thAnavan vaL arakkan” (rAvaNa, the demon who has the sword gifted by rudhra and who showed his inappropriate love towards pirAtti). Since he is a descendant of dhanu, he is known as dhAnavan. Or, he is known as dhAnava due to his demoniac qualities. To have the body of rAvaNa, which was nourished by boons etc, to be hit with the arrow and roll on the ground.
• thadam silai … – As said in SrI rAmAyaNam yudhdha kANdam 99.12 “mahadh dhanu:” (the great bow), one who bent the bow which has great power.
• en thalaivan – My lord who is the foremost in valour.
• thEn amar … – Due to rAvaNa’s power, dhEvathAs will serve him with the flowers of kalpaka tree; on having his head severed, they will offer those flowers to the apt lord.  The kalpaka tree which is in the form of an orchard with abundance of honey, created divine, distinguished, fresh flowers. To be worshipped by dhEvathAs with such flowers, emperumAn arrived at SrI badharikASramam on the banks of gangA.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

adiyen sarathy ramanuja dasan

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pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

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

periya thirumozhi >> First centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vaNdu thaN thEn uNdu vAzhum vadhari nedumAlaik
kaNdal vEli mangai vEndhan kaliyan oli mAlai
koNdu thoNdar pAdi Adak  kUdidil nIL visumbil
aNdam allAl maRRavarkku  OrAtchi aRiyOmE

Word-by-Word meanings

vaNdu – beetles
thaN thEn – cool honey
uNdu – drink
vAzhum – living joyfully
vadhari – mercifully residing in SrI badhari
nedumAlai – on the supreme lord
kaNdal – thAzhai (a type of plant)
vEli – as protective fence
mangai – for thirumangai
vEndhan – king
kaliyan – mercifully spoken by AzhwAr
oli mAlai koNdu – with this decad which is having a garland of words
thoNdar – servitors
pAdi – sing
Adak kUdidil – if they can dance
nIL visumbil allAl – other than in paramapadham
maRRu – any other
Or aNdam – a world
avarkku – for them
Atchi aRiyOm – won’t rule

Simple translation

The supreme lord is mercifully residing in SrI badhari where beetles are drinking the cool honey and living joyfully; AzhwAr is the king of thirumangai region which is having thAzhai plants as protective fence; those servitors who sing and dance with this decad which is having a garland of words, will not rule any world other than paramapadham.

Highlights from vyAkyAnam (Commentary)

• vaNdu thaN thEn … – This SrI badhari is the abode where every sentient entity will live joyfully having attained its desires. AzhwAr glorified sarvESvaran who has arrived and is residing in such SrI badhari, through these pAsurams.
• kaNdal vEli – kaNdal = thAzhai. Since the ocean is in close proximity, thAzhai plants will be there. The garland of words composed by AzhwAr who is the king of thirumangi region which is having blossomed thAzhai plants as fence.
• koNdu thoNdar pAdi Adak kUdidil – Having these pAsurams, if the devotees who determined to serve as in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdum” (would like to serve without any break) gathered to sing and dance.
• nIL visumbu – Collection of the higher worlds; among those,
• aNdam allAl – Other than aNdam (paramapadham), they won’t rule any other place; alternative explanation – nIL visumbu – paramapadham, other than that they won’t rule any other world. In the prakruthi (primordial matter) and prAkrutham (worldly matters), the defects he mercifully explained are very clearly experienced by us; similarly, his instructions in bhagavath vishayam will also be truthful; hence, it is apt for chEthanas (sentient beings), to abandon what AzhwAr highlights to be abandoned and pursue what he highlights to be pursued.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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pramANam (scriptures) – http://granthams.koyil.org
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