Category Archives: periya thirumozhi

periya thirumozhi – 2.8.4 – manjuyar mAmaNi

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

AzhwAr is reminded about krishNAvathAram again.

pAsuram

manjuyar mAmaNik kunRam Endhi
mAmazhai kAththu oru mAyavAnai
anja adhan maruppu anRu vAngum
Ayar kol? mAyam aRiya mAttEn
venjudar Azhiyum sangum Endhi
vEdham mun Odhuvar nIdhi vAnaththu
anjudar pOnRu ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

manju – up to cloud range
uyar – risen
mAmaNi – having best gems
kunRam – gOvardhana hill
Endhi – lifted
mAmazhai – huge rain
kAththu – stopped
oru – matchless
mAyam – amazing
Anai – kuvalayApIdam
anja – to fear
adhan maruppu onRu – one of its tusks
vAngum – broke
Ayarkol – is it krishNa!
mAyam – amazing acts
aRiya mAttEn – I don’t know;
vem sudar – having cruel radiance
Azhiyum – thiruvAzhi AzhwAn (chakkaraththAzhwAr)
sangum – SrI pAnchajanyam
Endhi – holding
vEdham mun Odhuvar – spoke words which are similar to vEdham;
nIdhi – orderly
vAnaththu – eternally residing in paramapadham
anjudar pOnRa – like the greatly radiant bhagavAn
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

Is it krishNa who stopped the huge rain by lifting the gOvardhana hill which is risen up to the cloud range and is having the best gems, and broke one of the tusks of the matchless, amazing kuvalayApIdam to cause fear in it? I don’t know his amazing acts; he is holding thiruvAzhi AzhwAn and SrI pAnchajanyam and spoke words which are similar to vEdham; when he, who is like the greatly radiant bhagavAn who is eternally residing in the orderly paramapadham, was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

manjuyar … – Holding gOvardhana hill which is risen up to the cloud range and is having the best gems. As said in periyAzhwAr thirumozhi 3.5.4 “kadu vAych china vengaN kaLiRRinukkuk kavaLam eduththuk koduppAnavan pOl” (It appears that krishNa is feeding the gOvardhana hill to [the clouds which resemble] elephant which has wide mouth and angry eyes) the clouds resemble mad elephants;  the way he stood holding the hill, he appeared to be feeding the elephants with food balls.

mA mazhai kAththu – Stopping the huge rain which causes destruction and is unstoppable.

oru mAyavAnai – It is not an ordinary elephant which can catch or let one escape; it is intentionally made to stand there to kill.

anja – To cause fear in the elephant which has never feared before.

adhan maruppu onRu vAngum – Breaking one of its tusks effortlessly like pulling a plant.

Ayarkol – Not knowing the distinguished strength of the elephant, krishNa stood there showing his strength.

mAyam aRiya mAttEn – I don’t know any of his amazing acts.

vem sudar Azhiyum sangum Endhi – Holding his divine weapons.

vEdham mun Odhuvar – All his merciful utterings resemble vEdham.

nIdhi vAnaththu – In paramapadham, where every interaction is in an orderly manner.

am sudar pOnRu – As said in chAndhOgya upanishath 3.13.7 “atha yadhatha: parOdhivO jyOthir dhIpyathE” (emperumAn who is the paranjyOthi [effulgence nonpareil] resides in the paramapadham which is above these worlds).

attabuyagaraththEn – He is saying “You need not withdraw, looking at such distance. See!  I have come closer for you”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.8.3 – sempon ilangu

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sempon ilangu valangai vALi
thiN silai thaNdodu sangamoL vAL
umbar irusudar AzhiyOdu
kEdagam oNmalar paRRi eRRE!
vembu sinaththu adal vEzham vIzha
veNmarupponRu paRiththu iruNda
ambudham pOnRu ivarAr kol? enna
attabuyagaraththEn enRArE

Word-by-Word meanings

valam kai – in his divine right hand
ilangu – shining
sem pon – made of fresh gold
vALi – arrows
thiN – strong
silai – bow
thaNdodu – mace
sangam – SrI pAnchajanyam, the conch
oL – shining
vAL – divine dagger
umbar – greater than (all other weapons)
iru sudar – having great radiance
Azhiyodu – with the chakkaraththAzhwAr (the disc)
kEdagam – shield
oL – beautiful
malar – flower
paRRi – holding
eRRE – wow!
vembu sinam – great anger
adal – strength
vEzham – kuvalayApIdam, the elephant
vIzha – to be killed
veL maruppu onRu – a white tusk
paRiththu – broke
iruNda – being dark due to abundance of water
ambudham pOnRa – like a cloud
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

emperumAn is holding shining arrows which are made of gold in his right hand, strong bow, mace, SrI pAnchajanyam (the conch), shining dagger, the effulgent chakkaraththAzhwAr (the disc), shield and the beautiful flower; wow! He broke one of the whitish tusks to kill the very angry and strong elephant named kuvalayApIdam ; when he, who resembles a cloud which is dark due to abundant presence of water, was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

sem pon … – His divine weapons are useful when he rises with great anger against the enemies and when he attracts helpless women.

sem pon ilangu valangai vALi – SrI rAmAyaNam yudhdha kANdam 16.22 “dhIptha pAvaka SankASai:” – the arrows don’t look the same when they are in his hands and when they are shot at someone; when they are shot at some one, they will come with blazing fire. Sithai: – unlike other arrows, when these arrows come in contact with the target, the target cannot bear the heat and will get burnt. kAnchana bhUshaNai: – there is an area which will even win over me who is favourable. nathvAm ichchAmi aham dhrashtum – I am telling you out of brotherly affection; rAmENa nihatham Sarai: – A pond would allow someone to kill oneself there or to quench one’s thirst; similarly I don’t desire for you to die being a target of his arrow instead of enjoying his beauty.

sem pon … – His divine hand will look attractive even without any decoration; on top of that his hand has golden arrows. The arrows look attractive due to their natural beauty and due to the way they are held by him.

thiN silai – Even after launching the bow a few times on the enemies, it will not become tired.

thaNdu – Similar mace.

sangam oLvAL – The dagger which looks beautiful due to the way it is held.

umbar … – With the divine chakra which is having great radiance due to being the leader of the weapons.

kEdagam – Shield.

oL malar – The flower which is a tool to vanquish helpless girls, like kAma (manmadha) will do.

eRRE – Wow!

vembu … – To kill kuvalayApIdam which was very angry and was set out to fight, he broke the tusk which was whitish in colour, contrary to his own colour. When such emperumAn was asked “Who is he?”

His subsequent words.

attabuyagaraththEn … – He said “I have not just eliminated the fear of the ladies in the capital city of kamsa by killing the kuvalayApIdam which was sent by kamsa; I have come here and am standing here to eliminate your fear”.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 2.8.2 – vendhiRal vIraril

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periya thirumozhi >> Second centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vendhiRal vIraril vIrar oppAr
vEdham uraiththu imaiyOr vaNangum
sendhamizh pAduvAr thAm vaNangum
dhEvar ivar kol? therikkamAttEn
vandhu kuRaL uruvAy nimirndhu
mAvali vELviyil maN aLandha
andhaNar pOnRu ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

imaiyOr – brahmA et al
vEdham uraiththu – reciting vEdham and arriving
vaNangum – one who is surrendered upon
vem thiRal – having great strength
vIraril – to have the brave men become impressed
vIrar oppAr – having greatness that is similar to that of the masculine SrI rAma, the son of emperor dhaSaratha
sem thamizh – beautiful thamizh
pAduvAr thAm – mudhalAzhwArs who sing
vaNangum – surrender
dhEvar – having simplicity that is similar to that of thiruvEngadamudaiyAn;
ivar kol – his identity
therikka mAttEn – I do not know;
mAvali – mahAbali’s
vELviyil – in the sacrificial arena
kuRaL uruvAy vandhu – coming with the vAmana’s form (when the water hit his divine hand)
nimirndhu – grew
maN – earth
aLandha – one who measured and accepted
andhaNar pOnRa – one who resembles a brahmAchAri (celibate)
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

He is surrendered upon by brahmA et al who arrived reciting vEdham; he is having greatness that is similar to that of the masculine SrI rAma, the son of emperor dhaSaratha, to have very strong brave men become impressed; he is having simplicity that is similar to that of thiruvEngadamudaiyAn, to be surrendered to by mudhalAzhwArs who sing in beautiful thamizh; I do not know his identity; he measured and accepted the earth, after coming with the vAmana’s form in the sacrificial arena of mahAbali; when he, who resembles a brahmachAri, was asked “Who is he?” he mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

vendhiRal … – Great strength – the ability to win over others; those who are having such valour will send madal to the masculine one – chakravarthi thirumagan (the divine son of dhaSaratha, the emperor). SrI rAmAyaNam yudhdha kANdam 104.6 is explained here.

  • SathrO: – Fool! Who did you think my enemy is and retracted the chariot and left the battle?
  • prakyAtha vIryasya – His masculinity is famous even in the enemy’s (our) capital. Have you not heard about it? There is no place where it has not reached.
  • ranjanIyasya vikramai: – When the enemy attacks him with invincible valour, he would have that as his standing ground and win over the enemy; such masculinity in him is even desirable for his enemies, just as a girl would desire her lover.

vEdham … – The one who is praised by brahmA et al using nArAyaNa anuvAkam (purusha sUktham etc) after he vanquished rAvaNa.

vem thiRal vIraril vIrar oppAr – This is his greatness.

sem thamizh … – If one looks at his Seelam (simplicity), he remains to be praised by all favourable persons. mudhalAzhwArgaL (first three AzhwArs) are the ones who sing in pure thamizh as said in iraNdAm thiruvandhAdhi 75perugu madha vEzham“. Here emperumAn remains similar to thiruvEngadamudaiyAn who is the refuge for such mudhalAzhwArgaL.

therikka mAttEn – Looking at his valour, enemies will praise him; looking at his greatness, brahmA et al will praise him; looking at his simplicity, all the favourable ones will praise him. One cannot determine his identity. Thus, the depth of his greatness and simplicity cannot be measured.

vandhu … – Here, emperumAn remains similar to SrI vAmana who arrived at the sacrificial arena of mahAbali with a dwarf form and grew to measure the earth after water fell on his divine palms. When SukrAchArya et al said “He is the lord and is coming to cheat you” mahAbali responded “Looking at his humble posture, how can I refuse to give what he asks for?”

ivar Ar kol enna attabuyagaraththEn enRArE – emperumAn is saying “I have not come here begging for some land; I have come begging for you”. He is saying “I am not begging for someone else; I am begging for myself”.

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
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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 2.8.1 – thiripuram

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periya thirumozhi >> Second centum >> Eighth decad

Highlights from avathArikai (Introduction)

This is how it looked when emperumAn appeared [as narasimha].

pAsuram

thiripuram mUnRu eriththAnum
maRRai malarmisai mEl ayanum viyappa
muri thirai mAkadal pOl muzhangi
mUvulagum muRaiyAl vaNanga
eriyana kEsara vAL eyiRROdu
iraNiyan Agam iraNdu kURA
ari uruvAm ivarAr kol? enna
attabuyakaraththEn enRArE

Word-by-Word meanings

thiri – flying (in the sky)
mUnRu puram – three capital cities
eriththAnum – rudhra who burnt down
maRRai – and
mEl – distinguished
malar misai ayanum – brahmA who is born from the lotus in the divine navel [of bhagavAn]
viyappa – to become astonished
muri – moving
thirai – having waves
mA – vast
kadalpOl – like ocean
muzhangi – making tumultuous sound
mU ulagum – residents of the three worlds
muRaiyAl – aptly
vaNanga – bow down at the divine feet
iraNiyan – hiraNya’s
Agam – body
iraNdu kURA – to become two pieces
eri a(n)na – like fire
kEsari – mane
vAL – shining
eyiRROdu – having canine teeth
ari uruvAm – in the form of narasimha
ivar Ar kol? enna – when asked “Who is he?”
attabuyagaraththEn – I am the lord of thiruvattabuyagaram
enRAr – mercifully said

Simple translation

emperumAn appeared in the form of narasimha having fire like mane and shining canine teeth, to split hiraNya’s body to become two pieces; rudhra who burnt down the three flying capital cities and the distinguished brahmA who is born from the lotus in the divine navel [of bhagavAn] became astonished; residents of the three worlds made tumultuous sound like that of a vast ocean having moving waves and aptly bowed down at his divine feet; when asked “Who is he?” He mercifully said “I am the lord of thiruvattabuyagaram”.

Highlights from vyAkyAnam (Commentary)

thiri puram – Travelling city [thiri indicates roaming]; that is – the city would float in the sky and on reaching specific target, would land there to destroy everything beneath it; there were three such capital cities; they are explained here. Alternatively – thiri puram (thiri (thamizh) – thri (samskrutham)- three) could be the name for each of those cities as in bruhadhAraNyaka upanishath “pancha panchajanA:” (five gyAnEndhriyas – each sense is known as panchajana) and “saptha saptharshaya:” (seven saptharishis – each sage is known as saptharishi). rudhra whose valour is shining due to the vanquishing of the three cities.

maRRai .. – When rudhra is the controller for annihilation, brahmA is the controller for creation, and further he is the father of rudhra and is known as ajan (unborn) due to being different from all other mortal beings, having directly been born from the lotus in the divine navel of bhagavAn.

viyappa – They, who are causing astonishment by their amazing acts, are astonished as if a crane has seen an ocean.

muri … – Other than brahmA et al, others are making tumultuous sound like that of a vast ocean with moving waves.

mU ulagum vaNanga – This is similar to “manchA:krOSanthi” (Cot making noise) [those who are in the cot are making noise; similarly, people in the three worlds worship him].

muRaiyAl – Due to unlawful deeds of hiraNya, they were falling at his feet; now that he has died, worshipping bhagavAn due to his natural lordship; alternatively – aptly worshipped.

eri … – Having fire like mane and shining canine teeth, emperumAn assumed the form of narasimha to have hiraNya’s body become split into two, just as certain entities [elephants] will be destroyed due to seeing their enemies [lions] who are their natural enemies.

ivar Ar kol enna – When a child’s [prahlAdhAzhwAn] father became the child’s enemy, emperumAn appeared to the child being closer than the child’s father; he stood in front of me similar to that. Still, she is asking “Who is this person?” emperumAn’s nature is such that one can describe him, yet one cannot firmly say who he is.

attabuyagaraththEn enRArE – He is saying “Will I just help prahlAdha? Have I not arrived here and stood here looking for an opportunity to help you?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 2.8 – thiripuram

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periya thirumozhi >> Second Centum

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This place [thiru-attabuyakaram] is where he stands, being unable to say as in SrI rAmAyaNam AraNya kANdam 10.9 “hrIrEshAhi mamAthulA” (I am feeling immensely ashamed) [this is when the sages complained to SrI rAma about their difficulties where he felt embarassed for not having helped them till then]; he will not be the refuge if he is not remaining in that manner.

parakAla nAyaki, without knowing what to do and what not to do, was standing, sitting, falling down, rising and being bewildered; seeing this, her divine mother called out for him highlighting his nature; also she herself spoke about him; by these acts, she acquired a little bit of clarity; emperumAn’s qualities were deeply filled in her heart. She became pacified thinking that emperumAn would come for the rescue of those who are in danger. Subsequently, meditating upon thiruvattabuyakara nAyanAr (emperumAn in this dhivyadhESam), fully visualising him, due to that overwhelming visualisation, she saw emperumAn in her mind as if seeing him directly as in “uruvu veLippAdu” (visualisation of emperumAn in close proximity as if he is really present); she says that she started speaking to him and he responded; the relatives who were there said “Are you bewildered? What shall we say about this?” parakAla nAyaki says “I asked thiruvattabuyakaraththu nAyanAr in this manner. He responded to me” to her mother and friends, and explains those words to them.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 2.7.10 – annamum mInum

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

annamum mInum Amaiyum ariyum
    Aya em mAyanE! aruLAy
ennum inthoNdarkku innaruL puriyum
    idavendhai endhai pirAnai
mannu mAmAda mangaiyar thalaivan
    mAnavEl kaliyan vAy oligaL
panniya panuval pAduvAr nALum
    pazhavinai paRRaRuppArE

Word-by-Word meanings

annamum – hamsAvathAram
mInum – mathsyAvathAram
Amaiyum – kUrmAvathAram
ariyumAya – one who mercifully performed narasimhAvathAram as well
em mAyanE – Oh you who are my lord having amazing abilities!
aruLAy – mercifully shower your mercy
ennum – one who prays
in – distinguished
thoNdarkku – servitors
in aruL puriyum – one who gives his great mercy
idavendhai endhai pirAnai – on nithya kalyANan who is eternally residing in thiruvidavendhai
mannum – remaining eternally (surviving even the deluge)
mA – huge
mAdam – having mansions
mangaiyar – for the residents of thirumangai region
thalaivan – being the leader
mAnam – having broad leaf
vEl – holding the spear
kaliyan – AzhwAr’s
vAy – in the divine lips
oli – to become famous
panniya – mercifully elaborated
panuval – songs
pAduvAr – those who can recite, being stimulated by love
nALum – forever
pazhavinai – their past karmas’
paRRu – relationship
aRuppAr – will eliminate along with the traces.

Simple translation

For those distinguished servitors who pray saying “Oh you who are my lord having amazing abilities who performed hamsAvathAram, mathsyAvathAram, kUrmAvathAram and narasimhAvathAram! Mercifully shower your mercy”, nithya kalyANan emperumAn who eternally resides in thiruvidavendhai, gives his great mercy. On such emperumAn, AzhwAr who is the leader of the residents of thirumangai region which is having huge mansions which remain eternally, and who is holding the spear with a broad leaf, mercifully elaborated these songs in his divine lips, to have them become famous. Being stimulated by love, those who can recite these songs will forever eliminate the relationship with their past karmas, along with the traces.

Highlights from vyAkyAnam (Commentary)

annamum … – As he was suffering due to the bewilderment, he is thinking about the incarnations which gave him knowledge.

in thoNdarkku in aruL puriyum – AzhwAr sang about the benefactor who arrived and is standing in thiruvidavendhai  for the sake of those who are subsequent to the incarnations and have the same taste as that of AzhwAr. The poet is the one who is the leader of thirumangai which has eternal mansions; the leader of thirumangai where the mansions don’t get destroyed even in the deluge.

mAna vEl kaliyan – The spear which would cause the same amount of SrIvaishNavaSri (wealth of kainkaryam) as its own for those who hold it; the spear which has a broad leaf. The songs which were composed by AzhwAr to have a beautiful tone.

panniya panuval – Those who can recite these ten pAsurams elaborately to have none of the qualities missing.

nALum pazha vinai paRRaRuppArE – They will have their karmas which were previously earned by them, eliminated along with the traces. They will enter the abode where bhagavAn is fully enjoyed and enjoy that and will not have to become fainted as the daughter and calling out as the divine mother.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.7.9 – ponkulAm payalai

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

ponkulAm payalai pUththana menthOL
porukayal kaNthuyil maRandhAL
anbinAl un mEl Adharam peridhu
ivvaNanginukku uRRa nOy aRiyEn
minkulA marungul surunga mEl nerungi
vIngiya vanamulaiyALukku
en kolAm? kuRippil en ninaindhirundhAy?
idavendhai endhai pirAnE!

Word-by-Word meanings

mel – slim
thOL – shoulders
pon – golden complexion
kulAvum – having
payalai pUththana – became pale;
poru – fighting with each other
kayal – like kayal fish
kaN – in the eyes
thuyil – having sleep
maRandhAL – forgotten;
un mEl – in your matters
anbinAl – love
Adharam – desire
peridhu – is increasing further;
ivvaNanginukku – for this girl who is beautiful
uRRa – acquired
nOy – disease
aRiyEn – I do not know;
min – lightning
kulAm – having (curved)
marungul – waist
surunga – to shrink
mEl – on top
nerungi – fitting with each other
vIngiya – well grown
vanam – beautiful
mulaiyALukku – for the one who has bosoms
en Am kol – how will it end?
kuRippil – in your divine heart
en ninaindhirundhAy – what are you thinking?

(leaving paramapadham)
idavendhai – having arrived in thiruvidavendhai
endhai pirAnE – Oh lord of my clan!
sollu – You should mercifully speak a word.

Simple translation

parakAla nAyaki’s slim shoulders having golden complexion became pale; her eyes which are like kayal fish fighting each other, have forgotten to have sleep; due to love in your matters, her desire is increasing further; I do not know what disease this beautiful girl has acquired. How will it end for the one who has beautiful, well grown bosoms which are fitting with each other, on top, to shrink the lightning like waist? What are you thinking in your divine heart? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

pon kulAm … – Having golden complexion, the shoulders which became pale being unable to bear the separation.

poru … –  In her childish eyes which resemble fighting kayal fish, she has totally forgotten the concept of sleep, to be taught about it from the beginning.

anbinAl … – Due to the attachment towards you, the love she has is very great.

iv aNanginukku – For this distinguished girl who has such great beauty which will cause similar attachment towards her for others.

uRRa nOy aRiyEn – I am not aware of the disease which she has occurred to cause such stiffness in her. While the disease and the reason for the disease are identified as in “She became pale, forgot sleep, she has great love towards you”, she is saying “she is not aware” since she is not aware of the specific details in the reason. That is – she is saying “I am not sure how she got caught by him. Is it in his smile? Glance? Form? Qualities? I don’t know the exact reason how she was caught by him”.

min kulAm … – The bosoms which are grown on the top [of her body], which shrink the already curved, lightning-like waist. Already, the waist appears to be broken. On top of that, the bosoms grow together. For the one, who has such beautiful bosoms.

en kolAm – Mother is speaking reflecting upon her abandonment of her daughter. What is going to happen to my daughter in the end?

kuRippu … – When I, the mother abandon her and she gives up her self-effort, what are you who are in thiruvidavendhai to protect her, having such helpless state of hers as the reason, thinking in your divine heart? We saw in the case of vAli, how brothers don’t help; we saw in the case of prahlAdhAzhwAn, how father does not help; we saw how emperumAn helped him saying as in SrI bhagavath gIthA 18.66 “mAm Ekam SaraNam vraja” (Surrender unto me only) for arjuna who thought about himself and became frightened.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.7.8 – alangezhu thadakkai

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

alangezhu thadakkai Ayan vAy AmbaRku
azhiyumAl en uLLam ennum
pulangezhu poru nIrp putkuzhi pAdum
pOdhumO nIrmalaikkennum
kulangezhu kollik kOmaLavalli
kodiyidai nedu mazhaik kaNNi
ilangezhil thOLikku en ninaindhirundhAy
idavendhai endhai pirAnE

Word-by-Word meanings

(My daughter)
alam – the weapon named halam (plough)
kezhu – shining
thadam – huge
kai – having divine hands
Ayan – krishNa, the cowherd boy, his
vAy – playing from his divine lips
AmbaRku – for the sound of flute
en uLLam – my mind
azhiyum – is getting destroyed
ennum – she is saying;
pulam – all the senses
kezhu – to attract all senses towards it
poru – rising waves
nIr – having water
putkuzhi – incidents relating to vijayarAghavan emperumAn of thirupputkuzhi
pAdum – she is singing;
nIr malaikku – for thirunIrmalai
pOdhumO – let us go
ennum – she is saying;
kolli – like the doll in kolli mountain
kezhu – best
kulam – born in the clan
kOmaLam – beautiful
valli – one who is tender like a creeper
kodi idai – one who is having waist like a vanji creeper
nedu mazhai – continuously flowing tears, like a torrential rain
kaNNi – having eyes
ilangu – shining
ezhil – beautiful
thOLikku – on the matter of this girl who is having shoulder
en ninaindhirundhAy – what are you thinking?

(leaving paramapadham)
idavendhai – having arrived in thiruvidavendhai
endhai pirAnE – Oh lord of my clan!
sollu – You should mercifully speak a word.

Simple translation

My daughter parakAla nAyaki is saying “My mind is getting destroyed for the sound of flute played from the divine lips of krishNa, the cowherd boy, who is having shining, huge, divine hands having the weapon, plough”; she is singing  incidents relating to vijayarAghavan emperumAn of thirupputkuzhi which is having water with rising waves which attract all senses towards it; she is saying “let us go to thirunIrmalai”; she is born in the best clan like the doll in the kolli mountain, is tender like a beautiful creeper and is having waist like a vanji creeper. Oh lord of my clan! What are you thinking in the matter of this girl who is having eyes where tears are flowing continuously like a torrential rain and is having beautiful shoulder? You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

alam … – While it is apt for her to hide her mind getting destroyed, she is speaking about the same in front of me who is her mother. alam indicates halam. She is saying “My innocent heart is getting destroyed for the flute sound of krishNa’s divine lips, where he is having well-rounded shoulder which is holding the plough. His flute music will even melt diamond. Ambal is said to be “ilaik kuzhal” (flute made with leaf) also by some. What is the principle behind saying “one who is holding halam” – just as his weapon will destroy his enemies, she is getting destroyed by his flute music. He will play the music to indicate that he could not arrive on time since he was subservient to his parents. As said in SrIvishNu purANam 5.13-17 “jagau kalapadham Sauri: thAra manthra kruthakramam | ramyam gItha dhvanim SruthvA santhyajyAvasathAmsthadhA ||” (krishNa played beautiful music with high and low tones in his flute. The cowherd girls left their homes and arrived at his place on hearing that music). Alternatively – this could be explaining nambi mUththa pirAn’s (balarAma) flute music which precedes krishNa’s arrival, just as the indication in a river bed before a flood.

It appears that emperumAn’s presence in the dhivyadhESams will destroy with even greater force than that flute music. “pulam” could mean fertile land. Alternatively – as she meditated upon emperumAn’s presence in thirupputkuzhi which has abundance of water where waves strike at each other, to attract the senses of those who see it, she is singing out without thinking that I am her mother.

pOdhumO nIr malaikku ennum – She is telling her mother, as if telling her friends, who is trying to stop her thinking “Looking at her stage, she will quickly reach thirupputkuzhi”.

kulam … – There is a doll in kolli mountain; it is totally beautiful in each limb; her greatness, family heritage and tenderness where she cannot be stared at even by well-wishers, are similar to that doll. She is said, as in thiruvAimozhi 7.2.7 “ennudaik kOmaLak kozhundhu” (my tender creeper).

kodi … – For the one who is having a creeper like waist and who is having the eye-glance which, when it hits anyone, will give him/her the experience of being drenched in a rain, and further having shining shoulders which are more beautiful than previously explained aspects.

en … – What are you thinking in the matter of parakAla nAyaki who is matching to you as said in SrI rAmAyaNam sundhara kANdam 16.5 “raghavOrhathi vaidhEhim” (SrI rAma suits sIthA pirAtti in all aspects)?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.7.7 – uLam kanindhu irukkum

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

uLanganindhirukkum unnaiyE pidhaRRum
unakkanRi enakku anbonRu ilaLAl
vaLangani pozhil sUzh mAlirunjOlai
mAyanE! enRu vAy veruvum
kaLangani muRuval kArigai peridhu
kavalaiyOdu avalam sErndhirundha
iLangani ivaLukku en ninaindhirundhAy?*
idavendhai endhai pirAnE!

Word-by-Word meanings

(Since this girl is always thinking about you)
uLam kanindhu irukkum – She has a contented heart; (while speaking)
unnaiyE – You who are the object of her union
pidhaRRum – incoherently speaking;
unakkanRi – other than in your matter
enakku – in my matter, where I have longed forever to give birth to her
onRu – even a little
anbilaL – not having any love;
vaLam – very sweet
kani – having fruits
pozhil – by gardens
sUzh – surrounded
mAlirunjOlai – one who is mercifully residing in thirumAlirunjOlai
mAyanE enRu – saying “Oh one who is having amazing ability!”
vAy veruvum – she is blabbering;
kaLam kani – sweet like kaLam fruit
muRuval – smile
kArigai – having beauty
peridhu kavalaiyOdu – with great sorrow in heart
avalam sErndhirundha – being with paleness
iLam kanni – young girl
ivaLukku – in her matter
en ninaindhirundhAy – what are you thinking?

(leaving paramapadham)
idavendhai – having arrived in thiruvidavendhai
endhai pirAnE – Oh lord of my clan!
sollu – You should mercifully speak a word.

Simple translation

My daughter has a contented heart; she is incoherently speaking about you who are the object of her union; other than your matter, she is not even having a little bit of love for me who has longed forever to give birth to her; she is blabbering saying “Oh one who is having amazing ability and who is mercifully residing in thirumAlirunjOlai surrounded by gardens having very sweet fruits!” Oh lord of my clan! What are you thinking in the matter of this young girl who is having sweet smile and beauty like the kaLam fruit, and has great sorrow in heart and paleness? You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

uLam kanindhu irukkum – Heart will be matured and will not reveal what is being thought in it. Heart being well matured is when emperumAn who should enjoy does not do so, being helpless.

unnaiyE pidhaRRum – Until she started speaking, the divine mother thought “This is based on mutual love”. As said in mahAbhAratham SAnthi parvam 200 “jAmadhagnyasya jalpatha:” (I have heard paraSurAma, son of jamadhagni, speaking incoherently), she is speaking incoherently while you don’t care for her. Had there been mutual love, then her speech would also be coherent.

unakku … – She cut off her desire “Will she not speak about me once?” She only has attachment towards her friends who made her become totally dependent on him, or towards him.

vaLam … – She will relentlessly speak about his efforts which lead to such great love towards him. She thinks about emperumAn’s amazing qualities and activities of presenting himself to mlEchchas (those who are outside the varNa system) in thirumAlirunjOlai which is looked down upon by Aryas (noble people), which is surrounded by garden having abundant fruits, and is speaking unconsciously by her impressions (on him) being her teacher inducing her to speak.

vAy veruvum – As said in SrI rAmAyaNam sundhara kANdam 32.11 “vichinthyA vAchA bruvathi thamEva” (Since I am pondering with my mind about that SrI rAma only, and always saying “SrI rAma! SrI rAma!”) – first she was meditating, subsequently she could not even do it and was just repeating based on previous impressions.

kaLangani muRuval – Son! Who [parakAla nAyaki] is relentlessly speaking what should be spoken by whom [bhagavAn]? SrI rAma would relentlessly speak about sIthAp pirAtti as said in SrI rAmAyaNam AraNya kANdam 64.78 “sIthEva chArudhathIm” (sIthA who is having a smiling face). Just as the heart of sIthAp pirAtti, who desired to win over SrI rAma, was appearing in a well matured manner, parakAla nAyaki’s smile is very pleasing. SrI rAmAyaNam AraNya kANdam 63.12 beautifully explains how SrI rAma was won over by sIthAp pirAtti’s smile. “asmin mayA sArdham udhAraSeelA SeelAthalE pUrvam upOpavishtA | kAnthasmithA lakshmaNa jAthahAsA thvAmAha sIthA bahuvAkya jAtham ||

  • asmin – Along with iLAiya perumAL, perumAL was searching for pirAtti while they were separated from her; at that time, as they came across a spot where perumAL would play water games with pirAtti, perumAL saw that spot and mercifully spoke to iLaiya perumAL.
  • asmin – Previously I had great enjoyment where we are suffering in separation today,
  • mayA sArdham – In loving affairs, perumAL has great regards on self. But even I had to remain like a spectator [kANa vandha chOzhar – those kings who would come and witness events], on seeing her expertise in romance and her loving interactions.
  • udhAra SeelA – While living in the capital city, due to being shy in front of mother-in-law and father-in-law, the enjoyment will be limited; but here being a secluded place, since there is no such restriction, she was offering herself fully to me.
  • SilAthalE pUrvam – There was a rock where they would play water games; while getting tired, perumAL was trying to climb there first, and as said in “prEkshithagyAsthu kOsalA:” (Residents of kOsala town will understand the mind from one’s glance), since she also has that skill [being related to kOsala clan], she understood perumAL’s intent from his action and climbed that same rock ahead of him, and stayed there filling the place, to make him tired.
  • upOpavishtA – Similarly, whatever perumAL was trying to do, she would do before him and make him tired.
  • kAnthasmithA – Normally, she will attract anyone; the face looks great with the smile. Further, she was having a laughter to indicate her recent victory.
  • thvAmAha – Previously, perumAL would never leave a job unfinished; this is the only place where he could not become victorious; due to that he hung his head in shame; she left perumAL and looked at the face of iLaiya perumAL who greatly praises perumAL and mercifully spoke cheerfully in many ways “See brother! You have accomplished whatever you have thought about; you are very strong men; we are women; you go for hunting and war; we have never left our homes; you can do whatever you want; see your brother has won”.

kArigai – One who has natural femininity.

peridhu … – kavalai – mental suffering; avalam – physical suffering; kavalai – instability in heart; avalam – not caring for physical appearance.

iLangani – She is younger than the divine daughter of SrI janakarAjan for whom you went and broke the above. She cannot sustain herself in separation from you as she did as said in SrIrAmAyaNam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham” (I enjoyed for twelve years). If she is very young, only if she had enjoyed the union previously, she could suffer in separation like this; did she have such union? Yes. She had natural union (through gAndharva vivAham – a type of marriage where man and woman would secretly marry on their own without any rituals) and her mother would not know about it.

en … – As you waited in the surrounding garden of SrI mithilA to marry the divine daughter of SrI janakarAja, you are waiting in thiruvidavendhai; hence what are you thinking in her matter?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 2.7.6 – than kudikkEdhum

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

than kudikku Edhum thakkavA ninaiyAL
thadangadal nudangeyil ilangai
vankudi madanga vALamar tholaiththa
vArththai kEttu inbuRum mayangum
minkodi marungul surunga mEl nerungi
menmulai ponpayandhirundha
enkodi ivaLukku en ninaindhirundhAy?
idavendhai endhai pirAnE!

Word-by-Word meanings

than – her
kudikku – for the clan
thakkavA – apt path
Edhum – any
ninaiyAL – does not analyse and know!
thadam – vast
kadal – ocean
nudangu – curved
eyil – having fort
ilangai – present in lankA
van – strong demons’
kudi – clan
vAL amar – in the cruel battle
tholaiththa – destroyed
vArththai – news
kEttu – hear
inbuRum – become joyful; (again)
mayangum – will faint;
min – lightning
kodi – like a slender creeper
marungul – waist
surunga – to bend
mEl – above
nerungi – close to each other
pon payandhirundha – one who has golden coloured paleness
mel – soft
mulai – having bosoms
en kodi ivaLukku – in my daughter’s matter
en ninaindhirundhAy – what are you thinking?

(leaving paramapadham)
idavendhai – having arrived in thiruvidavendhai
endhai pirAnE – Oh lord of my clan!
sollu – You should mercifully speak a word.

Simple translation

My daughter parakAla nAyaki does not analyse and know the apt path for her clan; she becomes joyful as she heard the news of lankA which is surrounded with vast ocean and curved fort where the clan of strong demons was destroyed in a cruel battle; then she will faint. What are you thinking in the matter of my daughter who is having soft bosoms which have golden coloured paleness, close to each other, above her waist, which resembles lightning and a slender creeper, and which makes her waist bend? Oh lord of my clan! Having arrived in thiruvidavendhai, you should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

than kudikkEdhum – Just as it is said in “emperumAnAr dharSanam” (SrI rAmAnuja dharSanam), mother is saying “than kudi” (My daughter’s clan) instead of “nam kudi” (our clan). Instead of saying as per our understanding, perumAL himself would mercifully say “irAmAnusan udaiyAr” (servitors of SrI rAmAnuja). piLLAn would say “If a precious gem stone is placed in the middle and strung, the necklace will be fully valued as that gem [similarly, emperumAnAr’s presence in the middle of the guruparamparA adds glory to it]”.

than kudikku Edhum thakkavA ninaiyAL – This is how parakAla nAyaki is now as she is saying “Are you going to protect your dignity or not?” We thought that we could increase the dignity of our clan starting with her. But while we were thinking like that, she is pushing it down into the ocean.

than kudikku – As said in SrI rAmAyaNam bAla kANdam 67.22 “janakAnAm kulE kIrthim Aharishyathi mE suthA” (king janaka tells of his daughter “My daughter sIthA will bring celebrity to the clan of janakas”), it is after her birth in this clan that the clan attained new glories. One day, when embAr heard how beautifully parASara bhattar learnt/recited, he shed [happy] tears; with melted heart, he showed bhattar mercifully saying “janakAnAm kulE kIrthim Aharishyathi mE suthA”. As said in SrI rAmAyaNam yudhdha kANdam 30.30 “… thath thasya sadhruSam bhavEth” (it will be appropriate for SrI rAma, who is capable of annihilating enemies, to agitate lankA with his arrows and redeem me), we cannot worry for our result and should remain “It is achieved by his grace”. sIthAp pirAtti remained thinking “If we are reaching him, what is the purpose of these other means?” parakAla nAyaki remains thinking “Shall we not reach to be in front of him by any means, and then remain calm?”

Edhum thakkavA ninaiyAL – She is thinking to perform madal, or to kill herself by hanging from a tree.

ninaiyAL – The divine mother is following her daughter’s thoughts, since she cannot lose her.

thadam kadal … – She will become pleased thinking about the helping nature of emperumAn so that she need not try to hang herself etc. He helped sIthAp pirAtti after she tried to kill herself. Having the vast ocean as a moat, and the fort which will cause shivers in the enemies as they hear about it. Alternatively, having curved fort.

ilangai van kudi madanga – Not just the protection for the town, but the clan which is grown greatly due to the boons they (members of the clan) have received. To have such strong clan destroyed. Unlike rAkshasas who fought deceitful battle, SrI rAma fought an honest battle to destroy such strong clan – that is the incident from SrI rAmAyaNam. Hearing that,

inbuRum – She becomes pleased thinking “When he helped another woman (sIthAp pirAtti) who was in the same situation (as I am), was it not similar to helping me!”

mayangum – She becomes bewildered thinking “Instead of an unhelpful person not helping, he is helpful in nature, yet not helping me!” and faints. First she becomes pleased thinking about his closeness and then faints thinking about him not helping even after being so close.

min kodi … – Could she be abandoned if she faints? [No] The bosoms at the upper portion of her body push to further shrink the lightning and creeper like waist, just as one would sit atop something and cut the base.

men mulai – Though the bosoms are hard in nature, they are said to be soft here to indicate that they cannot tolerate the separation.

pon payandhu irundha – The paleness covered her body to make her beauty become dust.

en kodi – The mother is thinking “even if he is not helping seeing her beauty, he will at least help seeing her family heritage”.

ivaLukku en ninaindhu irundhAy – Could you not help her even after she has paleness, firm belief, sorrow, beauty and family heritage?

idavendhai endhai pirAnE – Your presence in thiruvidavendhai reveals that you have got more paleness than she [in separation from her]. You would have remained in SrIvaikuNtam had your divine form not become pale. What are you, who have arrived and are mercifully residing in thiruvidavendhai revealing your paleness, thinking in her matter?

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