Category Archives: periya thirumozhi

periya thirumozhi – 2.7.5 – Odhilum

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Odhilum un pEr anRi maRROdhAL
   urugum nin thiruvuru ninaindhu
kAdhanmai peridhu kaiyaRavu udaiyaL
   kayal nedungaN thuyil maRandhAL
pEdhaiyEn pEdhai piLLaimai peridhu
   theLLiyaL vaLLi nuNmarungul
Edhalar munnA en ninaindhirundhAy?
   idavendhai endhai pirAnE!

Word-by-Word meanings

idavendhai endhai pirAnE! – Oh my lord in thiruvidavendhai!
Odhilum – While speaking
un pEr anRi – other than your name
maRRu – anyone else’s name
OdhAL – will not say;
nin – your
thiruvuru – physical beauty
ninaindhu – thinking about
urugum – she is melting;
kAdhanmai – desire (in your matter)
peridhu – is growing more and more; (due to that)
kaiyaRavu udaiyaL – she is anguishing like the one who has lost her belonging;
kayal – kayal (carp) fish like
nedu – very wide
kaN – in the eyes
thuyil – having sleep
maRandhAL – forgotten;
pEdhaiyEn pEdhai – my very desirous daughter’s
piLLaimai – childishness
peridhu – is big; (on your matter)
theLLiyaL – she is having great clarity;
vaLLi – like a creeper
nuN – slender
marungul – she who is having waist
Edhalar munnA – in front of those who don’t like
en ninanidhirundhAy – What are you thinking to do?

Simple translation

Oh my lord in thiruvidavendhai! My daughter parakAla nAyaki, while speaking, will not say any other name than your name; she is melting thinking about your physical beauty; her desire is growing more and more in your matter; she is anguishing like the one who has lost her belonging; her kayal fish like very wide eyes have forgotten to sleep; my very desirous daughter’s childishness is big; she is having great clarity in your matter; in front of those who don’t like, what are you thinking to do for her who is having creeper like slender waist?

Highlights from vyAkyAnam (Commentary)

Odhilum … – To start with, she will not speak; but if she does,

un pEr anRi maRRu OdhAL – She is not saying “aiyar, Achchi” (Father, mother),

urugum nin thiru uru ninaindhu – As she thinks about emperumAn through his name, she will melt like ice.

kAdhanmai peridhu – Her desire is greater than his physical beauty.

kaiyaRavu udaiyaL – Her loss is greater than her desire.

When asked “What is the limit of her loss?”

kayal … – Eye which resembles a kayal (carp) fish, youthful and vast. Just as huge towns become empty, the sleep has exited fully from the vast eye.

pEdhaiyEn pEdhai – My foolish daughter. I who am having foolishness to pray to get a daughter like her. As said in thiruviruththam 37 “nedungAlamum kaNNan nINmalarp pAdham” (Praying for a long time to get krishNa’s long flower like divine feet).

piLLaimai peridhu – Her childishness is greater than her youthfulness. In worldly matters, she is not knowledgeable as those who are at her age.

theLLiyaL – But in your matters she is greater than those who have heard vEdhAntham.

vaLLi nuN marungul – Her physical beauty is such that one cannot abandon her due to her childish nature. Her childishness and wisdom are of no use; her beauty is sufficient for you to not abandon her.

Edhalar munnA – In front of the enemies who scold her saying “You desired for him; now you have nicely attained him!”.

en ninaindhirundhAy – What are you, who thinks “I should not let her suffer in front of the enemies”, thinking in her matter? sthOthra rathnam 25 “nathE’nurUpa:” (It is not apt for you). It is alright for SrIvaikuNtanAthan to abandon her. But you, who are in thiruvidavendhai (who have arrived for this purpose), cannot do it.

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 – 2.7.4 – Uzhiyil peridhAl

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periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Uzhiyil peridhAl nAzhigai ennum
    oN sudar thuyinRadhAl ennum
Azhiyum pulambum anRilum uRangA
    thenRalum thIyiniR kodidhAm
thOzhiyO! ennum thuNaimulai arakkum
    sollumin en seygEn? ennum
Ezhai en ponnukku en ninaindhirundhAy?
    idavendhai endhai pirAnE!

Word-by-Word meanings

nAzhigai – nAzhigai duration (24 minutes)
Uzhiyil – more than a kalpa (one day of brahmA)
peridhu – stretching very much
ennum – she told that;
oN – having great radiance
sudar – sun
thuyinRadhu ennum – she will tell that he has set;
Azhiyum – ocean
pulambum – is making noise;
anRilum – anRil bird
uRangA – is not sleeping;
thenRalum – southerly breeze
thIyinil – more than fire
kodidhAm – is blowing in a cruel manner;
thOzhI – Oh friend!
Oh! ennum – will call her saying “Oh”;
thuNai mulai – two nipples
arakkum – will control;
en seygEn – what shall I do
sollumin ennum – she will tell “tell me”;
Ezhai – very desirous
en – one who is born to me
ponnukku – in the matter of this best girl

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 told that one nAzhigai (24 minutes) stretches to be a kalpa (1 day of brahmA); she will tell that the greatly radiant sun has set; ocean is making noise; anRil bird is not sleeping; southerly breeze is blowing in a cruel manner more than fire; she will call her friend saying “Oh!”; she will control her two nipples; she will tell me “What shall I do?” What are you thinking in the matter of this best girl who is born to me? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

Uzhiyil peridhAl nAzhigai ennum – Even kalpa has an end, but these nAzhigais are going in an endless manner. This [nAzhigai] cannot be explained in comparison to anything else, and can only be said as in bruhadhAraNyaka upanishath “nEthi nEthi” (bhagavAn is not of this nature, not of this nature). The order of Uzhi being larger than nAzhigai is gone.

oN sudar thuyinRadhAl ennum – She told that sun who measures the nAzhigai (time) has disappeared. Sun becomes destroyed along with all other items which get destroyed towards the end of the kalpa; unlike then, now, though he is roaming around, his effect is not felt. Sun, who would fully eliminate the sorrows of night (due to separation from loved ones) by his appearance, has not come. It appears that bhagavAn’s orders as said in thaiththirIya upanishath “bhIshOdhEthi sUrya:” (Sun appears due to fear for bhagavAn) have lapsed. Here “thuyil” indicates both sleep and death.

Azhiyum pulambum – As the ocean observed “Sun who is younger to me, is harming her. Why should I remain silent?” and set out to harm parakAla nAyaki. As the greatly powerful ocean loses its strength and makes noise out of fear/sorrow, it reminds her of how bhagavAn in SrI rAmAvathAram, who is most powerful, became weak and spoke with fear/sorrow [in separation from sIthAp pirAtti].

anRilum uRangA – The sleepless state of the anRil bird reminds her of her divine consort (emperumAn) remaining sleepless while being together with her.

thenRalum thIyinil kodidhAm – The coolness of the southerly breeze reminds her of her beloved lord’s touch and harms her. It appears that to reduce the heat of southerly breeze, one should dry it in the fire.

thOzhiyO ennum – [Mother says] I am not fortunate enough to be called out “ammE” (Oh mother!) when she is harmed by something [she only calls her friend]. [parakAla nAyaki says] “Oh evil friend! You told me that everything will become favourable and cool me down, as we unite with him. But you have caused the whole town to show enmity towards me”

But, her youth will not wait when she cries out saying “thOzhiyO“.

thuNai mulai arakkum – As the bosoms start tormenting her saying “Show me what [who] is apt for me”, she will control her bosoms just as the children will cry out “Food! Food!” during famine and will be silenced by saying “Shut your mouth! Shut your mouth!”. periya thirumadal “munnirundhu mUkkinRu” (being present in front of my eyes and ageing more and more), as I witness, my youth is fading. If we are going to lose the youth anyway, why don’t I have my bosoms in my back [at least I won’t see them age]?.

sollumin en seygEn ennum – The torment by the bosoms is much greater than the torment given by southerly breeze etc. When all of those were tormenting, she cried out for her friend. Now, when these bosoms are tormenting her, she is asking everyone including friends, mothers to respond.

Ezhai – Even when told “You won’t get”, she would show desire as if she will get it.

en ponnukku – One who is so great that we cannot let her and her desire be tormented.

idavendhai – What are you, who show your desire through your action [by having bhUmip pirAtti on your left], unlike her who is showing her desire through speech, thinking about it?

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 – 2.7.3 – sAndhamum pUNum

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

periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sAndhamum pUNum sandhanak kuzhambum
thadamulaikku aNiyilum thazhalAm
pOndha veN thingaL kadhir suda meliyum
porukadal pulambilum pulambum
mAndhaLir mEni vaNNamum ponnAm
vaLaigaLum iRaiNillA endhan
Endhizhai ivaLuku en ninaindhirundhAy?
idavendhai endhai pirAnE!

Word-by-Word meanings

sAndhamum – sandalwood paste mixed with other fragrant materials
pUNum – pearl necklace
sandhanak kuzhambum – sandalwood fluid
thadam mumlaikku – on the huge bosom
aNiyilum – though applied
thazhalAm – it burns like fire;
pOndha – appeared
veL – white
thingaL – moon’s
kadhir suda – as the rays burn
meliyum – she suffered (due to that);
poru – rising waves
kadal – ocean
pulambil – when it makes noise
pulambum – she also calls out;
mAndhaLir – like mango spruce
mEni – divine form’s
vaNNamum – colour
ponnAm – becoming pale;
vaLaigaLum – bangles
iRai – even little bit
nillA – not remaining;
enRan – my
Endhu – worn
izhai – having ornament
ivaLukku – for her
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

Though she has decorated herself with sandalwood paste mixed with other fragrant materials, pearl necklace and sandalwood fluid on her huge bosom, it burns like fire; as the rays of the white moon which appeared, burn, she suffered; when the ocean with rising waves makes noise, she also calls out; her divine form’s colour which looks like mango spruce is becoming pale; her bangles are not even remaining a little bit on her; having arrived in thiruvidavendhai, what are you thinking for my daughter who is wearing ornaments? Oh lord of my clan! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

sAndhamum … – She has crossed the boundary of being protected by us. Sandalwood paste which was buried under the ground for a long time, pearl necklace and sandalwood fluid.

thada mulaikku aNiyilum – Previously everyone would withdraw thinking “How can we remedy the situation when we don’t know the reason?”; still, since she is continuously suffering, they would think “let us try the methods which are used by everyone and see if there is any remedy” and will try to pamper her with these materials; but these materials will end up burning her more.

pUN – Will pUN refer to pearl necklace? Since the necklace is there to cool her down, it could be said as pearl necklace (which reduces heat). When asked “Is sandalwood paste not a heat producing material?” that is why it is explained to be sandalwood paste which was buried under the ground and cooled. When asked “Would sandalwood paste indicate mixed with fragrant materials?” since this is used to pamper her, it can be said in that manner. This is similar to pUN (ornament) indicating pearl necklace.

sAndhamum … – When an old tree burns, it will burn along with the tree-barks; similarly, she is burning along with the decorations which are applied on her. Just as dry firewood is set on fire, as these materials are applied on her, they burn along with her.

pOndha … – As the rays of the moon appeared just then, she suffered. When the moon’s rays cause heat, nothing else can be done. Now, when she was together with her lord, as said in periya thirumadal “munnam mugizhththa mugil nilA” (the moon with cool rays), the same moon was favourable.

poru kadal – When the waves clash with each other and the ocean makes noise, she will call out like an ocean being in the opposite side, competing with it.

mAndhaLir … – Her complexion which resembled the colour of mango spruce, became pale.

vaLaigaLum iRai nillA – It is not just one bangle which is hanging on the sky (instead of her shoulder). As said in SrIvishNu purANam 5.18.29 “Saithilyam upayAnthyASu karEshu valayAnyapi” (As krishNa left us, our bangles are also leaving us immediately). In comparison with krishNa, they are greatly distinguished. At least krishNa would say “I won’t leave” giving a hint about the separation and leave; they left us immediately.

enRan Endhizhai – My daughter who is decorated with ornaments. The mother is thinking that seeing her daughter decorated with ornaments, will sustain her. [Mother says] It appears that my enjoyment in seeing her with the ornaments will end now.

idavendhai … – Did you come here to make her relinquish her ornaments as said in SrI rAmAyaNam sundhara kANdam 26.5 “naivArthai: na cha bhUshaNai:” (There is no use with wealth or ornaments)? Did you not come here to compensate the loss [for sIthAp pirAtti] which occurred in SrI rAmAvathAram?

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 – 2.7.2 – thuLambadu muRuval

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

periya thirumozhi >> Second centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thuLambadu muRuval thOzhiyarkku aruLAL
thuNai mulai sAndhu koNdu aNiyAL
kuLambadu kuvaLaik kaNNiNai ezhudhAL
kOla nanmalar kuzhaRku aNiyAL
vaLambadu munnIr vaiyam mun aLandha
mAlennum, mAlina mozhiyAL
iLambadi ivaLukku en ninaindhirundhAy?
idavendhai endhai pirAnE!

Word-by-Word meanings

thuLam padu – to defeat pomegranate seeds
muRuval – with the teeth
thOzhiyarkku – in front of her friends
aruLAL – not smiling;
thuNai – having beauty of togetherness
mulai – bosoms
sAndhu koNdu – with sandalwood paste
aNiyAL – not decorating;
kuLam – in pond
padu – present in
kuvaLai – like kuvaLai flower
kaN iNai – in two eyes
ezhudhAL – not applying black pigment;
kOlam – beautiful
nal – distinguished
malar – flowers
kuzhaRku – in the hair
aNiyAL – not wearing;
vaLam – precious items (such as gems)
padu – originating
munnIr – (surrounded) ocean
vaiyam – earth
mun – while going and accepting water from mahAbali
aLandha – measured and accepted
mAl ennum – she says that he is the great one;
mAl – for her love
inam – being a match
mozhiyAL – having speech
iLam padi – tender natured
ivaLukku – on 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

She is not smiling at her friends with her teeth which can defeat pomegranate seeds; she is not decorating her bosoms which are beautiful together, with sandalwood paste; she is not applying black pigment in her two eyes which resemble kuvaLai flower in pond; she is not wearing beautiful, distinguished flowers in her hair; she says that emperumAn is the great one who accepted and measured the earth which is surrounded by ocean where precious items originate from, while going and accepting water from mahAbali; what are you thinking in the matter of parakAla nAyaki who is tender natured and whose speech matches her love? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

thuLam padu muRuval – thuLam indicates mAdhuLam (pomegranate). That is usually compared to teeth. That is spoken about; [alternative explanation] nanjIyar would mercifully say “A thamizh scholar explains thuLam to be stem of peacock feather”. That is compared in the context of the white colour. padugai – occurring; the smile which reveals the teeth; [that is] when we see the teeth, we are reminded of pomegranate seeds. Alternative explanation – being destroyed; speaking about being won over by the smile. Both these examples are spoken about.

thOzhiyarkku aruLAL – Due to her distress, she will not smile in front of her mothers. Now, this is the main wealth of her lord. He will become engaged with that smile as said in SrI rAmAyaNam AraNya kANdam 63.12 “kAnthasmithA” (one who has a gentle smile). That smile makes her friends sustain. Thus, she is making her friends who seek her smile, to starve. When she smiles to reveal her joy after uniting with the lord, they will live by having that as their sustenance.

thuNai mulai … – She starved her lord also.

thuNai mulai – Not having any other match, her bosoms can only be compared to each other.

sAndhu koNdu aNiyAL – If only she had set out to decorate her bosoms with sandalwood paste expecting his arrival, he would think “My arrival is desirable for her” and have scope to engage with her. Thus, she is not giving that opportunity to him.

kuLam … – She is not decorating her eyes which resemble kuvaLai flower blossomed from a perennial pond, for the sake of adding auspiciousness. Since these eyes are enjoying emperumAn who is an ocean of qualities which is similar to an ocean of precious gems, they need not be decorated with anything else. Now, the black pigment decoration is to add auspiciousness. Only when she decorates her eyes with black pigment, will he have the opportunity to engage with her. She is not allowing that.

kOlam … – She is not decorating her hair, which is usually decorated with a mix of flowers instead of a single flower, with any flower. Since she is known as said in thiruvAimozhi 10.10.2vAsanjey pUnguzhalAL” (having distinguished, divine hair which brings great fragrance), she need not decorate it separately with flowers, but does so for auspiciousness. Even that is not done now. Her eliminating the decoration for the places which are desirable for the lord, is to eliminate the aspects which sustain him.

vaLam … – emperumAn who commonly protects everyone, is ignoring me.

vaLam padu munnIr – Ocean.

mAl ennum – One who is mad about protecting the entities which are protected by him. He is only ignoring parakAla nAyaki.

mAl ina mozhiyAL – One who has speech which matches her love. It appears as if her love overflowed and became words.

iLam padi ivaLukku – For the one who is in a youthful state. For the one who is tender natured. parakAla nAyaki is more tender than sIthAp pirAtti who was separated from you and placed in aSOka vanam, who still said as 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). It is well known that parASara bhattar mercifully said – thirumangai AzhwAr’s tenderness is such that he cannot tolerate too much union and too much separation similar to the tender persons who can neither eat more nor less.

ivaLukku … – What are you, who have arrived and mercifully resided in thiruvidvendhai knowing about her nature, to unite with her, thinking in your divine heart?

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 – 2.7.1 – thivaLum

Published by:

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

periya thirumozhi >> Second centum >> Seventh decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thivaLum veNmadhi pOl thirumugaththarivai
     sezhungadal amudhinil piRandha
avaLum ninnAgaththiruppadhum aRindhum
     Agilum Asai vidALAl
kuvaLaiyam kaNNi kolliyam pAvai
     sollu nin thAL nayandhirundha
ivaLai un manaththAl en ninaindhirundhAy?
     idavendhai endhai pirAnE!

Word-by-Word meanings

thivaLum – shining
veL – whitish
madhipOl – like moon
thiru – beautiful
mugaththu – having divine face
arivai – one who is in her youth (age group of 19 to 24)
sezhu – vast
kadal – born in the ocean
amudhinil – in the nectar
piRandha – one who is born in
avaLum – that periya pirAttiyAr
nin – your highness’
Agaththu – in the divine chest
iruppadhum – being mercifully present
aRindhum – even after knowing
Agilum – still
Asai – desire towards your highness (my daughter)
vidAL – not giving up;
am – beautiful
kuvaLai – like kuvaLai flower
kaNNi – having beautiful eyes
kolli – made in kolli mountain
am – beautiful
pAvai – having beauty like that of a doll
nin – your highness’
thAL – divine feet
nayandhu irundha – one who is desiring for
ivaLai – in her matter
un manaththAl – 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

Even after knowing that periya pirAttiyAr, who is having shining, whitish moon like beautiful, divine face, who is in her youth, and is born from the nectar which was born from the vast ocean, is mercifully residing on your highness’ divine chest, still my daughter parakAla nAyaki, is not giving up the desire towards your highness; she is having beautiful eyes which resemble kuvaLai flower and is having the beauty of a beautiful doll made in kolli mountain; what are you thinking in your divine heart in the matter of my daughter who is having desire towards your highness’ divine feet? Oh lord of my clan who has arrived in thiruvidavendhai! You should mercifully speak a word.

Highlights from vyAkyAnam (Commentary)

thivaLum … – The boundless desire of parakAla nAyaki is explained here. When someone who is more knowledgeable/capable becomes immersed in the experience, the one who is looking from the shore should naturally try to escape from drowning.

thivaLum veNmadhipOl – Here periya pirAttiyAr’s greatness of even being able to immerse in such great enjoyment of bhagavAn is highlighted.

thivaLum – Shining. Alternatively – the lustre due to shining is highlighted.

veNmadhipOl – Being whitish due to the youthfulness. Here, not being satisfied even after enjoying emperumAn eternally is indicated.

thirumugaththu – Since the moon will not be an exact match for the radiance in her face, the face is said to be thirumugam (divine face). It is said in SrI rAmAyaNam ayOdhyA kANdam 3.28 “chandhra kAnthAnanam rAmam athIva priyadharSanam” (SrI rAma who is having beautiful face like moon; he is more pleasing than moon). That is – being without dark spots and not waning. The face is like an unchanging moon which is wholly enjoyable.

arivai – Even without the facial lustre, her youth is such that it will make others become immersed in her. This is her youth.

Further, her birth is explained.

sezhum kadal amudhinil piRandha – First there is the milk ocean, which becomes extraneous pulp where the nectar is the essence; now the nectar too becomes extraneous pulp and she is born as the essence. It is said in periya thirumozhi 6.1.2 “viNNavar amudhuNa amudhil varum peN amudhu” (As the dhEvas consume the nectar, periya pirAttiyAr is the real nectar who came out of that nectar which was consumed by dhEvas). While he [emperumAn] was praised for his magnanimity for churning the ocean to help the dhEvas, in reality, he churned to fulfil his own desire.

avaLum – Even such periya pirAttiyAr who is great by her beauty and birth.

nin Agaththu – The chest which is desirable even for such periya pirAttiyAr. She resides there with constant fear thinking “Will I lose my residence in this chest?” as said in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave even for a moment).

iruppadhum – Remaining implies being together with him; she cannot tolerate the separation.

aRindhum – We cannot say that parakAla nAyaki desired for emperumAn without knowing that periya pirAttiyAr is present on his divine chest. The one who pursued emperumAn considering periya pirAttiyAr’s presence as her main support.

Agilum Asai vidALAl – The reason for her desire is periya pirAttiyAr’s presence there as she thinks “Why would I miss out when periya pirAttiyAr is present there?” That is the main support for her desire.

kuvaLai am kaNNi – Here, parakAla nAyaki’s greatness over periya pirAttiyAr’s greatness is explained. For periya pirAttiyAr, the collective beauty of the face was explained by saying “thirumugam”. Here parakAla nAyaki’s greatness is indicated by “kuvaLai am kaNNi” where the beauty of each part is explained. Just as periya pirAttiyAr’s eyes are more beautiful than emperumAn’s eyes as said in SrI rAmAyaNam ayOdhyA kANdam 16.21 “asithEkshaNA” (one with dark eyes), parakAla nAyaki’s eyes are more beautiful than periya pirAttiyAr’s eyes.

kolli am pAvai – There is a doll in kolli mountain. In thamizh literature, this doll is shown as the example for physical beauty. There can be no comparison for her birth; one has to draw a picture or sculpt a statue in a perfect manner to compare with her.

sollu – It is not that you would not have thought about a solution for this; but thinking for such solution is not sufficient; you have to mercifully speak a word to eliminate our fear as said in SrI bhagavath gIthA 18.66 “mA Sucha:” (do not grieve).

nin thAL nayandhu irundha – This is another greatness of parakAla nAyaki over periya pirAttiyAr; periya pirAttiyAr desired for his chest; parakAla nAyaki is desiring for his divine feet. Those who know emperumAn’s greatness, will desire for his chest; those who know the greatness of emperumAn who is with periya pirAttiyAr, will desire for his divine feet only.

ivaLai – Since the mother is not satisfied with praising her daughter enough, she is pointing to her and saying “ivaLai” (her).

un manaththAl – What are you thinking in your divine heart where you can give solution even for those who are totally away from you?

un manaththAl – I have given up finding a solution with my heart. Now, what are you thinking in your heart?

idavendhai endhai pirAnE – Oh lord of my clan, who has arrived and stood in thiruvidavendhai to save those who have lost their way to the unshakable, great abode of paramparadham! As said in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi” (The radiant one who is worshipped by those who lost that opportunity previously).

sollu – This is the verb.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.7 – thivaLum

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periya thirumozhi >> Second Centum

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AzhwAr meditated upon his exclusive servitude toward bhagavAn by enjoying bhagavAn stretching to enjoy his devotees; he himself said in periya thirumozhi 8.10.3 “nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkku adimai” (I learnt ashtAksharam and understood that I am the servant of your servitors) while explaining the identity of exclusive servitude. While thinking about emperumAn’s lordship which is opposite to his subservience, since it was enjoyable for him, AzhwAr was eager to enjoy emperumAn; he could not enjoy emperumAn as desired; due to such loss, AzhwAr lost his own state and acquired the state of a pirAtti (consort of emperumAn) who is suffering in separation from emperumAn and subsequently lost that state as well; that is – being unable to spell out her sufferings, she is speaking through someone else [her mother]. Thus, not having interacted with her divine lord as she desired, parakAla nAyaki is not having stability in her existence, movements, reclining etc and suffering due to distress; as seen in our kOyil thiruvAimozhi (thiruvAimozhi 7.2 – which is meant for kOyil (SrIrangam)), observing this, the divine mother of parakAla nAyaki meditates upon parakAla nAyaki’s suffering in separation, emperumAn not showing up even at this stage, being unable to help her daughter in such state and having to get emperumAn to remedy the situation, firmly concludes “While emperumAn, who can directly remedy the situation, is present, how can we, who are like strangers, know anything about this? Thus, let us ask him to give the solution”; she goes and places parakAla nAyaki at the divine feet of thiruvidavendhai nAyanAr (the lord in thiruvidavendhai dhivyadhESam) and says “Our daughter who is ignoring us and is fully engaged in your qualities such as saundharya (beauty), Seelam (simplicity) etc, is greatly suffering due to being unable to enjoy you as she desired; what are you thinking of doing in her matter?” thirumangai AzhwAr is speaking about his situation through the words of a divine mother in this manner.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.6.10 – kadi kamazhum

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kadi kamazhum nedumaRugil kadalmallaith thalasayanaththu
adigaL adiyE ninaiyum adiyavargaL tham adiyAn
vadikoL nedu vEl valavan kalikanRi oli vallAr
mudikoL nedu mannavar tham mudhalvar mudhal AvarE

Word-by-Word meanings

kadi – good fragrance
kamzhum – blowing
nedu – wide
maRugil – having streets
kadal mallai – in thirukkadalmallai
thala sayanaththu – mercifully reclining in sthalasayanam
adigaL – lord’s
adi – divine feet
ninaiyum adiyavargaL tham – the servitors who think about, their
adiyAn – being a servitor
vadi koL – having sharpness
nedu – big
vEl valavan – one who can fight using the spear
kali kanRi – thirumangai AzhwAr
oli – this decad which is mercifully spoken by
vallAr – those who can learn
mudi koL – crowned
nedu mannavar tham mudhalvar – for the emperors
mudhalAvAr — will become the leader

Simple translation

Those who can learn this decad which is mercifully spoken by thirumangai AzhwAr who can fight using the sharp, big spear and who is servitor of the servitors who think about the divine feet of the lord who is mercifully reclining in sthalasayanam in thirukkadalmallai which is having very fragrant, wide streets, will become the leader for the crowned emperors.

Highlights from vyAkyAnam (Commentary)

kadi kamazhum … – AzhwAr who remained a servitor of the servitors who always meditate upon the divine feet of the sarvaswAmi (lord of all) who is mercifully residing in thirukkadalmallai which has wide streets where fragrance is blowing. For AzhwAr, the identity of self is not gyAnam (knowledge) and Anandham (bliss), but is bhAgavatha SEshathvam (servitude towards bhAgavathas).

vadi koL nedu vEl valavan … – Just as he is holding the spear for protection in his hand, he is having servitude also as his unique identity, by remaining in servitude towards bhAgavathas. Those who can learn and practice this decad which is composed by AzhwAr who is having sharp and huge spear and is capable of eliminating the enemies.

mudi koL … – Will be at par with nithyasUris who are the controllers of brahmA et al who control the crowned, independent emperors of this world.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 2.6.9 – piNangaLidu

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

piNangaLidu kAdu adhanuL nadamAdu pinjaganOdu
iNangu thiruchchakkaraththu emperumAnArkku idam visumbil
kaNangaL iyangum mallaik kadalmallaith thalasayanam
vaNangum manaththAr avarai vaNangu en than mada nenjE!

Word-by-Word meanings

piNangaL – burning the corpses
idu kAdu adhanuL – in the cremation ground
nadam Adu – one who dances
pinjaganOdu – with rudhra who is the destroyer
iNangu – fitting well
thiruchchakkaraththu – having thiruvAzhi AzhwAn (sudharSana chakram)
emperumAnArkku – for my lord
idam – being the abode
visumbil – present in the abodes such as heaven
gaNangaL – groups of dhEvathAs [celestial entities]
iyangum – coming and worshipping
mallai – having greatness
kadal mallaith thala sayanam – sthalasayanam in thirukkadalmallai
vaNangu manaththAravarai – those who have the heart to worship
enRan mada nenjE vaNangu – Oh my humble mind! You worship.

Simple translation

Oh my humble mind! You worship those who have the heart to worship my lord who is having sudharSana chakram which is fitting well and who is present in the great abode sthalasayanam in thirukkadalmallai where rudhra, the destroyer who dances in the cremation ground where corpses are burnt and the groups of dhEvathAs who are present in the abodes such as heaven, are coming and worshipping.

Highlights from vyAkyAnam (Commentary)

piNangaL … – With rudhra who is not humane in his heart [due to residing in cremation ground where ghosts are only seen]; with rudhra who is dancing in the cremation ground. Here AzhwAr is talking about emperumAn’s simplicity of giving a place in his divine form for those who are prideful (like dhEvathAs) and nithyasUris. sudharSana chakram is representative for nithyasUris.

visumbil gaNangaL iyangum mallai … – AzhwAr is speaking about nithyasUris roaming around on the sky looking at emperumAn’s simplicity of mercifully reclining in thirukkadalmallai. Alternatively, he is speaking about thirukkadalmallai having the greatness of celestial beings, who enjoy pleasures, such as yakshas, gandharvas who are roaming around on the sky.

vaNangum manaththAravarai – Those who have the heart to worship such emperumAn.

vaNangu – mada nenjE – Those who are worshipping such emperumAn are the object of worship for you instead of having to search for the emperumAn whom they are worshipping.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.6.8 – sezhunIr

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sezhunIr malark kamalam thirai undhu vanpagattAl
uzhunIr vayal uzhavar uzhap pin mun pizhaiththu ezhundha
kazhunIr kadi kamazhum kadalmallaith thalasayanam
thozhunIr manaththavaraith thozhuvAy en thUy nenjE!

Word-by-Word meanings

uzhunIr – those who are naturally engaged in ploughing
uzhavar – farmers
sezhu – beautiful
nIr thirai – waves of water
malar – blossomed
kamalam – lotus flowers
undhu – pushing
van – strong
pagattAl – engaging the bulls
vayal uzha – as they farm the land
pin mun – back and forth
pizhaiththu ezhundhu – which escaped and had risen
kazhunIr – sengazhunIr (water-lily) and lotus flowers
kadi kamazhum – the fragrance blowing
kadal mallaith thala sayanam – sthalasayanam in thirukkadalmallai
thozhu – worshipping
nIr – having the quality
manaththavarai – those who are having the heart
en thUy nenjE – Oh my pure heart!
thozhuvAy – try to worship

Simple translation

The farmers who are naturally engaged in ploughing, are engaging strong bulls in ploughing the land where beautiful waves of water and blossomed sengazhunIr (water-lily) and lotus flowers are being pushed around; sthalaysayanam in thirukkadalmallai is where the fragrance blowing from such flowers escaped when pushed by those bulls back and forth, and rose. Oh my pure heart! Try to worship those who are having the quality of worshipping such sthalasayanam.

Highlights from vyAkyAnam (Commentary)

sezhu nIr … – The farm lands are so fertile there that they have blossomed lotus flowers and abundance of water. The farmers will push the water and the flowers with their feet to see the ground and farm the same.

van pagattAl – The bulls are so strong that they can even farm the lands in [total] deluge.

uzhu nIr uzhavar uzha – As the farmers who always have the habit of sowing the seeds and ploughing the land, engage in ploughing.

pin mun pizhaiththu ezhum kazhunIr kadi kamazhum – As they farm the land, the sengazhunIr flowers which escaped from the back and forth movement (of the plough), will blow their fragrance to reduce their strain. Alternative explanation – as they plough ahead, the sengazhunIr flowers which were left behind, will start smelling nice. Another explanation – vayal uzhavar uzhap pin mun pizhatiththezhundha – Previously the farmers would have ploughed the land. It appears that the farmers roamed around to make the sengazhunIr flowers which escaped then, blossom.

kadalmallai … – Those who have the heart of always worshipping thirukkadalmallai instead of worshipping rarely.

thozhuvAy en thUy nenjE – Just as their constant activity is in worshipping the dhivyadhESam, you have to constantly engage in worshipping them. Your purity is such that I can instruct you, without any hesitation, that bhAgavatha SEshathvam (being a servitor of bhAgavathas) is good.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.6.7 – panjich chiRu kUzhai

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

panjich chiRu kUzhai uruvAgi maruvAdha
vanjap peN nanjuNda aNNal mun naNNAdha
kanjaik kadandhavanUr kadalmallaith thalasayanam
nenjil thozhuvAraith thozhuvAy en thUy nenjE!

Word-by-Word meanings

panji – soft like cotton
siRu –  small
kUzhai – having hair
uruvAgi – having a form
maruvAdha – not aligning
vanjam – having mischief
peN – pUthanA’s
nanju – poison in her bosom
uNda – mercifully consumed
aNNal – being the lord of all
mun – previously
naNNAdha – one who did not approach and surrender
kanjai – kamsa’s thoughts
kadandhavan – krishNa who crossed, his
kadal mallaith thala sayanam – merciful reclining in sthalasayanam in thirukkadalmallai
nenjil – with their heart
thozhuvArai – those who worship
en – obedient towards me
thUy – very pure
nenjE – Oh heart!
thozhuvAy – try to worship

Simple translation

Having a small form with soft hair which resembles cotton, being the lord of all, krishNa mercifully consumed the poison in the bosom of pUthanA who was not aligning with him and was mischievous. Previously, he crossed the thoughts of kamsa who did not approach and surrender unto him. Oh very pure heart who is obedient towards me! Try to worship those who worship such krishNa’s merciful reclining in sthalasayanam in thirukkadalmallai, with their heart.

Highlights from vyAkyAnam (Commentary)

panjich chiRu kUzhai uruvAgi – krishNa is having a toddler’s form where he is having soft hair which is as soft as cotton and cannot be gathered and placed in a knot. Alternatively – since kUzhai is a term which indicates a woman’s hair, this could be explaining pUthanA’s hair which is small and cannot be gathered and placed in a knot. [A question arises] Since she is in the beautiful disguise of mother yaSOdhA, would she not have dressed up like her? [Why small hair?] Though she can dress up as much as possible, the [demoniac] hair will naturally show up.

maruvAdha vanjap peN – Having unfavourable attitude in her heart, but covering it with favourable mood, she will come carefully. pUthnA who came in a disguise.

nanjuNda aNNal – The lord who consumed her poison. It is said in harivamSam “sthanyam thath vishasammiSram rasyamAsIth jagathgurO:” (her breast-milk which was poisoned, was very sweet for krishNa who is the lord of the universe). He protected himself who is the lord of the universe [emphasis on aNNal].

mun naNNAdha … – Previously, AzhwAr explained about the killing of the enemies sent by kamsa. Now he is talking about the killing of this evil kamsa who is the root of all the enemies. Killing kamsa who remained thinking “I will not let him live in any way”, emperumAn arrived at thirukkadalmallai to help the favourable ones. Those who worship such thirukkadalmallai.

nenjil thozhuvArai – Those who are unable to even open their mouth due to overwhelming experience in their heart.

thozhuvAy – Instead of searching for thirukkadalmallai and the nAyanAr (lord) who is present there, just consider these devotees as your goal and worship them.

en thUy nenjE – You are very pure to remain in thadhIya SEshathvam (being subservient to bhAgavathas).

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