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periya thirumozhi – 2.6.1 – naNNAdha – 2

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

In this [decad], in the first pAsuram, AzhwAr is speaking about not getting along with abhAgavathas (non-devotees). Though both (being friendly with bhAgavathas (devotees) and shunning abhAgavathas) are required, what is the reason for this sequence (first explaining shunning abhAgavathas and then about being friendly with bhAgavathas)? Since there is no end to being favourable, it is sufficient to vow for it; but only if one shuns abhAgavathas, can one become friendly with bhAgavathas. Hence this is highlighted first. Usually, eliminating hurdles is required before pursuing the means. SrI vibhIshaNAzhwAn too followed the sequence as in SrI rAmAyaNam yudhdha kANdam 19.5 “parithyakthA mayA lankA” (I have abandoned lankA) and in SrI rAmAyaNam yudhdha kANdam 17.14 “thyakthvA puthrAmScha dhArAmScha” (I have abandoned my children and wife) and in SrI rAmAyaNam yudhdha kANdam 17.14  “rAghavam SaraNam gatha:” (I have surrendered to SrI rAma).

Without caring for himself and troubling himself, sarvESvaran churned the ocean and gave the nectar to dhEvathAs who seek benefits other than kainkaryam; when such sarvESvaran thought “will there be anyone who at least shows as much attachment dhEvas showed towards nectar?” and mercifully reclined waiting for them, when there are people who ignore him and spend their time in other matters, I will not consider them as an entity – says AzhwAr.

pAsuram

naNNAdha vAL avuNar idaippukku vAnavaraip
peNNAgi amudhUttum perumAnAr maruviniya
thaNNArndha kadalmallaith thalasayanaththu uRaivArai
eNNAdhE iruppArai iRaippozhudhum eNNOmE

Word-by-Word meanings

naNNAdha – those who did not approach him
vAL – having sword
avuNaridai – amidst the asuras (demons)
peNNAgip pukku – entering with a feminine disguise
vAnavarai – dhEvas (saintly persons)
amudhu Uttum – one who feeds nectar
perumAnAr – having greatness
maruva – to remain firmly
iniya – being an enjoyable abode
thaN Arndha – remaining cool always
kadal – present on the seashore
mallai – in SrI mallApuri
thala sayanaththu – on the divine mattress which is the ground
uRaivArai – one who mercifully reclines
eNNAdhu – without thinking about
iruppArai – those who remain in that dhivyadhESam
iRaippozhudhum – even for a moment
eNNOm – we will not think about

Simple translation

emperumAn mercifully reclines on the divine mattress which is the ground in SrImallApuri which is an enjoyable abode, is always cool, and is present on the seashore; he is having the greatness to remain firmly there; he entered with a feminine disguise, amidst asuras who did not approach him and were having sword. We will not think about those who remain in such dhivyadhESam without thinking about such emperumAn, even for a moment.

Highlights from vyAkyAnam (Commentary)

naNNAdha vAL avuNar idaippukku – Entered amidst demoniac persons for the sake of dhEvathAs who seek other benefits. When sarvESvaran created various species he ensured that there is difference between dhEvas (saintly) and asuras (evil) entities. He explained the same in SrI bhagavath gIthA 16th chapter. At that time, arjuna asked “Which group do I belong to?” and krishNa answered in SrI bhagavath gIthA 16.5mA Sucha: sampadham dhaivIm abhijAthO’si pANdava ||” (Oh son of pANdu! Do not grieve (thinking “am I born as an asura?”); you are born as a dhEva (divine person) to fulfil the wealth of dhEvas) saying “Why are you worrying? Aren’t you a noble person?”. These are not just humans having demoniac nature, but are born in demoniac clan itself. Unlike kamsa who was born in kshathriya clan as the son of ugrasEna who was noble, but was still evil, these demons are naturally non-aligned with ISvara and are also armed.

vAL avuNar idaip pukku – Did he enter there seeing devotees as said in thiruppaLLiyezhuchchi 10 thodai oththa thuLavamum kUdaiyum polindhu thOnRiya thOL” (the shining shoulders which carry the flower-basket that contains properly prepared thiruththuzhAy (thuLasi) garlands)? He entered amidst those who are set out to harm others, having weapons.

When asked “Did he go there for the sake of those who understand his greatness?” AzhwAr responds,

vAnavarai – While they need some help, they show their teeth (being friendly with expectation) and subsequently push him away remaining as said in SrI bhagavath gIthA 16.14ISvarO’ham” (I am the controller of everyone). Generally, dhEvathAs consider bhagavAn to be one among them, and only on occasions such as the time when bhagavAn made a blowing sound to effortlessly break the bow of rudhra when there was a competition between bhagavAn and rudhra, will they understand his greatness. Instead of knowing about his greatness through such competition, it is better to simply consider him to be one among them. There is not much difference between the asuras and dhEvathAs in this context. The asuras try to destroy those who are protected by bhagavAn; dhEvathAs are seeking for benefits from bhagavAn – that is the difference.

When asked “Even when helping them, could he do it without affecting his true nature?” AzhwAr responds,

peNNAgi – Even while minimising his own stature, he would go as a messenger, be a charioteer etc. That shows his simplicity. But this is even worse than that. He who is the supreme man, accepted a feminine form. As said in mahAbhAratham udhyOga parvam 61.6 “ahamasmi mahAbAhO” (Oh broad-shouldered! I will do whatever you say) and in SrI rAmAyaNam bAla kANdam 34.40 “imausma muniSArdhUla kinkarau samupasthithau” (Oh best among sages! We are surrendered to you; you order us), he will humbly walk around obeying the words of the sages. bhagavAn who is purushOththama minimised his own stature, which is not matching his true nature.

[An incident explaining bhagavAn’s feminine form is highlighted here from the lives of nanjIyar and nampiLLai]

nampiLLai mercifully told me about the following incident – In the eastern region, in the town of aiyAru (present day thiruvaiyARu), a government officer had arrived and was distributing free funds/lands. nanjIyar had sent me to get some donation, along with other SrIvaishNavas. While I was waiting for the officer in the assembly hall, many persons came and worshipped me. A rudhra bhaktha (devotee of Siva) who was crooked said to me “We heard that you are very good in explaining thamizh poems. In our literature [dhEvAram] there is a phrase ‘ariyallAl dhEviyillai [aiyan aiyarAnArkkE]’ (There is no better wife than hari for rudhra). Please explain the meaning for this phrase”. I responded “I have not learned this”. He insisted saying “But don’t you know everything?” I responded “If you are asking this to add some glories to your dheyvam (rudhra) and bring some disrepute to ISvaran (SrIman nArAyaNan), let me explain to you. While it is explained in purANams that bhagavAn is purushOththaman, and if he minimised his stature for the sake of his devotees, that will only add to bhagavAn’s glories. On the other hand, if rudhra goes behind bhagavAn (knowing well about him) in feminine form, just as a lusty person would follow a sORALvi (a man disguised as a woman to take a cooking job or a eunuch) thinking that person to be a female, that only makes rudhra to be ignorant. Isn’t it understandable that the person who promoted this story is both non-trustworthy and ignorant?”

amudhUttum – Even if he minimises his stature in this manner, if he at least got the dhEvathAs to be immersed in him, that will be good. But they are so immersed in their own body and are only liking the nectar he gives.

Uttum – emperumAn kept the task of churning and other hardships with himself and gave the task of drinking the nectar to dhEvathAs, and when they swallowed the nectar, he felt satisfied as if they helped him. If they asked “We need nectar”, he could have simply acquired it and given to them; but assuming a form to get that tactfully and feeding them shows his great quality. Just as a mother would wake up her child, feed it and feel satisfied, emperumAn did it as if it is a benefit for him.

When asked “What is the reason for doing this?” AzhwAr explains

perumAnAr – The relationship [with jIvAthmAs] based on bhagavAn being the SEshi (lord).

maruviniya … – The abode which is enjoyable to remain.

thaNNArndha – Very rejuvenating abode. That is, where everyone is free from the complaint “we are not fully protected as in SrIvaikuNtam”.

kadalmallaith thalasayanam – When his devotee puNdarIkar was trying hard to see him, he arrived for the sake of his devotee, and mercifully reclined having his divine head at the side of the foot of his devotee. This is the abode where he reclined in such manner.

uRaivArai – Since it is an abode which is dear to his devotees, he firmly remains there without leaving. Here as well, he is reclining amidst those who are having demoniac nature.

eNNAdhE iruppArai – The one who mercifully arrived and reclined in thiruppARkadal (milk ocean), one who can joyfully reside in SrIvaikuNtam without any shortcoming, is new mercifully residing amidst samsAris (materialistic people) for our sake. Instead of thinking in this manner as said in thiruchchandhaviruththam 63 “ninRu irundhu vehkaNaik kidandhadhu enna nIrmaiyE” (What a great quality of standing, sitting and reclining in thiruvekkA?) those who have no interest in him and are engaged in eating, dressing up and engaging in worldly aspects.

iruppArai – Not thinking about him and shying away from him are due to not having exhausted the [bad] karma which makes them do those things; but due to having consciousness one should atone thinking “we did not do these things”; those who remain even without such atonement.

iRaippozhudhum eNNOmE – There are times when we count or think about chEthanas (sentient beings) who are ignorant, even at such times, I will not think about them. There are times when we count insentient entities, even at such times, I will not think about them. Though they think highly about themselves, I will not think about them with any respect. It appears that only when AzhwAr thinks to be sentient, they will be considered as such. thirumangai AzhwAr too said in periya thirumozhi 11.7.9 “mAnidavar allar enRu en manaththE vaiththEnE” (I considered them in my heart, not to be humans). AzhwAr is saying “I placed in my heart” as if it is carved in rock or copper plates. AzhwAr himself reveals his identity to be as said in periya thirumozhi 2.6.10 “adigaL adiyE ninaiyum adiyavargaL tham adiyAn” (I am the servitor of those devotees who are always thinking about the divine feet of bhagavAn). For AzhwAr, gyAnam (knowledge) and Anandham (bliss) are not the main identities for the self, but it is bhAgavath SEshathvam (servitude towards bhAgavathas).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.6.1 – naNNAdha – 1

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

periya thirumozhi >> Second centum >> Sixth decad

Highlights from avathArikai (Introduction)

One who fulfils the desires of even those who seek other benefits from him and not remain joyful to be with him; when such emperumAn comes and waits in this dhivyadhESam hoping that someone who likes him will come, and when there are people who simply eat, dress-up and spend their time in that manner without thinking about his simplicity, AzhwAr says “I will not consider such persons to be existing”.

pAsuram

naNNAdha vAL avuNar idaippukku vAnavaraip
peNNAgi amudhUttum perumAnAr maruviniya
thaNNArndha kadalmallaith thalasayanaththu uRaivArai
eNNAdhE iruppArai iRaippozhudhum eNNOmE

Word-by-Word meanings

naNNAdha – those who did not approach him
vAL – having sword
avuNaridai – amidst the asuras (demons)
peNNAgip pukku – entering with a feminine disguise
vAnavarai – dhEvas (saintly persons)
amudhu Uttum – one who feeds nectar
perumAnAr – having greatness
maruva – to remain firmly
iniya – being an enjoyable abode
thaN Arndha – remaining cool always
kadal – present on the seashore
mallai – in SrI mallApuri
thala sayanaththu – on the divine mattress which is the ground
uRaivArai – one who mercifully reclines
eNNAdhu – without thinking about
iruppArai – those who remain in that dhivyadhESam
iRaippozhudhum – even for a moment
eNNOm – we will not think about

Simple translation

emperumAn mercifully reclines on the divine mattress which is the ground in SrImallApuri which is an enjoyable abode, is always cool, and is present on the seashore; he is having the greatness to remain firmly there; he entered with a feminine disguise, amidst asuras who did not approach him and were having sword. We will not think about those who remain in such dhivyadhESam without thinking about such emperumAn, even for a moment.

Highlights from vyAkyAnam (Commentary)

naNNAdha – AzhwAr is going through similar emotions of that of SrI vidhurar. When krishNa entered SrI vidhura’s residence, he thought “samspruSan Asanam SaurEr mahAmathirupAviSath” (The very wise vidhura checked the seat which he placed for krishNa). Similarly, AzhwAr is feeling fearful for emperumAn entering the group of demons. When one is very wise, it appears that they will become greatly bewildered like an agitated ocean. As SrI vidhura observed how krishNa faced danger through the deceptive seat and mischief, when he mercifully arrived at dhuryOdhana’s residence and feared thinking “Did we also not take birth in the same family? Since we are also among those who are in this materialistic world, should I trust myself?” and due to unnecessary doubting himself, checked the seat which he himself offered to krishNa. piLLai uRangAvilli dhAsar will always hold on to the handle of his sword whenever namperumAL goes on a procession and worship him, and vowed to kill himself if there was even a shake to the palanquin. Considering that, the SrIvaishNavas would call him as mahAmathi (very wise). It appears that being bewildered in the matters of bhagavAn, is the reason to be called as mahAmathi. Those who fear unnecessarily for bhagavAn’s well-being are known as mahAmathi.

naNNAdha – They [demons] are embodiment of hatred towards bhagavAn’s matters. There are some who are born as humans but have demoniac nature. Unlike those, these are the ones who are born in demoniac bodies. Further, emperumAn entered into the group of demons who are armed.

When asked “Did he go and enter for the sake of those who are like prahlAdha?” AzhwAr replies

vAnavarai – He went for the sake of dhEvas who pridefully think themselves to be at par with bhagavAn as said in “We are as eternal as you [bhagavAn]”.

peNNAgi – He who is purushOththaman accepted the form of a woman which does not match his nature.

amudhUttum – He is of the nature to grant the wishes of those who remain satisfied thinking “salt water [nectar] is sufficient for us” instead of having love towards him saying “We need you”. Their focus is only on drinking the nectar. emperumAn took up on himself activities such as churning the ocean etc.

perumAnAr – [He did it] Just as a mother who would wake up her child and feed it. What a natural relationship!

maruviniya – It appears that there are those who relish the enjoyable bhagavAn. emperumAn is firmly reclining, thinking “Will there be anyone who seeks me who is known, as said in chAndhOgya upanishath, as ‘sarva rasa:‘ (origin of all tastes)”.

maruviniya … – One who eternally resides on the ground in thirukkadalmallai which is an enjoyable abode, which is very rejuvenating and where small droplets of waves splash on his divine form, having affection towards his devotee named puNdarIka.

eNNAdhE – It is apt for the chEthanas to always feel, think and say “emperumAn who should be residing amidst nithyasUris (eternal servitors of bhagavAn in paramapadham), has entered this samsAram and is staying on the ground!” and serve him; those who don’t do that. Those who don’t care about bhagavAn’s matters and are simply engaged in taking care of the body.

iRaip pozhudhum eNNOmE – Those who remain without atonement for not thinking about him. There are times when one may count insignificant entities. AzhwAr says “Even at those times, I will not think about them”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thirunedunthANdakam – 23

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

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<< previous pAsuram – 22 – naivaLam onRu

Introduction

When One who made efforts to come and see you, was leaving you, could you not even say ‘do not go’? I told even that, but it became useless, she says. “One who is under your control would not listen to your words?”, periya thiruvadi (garudAzhvAn) took Him after asking “Is it appropriate to stay in a place that is not suitable for us?”, and He went, she says. Since this is the act of the protector, union is also for protection, and going away is also for protection. If our enjoyment is so high that it is unbearable, then to make us enjoy by calming down, He would separate from us and give enjoyment in small portions. She does not care about her own protection by herself, so she is longing so much to be with Him (even if it affects her due to excess happiness).

uLLUrum sindhai nOy enakke thandhu
en OLi vaLaiyum mAniRamum koNdAr ingE
theLLUrum iLam thengin thERal mAndhich
chElugaLum thiruvarangam nammUr enna
kaLLUrum painthuzhAy mAlaiyAnaik
kanavidaththil yAn kANban kaNdapOdhu
puLLUrum kaLvA nee pOgEl enban
enRAlum idhu namakkOr pulavi thAnE    23

Word by word meaning

enakkE thandhu – Creating only for me

sindhai nOy – the disease of the mind

uL Urum – that spreads inside,

ingE – in this thirumaNankollai,

koNDAr – He went away stealing

en OLi vaLaiyum – my sparkling bangles and

mAniRamum – rich colour of my body;

when He was going in that manner (He said -),

sEl -fish

ugaLum – enjoying, becoming fat, and living happily

theLLUrum iLam thengin thERal mAndhi – by drinking the clear juice that is overflowing from young coconut tree

thiru arangam – such SrIrangam

nammUr enna – is my place – saying so He went away.

kanavu idaththil yAn – In the place that is similar to dream which is not stable,

kANban kaLLUrum painthuzhAy mAlaiyAnai – I saw emperumAn who wears thiruthuzhAy garland that is rich green with honey flowing;

kaNdapOdhu – When I saw Him so,

enban – I told,

puLLUrum kaLvA – “Oh the thief riding on garudAzhvAn,

nee pOgEl – You should not go away from me hereafter”.

enRAlum – Even though I said so,

idhu – union with emperumAn

Or pulavi thAnE namakku – would (then) create for us such longing only.

vyAkyAnam

If He who owns both the worlds (nithya viBhUthi, leelA viBhUthi), and also is generous, and if you are dear and was in union with Him, what prize did He give before leaving?

uLLurum sindhai nOy enakkE thandhu – This is what He gave, she says.

uLLil nOy – What He gave is not what we could see by our eyes and treat. Only if the disease is outside could one treat it by looking with our eyes.

uLLUrum nOy – It is moving inside like a snake. Even if not visible to the eyes, if it stays in only place then it would be possible to do surgery into that and cure it. It is a disease that would not let us do that because, like insects such as cockroach, it moves around everywhere. Since it is a disease of love, it is being uncertain as to whether it would be cured by crying, or by relatives, or it would be in any specific ways.

sindhai nOy – Incurable disease; If a disease comes to people in a village, then it could be cured by a doctor; if the doctor himself gets the disease then it could not be cured by anyone. As said in “aBhiBhUyamAnA vyasanai: [SrI bhAgavatham 10-20-15]” (even if one gets caught in sorrows, those whose minds are fixed in emperumAn would live without much worry – in the same way the mountains did not move even with the battering rains), if mind is clear then one could sustain if some disease comes; but if the mind itself is having the disease (of love), then it cannot be cured.

nOy – Is it appropriate to call love towards emperumAn, which one would get only if they had done good deeds in several previous births, as a disease? – It is based on one’s state; this devotion would be a benefit requested by praying for it; when enjoying emperumAn, then the devotion would be an instrument for that enjoyment; but if one gets separated, then that devotion itself would become a disease. For those who gained the knowledge about their true nature, then this devotion would be helpful to them; for the ones separated, it would be a disease.

enakkE thandhu – Gave me the disease as my whole share (and kept happiness as His share). When the experience of togetherness is common to both, then shouldn’t the disease that is of separation also be equal?

Why say thandhu – Unlike me who is having subservience, He is having independence which does not require anyone to permit Him – so He left me giving the disease to only me.

(But) as said in “naivadhamSAn na maSakAn [SrI rAmAyaNam – sundhara KhANdam – 36-42]” (SrI rAma is not aware of the insects etc., crawling on His divine body as His thoughts were fully with seethA pirAtti), she does not know how much He too suffered.

As said in “UrDhvam mAsAn na jeevishyE [SrI rAmAyaNam – sundhara KhANdam – 38-65]” (seethA pirAtti conveying through hanUman that she would not live beyond a month if He does not come and save Her), but SrI rAmA said “na jeevEyam kShaNam api [SrI rAmAyaNam – sundhara KhANdam – 68-10]” (I would not live even for a second, separated from Her). Now His sorrow has become mine here, says parakAla nAyaki – it is due to His efforts to grow devotion in her towards Him, that she is in this state now.

enakkE thandhu – Isn’t He a noble One? Can He keep anything for Himself? He is of the nature of being “bhAkthAnAm [jithanthE 1-5]” ((All of His are) for the devotees). So He gave me (the disease)) – this sarcasm could also be the meaning of this phrase.

en oLi vaLaiyum mAniRamum koNdArNot only did He create disease, He also took with Him ones that would help me calm down.

en oLi vaLaiyum mAniRamum – She having the knowledge of inner meaning of true nature of self as said in “madheeyancha niKhilam thavaiva” (all my belonging are yours who is my lord), is talking about bangles and colour of the body – like those who think that the body itself is self; is it appropriate? When He was with Her, He had wondered “Oh how nice this bangle is! Oh what a brightness it got due to our being together! Oh what a great colour your form is having!”, so that is how He had enjoyed these – that is why she is talking about these. Since whatever is liked by Him would also become liked by her, she is saying bangle and colour of body as ‘mine’.

mA niRamBest colour.

ingEThis place, thirumaNankollai, where I stayed hidden to rob Him; but this is the place I got robbed, she says. In the previous pAsuram she said “iruvarAi vandhAr, to mean that this is the place I got the hidden treasure that is emperumAn. In this pAsuram, by “koNdAr ingEshe is saying this is the place where I lost mine to Him.

If so, when He was leaving, why let Him go without asking what His place was? I did not have to ask – to help me sustain myself, He Himself told me the name of His place, she says.

theLLUrum etc. – Drinking the honey flooding from the young coconuts, the sEl type of fish would swim around happily – such is my place, called thiruvarangam – saying so, He left.

iLam thengu – Like how the nithyars and mukthars in thiru-nAdu (SrI vaikuNtam) always stay young of age twenty-five, the plants also stay young in this place.

theLLUrum etc. – The brewing honey flowing from the coconuts would flow in the divine roads. If it did not flow then it would not be apt to say that the fish drank it. This reminds about the honey (emperumAn) that is said in “thEttarum thiRal thEninai then aranganai [perumAL thirumozhi – 2.1]”.

sEl ugaLum– Like how the mukthas live happily, the fish and other creatures are also living happily in this place (SrIrangam).

thERal mAndhich chEl ugaLum thiruvarangam – Leaving the river which is the place of their birth, those fish entered into the place of enjoyment, enjoyed honey, and stayed happy. It is only when a muktha thinks about the material world, would these fish think about the river that is their birthplace.

iLam thengu etc. – Like how nithyas give their happiness to mukthas who got rid of repeated births in material world (and entered SrIvaikuNtam), for the fish that were born in the river and entered the divine roads, the coconuts that are well set in place as plants in the divine town give their honey, and the fish drink and stay happy – such a place (SrIrangam), is our place. As He said this;

If He says ‘my place’, then it would contradict bhAkthAnAm [jithanthE 1-5]” (His are all for the devotees). If He said ‘your place’ then since it would not be apt for her subservience, she would have replied ‘How can there be a place other than You for me”. So since saying either of these would not be apt for their true nature, He said “our place”. It is this place that creates sustenance in both of us. It is this place that makes me the lover-boy, and you the lover-girl; it is a place common to both of us, like thirumanthram (which talks about Him and the jeevAthmas). Since both of us are after each other, it is that place common to both of us.

kaLLUrum etc. Oh friend, you did not get to see the way He came here along with the greatest garland of thiruthuzhAi, she says. Like how a lover-boy would apply punugu (civet perfume) etc., for fragrance, He decorated himself to my liking.

kaLLUrum pynthuzhAy mAlaiyAnai – Like how His place gets flooded with honey, His divine body also would undergo the same, she says. Him who is decorated by the garland of thiruththuzhAy that is having honey flowing out from its opened glands;

kaLLUrum – Compared to the place where it grew, the garland is glowing with honey after touching His divine chest.

painthuzhAy – How do you know that the garland was cool? Since He hugged me I came to know, she says.

kanavidaththil – in the place that is transient, like dreams. Transient matters are referred as ‘indhira jAlam’ (magic of a high level) and ‘dream’. In this transient place, she is present, and He who is enjoyed is also present. But since this place and body are transient, the experience they undergo is also transient. (That is why one is having to go to paramapadham that is stable).

kanavidaththil – Or, by dream it can mean – the transient nature of their togetherness here. When it has been a long time something was experienced, one would say, it seems like only a dream.

yAn kANban – I experienced (in/like a dream). I who cannot sustain by any means other than Him – experienced. There is no shortfall in my love towards Him, and experience of Him.

If there is no shortfall of experience, then He would be under your control only. So you could have just told one word to Him – Don’t go – and you would have stopped Him – says her friend. I did that too, she says.

kaNda pOdhuAt the time of enjoying with Him –

puLLUrum kaLvAOh deceiver who is having garuda as His ride! Hiding garudan nearby without my knowledge, and coming here and getting me, He at the time of leaving me, climbed on that garudan and left. Oh the deceiver, who thought that the speed of garudan was not enough and so drove him faster, like driving a non-sentient chariot. If when He came, He used only the bow as His companion, what is it about periya thiruvadi (garudan) coming, and about taking Him away? If kings came in secret to meet their lovers, it is customary for their ministers to locate Him and take Him back. In the same way, garudan came and took Him away.

puLLUrum kaLvAperiya thiruvadi asked – If what you came here for is fulfilled, then shall you not come with me – and He climbed on him and went away, she says.

puLLUrumlike saying – He drove a chariot. That is, treating periya thiruvadi like a non-sentient chariot is how His impulse to leave was. (About His going away when periya thiruvadi asked Him to) – To the nithyasUris, He is like a prince who is under the control of elder ministers; He is a thathvam that is nourished under the wings of periya thiruvadi, in the lap of thiruvananthAzhvAn, controlled by the ruling stick of sEnai mudhaliyAr, and under the sight of periya pirAtti – so He cannot do whatever He wished. He is vAn iLavarasu [periyAzhvAr thirumozhi 3.6.3]”

nee pOgEl enban – Have you not seen yourself (your beauty) in the mirror? If I leave then she would not be able to tolerate that separation – do you not have to be in this state?

nee pOgEl – Either taking me with you, or staying here with me – other than these options, would you decide to leave by yourself?

enban – I said words of no use. I did not says words that match His true nature of being in utmost love toward me, nor did I say words that match my true nature of being patient for Him to come to me like seethA pirAtti who said ‘thath thasya madRuSam BhavEth [SrI rAmAyaNam – sundhara KhANdam – 30-30 (if He would win them and take me back, that would be suitable for Him), nor did I say words that would give the desired result (since He would not listen even if I tried to stop Him from going).

enRAlum – even though I uttered words that do not suit the true nature of either of us,

idhu namakkOr pulavi thAnE – pulavi – sadness. The union with emperumAn became the reason for suffering due to separation. I did not address His true nature, did not address my true nature, did not get what I wanted. By this – only sadness remained, she says.

namakku – He left happily after getting what He liked; only sadness resulted for me.

thAnE – The reason for happiness of those who worship Him, became the reason for my sadness, she says.

Or pulavi – unparalleled sorrow. Since it occurred due to not considering the true nature of either of us, and also because of sadness due to separation, this sorrow is doubled and so is unparalleled – she says.

—–

Translation by raghurAm SrInivAsa dhAsan.

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periya thirumozhi – 2.6 – naNNAdha

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bhUthaththAzhwAr (thirukkadalmallai)

First pravESam (Introduction):

In pAncharAthra SAsthram, SaraNAgathi is defined as in ahirbudhnya samhithA 36-38 “aham asmi aparAdhAnAm AlayaO’kinchanO’gathi: | thvamEva upAyabhUthO mE bhavEthi prArthanAmathi: || SaraNAgathirithyukthA sA dhEvEsmin prayujyathAm ||” (The intellect which prays saying “I am an abode of all faults; have no other means; no other refuge too; you be my means” is SaraNAgathi. Let that be done towards this lord). This principle of SaraNAgathi was observed by this AzhwAr (thirumangai AzhwAr) in periya thirumozhi 1.6vANilA muRuval” and in periya thirumozhi 1.9thAyE thandhai“. He repeated the same in periya thirumozhi 2.5.7kANAdhu thiri tharuvEn kaNdu koNdEn” (I got to see such sarvESvaran, who was not seen and whom I searched) and periya thirumozhi 2.5.9thoNdanEn kaNdu koNdEn” (I, the servitor, have seen).

ahirbudhnya samhithA 37 – 27, 28 “shOdA hi vEdha vidhushO vadhanthyEnam mahAmunE | AnukUlyasya sankalpa: prAthikUlyasya varjanam || rakshishyathIthi viSvAsO gOpthruthva varaNam thathA | Athma nikshEpa kArpaNyE shadvidhA SaraNAgathi: ||” (Oh great sage! Those who know vEdham identify this SaraNAgathi in six ways. They are – vowing to remain favourable towards bhagavAn and bhAgavathas, refraining from unfavourable aspects, having faith that bhagavAn, the owner, will protect his belongings, praying to bhagavAn to protect the self, placing the self under his protection, being empty-handed) – this explains the natural outcome of surrendering to bhagavAn. AzhwAr is explaining in this decad that he has acquired these aspects.

Both of these cannot be said as SaraNAgathi’s lakshaNam (identity) since they are contradictory to each other as the former one says “thvamEva” highlighting upAya nairapEkshyam (non-expectation of anything from the person who surrenders) and the latter one explains SaraNAgathi to have limbs (expectation). Hence, the former one must be said as SaraNAgathi’s identity and the latter one to be said as natural outcome of SaraNAgathi.

It is said in bhArathvAja smruthi “paSur manushya: pakshIvA Echa vaishNava samSrayA: | thEnaiva thE prayAsyanthi thath vishNO: paramampadham ||” (Whoever it may be – four limbed animals, humans and birds, when surrendered to vaishNavas, due to that connection, one will attain vishNu’s highest abode of paramapadham, that connection with bhAgavathas is a means to reach bhagavAn irrespective of knowledge and conduct matching the knowledge. Even birds and animals are considered here [as those which can be delivered]. Are surrendering to bhagavAn [as seen in periya thirumozhi 1.6 and in periya thirumozhi 1.9] and surrendering to bhAgavathas [as seen here] different? Is surrendering to bhAgavathas not the ultimate stage of surrendering to bhagavAn? One can surrender to bhagavAn directly or through bhAgavathas. Here it is talking about this difference. [Still] Without surrendering to bhAgavathas, there is no way to engage in bhagavAn.

nAnmugan thiruvandhAdhi 18mARAya dhAnavanai vaLLugirAl mArviraNdu kURAgak kIRiya kOLariyai vERAga EththiyiruppArai vellumE maRRavaraich chAththiyiruppar thavam” (The strong narasimha mUrthi split the chest of the demon hiraNya kashyap who is standing as an opponent, with sharp finger nails, into two; the good deed of the ultimate devotees of worshipping such emperumAn as distinguished entity, will be defeated by those who attain such devotees who worship him.

Who are vERAga Eththiyiruppar (the worshippers of the distinguished emperumAn)? Who are maRRu avaraich chAththiyiruppar (those who depend on such worshippers)? Do we have any example? Yes. vERAga Eththiyiruppar – Those who are like periyAzhwAr who do not care for self but show concern towards the well-being of sarvESvaran on seeing him; maRRu avaraich chAththiyiruppar – those who are like ANdAL who said in nAchchiyAr thirumozhi 10.10 “villi pudhuvai vittu siththar thangaL dhEvarai vallaparisu varuvipparEl adhu kANdumE” (if vittuchiththan (periyAzhwAr) calls out to emperumAn, then we will see and worship emperumAn).

Now, AzhwAr considers those who are engaged in the qualities such as simplicity of emperumAn in dhivyadhESams (where emperumAn resides joyfully) as bhAgavathas (devotees) and those who are indifferent towards such dhivyadhESams as abhAgavathas (non-devotees).

In this, AnukUlyasya sankalpa: – Vowing to engage in favourable aspects, does not end with doing a particular act. It continues forever, even after reaching paramapadham. But prAthikUlyasya varjanam – refraining from unfavourable aspects stops once one reaches paramapadham. Engaging in favourable aspects follows refraining from unfavourable aspects since refraining from unfavourable aspects must occur first. AzhwAr is highlighting how such refraining from unfavourable aspects occurred to him, in the first pAsuram. As one gives up unfavourable aspects, favourable aspects will naturally follow since the relationship with bhagavAn is eternal. One should only avoid what [unfavourable aspects] one imposed upon oneself.

Second pravESam (Introduction):

Note: This is seen in the commentary for second pAsuram.

In the matter of these chEthanas (sentient beings) who have been drowned in this samsAram (material world) forever, sarvESvaran, in his divine heart, made a kind gesture as said in SrI bhagavath gIthA 5.21 “suhrudham sarvabhUthAnAm” (one who is friendly towards all beings). If a jIvAthmA’s good deed leads to good result, it is obvious that bhagavAn’s mercy will also lead to a good result; hence, it will fructify some day in some situation. Due to that, the chEthana becomes favourable towards ISvara and based on that ISvara will specially shower his merciful glance at the chEthana. Subsequently, the chEthana develops taste and faith towards ISvara, and considers ISvara to be prApaka (means) and prApya (goal). AzhwAr explains how he became like that and how such a person remains in this world.

[Explanation about being together with bhAgavathas]

Now, in upAyam (means) – after pursuing sarvESvaran who is omniscient, omnipotent, the lord of both paramapadham and samsAram, who has no unfulfilled desires, as the upAyam, as he will assume all the burdens of the chEthana and manage that, and as the chEthana need not do anything in response to his [bhagavAn’s] act, he does not have anything to do for his well-being.

Since the upEyam (goal) is kainkaryam (service) to be done in the special abode of paramapadham, after shedding one’s body and traversing through the special path of archirAdhi gathi, this [being together with bhAgavathas] cannot be directly said as goal too.

When one does not have anything to do in prApakam (means) and being together with bhAgavathas does not get considered under prApyam (goal), will this be considered as worldly enjoyment? No, that is also not applicable, since the goal is already determined [as eternal kainkaryam to SrI mahAlakshmi and SrIman nArAyaNan] and the means is pursued for that specific goal. That is, detachment in fake goals will be a prerequisite for faith in the real goal. Hence, worldly enjoyment is to be totally kept away.

In SrI bhagavath gIthA 18.66 “sarva dharmAn parithyajya“, bhagavAn ordered to abandon all dharmams – both ordained acts and the acts which are done as atonement for sins. If that is the case, when we don’t atone for the sins, will they not keep accruing? No. They will not accrue, based on the true nature of bhagavAn who is the upAyam [who cannot tolerate his devotee suffering] and the true nature of the person who surrendered [who will not engage in sinful acts]. Also, since one is sure to attain the goal after shedding the body, the sins will not bother the person who surrendered. Now, since bhagavAn who is filled with all auspicious qualities is pursued as the means and there is nothing for the individual to perform acts which are bound by rules in SAsthram, with the consideration of such acts being the means, the acts which are performed by him after acquiring true knowledge, will not be contrary to the means pursued and the goal to be accomplished. [Hence the individual will abide by SAsthram and act accordingly, without considering any of his acts to be upAyam] That is because, he should remain different from the ignorant ones who act as they desire, without  any respect to the rules of SAsthram.

Just as a forthcoming flood in a river will be revealed ahead by some symptoms, as the enjoying bhagavAn along with bhAgavathas is shown as the goal, and since this is the last body for the surrendered person, it should be seen occurring here. What are those aspects to occur here? Being unable to mingle with abhAgavathas and being unable to sustain without bhAgavathas. AzhwAr is mercifully explaining [in this decad] how these aspects occurred to him. As a wife becomes more knowledgeable about her husband, she will develop attachment towards him; only when she desires for another man, she will be disliked by him; while explaining the identity of prapannas, it was said in nAnmugan thiruvandhAdhi 68thiruvadi than nAmam maRandhum puRam thozhA mAndhar” (even if they forgot emperumAn, they won’t worship any one other than emperumAn); as one develops knowledge that sarvESvaran is the desirable one, one may develop attachment towards bhAgavathas. As part of this knowledge, one should give up the relationship with abhAgavathas.

Now bhAgavathas are those who inform us in the beginning that bhagavAn is the upAyam, and hence remain purushakAra bhUthas (those who recommend and unite AthmAs with bhagavAn). This prapanna, being a chEthana, having taken their help, should remain grateful to them. In the ultimate stage, since they are the ultimate stage of goal, they are as desirable as bhagavAn. In the meantime [until one reaches paramapadham], since they will remain as said in SrI bhagavath gIthA 10-9bOdhayantha: parasparam” (discussing with each other), they are desirable at all stages for the prapannas.

It is explained in ahirbudhnya samhithA 37 – 27, 28 “shOdA hi vEdha vidhushO vadhanthyEnam mahAmunE | AnukUlyasya sankalpa: prAthikUlyasya varjanam || rakshishyathIthi viSvAsO gOpthruthva varaNam thathA | Athma nikshEpa kArpaNyE shadvidhA SaraNAgathi: ||” that SaraNAgathi is in six ways. It is also explained in ahirbudhnya samhithA 36-38 “aham asmi aparAdhAnAm AlayaO’kinchanO’gathi: | thvamEva upAyabhUthO mE bhavEthi prArthanAmathi: || SaraNAgathirithyukthA sA dhEvEsmin prayujyathAm ||” (The intellect which prays saying “I am an abode of all faults; have no other means; no other refuge too; you be my means” is SaraNAgathi. Let that be done towards this lord) that the prayer “You have to be my upAyam” highlights his Akinchanyam (having no other means). If we accept one of these and reject the other one, the rejected one will be aprAmANyam (not authentic). How can both of these be reconciled without missing any of the principles? Since, in “thvamEva” (You only), as the non-expectation of any other upAyam is visible, the definition of SaraNAgathi is given in the latter SlOkam; in the former SlOkam, the natural aspects which follow SaraNAgathi are highlighted. If we observe the true nature of SaraNAgathi, it will not tolerate any help from anyone else; if we observe bhagavAn who accepts the surrender of the jIvAthmA, it is obvious that the jIvAthmA should have these aspects.

While the SlOkam highlights these six aspects as limbs in “shadvidhA SaraNAgathi:“, why are these explained as natural outcome for the jIvAthmA? In “prArthanAmathi: SaraNAgathi:“, as the intellect doing the prayer is in the chEthana, the grantor of the goal is exclusively bhagavAn only. In the “AnukUlyasya sankalpa:” SlOkam, when these aspects are followed as per the rules and are considered as limbs, if the chEthana does not desire the goal, he can abandon these limbs. But because these aspects are according to the true nature of the chEthana, they can never be abandoned and if abandoned, it will damage the true nature of the self. [For example] When one does not desire to reach heaven, one can avoid performing jyOthishtOma, but one can never abandon the nithyAnushtAnams (daily rituals) which have no specific result based on the performer of those rituals [Similarly, for a chEthana, as per his nature, he has to be surrendered to bhagavAn and subsequently “AnukUlyasya sankalpa:” etc will occur as natural outcome].

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.5.10 – pada nAgaththaNai

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pada nAgaththaNaik kidandhu anRu avuNar kOnaip pada veguNdu marudhidai pOyp pazhanavElith
thadamArndha kadal mallaith thalasayanaththuth thAmaraik kaN thuyil amarndha thalaivar thannaik
kadamArum karungaLiRu vallAn vel pOrk kalikanRi oli seydha inbap pAdal
thidamAga ivai aindhum aindhum vallAr thIvinaiyai mudhalariya vallAr thAmE

Word-by-Word meanings

padam – hooded
nAgam – thiruvananthAzhwAn
aNai – having as mattress
kidandhu – one who mercifully reclined
anRu – when prahlAdha vowed
avuNar kOnai – hiraNya, king of demons
pada – to be killed
veguNdu – one who mercifully showed his anger
marudhu idai – in between two marudha trees
pOy – one who crawled
pazhanam – water bodies
vEli – having all around
thadam – by ponds
Arndha – filled
kadal mallai – in thirukkadalmallai
thala sayanaththu – having the ground as his mattress
thAmaraik kaN thuyil amarndha – one who mercifully rested revealing his lotus-eyed nature
thalaivar thammai – on sarvESvaran
kadam Arum – very mad
karum kaLiRu – huge elephant
vallAn – one who can ride
pOr – in battle
vel – one who can win over the enemies
kali kanRi – AzhwAr who removed the defects of kali yugam
oli seydha – mercifully spoke to have garlands of words
inbam – that which causes joy
ivai aindhum aindhu pAdalum – this decad
vallAr – those who can learn with meanings
thI vinaiyai – sins
thAmE – on their own
thidamAga – certainly
mudhal ariya – to remove with the traces
vallAr – will become capable.

Simple translation

sarvESvaran mercifully reclined, having hooded thiruvananthAzhwAn as mattress; when prahlAdha vowed, he mercifully showed his anger to kill hiraNya, the king of demons; he crawled between the two marudha trees; revealing his lotus-eyed nature, he mercifully rested on the ground in thirukkadalmallai, which is surrounded by water-bodies and is filled with ponds; AzhwAr who can ride very mad, huge elephant, who can win over enemies in the battle, who removed the defects of kali yugam, mercifully spoke to have garlands of words in this decad which cause joy on such sarvESvaran; those can learn this decad with meanings, will certainly become capable to remove their sins along with the traces, on their own.

Highlights from vyAkyAnam (Commentary)

padam … – Mercifully reclining on thiruvananthAzhwAn who is having expanded hoods due to being in contact with him, and further, even after leaving that mattress, if enemies remain [he will destroy them].

marudhidai pOy … – Learning to walk by going through the two marudha trees which remained together to be said as a single tree; AzhwAr praised sarvESvaran who reveals that he is greater than all, having lotus-eyes, by mercifully reclining in thirukkadalmallai sthalasayanam which is surrounded by water bodies and having beautiful ponds.

kadam … – Those who can practice this decad mercifully spoken with tune by AzhwAr who can control a mad elephant through his mind and who never loses any battle.

thI vinaiyai mudhal ariya vallAr thAmE – They will become capable to eliminate the accumulated wealth of sins, on their own, along with the traces. Can the very weak jIvAthmA who can accumulate the sins heavily, become capable of eliminating those sins? Yes. This is certain.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.5.9 – thoNdAyAr

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thoNdAyAr thAm paravum adiyinAnaip padi kadandha thALALaRku ALAy uydhal
viNdAnai thennilangai arakkar vEndhai vilanguNNa valangai vAych charangaL ANdu
paNdAya vEdhangaL nAngum aindhu vELvigaLum kELviyOdu angam ARum
kaNdAnai thoNdanEn kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thoNdu AyAr thAm – servitors who have special knowledge
paravum – to praise
adiyinAnai – one who is having divine feet
padi – earth
kadandha – measured
thAL ALarkku – for the one who has divine feet
ALAy – serving
uydhal – remaining firm in that principle of uplifting
viNdAnai – being different
then – remaining in southern direction
ilangai – in lankA
arakkar – of rAkshasas
vEndhai – rAvaNa who is the king
vilangu – animals
uNNa – to feed on
valangaivAy – with the right hand
sarangaL – arrows
ANdu – one mercifully shot
paNdu Aya – eternal
nAngu vEdhangaLum – four vEdhams
aindhu vELvigaLum – five great sacrifices
kELviyOdu – along with the instruction from preceptor
ARu angamum – six auxiliary subjects
kaNdAnai – one who placed (as means to attain him with the help of knowledge from scriptures)
thoNdanEn – I who am a servitor
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
kaNdu koNdEn – I got to see

Simple translation

emperumAn is having divine feet to be praised by servitors who have special knowledge; rAvaNa, the king of rAkshasas in lankA which is in the southern direction, remained different from those who serve the one who has divine feet which measured the earth and remain firm in that principle of uplifting; as SrI rAma, with his right hand, he mercifully shot such rAvaNa; he placed the eternal four vEdhams, five great sacrifices, the instructions from preceptors and six auxiliary subjects; I who am a servitor, got to see such sarvESvaran in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

thoNdAyAr … – AzhwAr is speaking about those who are mentioned in thiruvAimozhi 3.3.1vazhuvilA adimai seyya vENdum” (We should perform all types of services without leaving anything). AyAr indicates AnAr (those who are). One who has divine feet which are praised incoherently as said in mahAbhAratham mOksha dharmam 34 “SruthOyamarthO rAmasya jAmadhagnyasya jalpatha:” (This principle is heard from the blabbering of paraSurAma who is the son of jamadhagni).

padi … – The one who differs from the state of thinking “Let us serve him and preserve our existence” on being won over by the simplicity of emperumAn who has the nature of himself placing his divine feet thinking “we cannot let even one of our belongings, escape” – that is the one who is said in SrI rAmAyaNam yudhdha kANdam 36.11 “na namEyam” (even if I am split into two, I will not bow to someone; my body will only fall backward). One who remains the leader of those who differ from the principle of serving him and uplifting oneself.

vilangu uNNa – To make him to be eaten by dogs, jackals, eagles, hawks etc.

valangaivAych charangaL ANdu – His standing with the bow in his [right] hand is sufficient for the destruction of the enemies and to attract the devotees.

paNdu … – Due to being unauthored, being eternal, being free from faults, the collection of letters of vEdham which is repeated based on the recital of the teacher, the five great sacrifices which are samples for the vaidhika rituals which are a good form of worship of bhagavAn. six auxiliary subjects which explain that these rituals are good form of his worship, and those which are learnt by listening to teachers.

kaNdAnai – One who placed the means to reach him through knowledge from SAsthram.

thoNdAnEn … – I got to see him with my [materialistic] eyes instead of knowledge through SAsthram.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.5.8 – peNNAgi innamudham

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

bhattar mercifully explained – sarvESvaran is the one who grants same stature as him for those who surrender unto him; considering this point, to reveal his simplicity, pramANams (scriptures) will highlight greatness of others [other dhEvathAs]; they will also manifest some greatness just as a worm’s movement may end up making a proper letter accidentally; seeing that, the people of the world will become bewildered that these dhEvathAs have certain greatness; thus, as the scriptures are in this manner and the chEthanas (sentient beings) are less intelligent, without realising the essence of these scriptures, people will become drowned in the ocean which is known as in jithanthA sthOthram “samsAra sAgaram” (the ocean of nescience) had it not been for the wet (compassionate) words [of truth] of these AzhwArs.

pAsuram

peNNAgi innamudham vanjiththAnaip piRai eyiRRu anRu adalariyAyp peruginAnaith
thaNNArndha vArpunal sUzh meyyam ennum thadavarai mEl kidandhAnai paNangaL mEvi
eNNAnai eNNiRandha pugazhinAnai ilangoLi sEr aravindham pOnRu nINda
kaNNAnaik kaNNArak kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

in – sweet
amudham – nectar (to be not consumed by demons)
peN Agi – assuming a feminine form
vanjiththAnai – one who cheated them
anRu – when prahlAdha was tormented by hiraNya
piRai – resembling a crescent moon
eyiRu – teeth
adal – strong
ariyAy – being narasimha
peruginAnai – one who grew
thaN Arndha – cool
vAr – flowing
punal – by water
sUzh – surrounded by
meyyam ennum – known as thirumeyyam
thada varai mEl – on the huge hill
paNangaL – on thiruvananthAzhwAn
mEvi – firmly
kidandhAnai – one who mercifully reclined
eNNAnai – one who is thought about by everyone
eN iRandha – unlimited
pugazhinAnai – one who is having divine, auspicious qualities
ilangu oLi sEr – having great radiance
aravindham pOnRu – vast like lotus petal
nINda – wide
kaNNAnai – one who is having divine eyes
kaN Ara – to quench the thirst of the eyes
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
kaNdu koNdEn – I got to see

Simple translation

emperumAn assumed a feminine form and cheated the demons by stopping them from consuming the sweet nectar; when prahlAdha was tormented by hiraNya, being strong narasimha with crescent moon like teeth, emperumAn grew; he mercifully reclined on thiruvananthAzhwAn on the huge hill known as thirumeyyam which is surrounded by cool, flowing water; he is thought about by everyone; he is having unlimited, divine, auspicious qualities; he is having wide divine eyes which are vast like greatly radiant lotus petal; I got to see such sarvESvaran to quench the thirst of my eyes, in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

peN Agi … – One who fulfils the tasks of his devotees even by performing actions which don’t match him. One who is known as purusha and purushOththama, assumed a feminine form which does not match him, and cheated saying “this sweet nectar should not be given to demoniac persons”.

piRai … – When the young prahlAdha was tormented by harsh hiraNya, emperumAn having crescent moon like teeth,

adal ariyAy – being narasimha who would expand for battle.

peruginAnai – Had emperumAn not appeared when prahlAdha vowed, he would have considered to have shrunk and become incapable and would have lost his saviourship.

thaN Arndha … – When father et al ceased to be saviour and set to be tormentor, emperumAn thought “we should not leave our devotees at the disposal of such enemies” and mercifully reclined. emperumAn who is the real father mercifully reclined thinking “I sent some as protective fathers who will be caring and will do favours; but when such persons become tormentors, I cannot remain absent there”. One who mercifully reclined on thiruvananthAzhwAn in thirumeyyam which is having rejuvenating, flowing water.

eNNAnai – AzhwAr is speaking about emperumAn mercifully thinking about protecting the world, while reclining on that mattress; alternative explanation – one who is constantly thought as “emperumAn who is constantly cared by nithyasUris has come here and mercifully reclined! What a simplicity!”

eN iRandha pugazhAnai – AzhwAr is saying that there is no limit to his greatness due to constantly thinking about the protection of the world. Alternative explanation – for those who meditate upon his qualities, there are abundant qualities in him which cannot be fully thought about.

ilangu … – His physical beauty is such that, even without his qualities, he cannot be given up. Being very radiant, for blossomed nature etc, lotus can be cited as an example. But lotus will be round in shape. Unlike that, his eyes will be very wide. Alternative explanation – there is unlimited enjoyability in his eyes.

kaN Ara – Just as being filled with badabAmukhAgni (a type of fire), the eyes are withered and longing to see him; to quench the thirst of such eyes, I got to see him. Attaining a distinguished form and seeing him after reaching the special abode of paramapadham, is similar to one person having hunger and another person getting food; I got to see with the eyes that longed to see him. SrI rAmAyaNam sundhara kANdam 40.3 “gAthrai: SOkAbhi karSithai:” (to see SrI rAma with this same body which suffered in separation).

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

periya thirumozhi – 2.5.7 – pENAdha valiyarakkar

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periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pENAdha valiyarakkar meliya anRu peruvaraith thOLiRa neriththu anRu avuNar kOnai
pUNAgam piLaveduththa pOr vallOnaip poru kadaluL thuyil amarndha puLLUrdhiyai
UNAgap pEymulai nanju uNdAn thannai uLLuvAr uLLaththE uRaiginRAnaik
kANAdhu thiridharuvEn kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

anRu – when rAvaNa crossed his limits
pENAdha – those did not respect SrI rAma to be sarvESvaran
vali – strong
arakkar – rAkshasas
peru – huge
varai – mountain like
thOL – shoulders
iRa – to break
neriththu – embraced
anRu – when his devotee prahlAdha was harmed
avuNar kOnai – the leader of demons, hiraNya, his
pUN – decorated with ornaments
Agam – chest
pOr – in the battle
piLaveduththa – one who split and threw
vallOnai – one who is capable
poru – having rising waves
kadaluL – in thiruppARkadal (milk ocean)
thuyil amarndha – being the one who mercifully rested
puL Urdhiyai – being the one who rides garuda
pEy mulai – present in pUthanA’s bosom
nanju – poison
UNAga – as food which sustains him
uNdAn thannai – being the one who mercifully consumed
uLLuvAr – those who become immersed in him by thinking about his killing of pUthanA
uLLaththu – in the heart
uRaiginRAnai – one who remains firmly
kANAdhu – without seeing
thiridharuvEn nAn – I who searched
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdu koNdEn – I got to see

Simple translation

SrI rAma embraced the huge mountain like shoulders of the rAkshasas who did not respect him to be sarvESvaran when rAvaNa crossed his limits; when his devotee prahlAdha was harmed, the capable emperumAn split and threw the chest decorated with ornaments of the leader of demons, hiraNya, in the battle; he mercifully rested in thiruppARkadal which has rising waves; he rides garuda; he mercifully consumed the poison which was present in pUthanA’s bosom, as food which sustains him; he remains firmly in the hearts of those who become immersed in him by thinking about his killing of pUthanA; I got to see such sarvESvaran, who was not seen and whom I searched, in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

pENAdha … – Without respecting him knowing that he is sarvESvaran, the demoniac clan considered their strength and fought him; to destroy such demons. As said in periya thirumozhi 5.7.5 “enganE uyvar dhAnavar ninaindhAl” (how will the demoniac people survive?), only those who remain free from anger like that child [prahlAdhAzhwAn] will survive and how can demoniac persons survive? In this manner, he destroyed the whole demoniac clan; at that time, he embraced the huge mountain like shoulders to break them; one who is well capable in warfare who tore apart the body of hiraNya, the leader of demons whose chest was decorated with ornaments, and threw it.

poru … – One who mercifully rested in thiruppARkadal to perform these tasks.

puL Urdhiyai – When brahmA et al cry out, emperumAn will ride periya thiruvadi (garuda) and appear in front of them – AzhwAr is talking about that.

UNAga … – When pUthanA came in the disguise of his mother and nursed him, just as she could not sustain herself without nursing him, he could not sustain himself without consuming from her bosom – AzhwAr is talking about that.

uLLuvAr … – AzhwAr is talking about emperumAn dealing honestly with those who deal with him honestly and being evil to those who try to harm him. The devotees are only thinking in their heart about how krishNa being very young, was trapped by pUthanA and how he escaped that danger.

kANAdha … – Just as in yAthanA SarIram (body given while reaping the results of the sins in hell, where there is no scope for joy), I, who am roaming around seeking to see you, got to see you, just as a hungry person got fed.

kadi … – AzhwAr is saying- instead of hearing about him in SAsthram and seeing him only in paramapadham [after shedding this body], I got to see him in this same place where I was having the thirst to see him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.5.6 – kidandhAnaith

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

periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kidandhAnaith thadangadaluL paNangaL mEvik kiLar poRiya maRithiriya adhanin pinnE
padarndhAnai padu madhaththa kaLiRRin kombu paRiththAnaip pAridaththai eyiRu kIRa
idandhAnai vaLai maruppin EnamAgi irunilanum peru visumbum eydhA vaNNam
kadandhAnai emmAnaik kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thadam – vast
kadaluL – in thiruppARkadal (milk ocean)
paNangaL – under the hoods of AdhiSEshan
mEvi – remaining firm
kidandhAnai – one who mercifully rested
kiLar – cheerfully
poRiya – having dots in many colours
maRi – fawn
thiriya – as it roams around here and there
adhanin pinnE – behind it
padarndhAnai – one who went
padu – flowing
madhaththa – having water of exultation
kaLiRRin – kuvalayApIdam’s (elephant)
kombu – tusk
paRiththAnai – one who plucked and threw
vaLai – curved
maruppin – having horn
EnamAgi – being varAha
idam pArai – vast earth
eyiRu – with his divine tooth
kIRa – to tear
idandhAnai – one who released it
iru nilanum – the vast earth
peru visumbum – the vast sky
eydhA vaNNam – grew to become insufficient
kadandhAnai – one who measured the worlds with his divine feet and accepted
emmAnai – sarvESvaran who enslaved me
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdu koNdEn – I got to see

Simple translation

emperumAn, remaining firm under the hoods of AdhiSEshan, mercifully rested in thiruppARkadal; he went behind the fawn which was cheerfully having dots in many colours and was roaming around here and there; he plucked and threw the tusk of kuvalayApIdam which is having flowing water of exultation; being varAha having curved horn, he released the vast earth with his divine tooth to tear it; he grew to make the vast earth and vast sky become insufficient and measured the worlds with his divine feet and accepted them; I got to see such sarvESvaran, who enslaved me, in sthala sayanam in thirukkadalmallai, which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

kidandhAnai … – One who mercifully rested in the vast ocean which is vast enough for his resting, on AdhiSEshan to not rise even if woken up by his divine consorts.

kiLar … – As sIthAp pirAtti requested SrI rAma to catch the fawn which was having multi-coloured dots and was roaming around cheerfully since it was evil, he chased it to lose his path. He went so far as to become separated from pirAtti. One who plucked the tusk of the huge, exultant elephant, effortlessly like plucking green leaves.

pAr idaththai … – Being mahAvarAha (great wild-boar) with a curved horn, he lifted up the earth with his divine tooth to cause a tear in it.

iru nilan … – He grew and measured the worlds to make the earth and sky become insufficient for him.

emmAnai – One who enslaved me by placing his divine feet on everyone’s head.

kaNdu koNdEn – AzhwAr is saying “I who escaped his divine feet when he himself placed it on everyone’s head, got to see him 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

periya thirumozhi – 2.5.5 – pAyndhAnaith

Published by:

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

periya thirumozhi >> Second centum >> Fifth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pAyndhAnaith thiri sagadam pARi vIzhap pAlaganAy Alilaiyil paLLi inbam
EyndhAnai ilangoLi sEr maNik kunRanna IriraNdu mAlvaraith thOL ammAn thannaith
thOyndhAnai nilamagaL thOL thUdhiR senRu ap poyyaRai vAyp pugappeydha mallar mangak
kAyndhAnai emmAnaik kaNdu koNdEn kadipozhil sUzh kadalmallaith thalasayanaththE

Word-by-Word meanings

thiri – rolling
sagadam – chakatAsuran
pARi – become pieces
vIzha – to fall (by the divine feet)
pAyndhAnai – one who kicked
bAlaganAy – being a small child
Alilaiyil – in peepal leaf
paLLi inbam – bliss of sleeping
EyndhAnai – one who enjoyed
ilangu oLi – great shine
sEr – having
maNikkunRu anna – having beauty like that of a jewel hill
mAl – huge
varai – strong like a mountain
IriraNdu thOL – having four divine shoulders
ammAn thannai – being the lord of all;
nila magaL thOL – with the divine shoulder of SrI bhUmip pirAtti
thOyndhAnai – one who mingled
thUdhil senRu – going as the messenger of pANdavas
poy – the mischievous throne placed by dhuryOdhana in
avvaRai vAy puga – to make krishNa enter in that room beneath the ground and harm him
peydha – already discussed and arranged
malllar – group of wrestlers
manga – to finish
kAyndhAnai – one who mercifully showed anger
emmAnai – one who is my lord
kadi – fragrant
pozhil – by garden
sUzh – surrounded
thalasayanaththu – in sthala sayanam (where he rests on the ground)
kadal mallai – in thirukkadalmallai
nAn kaNdadhu – I got to see

Simple translation

emperumAn kicked chakatAsuran who came rolling to become pieces and fell; being a small child, he enjoyed the bliss of sleeping on peepal leaf; he is the lord of all, having four divine shoulders which are strong like huge mountain which is having beauty like that of a very shining jewel hill; he mingled with the divine shoulder of SrI bhUmip pirAtti; going as the messenger of pANdavas, he mercifully showed anger to finish the group of wrestlers who were arranged to harm krishNa by making him enter in that room beneath the ground under the mischievous throne placed by dhuryOdhana; I got to see such emperumAn who is my lord in sthala sayanam in thirukkadalmallai which is surrounded by fragrant garden.

Highlights from vyAkyAnam (Commentary)

pAyndhAnai … – Mother yaSOdhA placed the baby krishNa in the cradle-swing under the wheeled-cart. Demons entered those wheels and tried to kill krishNa. As said in SrIvishNu purANam 5.6.1 “sthanyArthI brarurOdhaha” (desiring for mother’s milk, he cried and lifted his feet), as his feeding was delayed by his mother, he became angry and kicked with his divine feet. The demons became a target of his kicking and died. One who kicked to destroy the rolling wheels into pieces.

bAlagan … – Being a very small infant, he enjoyed the bliss of sleep on the freshly blossommed peepal leaf.

ilangoLi … – One who has four divine shoulders which resemble very radiant blue mountain.

ammAn thannai – That four-handed personality is sarvESvaran.

thOyndhAnai nila magaL thOL – One who became immersed in the divine shoulders of SrIbhUmip pirAtti.

thUdhu … – Going as the messenger of pANdavas, one who showed anger on the wrestlers who were waiting with the army, thinking to make him enter the room under ground and destroy him.

emmAnai … – One who escaped that mischievous attempt and enslaved me by that act.

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