Category Archives: periya thirumozhi 1st centum

periya thirumozhi – 1.10.10 – villAr mali

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

villAr mali vEngada mAmalai mEya
mallAr thiraL thOL maNivaNNan ammAnaik
kallAr thiraL thOL kaliyan sonna mAlai
vallAr avar vAnavar Aguvar thAmE

Word-by-Word meanings

villAr – the divine hunters who always carry bow
mali – abundant
vEngada mA malai – on thirumalA
mEya – one who is residing firmly
mal Ar – very strong
thiraL – well rounded
thOL – shoulders
maNi – like a blue gem
vaNNan – having divine complexion
ammAnai – on sarvESvaran
kal – rock
Ar – matching
thiraL – well rounded
thOL – having shoulders
kaliyan – AzhwAr
sonna – mercifully spoke
mAlai – this decad which is in the form of a garland
vallAr avar thAm – those who can learn with meanings
vAnavar Aguvar – will get to perform kainkaryam like nithyasUris.

Simple translation

sarvESvaran is firmly residing on thirumalA which has abundance of divine hunters who always carry bow; he is having very strong with well-rounded shoulders and blue gem like divine complexion; AzhwAr who is having rock like well-rounded shoulders, mercifully spoke this decad which is in the form of a garland on such sarvESvaran; those who can learn it with meanings will get to perform kainkaryam like nithyasUris.

Highlights from vyAkyAnam (Commentary)

villAr … – bhagavAn, who is served in paramapadham by nithyasUris who care for him very much, unnecessarily doubting his safety, has arrived in this samsAram and is present here; since this is samsAram, doubt for his safety will be natural and necessary; hence, the divine hunters of thirumalA will be alert with their bows and cautiously care for bhagavAn, just as SrI guhapperumAL remained awake and cared for SrI rAma.

mal Ar … – In this manner, they are cautiously protecting the den of a lion. sarvESvaran who is having very strong shoulders and a beautiful form.

kal Ar … – thirumangai AzhwAr’s strong shoulders assure safety of both bhagavAn in thirumalA and those divine hunters who are caring for bhagavAn.

vallAr … – Those who are able to learn these pAsurams, will attain the kainkaryam which is done by nithyasUris to bhagavAn, as their routine.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.10.9 – vandhAy en manam

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

vandhAy en manam pugundhAy manni ninRAy!
nandhAdha kozhunjudarE! engaL nambI!
sindhA maNiyE! thiruvEngadam mEya
endhAy! ini yAn unnai yenRum vidEnE

Word-by-Word meanings

nandhAdha – continuous
kozhu – abundant
sudarE – Oh one who is having radiance!
engaL – being able to eliminate shortcomings of ours, we being incomplete
nambI – Oh complete one!
sindhA – (chinthA) just on thinking
maNiyE – Oh precious gem (which will fulfil all desires)!
thiruvEngadam – On vEnkatAchalam
mEya – firmly residing
endhAy – oh my relative!
vandhAy – You arrived (where I am residing);
en manam – in my heart
pugundhAy – you entered;
manni ninRAy – you firmly remained (in my heart);
ini – now onwards
yAn – I
unnai – you who are the benefactor in this manner
enRum – ever
vidEn – will not leave.

Simple translation

Oh one who is continuously having abundant radiance! Oh complete one who is able to eliminate shortcomings of ours, we being incomplete! Oh precious gem which will fulfil all desires just on thinking! Oh my relative who is eternally residing on vEnkatAchalam! You have arrived in my heart; you have entered there and firmly remained there; now onwards, I will never leave you, who are the benefactor in this manner.

Highlights from vyAkyAnam (Commentary)

vandhAy – While emperumAn was having SrIvaikuNtam as his grand abode, and while AzhwAr was not praying for him to come, he came and entered considering “As we tried to enter AzhwAr’s heart, he did not stop us [so, let us enter his heart]”

manni ninRAy – Previously emperumAn did not enter AzhwAr’s heart, not because of lack of relationship, but due to the lack of acceptance in AzhwAr; but now, he remains firmly in AzhwAr’s heart thinking “if we left now, it will be difficult to enter again”. While remaining in AzhwAr’s heart in this manner, instead of being anguished thinking “We who have SrIvaikuNtam as our grand abode, have become imprisoned in AzhwAr’s heart”, emperumAn considered this residing in AzhwAr’s heart to be an unattainable goal which is accomplished now and remains radiant that he has acquired some wealth which he did not have.

nandhAdha kozhum sudarE – Oh one who is having radiance without any break!

engaL nambI – You are filling me, this deep pit.

sindhA maNiyE – emperumAn thinks “when a chEthana thinks about something to be belonging to me, that is the reason for me to give the same to him”. The precious gem which cannot be given up even after acquiring true knowledge [worldly gem will be given up after acquiring true knowledge].

thiruvEngadam mEya endhAy – Oh one who entered thirumalA, manifested your lordship and made me exclusively exist for you!

ini … – You will not give up your presence for me [in divine abodes]; that being the case, how can I give up my attachment to you which made me exist for you?

enRum … – With this, it is implied that AzhwAr reached up to the state of parabhakthi. parabhakthi is the stage of devotion where one cannot remain separated from bhagavAn even for a fraction of a moment; AzhwAr reached a state where he cannot survive 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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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 1.10.8 – sEyan aNiyan

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

AzhwAr is saying “After you killed the bulls and married nappinnaip pirAtti, you have entered my heart. In such case, I don’t know anything other than serving your such family life”.

pAsuram

sEyan aNiyan ena sindhaiyuL ninRa
mAyan maNi vAL oLi veN tharaLangaL
vEy viNdu udhir vEngada mAmalai mEya
Ayan adiyalladhu maRRu aRaiyEnE

Word-by-Word meanings

sEyan – being unreachable (for those who do not surrender)
aNiyan – being easily reachable (for those who surrender)
ena – my
sindhai uL – in mind
ninRa – one who is eternally residing
mAyan – amazing
vEy – bamboos
viNdu – split
udhir – remaining scattered on the ground
oLi – radiance
veN – having whiteness
tharaLangaL – pearls
vAL – radiant
maNi – having precious gems
mA – very glorious
vEngada malai – on thirumalA
mEya – being the one who is firmly residing
Ayan – krishNa, the cowherd’s
adi alladhu – other than the divine feet
maRRu – anything else
aRiyEn – I don’t consider as an entity.

Simple translation

krishNa, the cowherd, is both unreachable and easily reachable. He is the amazing one who is eternally residing in my mind. He is firmly residing in the very glorious thirumalA which is having bamboos which are split and [from those bamboos] radiant white pearls and radiant precious gems are scattered on the ground. I don’t consider anything other than such krishNa’s divine feet as an entity.

Highlights from vyAkyAnam (Commentary)

sEyan aNiyan – He remains very far away [unreachable] for those who don’t surrender unto him and remains very close [easily reachable] for those who surrender. These two aspects can be observed in the case of pANdavas and dhuryOdhana et al.

When asked “How are you saying that emperumAn will remain subservient to those who desire him?” AzwAr responds,

ena sindhai uL ninRa mAyan – The amazing personality who came to my heart, entered there and eternally resided, though I did not pray for that.

maNi … – vAL = oLi = radiance.

When asked “What do these pearls and gems do?” AzhwAr responds,

maNi vAL oLi veN tharaLangaL – Radiant gems and radiant, white pearls. The bamboos will split open and spill these on the ground. Having such thirumalA as residence.

Ayan – This indicates that he is dear to nappinnaip pirAtti.

adi … – When bhagavAn who has no expectation from anyone enters me without having any other refuge, will I, who am expecting [protection from him], leave him?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 1.10.7 – mAnEy madanOkki

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mAnEy madanOkki thiRaththu edhir vandha
AnEzh vidai cheRRa aNivaraith thOLA!
thEnE! thiruvEngada mAmalai mEya
kOnE! en manam kudi koNdirundhAyE

Word-by-Word meanings

mAn – deer’s eyes
Ey – matching
madam – beautiful
nOkki thiRaththu – on nappinnaip pirAtti who is having divine eyes
edhir vandha – came as hurdle
An – (roaming) amidst cows
Ezh vidai – the seven bulls
seRRa – one who killed
aNi –  very beautiful
varai – firm like mountain
thOLA – oh one who is having divine shoulders!
thEnE – Oh one who is sweet like honey for me!
mA – glorious
thiruvEngadamalai – on thirumalA
mEya – being the one who permanently resides
kOnE – Oh one who enslaved me!
en – my
manam – mind
kudi koNdu – having as abode
irundhAy – you remained firmly.

Simple translation

Oh one who is having mountain like firm, very beautiful, divine shoulders, who killed the bulls which were roaming amidst cows and which came as hurdle for nappinnaip pirAtti who is having beautiful, divine eyes matching deer’s eyes! Oh one who is sweet like honey for me! Oh one who enslaved me, being the one who permanently resides on the glorious thirumalA! You remained firmly in my mind, having it as your abode.

Highlights from vyAkyAnam (Commentary)

mAnEy … – To become dear to nappinnaip pirAtti who is having eyes which resemble those of a deer. Having youthful eyes resembling those of a deer, and not only that, they would also be very tender.

edhir vandha – One who destroyed the seven bulls which came to fight him.

aNi varaith thOL – Oh one who is having shoulders which are dear to nappinnaip pirAtti, yet are too strong to be destroyed by the seven bulls!

thEnE – It is pleasing to the heart when we meditate upon the activity of jumping upon the seven bulls to destroy them for the sake of nappinnaip pirAtti, without caring about himself.

thiruvEngada malai … – This is the abode where such honey is residing.

kOnE – Oh one who arrived on thirumalA to enslave me and who manifested your great enjoyability and made me exist for you!

en … – After destroying the seven bulls, he married nappinnaip pirAtti, and arrived along with her in my heart as said in periyAzhwAr thirumozhi 5.2.10 “aravaththamaLiyinOdum” (with the serpent bed), and remained there as if he is never going to leave.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 1.10.6 – mannA immanisap

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mannA immanisap piRaviyai nIkkith
thannAkkith than in aruL seyyum thalaivan
minnAr mugilsEr thiruvEngadam mEya
ennAnai ennappan en nenjiluLAnE

Word-by-Word meanings

mannA – impermanent
i – this
manisap piRaviyai – human birth
nIkki – eliminating
than – for him
Akki – having as a servitor
than – his
in aruL – great mercy
seyyum – showering
thalaivan – having leadership
min – by lightning
Ar – filled with
mugil – clouds
sEr – have gathered and are residing
thiruvEngadam – on thirumalA
mEya – firmly residing
en – to give enjoyment to me
Anai – having a beautiful form like an elephant
en – for me
appan – being great benefactor
en – my
nenjilE – in heart
uLAn – is eternally residing.

Simple translation

Eliminating this impermanent human birth, having me as a servitor, showering his great mercy, having leadership, to give enjoyment to me, emperumAn is firmly residing on thirumalA where clouds filled with lightning have gathered and are residing. Having a beautiful form like an elephant, being a great benefactor for me, he is eternally residing in my heart.

Highlights from vyAkyAnam (Commentary)

mannA … – Relieving me from this impermanent human birth.

thannAkki – Making me at par with him; alternatively – making me exist for him. muNdaka upanishath 3.2.3 “niranjana: paramam sAmyamupaithi” (after attaining him, they (jIvAthmAs) get his qualities in the same measure).

than in aruL … – One who has the leadership to do everything and still feel that he has not done much and hence will shower his mercy as if he is doing it for his sake.

min Ar … – The combination of cloud and lightning resembles the combination of pirAtti [bright in complexion] and him [dark in complexion].

en Anai – One who is always watchable.

en appan – One who is great benefactor for me.

When asked “What favour was done to you?” AzhwAr says,

en nenjil uLAnE – After having entered my heart, he is not leaving from there.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 1.10.4 – uNdAy uRimEl

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

uNdAy uRimEl naRuney amudhAga
koNdAy kuRaLAy nilam IradiyAlE
viNthOy sigarath thiruvEngadam mEya
aNdA! adiyEnukku aruL puriyAyE

Word-by-Word meanings

uRi mEl – placed on the ropes hanging down from ceiling
naRu ney – pure ghee
amudhAga – as nectar
uNdAy – Oh one who mercifully ate!
kuRaLAy – mercifully incarnating as vAmana
nilam – earth
IradiyAlE – with two steps
koNdAy – Oh one who measured and accepted!
viN thOy – tall to reach up to paramapadham
sigaram – having peak
thiruvEngadam – in thirumalA
mEya – one who remains firmly
aNdA – Oh controller of dhEvas who live inside the oval shaped world!
adiyEnukku – for me, the servitor
aruL puriyAy – mercifully grant the opportunity to serve you.

Simple translation

Oh one who mercifully ate the pure ghee which is placed on the ropes hanging down from ceiling! Oh one who measured and accepted earth with two steps mercifully incarnating as vAmana! Oh controller of dhEvas who live inside the oval shaped world, firmly remaining in thirumalA having tall peak which reaches up to paramapadham! Mercifully grant me, the servitor, the opportunity to serve you.

Highlights from vyAkyAnam (Commentary)

uNdAy … – AzhwAr is speaking about emperumAn being unable to sustain himself without the food (ghee) which is in contact with his devotees, the act of helping them without caring for himself. You ate the pure ghee which was safely placed in the rope hanging down from the ceiling, considering it to be nectar.

koNdAy … – You who are the supreme lord, assuming the form of vAmana, accepted the vast earth with your two steps.

viN thOy … – Oh one who is firmly residing on thirumalA where the peak reaches up to paramapadham!

aNdA – Oh cowherd boy! Alternatively – oh one who is the controller of those who live inside the oval shaped world!

adiyEnukku … – You should give me the opportunity to do my kainkaryam to you, which does not match the kainkaryam of yaSOdhAp pirAtti and indhra.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 1.10.3 – nIrAr kadalum

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

AzhwAr is talking about emperumAn being the protector of all and the controller of earth.

pAsuram

nIrAr kadalum nilanum muzhudhu uNdu
ErAlam iLandhaLirmEl thuyilendhAy!
sIrAr thiruvEngada mAmalai mEya
ArAvamudhE! adiyERku aruLAyE

Word-by-Word meanings

nIr Ar – filled with water
kadalum – ocean
nilanum – earth
muzhudhu – and all other objects
uNdu – consumed
Er – beautiful
iLam – very tender
Alam thaLir mEl – on the peepal leaf
thuyil – mercifully resting
endhAy – Oh one who is the protector for those who are like me!
sIr Ar – Having abundant wealth
mA – great
thiruvEngada malai – on thirumalA
mEya – residing eternally
ArA – not satiating (even if enjoyed forever)
amudhE – Oh one who is enjoyable like nectar!
adiyERku – for me, the servitor
aruLAy – show your mercy.

Simple translation

Oh one who is the protector for those who are like me, who is mercifully resting on the beautiful and very tender peepal leaf, after consuming the ocean filled with water, earth and all other objects! Oh one who is enjoyable like unsatiating nectar who is eternally residing on the great thirumalA which is having abundant wealth! Show your mercy to me, the servitor.

Highlights from vyAkyAnam (Commentary)

nIrAr … – Ocean which has creatures which use it as their habitat, the earth which is within the oceanic boundary, and all other objects are placed within his stomach.

Er … – Mercifully resting on the young sprout of the peepal flower which is beautiful enough to hold emperumAn, and oh one who showed that agadithagatanA sAmarthyam (ability to join contradictory aspects) and made me exist for you!

sIrAr … – It appears that there is more wealth in thirumalA than in paramapadham.

ArA amudhE – This amrutham (emperumAn, the nectar) is not seen in svargam (heaven).

adiyERku – You should mercifully give this enjoyment to me who considers only this to be enjoyable.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 1.10.2 – ilangaip padhikku

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periya thirumozhi >> First centum >> Tenth decad

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Highlights from avathArikai (Introduction)

Thus, in the previous pAsuram and this pAsuram, by highlighting emperumAn’s ability to eliminate the enemies, AzhwAr prays to emperumAn for the removal of his hurdles.

pAsuram

ilangaip padhikku enRu iRaiyAya arakkar
kulam kettu avar mALak kodippuL thiriththAy!
vilangal kudumith hiruvEngadam mEya
alangal thuLaba mudiyAy! aruLAyE

Word-by-Word meanings

ilangaip padhikku – for the city of lankA
enRu – always
iRaiyAya – being kings
arakkar kulam – demoniac clan
avar – those demons such as mAli etc
kettu – having their state damaged
mALa – to die
kodi – being the flag
puL – (climbing) periya thiruvadi (garudAzhwAr)
thiriththAy – one who made to roam around
vilangal – (chandhra (moon) and sUrya (sun)) move away from their paths
kudumi – having tall peaks
thiruvEngadam – on thirumalA which is known as thiruvEngadam
mEya – being the one who eternally resides
thuLabam – made with thiruththuzhAy (thuLasi)
alangal – decorated with garland
mudiyAy – oh one who is having divine crown!
aruLAy – You should mercifully protect me.

Simple translation

emperumAn made periya thiruvadi who is the flag, to roam around, to damage the state of the demons such as mAli et al who are always the kings of the demoniac clan of the lankA city and kill them; he is eternally residing on thirumalA which is known as thiruvEngadam, which is having tall peak which make moon and sun move from their paths. Oh such emperumAn who is having divine crown decorated with garland made with thuLasi! You should mercifully protect me.

Highlights from vyAkyAnam (Commentary)

ilangaip padhikku … – Here AzhwAr is speaking about emperumAn’s annihilation of mAli et al who were living in lankA. Just as an anthill will always have evil snakes living there, lankA always remained the abode demons.

kulam kettu avar mALa – Oh one who made garudAzhwAr, the flag, roam around to destroy even those who hide in the under-worlds! SrI rAmAyaNam ayOdhyA kANdam 44-7 “kIrthibhUthAm pathAkAm yO lOkE bhramayathi prabhU: kinnAma dhurlabhAm thasya” (what is it which cannot be attained by Sri rAma who let fly his flag called fame!).

vilangal … – [Generally, vilangal means mountain. Here, vilangal is explained as moving away] Since thirumalA is known as thiruvEngadam, the second meaning (moving away) is considered; not letting the moon and sun travel straight over the divine hill, it is having tall peaks which make them move away while crossing over.

alangal … – Since you who are decorated with garland and divine crown for the purpose of my protection, there is nothing like separately eliminating my hurdles [it will be naturally taken care of]. You should mercifully shower your mercy towards me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 1.10.1 – kaNNAr kadal

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periya thirumozhi >> First centum >> Tenth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kaNNAr kadal sUzh ilangaikku iRaivanthan
thiNNAgam piLakkach charam sela uyththAy!
viNNOr thozhum vEngada mAmalai mEya
aNNA! adiyEn idaraik kaLaiyAyE

Word-by-Word meanings

kaN Ar – Vast
kadal sUzh – being surrounded by ocean
ilangaikku – for lankA
iRaivan than – the leader, rAvaNa’s
thiN – firm
Agam – body
piLakka – to split [into two]
saram – arrows
sela – to be shot
uyththAy – the one who directed
viNNOr – dhEvathAs such as brahmA et al
thozhum – to surrender
mA – great
vEngada malai – in thirumalA
mEya – residing eternally
aNNA – oh one who is all types of relationship!
adiyEn – the servitor, my
idarai – sorrow
kaLaiyAy – kindly eliminate.

Simple translation

You directed the arrows to shoot them on the body of rAvaNa, the leader of lankA which is surrounded by vast ocean, and split it. Oh one who is all types of relationship,  who is eternally residing in the great thirumalA to be surrendered by dhEvathAs such as brahmA et al! Kindly eliminate my sorrow.

Highlights from vyAkyAnam (Commentary)

kaNNAr kadal – kaN – space. The ocean which is having a lot of space. The entities living in the ocean will be considered greater than those living on the land; they will have abundant space. Alternatively – the ocean is so beautiful that one cannot take one’s eyes off it. Due to having such ocean as the protective layer, lankA is well fortified, being headed by rAvaNa, who is prideful about it.

thiN Agam … – You shot the arrows to split the strong body which effortlessly faced brahmAsthram (greatest weapon) etc due to the boons of dhEvathAs.

viNNOr … – Those dhEvathAs who had lost their residences due to rAvaNa, now come and surrender. Oh one who is having the nature to be worshipped by brahmA et al and the natural relative who is present in thirumalA having it as residence!

adiyEn … – After I have realised that my presence in this world is sorrowful, you should eliminate my hurdles for your kainkaryam (service).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.10 – kaNNAr

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

periya thirumozhi >> First Centum

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AzhwAr highlighted his emptiness and surrendered to thiruvEngadamudaiyAn praying for kainkaryam; after surrendering bhAshyakArar [bhagavath rAmAnujar] prayed “You should eliminate prakruthi (body) which is in both gross and subtle form; you should eliminate ahankAram and mamakAram; you should eliminate the hurdles; you should cause parabhakthi etc [paragyAnam and paramabhakthi] in me”; similarly, AzhwAr is praying to sarvESvaran who eliminates the hurdles, who is the protector of all, who cannot sustain without materials which are touched by his devotees, who is naturally united with his devotees and who is easily approachable for all [these are all identified based on each of the pAsurams in this decad] saying “you should eliminate my hurdles; you should make me unable to sustain without you”; in this decad, it is said that emperumAn said “Have I not arrived and stood here to fulfil all your desires? ” and showed his presence in thirumalA and subsequently entered AzhwAr’s divine heart and caused parabhakthi etc. bhakthi is present both in prapanna (one who surrenders) and bhakthimAn (bhakthi yOga practitioner). It is said in SrI bhagavath gIthA 9.14namasyanthaS cha mAm bhakthyA” (bowing down to me, with devotion), with respect to both bhakthi and prapaththi.

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