Category Archives: periya thirumozhi 1st centum

periya thirumozhi – 1.9.10 – kANNAy Ezhulagukku

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periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kaNNAy Ezhulagukku uyirAya engAr vaNNanai
viNNOr thAm paravum pozhil vEngada vEdhiyanai
thiNNAr mAdangaL sUzh thirumangaiyarkOn kaliyan
paNNAr pAdal paththum payilvArku illai pAvangaLE

Word-by-Word meanings

Ezh ulagukku – for the seven worlds
kaNNAy – like eyes
uyirAy – being like prANan (vital air)
em – to give enjoyment for us, the devotees
kAr – cloud like
vaNNan – having divine complexion
viNNOr thAm – even nithyasUris
paravum – praise
pozhil – having gardens
vEngadam – being the resident of thirumalA
vEdhiyanai – on sarvESvaran, who is spoken by vEdham
thiN Ar – firm
mAdangaL sUzh – surrounded by mansions
thirumangaiyar – for the residents of thirumangai region
kOn – the king
kaliyan – mercifully spoken by AzhwAr
paN Ar – having tune
paththup pAdalum – ten pAsurams
payilvArkku – those who learn and practice
pAvangaL – hurdles
illai – will be destroyed.

Simple translation

Being the eyes for the seven worlds and the vital air, being the one who is having cloud like divine complexion to give enjoyment for us, the devotees, sarvESvaran is the resident of thirumalA which is having gardens and is praised even by nithyasUris. On such sarvESvaran, AzhwAr, the king of the residents of thirumangai region which is surrounded by firm mansions, composed these ten pAsurams having tune; those who learn and practice them, will have their hurdles destroyed.

Highlights from vyAkyAnam (Commentary)

kaNNAy … – Being the vision of all the seven worlds and being the vital air which sustains those worlds, further, having a cloud like rejuvenating form to let me enjoy him, sarvESvaran who is praised by nithyasUris who enter and remain in a corner of thirumalA just as the people of this world do, who is revealed fully by vEdham, is praised here.

thiN Ar – As said in SrI rAmAyaNam yudhdha kANdam 124.4 “sarvancha kuSalam gruhE” (Everyone is safe at home).

paN Ar pAdal … – Tune is abundant in these pAsurams; for those who practice these pAsurams, sins won’t come near them. All the hurdles for reaching bhagavAn will run away. After AzhwAr said “pAvamE seydhu pAviyAnEn” (I committed sins only and became a sinner), and after ISvaran forgave them, he won’t have any sins left. When SrI vibhIshaNAzhwAn was told in SrI rAmAyaNam yudhdha kANdam 17.29 “vadhyathAm” (He must be killed along with his associates), it included those who accompanied him as well; but when he was accepted by SrI rAma, they also became accepted and were spared from punishment. Similarly, if we remain AzhwAr’s servitors and learn his prabandham, our  sins will also be eliminated. What is the intention of first informing his lowly conduct to ISvara and saying “I surrendered”? When we highlight the lowly conduct, that will trigger his mercy and such mercy will lead to our kainkaryam matching the true nature of the self.

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 – 1.9.9 – paRREl onRumilEn

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periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

paRREl onRumilEn pAvamE seydhu pAviyAnEn
maRREl onRariyEn mAyanE! engaL mAdhavanE!
kalthEn pAyndhozhugum kamalach chunaivEngadavA!
aRREn vandhadaindhEn adiyEnai AtkoNdaruLE

Word-by-Word meanings

mAyanE – Oh one who has amazing qualities and activities!
engaL – (makes you tolerate) our (mistakes)
mAdhavanE – Oh one who is dear to periya pirAtti!
kal thEn – honey placed in the cave in mountain
pAyndhu ozhugum – greatly flooding
kamalam – filled with lotus flowers
sunai – having waterfalls
vEngadavA – Oh eternal resident of thirumalA!
onRu paRRu – any foundation (such as good deed)
ilEn – not having
pAvamE seydhu – performing sins only (due to that)
pAviyAnEn – being sinner
maRRu – other upAyams
onRum – even a little bit
aRiyEn – I, the servitor, who do not know
aRREn – became completely existing for your highness
vandhu adaindhEn – I came and surrendered;
adiyEnai At koNdu aruL – kindly accept my service.

Simple translation

Oh one who has amazing qualities and activities! Oh one who is dear to our periya pirAtti! Oh eternal resident of thirumalA which is having waterfalls filled with lotus flowers where honey placed in the mountain caves are greatly flooding! Not having any foundation, being a sinner who is performing sins only, not knowing even a little bit in any other upAyams, I, the servitor, became completely existing for your highness. I came and surrendered; kindly accept my service.

Highlights from vyAkyAnam (Commentary)

paRREl onRum ilEn – For AthmA who ran away from bhagavAn severing the connection, there is no good deed matching the result of attaining bhagavAn. Due to that, performing sins only, I became identified with sins only rather than being identified by gyAnam (knowledge), Anandham (bliss) etc.

maRREl onRaRiyEn – I don’t have knowledge about upAyams which lead to bhagavAn. ahirbudhnya samhithA 37.30 and 37.31 “aham asmi aparAdhAnAm Alaya: …” (“I am the abode of all faults; I have no means [to protect myself]. I have no refuge other than you. Let you be my means” – the thought with this prayer is called SaraNAgathi. Let this be done towards bhagavAn)

mAyanE – Oh one who has amazing abilities to protect even such persons!

engaL mAdhavanE – Oh one who is the refuge for all due to having pirAtti who will make you forgive the mistakes of even such persons!

kal thEn … – As the honey which was placed in the caves will overflow, ooze out into the ponds and the lotus flowers will blossom there.

aRREn – I have become settled at your divine feet.

adiyEnai AL koNdu aruLE – I told that I have no other refuge; you who are my refuge, are dear laksmIpathi (consort of SrI mahAlakshmi); thus, you should accept kainkaryam which matches my svarUpam.

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 – 1.9.8 – nORREn palpiRavi

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periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nORREn palpiRavi unnaik kANbadhOr AsaiyinAl
ERREn ippiRappE idar uRRanan emperumAn!
kOlthEn pAyndhozhugum kuLirsOlai sUzh vEngadavA!
ARREn vandhadaindhEn adiyEnai AtkoNdaruLE

Word-by-Word meanings

kOl – from poles
thEn – honey
pAyndhu – overflowing
ozhugum – flooding
kuLir – cool
sOlai sUzh – surrounded by gardens
vEngadavA – Oh one who is having thirumalA as residence!
em – for us, devotees
perumAn – Oh great benefactor!
pal piRavi – to take many births
nORREn – I, the servitor, who performed sAdhanAnushtAnam (other upAyams such as bhakthi yOgam)
ERREn – I became qualified (to receive your highness’ merciful glance); (due to that)
unnai – your highness
kANbadhu – to see
Or – a
AsaiyinAl – with the desire
ippiRappE – in this birth itself
idar uRRanan – I became worried;
ARREn – being unable to tolerate (the repetitive births)
vandhu adaindhEn – I came and surrendered;
adiyEnai At koNdu aruL – kindly accept my service.

Simple translation

Oh one who is having thirumalA which is surrounded by cool gardens which are flooded with overflowing honey from poles, as residence! Oh great benefactor for us, devotees! I, the servitor, who performed sAdhanAnushtAnam, to be born in many births, became qualified to receive your merciful glance. With the desire to see your highness in this birth itself, I became worried. Being unable to tolerate the repetitive births, I came and surrendered; kindly accept my service.

Highlights from vyAkyAnam (Commentary)

nORREn pal piRavi – I performed sAdhanAnushtAnam in many births. I pursued these upAyams, to cause many births for me. While taking births in this manner, in between, an incidental good deed occurred; due to that I acquired the desire to see you, and became qualified to remain for your highness.

When asked “How did you know that you have become qualified?” AzhwAr says,

ippiRappE idar uRRanan – In this birth itself, I felt in my heart that my situation is very bad.

kOl thEn … – The honey which was stored in poles, started overflowing and flooded to cause coolness in the gardens; oh one who is having thirumalA which is surrounded by such cool gardens, as residence!

ARREn – I came and surrendered at your divine feet, being unable tolerate the many births.

adiyEnai … – Why should I even have to pray saying “Please grant me kainkaryam which matches my true nature?” to you who cannot tolerate my suffering from the beginning? I am unable to bear the suffering; you stand waiting for the time when I acquire such unbearability!

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 – 1.9.7 – theriyEn pAlaganAy

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periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

theriyEn pAlaganAyp pala thImaigaL seydhumittEn
periyEn Ayina pin pirarkkE uzhaiththu Ezhaiy AnEn
kari sEr pUmpozhil sUzh kanamAmalai vEngadavA!
ariyE! vandhadaindhEn adiyEnai AtkoNdaruLE

Word-by-Word meanings

kari – elephants
sEr – present in abundance
pU – filled with flowers
pozhil – by garden
sUzh – surrounded
kanam – firm
mA malai – huge mountain
vEngadavA – Oh one who is having thirumalA as your residence!
ariyE – Oh lion!
pAlaganAy – while being a child
theiryEn – being ignorant
pala thImaigaL – (further) many cruel acts
seydhumittEn – having performed
periyEn Ayina pin – after becoming a youth
piRarkkE – needed for others
uzhaiththu – searched and gave
Ezhai AnEn – I, the servitor, lost my ability (now)
vandhu adaindhEn – I came and surrendered;
adiyEnai At koNdu aruL – kindly accept my service.

Simple translation

Oh one who is having thirumalA which is a firm, huge mountain surrounded by garden filled with flowers and having abundant elephants, as your residence! Oh lion! While being a child, I was ignorant and performed many cruel acts; after becoming a youth, I, the servitor, searched what is needed for others and gave them, and have lost my ability; I came and surrendered; kindly accept my service.

Highlights from vyAkyAnam (Commentary)

theriyEn …pAlaganAy – theriyEn – For some time, I was an infant and remained without knowing what is to be done and what is not to be done. After acquiring a little bit of knowledge, I roamed around doing all evil deeds as desired.

periyEn … – After becoming a youth, when I saw a good flower, instead of decorating my head with it, being subservient to women, I searched what is needed for them, became sorrowful, lost my ability and became a laughable stock.

kari … – Oh one who is having the firm thirumalA which is surrounded by garden which is well blossomed and where elephants gather for their sport, as residence!

ariyE – Oh one who has the ability to remain victorious against everyone, to eliminate my hurdles!

AtkoNdaruLE – Instead of letting me work for others, you should kindly accept my kainkaryam in the apt aspects.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 1.9.6 – maNNAy nIr

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periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

maNNAy nIr eri kAl manjulAvum AgAsamumAm
puNNAr Akkai thannuL pulambith thaLarndhu eyththozhindhEn
viNNAr neeL sigara viraiyAr thiruvEngadavA!
aNNA! vandhadaindhEn adiyEnai AtkoNdaruLE

Word-by-Word meanings

viN – sky
Ar – to touch
nIL – tall
sigaram – peaks
virai – fragrance
Ar – having
thiruvEngadavA – Oh one who has thirumalA as your abode!
aNNA – Oh one has all types of relationships!
maNNAy – being earth
nIrAy – being water
eriyAy – being fire
kAlAy – being air
manju – clouds
ulAvum – roaming
AkAsamumAm – being sky, hence, being made of the five great elements
puN Ar – resembling a wound
Akkai thannuL – (being held captive) in the body
pulambi – calling out
thaLarndhu – becoming weakened
eyththu ozhindhEn – I who have become very tired
vandhu adaindhEn – I came and surrendered;
adiyEnai At koNdu aruL – kindly accept my service.

Simple translation

Oh one who has thirumalA which has tall peaks reaching sky and fragrance, as your abode! Oh one has all types of relationships! Being held captive in the body which is made of five great elements namely earth, water, fire, air and sky which has clouds roaming in it, resembling a wound, I called out and became weakened. I who have become very tired, came and surrendered. Kindly accept my service.

Highlights from vyAkyAnam (Commentary)

maNNAy … – Just as a prince who becomes [accidentally] associated with a hunter [and raised by him], starts thinking himself to be a hunter, AthmA who is eternal, identified by knowledge and bliss, singular and subordinate to ISvara, became united with matter (body) due to karma. AthmA which is singular in nature, became captivated in body which keeps changing.

puN Ar Akkai … – Placed in the body as said in thiruvAimozhi 5.1.5puNNai maRaiya varindhu” (concealing the external faults, and surrounding me forever). Wise people will identify this body as a wound as said in “SarIram vraNavath paSyEth” (let him see the body as a wound). Having entered the body and becoming captivated in it, subsequently remained there and called out, and became weak being unable to even do that, finally became very tired.

viN Ar … – Having fragrant thirumalA which is having huge peaks which have grown so tall to reach and fill the sky, to be praised by nithyasUris as in SrIvaikuNtam, as his abode and standing there.

aNNA – Previously he said “appA” (father); here he is saying “aNNA” (elder brother); he considers that emperumAn to be all types of relationships which he abandoned saying in periya thirumozhi 1.9.1thAyE thandhai enRum thAramE kiLai makkaL enRum” (I considered unreal ones as mother, father, wife, relatives and children and experienced disaster).

adiyEnai – When the worthless body is eliminated, my relationship with you is similar to that of nithyasUris with you; hence, you should accept service from me, just as you accept from 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

periya thirumozhi – 1.9.5 – eppAvam palavum

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periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

eppAvam palavum ivaiyE seydhu iLaiththozhindhEn
thuppA! ninnadiyE thodarndhEththavum kiRkinRilEn
seppAr thiNvarai sUzh thiruvEngada mAmalai en
appA! vandhadaindhEn adiyEnai AtkoNdaruLE

Word-by-Word meanings

seppu Ar – like copper which is protective
thiN – firm
varai – by hills
sUzh – surrounded
thiruvEngada mA malai – being the one who is having thirumalA as his abode
en – for followers like me
appA – Oh benefactor!
thuppA – Oh one who is capable!
eppAvam palavum ivaiyE – these many types of sins
seydhu – performed
iLaiththozhindhEn – became sorrowful (on hearing about the results of such sins)
nin adi – your highness’ divine feet
thudarndhu – followed
Eththavum – to surrender with bhakthi
kiRkinRilEn – being incapable
vandhu adaindhEn – I came and surrendered;
adiyEnai At koNdu aruL – kindly accept my service.

Simple translation

Oh benefactor for followers like me who is having thirumalA surrounded by firm hills which are protective like copper, as your abode! Oh one who is capable! Having performed these many types of sins, I became sorrowful and have become incapable to follow and surrender unto your highness’ divine feet; [still] I have come and surrendered; kindly accept my service.

Highlights from vyAkyAnam (Commentary)

eppAvam … – After performing five types of sins such as athipAthakam, upapAthakam, mahApAthakam etc, I felt sorrowful thinking about the results of those sins. emperumAn says – though one engages in such great sins, in between due to a good deed, if you acquired taste towards me, you could remain faithful as said in SrI bhagavath gIthA 9.31na mE bhaktha: praNaSyathi” (my devotee never perishes). It is said in SAsthram that even if one has committed great sins, if he acquired purushOththama vidhyA, he will be freed from such sins.

thuppA – Oh one who has the ability to eliminate such sins of those who surrender unto you and protect them.

nin adiyE – I am incapable to firmly surrender unto your divine feet, with devotion.

seppAr … – Oh natural relative who is having thirumalA which is surrounded by firm hills which act like a fort around it, as your abode!

adiyEnai – You should engage me in kainkaryam based on my natural relationship with you instead of engaging me according to my sins.

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 – 1.9.4 – kulandhAn eththanaiyum

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periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kulandhAn eththanaiyum piRandhE iRandhu eyththozhindhEn
nalandhAn onRumilEn nalladhOr aRam seydhumilEn
nilam thOy nILmugilsEr neRiyAr thiruvEngadavA!
alandhEn vandhadaindhEn adiyEnai AtkoNdaruLE

Word-by-Word meanings

nilam – on earth
thOy – resting
nIL mugil – huge clouds
sEr – roaming
neRi – path
Ar – having
thiruvEngadavA – Oh leader of SrI vEnkatAdhri!
eththanai kulamum – In every clan
piRandhu iRandhu – taking birth and dying
eyththu ozhindhEn – having weakened
oru nalamum ilEn – not having any goodness
nalladhu – having goodness (in getting the result)
Or aRamum – performance of any sAdhanam (means)
seydhilEn – not having done
alandhEn – I, the servitor, who suffered (in every birth)
vandhu adaindhEn – I came and surrendered;
adiyEnai At koNdu aruL – kindly accept my service.

Simple translation

Oh leader of SrI vEnkatAdhri which is having the path where huge clouds which are resting on earth, are roaming! Taking birth in every clan and dying, having weakened, not having any goodness, not having performed any good sAdhanam (means), I, the servitor, who suffered in every birth, came and surrendered unto you; kindly accept my service.

Highlights from vyAkyAnam (Commentary)

kulam thAn … – I took birth in every clan and roamed. There is no end to my birth under anulOma (born as the child of a woman of lower varNa and man of higher varNa) and prathilOma (born as the child of a woman of higher varNa and man of lower varNa) situations. Having born in every clan and subsequently dying, I have weakened so much that I cannot take any more birth though I still have the karma to take birth.

nalam thAn onRum ilEn – Though I was born and dead in many births, I did not acquire any good deed or knowledge which is the result of such good deed.

nalladhu Or aRam seydhum ilEn – When asked “Though there is no good deed which will reap good results now, are you engaging in any sAdhanam now to reap good results in future?” AzhwAr says “Even now, I am not engaging in any sAdhanam which will reap good results in future”.

nilam … – The huge clouds which were resting on the earth would leave their traces visibly. The clouds which have absorbed water fully, due to the weight of the water absorbed, will not be able to move swiftly and hence will move slowly, leaving some droplets and leaving the trace of their movement.

alandhEn vandhu adaindhEn – I suffered in the lengthy sequence of births.

adiyEnai – You should engage me in your service where I don’t have to fear for next birth.

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 – 1.9.3 – konREn palluyirai

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periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

konREn palluyiraik kuRikkOL onRilAmaiyinAl
enREnum irandhArkku inidhAga uraiththaRiyEn
kunREy mEgamadhir kuLir mAmalai vEngadavA!
anRE vandhadaindhEn adiyEnai AtkoNdaruLE

Word-by-Word meanings

kunRu – on the peaks
Ey – resting
mEgam – clouds
adhir – making loud noise
kuLir – being cool
mA – great
malai vEngadavA – oh one who has SrI vEnkatAchalam as your identity!
kuRikkOL – knowledge such as discrimination between body and self
onRu – none
ilAmaiyinAl – due to not having
pal uyirai – many creatures
konREn – tormented;
irandhArkku – for those who begged
inidhAga – with good words
enREnum – ever
uraiththaRiyEn – I, the servitor, who did not say
anRE – right then
vandhu adaindhEn – I came and surrendered;
adiyEnai At koNdu aruL – kindly accept my service.

Simple translation

Oh one who has the great, cool SrI vEnkatAchalam which has clouds resting on the peaks making loud noise, as your identity! I tormented many creatures due to not having any knowledge such as discrimination between body and self; I, the servitor, never said any good words to those who begged; right then, I came and surrendered; kindly accept my service.

Highlights from vyAkyAnam (Commentary)

konREn – I will not leave him after checking his wallet; had he carried some wealth, I will chase him, grab his wealth and kill him too; if he was empty handed, I will kill him saying “What will I take along with me to my dear woman, if you come empty handed like this?”

pal uyirai – I never repented; I do not qualify to perform atonement too. Had I atoned, I would have stopped with one or two murders; only then, one qualifies to atone.

When asked “Back then, why did you, who are identifying these as faults, do those killings?” AzhwAr says,

kuRikkOL onRu ilAmaiyinAl – Because I did not know that there is something [self] beyond the body; if I engaged in sinful acts, I cannot escape punishments in hell. Alternative explanation – I did not know that there is an owner for this self; he is very kind-hearted towards all; this act of mine will not be bearable for him. Due to not analysing about bhagavAn and not analysing about the position of self. Even if one of these aspects is known, one will not engage in harming others.

When asked “When you earned wealth for your woman, if you harmed others without thinking about anything, subsequently you would have earned wealth, married that woman and would have enjoyed together. At that time, when you saw a suffering person, did you feel pity for such person?” AzhwAr says,

enREnum … – I never gave anything to anyone – not even for the charity to be done during kArthigai month, or to help him or due to my pride [to acquire fame]. Here AzhwAr is not saying “I did not give” but saying “Even such thought of helping others did not come across in my mind”.

inidhAga … – When some one comes begging, if he was told “I am unable to give anything to your satisfaction”, he would leave with satisfaction thinking “What can he do? He is not giving due to his inability”; unlike that I will refuse him in such a way that he will remain hurt forever thinking “Instead of just suffering with my poverty, why did I come and get scolded by this person?”

kunREy mEgam adhir – Cloud – on the peak; or like a peak. When the cloud has absorbed a lot of water, it will first rest somewhere and then only pour down as rain [hence it is resting on the peak].

adhir – The noise it makes resembles the sweet words of those who offer something even when not begged.

anRE vandhu adaindhEn – Instead of coming there after repenting or after atoning for the sins, I came and surrendered without even washing the hands after killing. You should mercifully accept my service looking at my true nature instead of looking at my act.

When asked “If we look at your previous acts, you have constantly harmed others; now you are speaking as if you have performed sAdhanAnushtAnam (upAsanam etc)” He is speaking, looking at bhagavAn only and not him. If we look at him, he is as said in SrI rAmAyaNam yudhdha kANdam 18.28 “ari: prANAn parithyajya” (One has to give up lives, to protect even an enemy who was given refuge). Here it is not said “prANAnapi” (even lives) since giving up life is not considered as such a great act. AzhwAr is the one who thinks “Is protecting a person who comes and surrenders at his divine feet, without looking at the previous enmity, a great quality, looking at emperumAn’s greatness?”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.9.2 – mAnEy kaN madavAr

Published by:

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

periya thirumozhi >> First centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

mAnEykaN madavAr* mayakkil pattu mAnilaththu*
nAnE nAnAvidha* naragam pugum pAvam seydhEn*
thEnEy pUmpozhil sUzh* thiruvEngada mAmalai* en
AnAy! vandhadaindhEn* adiyEnai AtkoNdaruLE

Word-by-Word meanings

thEn – beetles
Ey – filled
pU – having flowers
pozhil – by garden
sUzh – surrounded
thiruvEngada mA malai – being the one who is having thirumalA as abode
en AnAy – oh one who forbears my faults just as an elephant would do!
mAn Ey – like that of a deer
kaN – eyes
madavAr – women who are having humility as well, their
mayakkil – in their glance
pattu – being captivated
mA nilaththu – in the vast earth
nAnAvidha naragam – in many types of narakam (hell)
pugum – to enter
pAvam – sin
nAnE – I have individually
seydhEn – having performed
vandhu – came
adaindhEn – I held your highness’ divine feet as refuge;
adiyEnai – I, the servitor
AL koNdu aruLE – Kindly accept my service.

Simple translation

Oh one who forbears my faults just as an elephant would do and is having thirumalA as abode, which is surrounded by garden having flowers filled with beetles! Being captivated in the glance of the eyes of humble women, which resemble eyes of deer, I have individually performed sin to enter many types of hell in the vast earth. I have come and am holding your highness’ divine feet as refuge; kindly accept service of mine, the servitor.

Highlights from vyAkyAnam (Commentary)

mAnEy … – Having glance which resembles that of a deer. Though the heart is filled with poison, they will glance at the man as if they cannot survive without him. He won’t have the ability to analyse and understand their heart; though they are glancing at him with selfish purpose, he will think that they are looking at him with pure love and become captivated in them.

madavAr – In shyness, fear and humility, these women have humility. By this, it is implied that, due to having this one good quality, they consider themselves to be at par with bhagavAn who has all auspicious qualities.

mA nilaththil nAnA vidha naragam nAnE pugum pAvam seydhEn – There is no boundary to the number of chEthanas in this world; to make them experience the results of their sins, in each world, there will be many hellish regions; I have individually performed sin to remain in all of those hellish regions, without any opportunity for others. Now, if he has to send other chEthanas to hellish regions and conduct the worlds, he needs to create new such places. In SrI rAmAyaNam, kaikEyi was asked “Which hell will you enter?” As nampiLLai was reading that section, nampiLLai asked “Perhaps, it is implied that the existing hellish regions are not sufficient for her [mistake of banishing SrI rAma to the forest]” nanjIyar mercifully said “You have beautifully explained”.

thEn … – thEn also implies beetles [in addition to honey].

en AnAy – Elephant usually lives in a hill. It is sufficient if anything living in that hill where the elephant is present, is shown. Elephants usually ignore even great mistakes done by others and are always pleasing to the eyes [similar to bhagavAn].

vandhu … – I who said “nAnA vidha naragam pugum pAvam seydhEn” have arrived now. You should kindly accept me in kainkaryam which is fully blissful unlike the sorrow in the hellish experience. Just as a person who is very lusty will desire the embrace of woman, kainkaryam (service) is for a SEshabhUtha (servitor). SrI rAmAyaNam bAla kANdam 1.32 “ramamANA:” (lived delightfully in the forest).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 1.9.1 – thAyE thandhai

Published by:

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

periya thirumozhi >> First centum >> Ninth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thAyE thandhai enRum thAramE kiLai makkaL enRum
nOyE pattozhindhEn unnaik kANbadhOr AsaiyinAl
vEyEy pUmbozhil sUzh viraiyAr thiruvEngadavA!
nAyEn vandhadaindhEn nalgi AL ennaik koNdaruLE

Word-by-Word meanings

vEy – bamboos
Ey – being dense
pU – blossomed
virai Ar – very fragrant
pozhil sUzh – surrounded by garden
thiruvEngadavA – oh one who is identified by SrI vEnkatAdhri!
thAyE enRum – (one who is not the real mother) as mother
thandhai enRum – (one who is not the real father) as father
thAramE enRum – (one who is not the real wife) as wife
kiLaiyE enRum – (those who are not real relatives) as relatives
makkaLE enRum – (those who are not real children) as children
nOy pattu ozhindhEn – experienced disaster
nAyEn – I who am very lowly as a dog
unnai – your highness who are the natural relative
kANbadhu – to see
Or AsaiyinAl – with the desire
vandhu – arriving at your highness’ divine feet
adaindhEn – I surrendered;
ennai – I who am a servitor
nalgi – showing mercy
AL koNda aruL – kindly accept my service

Simple translation

Oh one who is identified by SrI vEnkatAdhri which is surrounded by very fragrant and blossomed garden having dense bamboos! I considered unreal ones as mother, father, wife, relatives and children and experienced disaster; I who am very lowly as a dog, with the desire to see your highness who are the natural relative, arrived at your highness’ divine feet and surrendered; Showing mercy, kindly accept the service of mine, a servitor.

Highlights from vyAkyAnam (Commentary)

thAyE … – AzhwAr says – As said in subhAla upanishath 6 “mAthA pithA bhrAthA” (Mother, father, brother), SrI rAmAyaNam ayOdhyA kANdam 58.31 “bhrAthA bharthA cha” (brother, lord etc) and ahirbudhnya samhithA 20 “Ekaika pala lAbhAya” (bhagavAn kESava is present to bestow all results given by various relatives), while your highness remains as all types of relatives, being relatives due to a particular reason (karma), until there is benefit from him, the relatives will get his help and when he needs some help, they will move away and even harm him. I thought of such relatives as real ones and experienced disaster. Alternative explanation – considering the children and friends as mother, father and wife.

nOyE pattu – Since they accept help from him whenever possible and when they have to help him, they will cause harm and go away from him. If we think about such persons as relatives, when they don’t fulfil their responsibility as relatives, that will only result in sorrow. He thinks about them as relatives, but they don’t reciprocate that. They will themselves lead to sorrow, instead of having to do something to cause sorrow.

pattozhindhEn – Experienced. Alternative explanation [pattu ozhindhEn] – experienced the suffering and gave up those relatives. To know that bhagavAn’s qualities are desirable, one needs the instructions of a true AchArya and SAsthram; but to know that samsAram is to be given up, real life experience is sufficient. These practical experience remained the teacher here.

unnaik kANbadhu Or AsaiyinAl – As I was bewildered in considering these incidental relatives as real relatives, I expected them to help when in need but they did not help; hence that aspect [of them abandoning us] caused the desire in me to see you who are the natural relative.

vEy … – Unlike those who abandoned me when help is needed for me after accepting my help when it was available, you remained away all along but favoured me when help was needed. The abode where bamboos are densely present.

pUm pozhil … – It appears that the entity who is praised in chAndhOgya upanishath as “sarva gandha:” (the origin of all fragrance), is present inside; I arrived here tracing such fragrance.

vEngadavA – His relationship and desire [towards us] is visible to our eyes. emperumAn, not being bound by karma, who gives his divine audience to nithyasUris in paramapadham, arrived in this samsAram where the chEthanas are suffering for their protection just as a mother would jump into the well to save a child who fell into that well.

nAyEn – If we look at my previous conduct, I am neither qualified to stay outside (away from you) nor to exist for your highness. If I go out, they will pelt stones at me and if I enter your abode, it will become impure just as anything which contacts a dog becomes impure.

vandhu adaindhEn – Due to ananyagathithvam (not having any other refuge), I came and surrendered unto your divine feet.

emperumAn asks “If you caused your own lowliness, what do you expect me to do?” AzhwAr replies,

nalgi – A prince would have liking towards a lowly dog [similarly, you accept me desirously].

AL ennaik koNdu aruLE – Considering yourself as all types of relatives, you should accept all kinds of services from me as performed by nithyasUris and as said in SrI rAmAyaNam ayOdhyA kANdam 31.25  “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE – aham sarvam karishyAmi jAgratha svapathaSchathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all the ways whether you are sleeping or awake).

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