Category Archives: periya thirumozhi 1st centum

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periya thirumozhi >> First centum >> Seventh decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

alaiththa pEzh vAy vAL eyiRROr kOL ariyAy avuNan
kolaik kaiyALan nenjidandha kUrugirALanidam
malaiththa selsAththeRindha pUsal vanthudivAy kaduppach
chilaik kai vEdar thezhippaRAdha singavEL kunRamE

Word-by-Word meanings

alaiththa – (due to anger) with swaying tongue
pEzh vAy – huge mouth
vAL – radiant
eyiRu – teeth
Or – matchless
kOL – strong
ariyAy – being a lion
kolai – killing others as nature
kaiyALan – having hand
avuNan – hiraNyan’s
nenju – chest
idandha – one who split and threw
kUr ugirALan – sarvESvaran who is having sharp divine nail and is eternally residing
idam – abode
malaiththa – stopped (by hunters)
sel – those who are going on holy pilgrimage
sAththu – group
eRindha – fought
pUsal – in the battle
val – making heavy noise
vAy – having mouth
thudi – hourglass shaped drum
kaduppa – to make noise
silai – bow
kai – having in hand
vEdar – hunters’
thezhippu – noise
aRAdha – going on continuously
singavEL kunRam – singavEL kunRam

Simple translation

Being a matchless, strong lion having huge month with swaying tongue and radiant teeth, sarvESvaran who is having sharp divine nail which by nature is killing others, split the chest of hiraNyan who has the hand which kills others as its nature and threw him down. The abode where he is residing is singavEL kunRam where group of people who are going on holy pilgrimage are fought in battle by hunters who are having hourglass shaped drums which are making heavy noise and a bow in their hands and where the noise of such hunters is going on continuously.

Highlights from vyAkyAnam (Commentary)

• alaiththa – Being a matchless, strong lion who is having a huge mouth in which the tongue is swaying in anger and touching the teeth and who is having radiant teeth.
• avuNan kolaik kaiyALan – Worldly people will harm others for the sake of protecting their own children; but for him, instead of that, he ended up harming his own child. hiraNyan had acquired boons from dhEvathAs to harm others and having such act as his routine; the divine abode of sarvESvaran who split the chest of such hiraNyan with his sharp, divine nail.
• malaiththa … – People will go for holy pilgrimage in many groups; to rob them, the hunters will stop them and attack them; these pilgrims will fight those hunters.
• eRindha pUsal – eRidhal – idudhal – engaging in fight; the battle where the hunters rob the pilgrims.
• val thudi vAy kaduppa – As the hourglass shaped drum makes tumultuous noise which will kill those who heard it.
• silaik kai – The abode where the noise of the hunters who are armed with bow in their hands, will never stop; the fearsome drum in their hands and the tumultuous noise will go on forever. For thirumangai AzhwAr, since these are in the divine abodes which are dear to emperumAn, everything such as the noise of the hunters’ drum or the noise of their robbery, is desirable. For AzhwAr, there is no difference between the anger of narasimha, the anger of the hunters and their act of robbery.

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

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

periya thirumozhi >> First centum >> Seventh decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

angaN gyAlam anja angu Or ALariyAy avuNan
ponga Agam vaLLugirAl pOzhndha punidhanidam
paingaN Anaik kombu koNdu paththimaiyAl adikkIzhch
chengaN ALi ittiRainjum singavEL kunRamE

Word-by-Word meanings

angu – In that place where prahlAdha vowed
am – beautiful
kaN – spacious
gyAlam – whole world
anja – to fear
Or – novel
AL ariyAy – in the form of narasimha (as he appeared, seeing that)
avuNan – hiraNya, the demon
ponga – to arouse
Agam – (his) body
vaL ugirAl – with sharp, divine nail
pOzhndha – split and thrown
punidhan – the pure sarvESvaran (residing)
idam – the abode is
sem kaN – having reddish eyes
ALi – lions
pai – greenish
kaN – having eyes
Anai – elephants’
kombu – tusks
koNdu – grabbing
paththimaiyAl – due to bhagavath bhakthi
adik kIzh – at the divine feet
ittu – offering
iRainjum – surrendering
singavEL kunRam – singavEL kunRam.

Simple translation

In that place itself where prahlAdha vowed, the pure sarvESvaran appeared in the novel form of narasimha to make the beautiful, spacious, whole world fear and to arouse hiraNya, the demon, and to split his body with his sharp, divine nail and throw it down; the divine abode of such sarvESvaran is singavEL kunRam where due to bhagavath bhakthi, lions, having reddish eyes, grab the tusks of the elephants, which are having greenish eyes, and offer those at the divine feet of sarvESvaran and surrender unto him.

Highlights from vyAkyAnam (Commentary)

• angaN gyAlam anja – To make the whole world which has beautiful places, become fearful. Though narasimha avathAram is for the protection of the world, since the people were unable to comprehend the action of emperumAn, the whole world trembled.  The world thought “How is this going to end?”
• angu – In the same place where prahlAdha vowed (the presence of bhagavAn).
• Or AL ariyAy – In the form of a narasimha which was never seen anywhere previously.
• avuNan ponga – The demoniac hiraNya became aroused in anger, on seeing narasimha. Since hiraNya has never seen anyone coming to him saying “I am your enemy”, he became aroused in anger just on seeing narasimha. emperumAn tore the body of such hiraNya to split into two parts, by his sharp, divine nail. Just as one will tear some insentient objects, emperumAn tore hiraNya.
• pOzhndha punidhanidam – For creation of the world etc, emperumAn will accomplish that through brahmA et al; unlike that, here the purity of killing hiraNya with his own hands is explained. In this manner, the divine abode where emperumAn is residing to help the people of subsequent times.
• paingaN … – Just as the anger of narasimha on seeing hiraNya will never diminish, the anger of the lions on seeing the elephants will remain the same.
• paingaN – The greenish eyes which are natural for the elephant species will be seen in these elephants.
• kombu koNdu – The lion will tear the head of the elephant and snatch the tusk and offer the same to bhagavAn out of devotion and surrender unto him. It is said in SrI rAmAyaNam ayOdhyA kANdam 103.30 “yadhanna: purusha: bhavathi thadhannAs thasya dhEvathA:” (One should offer the food which is consumable by oneself, first to bhagavAn). The reddish-eyed lion will bring the tusk of the greenish-eyed elephant, offer it to bhagavAn with devotion and surrender unto him.
• sengaN ALi – Though the lions have anger on elephants, their devotion towards bhagavAn remains constant. Anger is incidental while their devotion is natural.

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

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

periya thirumozhi >> First centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Edham vandhaNugA vaNNam nAm eNNi
ezhuminO thozhudhum enRu imaiyOr
nAdhan vandhirainjum naimisAraNiyathu
endhaiyaich chindhaiyuL vaiththuk
kAdhalE miguththa kaliyan vAy oli sey
mAlaidhAn kaRRu vallArgaL
Odha nIr vaiyagam ANdu veNkudaik kIzh
umbarum Aguvar thAmE

Word-by-Word meanings

Edham vandhu – sorrows approaching
aNugA vaNNam – not to reach
nAm eNNi – thinking in our mind
thozhudhum – let us surrender (unto him)
ezhumin enRu – saying “arise”
imaiyOr – dhEvathAs
nAdhan – their lord, indhra
vandhu irainjum – coming and surrendering
naimisAraNiyaththu endhaiyai – my lord who is mercifully residing in SrI naimiSAraNyam
sindhaiyuL vaiththu – placing him in the heart
kAdhal miguththa – one who is having great love (towards bhagavath vishayam)
kaliyan – AzhwAr
vAy – mercifully composed
oli sey mAlai – the garland of words
kaRRu vallArgaL – those who can learn with meaning
nIr – having abundant water
Odham – surrounded by the ocean
vaiyagam – this world
veL – whitish
kudaikkIzh – under the shade of the umbrella
ANdu – ruling with sceptre
umbarum Aguvar – will become united with nithyasUris as well.

Simple translation

dhEvathAs along with their lord indhra, saying “To not have the sorrows approach and reach us, let us think in our mind and surrender unto him. Arise!” come and surrender unto my lord who is mercifully residing in SrI naimiSAraNyam. Placing such lord in my heart, I (AzhwAr) who am having great love, mercifully composed this garland of words. Those who can learn this decad with its meanings, will rule this world which is surrounded by the ocean, with a sceptre, remaining under the shade of the whitish umbrella [symbol of royalty] and will become united with nithyasUris as well.

Highlights from vyAkyAnam (Commentary)

• Edham … – Placing the lord who came and resided in SrI naimiSAraNyam to be surrendered by dhEvathAs along with their lord indhra “Thinking about sorrows not reaching us, let us worship and be uplifted! Arise!” Alternatively – the abode where nithyasUris come along with their leader SrI sEnApathi AzhwAr (vishvaksEnar) and surrender unto him.
• kAdhalE miguththa … – Those who can learn the garland of words along with their meanings, which were mercifully composed by AzhwAr whose love keeps increasing in bhagavath vishayam. AzhwAr gave the shade of his love to emperumAn who is residing in his heart.
• Odha nIr vaiyagam ANdu … – The ultimate goal is to become part of the assembly of nithyasUris. If anyone desires, they can rule over worldly wealth and then attain the abode of nithyasUris.

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

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

periya thirumozhi >> First centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Unidaich chuvar vaiththu enbu thUN nAtti
urOmam vEyndhu onbadhu vAsal
thAnudaik kurambaip piriyumbOdhu undhan
saraNamE saraNam enRirundhEn
thEnudaik kamalath thiruvinukkarasE! 
thiraikoL mA nedungadal kidandhAy!
nAnudaith thavaththAl thiruvadi adaindhEn
naimisAraNiyaththuL endhAy!

Word-by-Word meanings

thEn – honey
udai – having
kamalam – having lotus flower as abode
thiruvinukku – for periya pirAttiyAr
arasE – oh beloved one!
thirai koL – Having waves
mA nedu – vast, deep
kadal – in thiruppARkadal (milk ocean)
kidandhAy – oh one who is mercifully reclining!
naimisAraNiyaththuL – mercifully residing in SrI naimiSAraNyam
endhAy – oh great benefactor!
Un – flesh
idai – in between
suvar vaiththu – placed as wall
enbu – bone
thUN nAtti – planted as pillar
urOmam – with hair
mEyndhu – covered
onbadhu vAsal – nine entrances
udai – having
kurambai – this body which is a house
piriyumbOdhu – while leaving
unRan – your highness’
saraNamE – divine feet only
saraNam enRu – to have as refuge
irundhEn – I considered;
nAnudai – (now) my
thavaththAl – by your highness, the penance
thiruvadi – your highness’ divine feet
adaindhEn – I reached.

Simple translation

Oh beloved one of periya pirAttiyAr who is having honey-filled lotus flower as her abode! Oh one who is mercifully reclining on the vast and deep milk ocean which is having waves! Oh great benefactor who is mercifully residing in SrI naimiSAraNyam! While leaving this body which is a house where flesh is placed in between as wall, bone is planted as pillar, being covered with hair, and having nine entrances, I considered to have your highness’ divine feet only as refuge. By your highness who are my penance, I reached your highness’ divine feet.

Highlights from vyAkyAnam (Commentary)

• Unidaich chuvar vaiththu – Placing flesh as wall in between; alternatively – placing the flesh filled body as the wall; planting the bone as pillar and covering it with hair.
• onbadhu vAsal thAnudaik kurambai – As said in SvEthaSvathara upanishath 3.18 “nava dhvAra purE” (city with nine entrances), this body is such that, one can enter and exit through any of the entrances. Just as a prince takes shelter of a hut, AthmA who is eternal, identified by knowledge and bliss, in a singular form, became captive in the body which shrinks the knowledge, due to his karma.
• piriyumbOdhu – Just as he has karma to enter the body, he will also have karma to give up the body; at that time, I firmly believed that your divine feet are my refuge.

When asked “What is the hold for you to think in this manner?” AzhwAr says,

• thEnudaik kamalath thiruvinukku arasE – Since he is always embracing periya pirAttiyAr who is the purushakArabhUthA (one who recommends and unites AthmA and paramAthmA), he will not act in anger. By the strength of purushakAram.
• thirai … – One who has arrived and is mercifully reclining on the rejuvenating milk ocean.
• mA nedum kadal – Great in vastness and depth.
• nAnudai … – He has already explained his conduct; hence, when he says “my penance”, it is bhagavAn only. I surrendered unto you by my penance.
• naimisAraNiyaththuL endhAy – He creates good deed [such as penance, for the AthmA] by creating the universe, incarnating and making his presence in divine abodes which are dear to 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

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

periya thirumozhi >> First centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

EvinAr kaliyAr naligavenRu en mEl
enganE vAzhumARu? aivar
kOvinAr seyyum kodumaiyai madiththEn
kuRungudi nedungadal vaNNA!
pAvinAr insol panmalar koNdu un
pAdhamE paravi nAn paNindhu en
nAvinAl vandhu un thiruvadi adaindhEn
naimisAraNiyaththuL endhAy! 

Word-by-Word meanings

kuRungudi – one who mercifully resides in thirukkuRungudi
nedu – vast and deep
kadal – the ocean’s
vaNNA – having beautiful form with such complexion!
naimisAriNayaththul endhAy – Oh my lord, who is residing in SrI naimaiSAraNiyam!
kaliyAr – age of kali
naliga enRu – saying “torment him”
en mEl – on me
aivar – the five senses
EvinAr – sent;
vAzhum ARu enganE – How will those senses survive?
kOvinAr seyyum – to be done by those popular five senses
kodumaiyai – cruel acts
madiththEn – driving away
en nAvinAl – with my tongue
pA – with good meters
Ar – filled
in sol – sweet words
pal malar – many flowers
koNdu – earned
paravi – hailed
un pAdhamE paNindhu – falling at your highness’ divine feet
un thiruvadi nAn adaindhEn – I surrendered at your divine feet.

Simple translation

Oh one who mercifully resides in thirukkuRungudi and is having beautiful form with the complexion of the vast and deep ocean! Oh my lord, who is residing in SrI naimaiSAraNiyam! The age of kali sent the senses on me saying “torment him”. How will those senses survive? I earned [made] the flowers of sweet words filled with good meters and hailed and surrendered at your divine feet falling at those divine feet, and drove away the cruel acts to be done by those popular senses.

Highlights from vyAkyAnam (Commentary)

• EvinAr kaliyAr – Since AzhwAr is fearful of kali yuga he is calling it “kaliyAr” in a respectful way. kaliyAr sent the five senses saying “torment him”.
• enganE vAzhumARu – How will those survive now?

When asked “What will happen when they are sent to torment you?” AzhwAr says,

• aivar … – Senses are subservient to mind and should follow mind’s orders; instead the senses started dominating the mind; I eliminated the cruel acts of those senses.

When asked “With whose help did you eliminate those senses?” AzhwAr says,

• kuRungudi nedum kadal vaNNA – Since you arrived in thirukkuRungudi with your rejuvenating divine form.
• pAvinAr … – With beautiful words in the form of many flowers, filled with good tunes, I incoherently praised and fell at your divine feet.
• en nAvinAl – With my tongue which [previously] spoke that which will lead to disaster only.
• naimisAraNiyaththuL endhAy – You who are to be praised, arrived in SrI naimiSAraNyam to be the object of my praises.

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

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

periya thirumozhi >> First centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nenjinAl ninaindhum vAyinAl mozhindhum
nIdhi allAdhana seydhum
thunjinAr sellum thol neRi kEttE 
thuLanginEn viLangani munindhAy!
vanjanEn adiyEn nenjinil piriyA 
vAnavA! thAnavarkku enRum
nanjanE! vandhu un thiruvadi adaindhEn 
naimisAraNiyaththuL endhAy!

Word-by-Word meanings

viLangani – demon kapiththAsura who came in the form of a wood apple
munindhAy – oh one who showed your anger and destroyed!
vanjanEn adiyEn – I, who am deceitful, my
nenjinil – (entering) in heart
piriyA – not leaving
vAnavA – Oh controller of nithyasUris!
enRum – always
thAnavarkku – for demons
nanjanE – Oh death!
naimisAraNiyaththuL endhAy – Oh my lord who is residing in SrI naimiSAraNyam!
nIdhi allAdhana – What is forbidden by SAsthrams
nenjinAl – by mind
ninaindhum – thought
vAyinAl  – by mouth
mozhindhum – spoke
seyhdhum – practiced
thunjninAr – those who perished
sellum – to go
thol – ancient
neRi – path to hell
kEttE – immediately on hearing
thuLanginEn – having shivers
un thiruvadi vandhu adaindhEn – surrendered unto your divine feet.

Simple translation

Oh one who showed your anger on the demon kapiththAsura who came in the form of a wood apple and destroyed him! Oh, the controller of nithyasUris who is not leaving the heart of me who is deceitful! Oh one who is always death for demons! Oh my lord who is residing in SrI naimiSAraNyam! Immediately on hearing that those who thought in mind, spoke with mouth and practiced what is forbidden in SAsthrams, perished and went in the ancient path of hell, I shivered and surrendered unto your divine feet.

Highlights from vyAkyAnam (Commentary)

• nenjinAl … – “nIdhi allAdhana – nenjinAl ninaindhum, vAyinAl mozhindhum, seydhum” – In the previous pAsurams, he enlisted his own mistakes; here he is collectively identifying those.
• nIdhi allAdhana – For those who always engaged with mind, speech and body in those forbidden acts, after death, there is hellish path to travel. I heard that and started shivering.
• thol neRi – This path to hell is as ancient as the path to paramapadham as said in SrI bhagavath gIthA 8.26 “… jagatha: SASvathE mathE” (These two paths namely archirAdhi gathi and dhUmAdhi gathi are permanently ordained (in Sruthi/vEdham) for gyAnis and pious persons respectively). But the difference here is, the path to hell will have continuous flow of AthmAs unlike the path to paramapadham which rarely sees AthmAs travelling there.
• kEttE thuLAnginEn – I shivered just on hearing about it, not experiencing it.

When asked “Don’t you have to experience the result of those sins?” AzhwAr says,

• viLangani … – The way he (emperumAn) shot the fruit and brought it down tells us that we need not experience the results of our sins [after surrendering unto him].
• viLangani munindhAy – Oh one who destroyed the demon in the form of the fruit! AzhwAr says “You, who have the quality of eliminating the hurdles, should eliminate my hurdles too”.
• vanjanEn adiyEn nenjinil piriyA vAnavA – As I said “adiyEn” (I, the servitor) without feeling it in the heart, you accepted it as if I said it whole-heartedly, and you, who allow nithyasUris to enjoy you, have entered my heart and are not leaving.
• thAnavarkku … – Oh one who is always poison to demons! I surrendered unto your divine feet.
• naimisAraNiyaththuL endhAy – You came close to us to show us the good path. You are thinking to take us in the path to paramapadham which is opposite to the ancient path to hell.

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

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

periya thirumozhi >> First centum >> Sixth decad

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Highlights from avathArikai (Introduction)

When asked “Is that all? Have you done anything else?” AzhwAr says “I have killed with my hands”.

pAsuram

kOdiya manaththAl sinaththozhil purindhu
thirindhu nAyinaththodum thiLaiththittu
Odiyum uzhanRum uyirgaLE konREn
uNarvilEn AdhalAl namanAr
pAdiyaip peridhum parisazhiththittEn
paramanE! pARkadal kidandhAy!
nAdi nAn vandhu un thiruvadi adaindhEn
naimisAraNiyaththuL endhAy! 

Word-by-Word meanings

paramanE – Oh greater than all!
pARkadal kidandhAy – On one who is mercifully resting in kshIrAbdhi (milk ocean)!
naimisAraNiyaththuL endhAy – Oh my lord who is residing in SrI naimiSAraNyam!
kOdiya – not engaging in good aspects
manaththAl – having mind
sinam – causing anger in others
thozhil – acts
purindhu – having performed
nAy inaththodu – with dogs etc
thirindhu – hunting
thiLaiththittu – having enjoyed
Odiyum – running (far to hurt others)
uzhanRum – anguishing
uyirgaL – creatures
konREn – having killed
uNarvilEn – having become ignorant
adiyEn –  I, the servitor
nAdi – analysed
un thiruvadi vandhu adaindhEn – I came and surrendered at your divine feet.
AdhalAl – Due to that
namanAr pAdiyai – hell, which is the town of yama
parisu – presence
peridhum – very much
azhiththu ittEn – destroyed.

Simple translation

Oh greater than all! On one who is mercifully resting in kshIrAbdhi (milk ocean)! Oh my lord who is residing in SrI naimiSAraNyam! Having mind which is not engaging in good aspects, having performed acts which cause anger in others, having enjoyed hunting with dogs etc, running far, anguishing, having killed creatures, I, the servitor, analysed and came and surrendered at your divine feet. Due to that, the presence of hell, which is the town of yama is very much destroyed.

Highlights from vyAkyAnam (Commentary)

• kOdiya manaththAl – Mind is detached even from those who are favourable.
• sinath thozhil purindhu – Doing cruel acts.
• thirindhu nAy inaththodum thiLaiththittu – AzhwAr is speaking about hunting along with predators; or he is speaking about playing with lowly people.
• Odiyum – When told “If we go several miles, we can harm someone”, without hesitating for a moment, running all that distance.
• uzhanRum – When told “You to try very hard to harm someone”, I will do so.
• uyirgaLE konREn – I ensured that many lost their lives; I did not just steal their clothes [but completely destroyed them]
• uNarvilEn – When I did not understand this simple sentence “There is sarvESvaran”, is there any evil deed that I did not do?
• AdhalAl namanAr pAdiyaip peridhum parisu azhiththittEn – This implies the goal, that is, surrendering unto the divine feet; alternatively, this is also explained along with earlier words [that is, I have even harmed yama]. [First explanation] I won over yama’s orders so that they don’t have any power – implying “I have won over yama’s town”. [Second explanation] When read along with earlier words, AzhwAr is saying “I have been committing so many sins that will make emperumAn think ‘This current yama is not sufficient to punish him; I need to create a new hell and a new leader for that hell'”
• paramanE – Oh one who is greater than everyone with respect to helping others without any reason.
• pARkadal kidandhAy – For that purpose [helping others], oh one who has descended to a nearby place, that is, kshIrAbdhi and is mercifully reclining there!
• nAdi nAn vandhu un thiruvadi adaindhEn – After roaming around fully harming others, on hearing about the result of the same, I analysed the refuge for me and surrendered at your divine feet.
• naimisAraNiyaththuL endhAy – I thought I reached out to you, but you have reached to me even before by arriving in SrI naimiSAraNyam.

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

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

periya thirumozhi >> First centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

idumbaiyAl adarppuNdu, iduminO thuRRenRu
irandhavarkku illai enRu
nedunjolAl maruththa nIsanEn andhO! 
ninaikkilEn vinaip payan thannaik
kadunjolAr kadiyAr kAlanAr thamarAl
paduvadhOr kodumiRaikku anji
nadungi nAn vandhu un thiruvadi adaindhEn
naimisAraNiyaththuL endhAy! 

Word-by-Word meanings

naimisAraNiyaththuL – mercifully residing in SrI naimiSAraNyam
endhAy – Oh my lord!
idumbaiyAl – by poverty
adarppu uNdu – being tormented
thuRRu – handful (of food at least)
idumin – give
O enRu – Crying out “Oh” revealing their poverty
irandhavarkku – for those who begged
illaiyE enRu – not having (anything to give you)
nedum solAl – with harsh words
maRuththa – refused
nIsanEn – very lowly
nAn – I, the servitor
andhO – alas!
vinaip payan thannai – the result of the sins (which were committed previously)
ninaikkilEn – not thinking about
kadum – cruel
solAr – having words
kadiyAr – having cruel acts
kAlanAr thamarAl – by the servitors of yama
paduvadhu – experienced
Or kodu – very cruel
miRaikku – thinking about the torture
anji – fearing
nadungi – shivering
un thiruvadi – at your highness’ divine feet
vandhu adaindhEn – came and surrendered.

Simple translation

Oh my lord who is mercifully residing in SrI naimiSAraNyam! Alas! For those who begged due to being tormented by poverty, requesting for a handful of food crying out “Oh” revealing their poverty, I, the very lowly servitor, refused with harsh words saying “I have nothing to give”. Thinking about the very cruel torture to be experienced by me by the cruel servitors of yama for speaking and acting cruelly without thinking about the sins, I came and surrendered at your highness’ divine feet, fearing for that and shivering.

Highlights from vyAkyAnam (Commentary)

• idumbaiyA adarppuNdu – Being tormented by poverty.
• iduminO thuRRenRu irandhavarkku – When someone cries out saying “All I need is a mouthful of food. Can anyone give that?” as nammAzhwAr cried out in thiruvAimozhi 10.10.1 “muniyE!” (Oh lord!). thuRRu – a handful of food which is placed in mouth.
• thuRRenRu irandhavarkku – For those who fell at the feet in this pitiful manner.
• illaiyE … – AzhwAr is expressing the way he harshly refused to give food to the one who cried out in such a helpless manner. That person would forever be hurt and think “Due to my helpless situation I asked him for food. But the way he harshly refused is so hurtful that if I survive such harsh words I will get some poison and kill myself”.
• andhO – AzhwAr is saying “Alas!” thinking about the suffering he will go through in future.
• ninaikkilEn vinaip payan thannai – If my cruel acts of the past are so harsh to even think about, how can I think about the  result of such acts?
• kadum solAr … – Thinking about the cruel punishments of the servitors of yama, who are having very harsh words.
• nadungi nAn vandhu un thiruvadi adaindhEn – I surrendered unto the divine feet of your highness.
• naimisAraNiyaththuL endhAy – For me who refused to help those who begged, have you not come to help without my even praying for that? With this, AzhwAr is explaining that “Previously I freely acted according to my will, became frightened on hearing the result of such acts and as I did not find any other refuge, I surrendered unto the divine feet of your highness”.

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

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

periya thirumozhi >> First centum >> Sixth decad

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Highlights from avathArikai (Introduction)

When asked “Is that all? Have you done anything more?” AzhwAr says “Yes. There is a lot more”.

pAsuram

vambulAm kUndhal manaiviyaith thuRandhu
piRar poruL thAram enRivaRRai
nambinAr iRandhAl naman thamar paRRi 
eRRi vaiththu eri ezhuginRa
sembinAl iyanRa pAvaiyaip
pAvI! thazhuvena mozhivadhaRku anji
nambanE! vandhu un thiruvadi adaindhEn
naimisAraNiyaththuL endhAy!  

Word-by-Word meanings

naimisAraNiyaththuL endhAy – Oh my lord who is residing in SrI naimiSAraNyam!
nambanE – Oh trustworthy one!
vambu ulAm – fragrant
kUndhal – having hair
manaiviyai – (one’s) wife
thuRandhu – abandoned
piRar poruL – others’ wealth
piRar dhAram – others’ wives
enRu ivaRRai – these
nambinAr – those who desired
iRandhAl – when they die
naman thamar – servitors of yama
paRRi – catch them
eRRi – torture them
vaiththu – keeping them in a place
sembinAl – with copper
iyanRa – made
eri ezhuginRa – very hot with fiery sparks
pAvaiyai – a woman’s statue (placing in front)
pAvI! – Oh sinner!
thazhuvu – embrace (this)
ena mozhivadhaRku – for the words [which they will] speak
anji – fearing that
un thiruvadi vandhu adaindhEn – came and surrendered at your divine feet.

Simple translation

Oh my lord who is residing in SrI naimiSAraNyam! Oh trustworthy one! Some desire others’ wealth and wives, abandoning their own wives who have fragrant hair. When such persons die, the servitors of yama will catch them, torture them, keep them in a place and showing a woman’s statue, which is made of copper and is very hot with fiery sparks, tell them “Oh sinner! Embrace this”. Fearing that, I came and surrendered at your divine feet.

Highlights from vyAkyAnam (Commentary)

• vambu … – vambulAm kUndhal – Wife who has ever-beautiful hair or very fragrant hair. [Due to desire for other women] One will abandon the wife whom he accepted in front of the sacred fire. Such persons will desire for worldly pleasures; in such matters, one will not bother for one’s own beautiful wife. One will desire for others’ wives only. When such persons who desire for others’ wives and wealth, die.
• naman … – sarvESvaran has given as much powers as himself to yama to analyse neutrally and punish others; yama would send his servitors who are as powerful as him; a thousand such persons will come and grab each of such sinners; then they will torture the body of such sinner; after becoming tired, they will leave him for sometime; they will then say “Will this person be able to remain without women for such a long time! Bring her here!” He would then think “Though they have tortured us so far, now they are bringing the woman dear to me! Let me see!” and eagerly look in that direction;
• eri … – They will bring a statue which is made of copper and is emitting fiery sparks and say “Oh sinner! Embrace it!” They will say “At least when such women drove you out, had you atoned for your acts and surrendered at the divine abodes of emperumAn, we would have been saved from such tiring act of punishing you”.
• mozhivadhaRku anji – We can even tolerate their torture but cannot tolerate their cruel words.
• nambanE vandhu un thiruvadi adaindhEn – Since you, who are a refuge for even those who roam around doing whatever they like, have presented yourself, I have surrendered unto your divine feet.
• naimisAraNiyaththuL endhAy – You thought “he (AzhwAr) becomes attached to the aspects which are visible to eyes; similarly, if I make myself visible to him, he will become attached to me” and presented yourself to be seen by me. While there are rules forbidding inapt aspects, one engages with them since they are visible to eyes; you presented yourself to be seen by me thinking “If I, who am apt and am ordained in SAsthram, present myself, will he not like 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