Category Archives: periya thirumozhi 2nd centum

periya thirumozhi – 2.6.10 – kadi kamazhum

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

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

Word-by-Word meanings

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

Simple translation

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

Highlights from vyAkyAnam (Commentary)

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

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 2.6.9 – piNangaLidu

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

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

Word-by-Word meanings

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

Simple translation

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

Highlights from vyAkyAnam (Commentary)

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

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

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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SrIvaishNava education/kids portal – http://pillai.koyil.org

periya thirumozhi – 2.6.8 – sezhunIr

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

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

Word-by-Word meanings

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

Simple translation

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

Highlights from vyAkyAnam (Commentary)

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

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

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

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

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.6.7 – panjich chiRu kUzhai

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

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

Word-by-Word meanings

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

Simple translation

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

Highlights from vyAkyAnam (Commentary)

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

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

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

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

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

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

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

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.6.6 – pulankoL

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pulankoL nidhikkuvaiyOdu puzhaik kaimmA kaLiRRinamum
nalangoL navamaNikkuvaiyum sumandhu engum nAnRosindhu
kalangaL iyangum mallaik kadalmallaith thalasayanam
valamkoL manaththAravarai valam koL en madanenjE!

Word-by-Word meanings

pulan – senses
koL – that which captivates
nidhik kuvaiyOdu – along with heap of gold
puzhai – having hole
kai – having hand [trunk]
mA – huge
kaLiRRinamum – herd of elephants
nalam koL – good
nava maNik kuvaiyum – collection of nine types of gems
sumandhu – carrying
engum – wherever seen (due to the weight of the loaded materials)
nAnRu – lowered
osindhu – swaying
kalangaL – boats
iyangum – moving around
mallai – greatness
kadal mallaith thala sayanam – one who is mercifully reclining on the ground in thirukkadalmallai
valam koL manaththAr avarai – those who consider circum-ambulating him matches their true nature
en mada nenjE – Oh my obedient mind!
valam koL – You circumambulate them and be uplifted

Simple translation

thirukkadalmallai has the greatness of having boats which are swaying and moving around; these boats are lowered in level due to carrying heap of gold which captivates the senses, herd of huge elephants which are having trunks (hand with a hole at the end) and good collection of nine types of gems. Oh my obedient mind! You circum-ambulate those who consider circum-ambulating emperumAn who is mercifully reclining on the ground in such thirukkadalmallai, matches their true nature, and be uplifted.

Highlights from vyAkyAnam (Commentary)

pulan koL nidhik kuvaiyOdu – With heap of gold which makes those who see it to think “mamEtham” (why should I not have it?).

puzhaik kai mA kaLiRRinam – Herd of huge elephants which have trunks (hand with hole at the end).

nalam … – Nine types of gems.

nalam koL – They are such good that they need not be brought to the shore and tested by experts to prove their value. The value can be readily seen then and there.

sumandhu – Since these are good materials, people will load them into the boat without considering whether the boat can handle them or not.

sumandhu engum nAnRu osindhu – thalasayanam in thirukkadalmallaim which has the greatness of these boats are fearfully moving around making one think “it is going to break this side; it is going to break on the other side” due to the weight of the loaded materials. AzhwAr is not speaking about these because he has some use for them. But he is considering them to be decorations for the dhivyadhESam just as the gardens are.

valam koL manaththAr avarai – Those who have their hearts immersed in thirukkadalmallai. nanjIyar would mercifully explain “I was once following piLLai thirunaRaiyUr araiyar and [parASara] bhattar while they were circum-ambulating the temple. Unlike us who do it as a duty in a hurried manner, they were glancing at the beauty of the divine residences, divine towers as if they were imbibing them with their eyes”.

avarai valam koL – We cannot remain in their mood. But we should engage in following their foot steps.

en mada nenjE – AzhwAr is saying “You are like-minded with me and you are obedient 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 – 2.6.5 – pichchach chiRu peeli

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pichchach chiRu peelich chamaN kuNdar mudhalAyOr
vichchaikkiRai ennum avviRaiyaip paNiyAdhE
kachchik kidandhavanUr kadalmallaith thalasayanam
nachchith thozhuvArai nachchu endhan nannenjE!

Word-by-Word meanings

pichcham – bunch of peacock wings
siRu – small
peeli – having peacock feather
samaN guNdar – the lowly amaNas (jainas)
mudhalAyOr – et al
vichchaikku – for all knowledge
iRai ennum – will have someone as the controller;
avviRaiyai – such person who is established by them
paNiyAdhu – without surrendering unto

(for the sake of devotees)
kachchi – in thiruvehkA
kidandhavan – one who is mercifully reclining in
Ur – the abode (where emperumAn arrived for the sake of his devotee, puNdarIka)
kadal mallaith thala sayanam – (mercifully reclining) in sthalasayanam in thirukkadalmallai
nachchi – desiring
thozhuvArai – those who worship
endhan – my
nenjE – Oh mind!
nachchu – (you too) desire and worship

Simple translation

People such as the lowly amaNas having bunch of peacock wings and small peacock feather, have someone as the controller for acquiring knowledge. Oh my mind! You desire and worship those who desire and worship one who is mercifully reclining in thiruvehkA and is doing the same in stahalasayanam in thirukkadalmallai, without surrendering unto such controllers of other groups.

Highlights from vyAkyAnam (Commentary)

pichchach chiRu peeli samaN kuNdar – Assuming the form of favourable persons (devotees) such as holding a bunch of peacock wings and holding a peacock feather branch in another hand, they will make people think “How righteous are these people!”

samaN kuNdar – The lowly people who have taken up the amaNa philosophy. kuNdu – deep. Indicates the depth of lowliness. The lowly persons who reject vEdham.

mudhalAyOr – Others starting with them. Here AzhwAr is referring to baudhdhas and lOkAyathas.

vichchaikku iRai ennum – While they reject bhagavAn who is revealed exclusively and fully through vEdham, they will imagine a new lord who is omniscient; now, they will have to search for authentic scriptures to prove that lord is indeed omniscient; they will try to prove that with their own words; subsequently the unauthentic nature of such works will be exposed; in this manner, they will have someone as the controller of knowledge.

avviRaiyaip paNiyAdhE – AzhwAr is saying avviRai (that god) keeping his face away from them [showing dislike].

paNiyAdhE – Not surrendering unto him [their lord] and following him, considering them to be trustworthy.

kachchi … – For the sake of his devotees, emperumAn reclined in thiruvehkA in opposite direction and having the opposite hand as head rest. thirukkadalmallai is the abode where he is mercifully reclining on the ground for the sake of his devotee, puNdarIka. The abode which is considered by bhagavAn as the ultimate destination.

nachchith thozhuvArai – Instead of worshipping as a duty while having the mind elsewhere, those who consider the result of their desire is to worship him. Show friendship towards those who worship thirukkadalmallai considering the greatness of such worship.

endhan nal nenjE – [Oh mind!] I am telling this due to my desire. I need not tell this to you who have greater desire towards him irrespective of my instruction. Am I showing the path to you who shows me the path? SrI vishNu purANam 6.7.28 “mana Eva manushyANAm kAraNam bandha mOkshayO:” (mind is the main reason for a man’s bondage and liberation).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.6.4 – viNdArai

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

AzhwAr says “those who immerse in him meditating upon how emperumAn,though having the ability to destroy the enemies, is still reclining here thinking to accept them by reforming them to be favourable, are not just lords for myself but for my whole clan”.

pAsuram

viNdArai venRu Avi vilanguNNa melliyalAr
koNdAdum mallagalam azhalERa venjamaththuk
kaNdAraik kadalmallaith thalasayanaththu uRaivArai
koNdAdum nenjudaiyAr avar engaL kula dheyvamE

Word-by-Word meanings

viNdArai – enemies
venRu – destroyed (their)
Avi – body
vilangu – animals such as dogs, jackals etc
uNNa – to eat
mel iyalAr – tender natured women
koNdu – desirously
Adum – to embrace
mal – strong
agalam – (rAvaNa’s) chest
azhal – fire
ERa – to catch (and consume)
venjamaththu – in the cruel battle
kaNdArai – one who saw (to eliminate that fatigue)
kadal mallaith thala sayanaththu – one who is mercifully reclining in sthalasayanam in thirukkadalmallai
koNdAdum nejudaiyAr – those who are having in their heart and cherish that
avar – them
engaL kula dheyvam – are the lords for our clan

Simple translation

emperumAn saw that the enemies are destroyed and their bodies are eaten by dogs, jackals etc and that the strong chest of rAvaNa, which was desirously embraced by tender natured women, caught fire in the cruel battle; those who are having in their heart and cherish such emperumAn who is mercifully reclining in sthalasayanam in thirukkadalmallai, are the lords of our clan.

Highlights from vyAkyAnam (Commentary)

viNdArai venRu – He will only defeat those who say as in SrI rAmAyaNam yudhdha kANdam 36.11 “na namEyam” (even if I am split into two, I will not bow to someone; my body will only fall backward) even when given good advice. After killing vAli, building a bridge over the ocean, surrounding the town of lankA, limiting lankA inside its fort, sending angadhap perumAL thinking “will he become favourable?” and giving good advice through him, and after rAvaNa did not heed to any of that, SrI rAma destroyed all his soldiers in his presence, and as he came fighting unable to bear that, when he remained unarmed being humiliated by SrI rAma, as he returned the next day and requested “you can even kill me”, only then SrI rAma killed rAvaNa. He only kills the enemies. Where there is even a slight doubt of favourable attitude, he would surrender as said in SrI rAmAyaNam kishkindhA kANdam 4.19 “sugrIvam SaraNamgatha:” (SrI rAma surrendered to sugrIva) and in SrI rAmAyaNam kishkindhA kANdam 4.18 “sugrIvam nAtham ichchathi” (SrI rAma is desiring to have sugrIva as his lord).

perumAL (SrI rAma) said in SrI rAmAyaNam yudhdha kANdam 18.3 “na thyajEyam kathanchana”  (I don’t abandon by any means, those who befriend me) and in SrI rAmAyaNam yudhdha kANdam 18.34 “Ethath vratham mama” (I won’t fail anyone who surrenders unto me. This is my vow). mahArAjar said in SrI rAmAyaNam yudhdha kANdam 17.27 “vadhyathAm” (Let vibhIshaNa be killed). bhattar explains here – both SrI rAma and sugrIva mahArAja are caring for those who are surrendered unto them.

Avi vilanguNNa – To have eagles and vultures feed on the life which they (demons) greatly cared for, he killed them. How was that done? As the birds and animals jumped on the bodies of the demons when they were almost dead, they took away the remaining life from the demons.

mel iyalAr … – On the chest which was nurtured by the pampering of tender women, which was never approached by fire just as dogs will fear wild beasts, same fire entered.

venjamaththu mal agalam azhal ERak kaNdavArai – Unlike rAvaNa who moved the princes [SrI rAma and lakshmaNa] away from sIthAp pirAtti with the help of evil persons through mischief and who came with the disguise of a favourable person and took away sIthAp pirAtti, perumAL fought in an honest battle; pirAtti said “rAvaNa! Your action does not befit brave persons”.

azhal ERak kaNdArai – As said in SrI rAmAyaNam yudhdha kANdam 111.82 “adhyavai nirbhayA lankAm pravishtA: sUryEraSmaya:” (Today, sun along with his rays, entered lankA fearlessly) – as rAvaNa was lying dead, maNdOdhari, his wife said “Sun’s rays are entering inside your regime” thinking that such act will wake him up (since sun would never enter lankA without fear when rAvaNa was alive). Making fire enter the chest of such respectable rAvaNa.

kadal mallaith thala sayanaththu uRaivArai – emperumAn is reclining thinking “only when one does not obey soft advice, one needs to be shown the stick”. Such emperumAn.

koNdAdum nenjudaiyAr – Those who become immersed in him thinking “With what expectation has he arrived here? Isn’t it for us?” as in thiruchchandha viruththam 63 “ninRirundhu vehkaNaik kidandhadhenna nIrmaiyE” (What a simplicity in standing, sitting and reclining in thiruvehkA!) [those who are like thirumazhisai AzhwAr].

engaL kula dheyvam – Our view is not limited to saying as in sthOthra rathnam 6 “kula dhaivatham thath pAdhAravindham” (the divine lotus feet of the lord for our clan) [We extend it up to his devotees being our lords].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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periya thirumozhi – 2.6.3 – Enaththin uruvAgi

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

Enaththin uruvAgi nilamangai ezhil koNdAn
vAnaththil avar muRaiyAl magizhndhu Eththi valangoLLa
kAnaththin kadalmallaith thalasayanaththu uRaiginRa
gyAnaththin oLi uruvai ninaivAr en nAyagarE

Word-by-Word meanings

Enaththin uruvAgi – Being in the form of varAha
nilamangai – SrI bhUmippirAtti’s
ezhil – (without disturbing the) beauty
koNdAn – freed the connection (from the wall of the universe) and accepted
vAnaththil avar – dhEvathAs such as brahmA et al
muRaiyAl – as per their respective position
magizhndhu – being joyful
Eththi – praise
valam koLLa – to serve favourably
kAnaththin – forest (in the western side)
kadal – having ocean (in the eastern side)
mallai – in mallApuri
thala sayanaththu – in sthalasayanam
uRaiginRa – mercifully reclining
gyAnaththin oLi uruvai – one who has a luminous form revealing knowledge
ninaivAr – those who meditate upon
en – for me
nAyagar – will be lords

Simple translation

Being in the form of varAha, emperumAn freed the connection of SrI bhUmip pirAtti with the wall of the universe and accepted her; to be joyfully praised and served favourably by dhEvathAs such as brahmA et al as per their respective position, such emperumAn who has a luminous form revealing knowledge, is mercifully reclining in sthalasayanam in mallApuri having forest in the western side and ocean in the eastern side; those who meditate upon such emperumAn will be my lords.

Highlights from vyAkyAnam (Commentary)

Enam … – Just as those, who would like to engage with their dear ones, would dress up the way as their dear ones would like, emperumAn accepted the form of varAha and hid his earlier form. Just as a king would decorate the bed room and get noticed by the main consorts, emperumAn showed the beauty in the form of mahAvarAha and accepted SrI bhUmip pirAtti’s beauty. Since earth, one of the forms of SrI bhUmip pirAtti, was consumed by the ocean, to rescue such earth, he accepted the form of varAha which will not retract from water and mud, uplifted the earth and protected the same. SrI bhUmip pirAtti was captivated by his great quality thinking “One who leads the assembly of nithyasUris has taken this form for my sake!” and lost her beauty to him.

vAnaththil avar – nithyasUris in paramapadham.

muRaiyAl magizhndhu Eththi – People here praise him thinking “this is good [for us]”, but those in parampadham praise him out of love.

muRaiyAl … – Wherever they go, they will praise in the proper manner. To praise and serve favourably in the manner it is done in paramapadham.

kAnaththu … – While SrI bhUmip pirAtti lost her beauty and the nithyasUris were praising, he ignored them and desired for the forest, matching the animal species he is born in. Matching the form of varAha, he desired the forest.

kadal mallaith thala sayanaththu – Those who are meditating about how bhagavAn is present here in advance to protect everyone thinking “We cannot wait until the deluge to protect them”.

gyAnaththin oLi uruvai – One who is an embodiment of gyAnam.

ninaivAr en nAyagarE – Instead of being one-sided love, they too will think “he (AzhwAr) has come here for us” as my lords. When we don’t become their servitors, we won’t serve anyone else too.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

periya thirumozhi – 2.6.2 – pArvaNNa – 2

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periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

When asked “Now, we have known as to who you don’t get along with; do you have any one with whom you fit well?” AzhwAr responds “We don’t care about their birth, conduct etc; they can be anyone; as long as they have this [devotion towards bhagavAn], they can rule over us”. Alternative view – When asked “We have understood how you deal with the unfavourable ones; now, tell us how you deal with the favourable ones” AzhwAr responds “I have no right to either think about them or not think to about them; they are the ones who have full right towards me”.

pAsuram

pArvaNNa madamangai pani nanmAmalark kizhaththi
nIrvaNNan mArvagaththil irukkaiyai mun ninaindhu avanUr
kArvaNNa mudhu munnIrk kadalmallaith thalasayanam
Ar eNNum nenjudaiyAr avar emmai ALvArE

Word-by-Word meanings

pAr vaNNam – having earth as her form
madam – having noble qualities
mangai – SrI bhUmip pirAtti
nIr vaNNan – nIrvaNNan’s (the one who is as cool as ocean)
irukkaiyai – being seated (on his left side)
pani – cool
nal – beautiful
mA – best
malark kizhaththi – periya pirAtti (SrI mahAlakshmi) who is having reddish lotus flower as her birth place
mArvagaththil irukkaiyai – being seated on the right side of his divine chest
mun – first
ninaindhu – thought
avan – bhagavAn for whom even purushakAram (recommendation) is excessive, his
Ur – being the town
kAr vaNNam – having black complexion
mudhu – ancient
mun nIr – near the ocean
kadal mallai – in thirukkadalamallai
thalasayanam – reclining on the ground
eNNum nenju udaiyAr Ar – those who have the minds which meditate on
avar – them
emmai – us
ALvAr – can rule.

Simple translation

emperumAn who is cool as ocean is having SrI bhUmip pirAtti, who is having earth as her form and noble qualities, on his left side; he is having periya pirAtti who is having cool, beautiful, best, reddish lotus flower as her birth place, on the right side of his chest; those who have the minds which meditate upon his such presence first in this manner and who consider his reclining on the ground in the town thirukkadalmallai which is near the black coloured, ancient ocean as the abode of such bhagavAn for whom even purushakAram is excessive, can rule us.

Highlights from vyAkyAnam (Commentary)

pAr vaNNA mada mangai – SrI bhUmip pirAtti who has earth as her form, and who is full with qualities such as forbearance etc.

pani nal mA malark kizhaththi – One who has the rejuvenating, well blossomed, beautiful lotus flower as her birth place.

Both of them,

nIrvaNNan mArvagaththil irukkaiyai mun ninaindhu – Meditating upon their presence on the left side and the right side of his divine chest. Can also be recited as “nIrvaNNan mArvagaththil pani nal mA malark kizhaththi“. When the mother and father are together, children can quickly go and approach them.

avan Ur … – Rejuvenating thirukkadalmallai where he is permanently residing, giving up his residence in parampadham. There is a dark coloured, ancient and matured water body, that is ocean. The dhivyadhESam near such ocean.

Ar eNNum nenjudaiyAr – Being born in any birth, we only expect them to be having the heart which thinks this abode.

avar … – In whatever stature they are in, they are qualified to engage us in their service, without showing any evidence.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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periya thirumozhi – 2.6.2 – pArvaNNa – 1

Published by:

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

periya thirumozhi >> Second centum >> Sixth decad

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Highlights from avathArikai (Introduction)

AzhwAr is saying – Those who think that when both SrI bhUmip pirAtti who ensures that our mistakes do not get noticed by his divine heart, and periya pirAttiyAr who makes him forgive our mistakes as said in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed) when he notices them due to his sarvagyathvam (omniscience), are present next to him, he is easily approachable for us, to not lose him, and who think about his eternal abode in their hearts, are the ones who enslave us.

pAsuram

pArvaNNa madamangai pani nanmAmalark kizhaththi
nIrvaNNan mArvagaththil irukkaiyai mun ninaindhu avanUr
kArvaNNa mudhu munnIrk kadalmallaith thalasayanam
Ar eNNum nenjudaiyAr avar emmai ALvArE

Word-by-Word meanings

pAr vaNNam – having earth as her form
madam – having noble qualities
mangai – SrI bhUmip pirAtti
nIr vaNNan – nIrvaNNan’s (the one who is as cool as ocean)
irukkaiyai – being seated (on his left side)
pani – cool
nal – beautiful
mA – best
malark kizhaththi – periya pirAtti (SrI mahAlakshmi) who is having reddish lotus flower as her birth place
mArvagaththil irukkaiyai – being seated on the right side of his divine chest
mun – first
ninaindhu – thought
avan – bhagavAn for whom even purushakAram (recommendation) is excessive, his
Ur – being the town
kAr vaNNam – having black complexion
mudhu – ancient
mun nIr – near the ocean
kadal mallai – in thirukkadalamallai
thalasayanam – reclining on the ground
eNNum nenju udaiyAr Ar – those who have the minds which meditate on
avar – them
emmai – us
ALvAr – can rule.

Simple translation

emperumAn who is cool as ocean is having SrI bhUmip pirAtti who is having earth as her form and noble qualities, on his left side; he is having periya pirAtti who is having cool, beautiful, best, reddish lotus flower as her birth place, on the right side of his chest; those who who have the minds which meditate upon his such presence first in this manner and who consider his reclining on the ground in the town thirukkadalmallai which is near the black coloured, ancient ocean as the abode of such bhagavAn for whom even purushakAram is excessive, can rule us.

Highlights from vyAkyAnam (Commentary)

pAr … – SrI bhUmip pirAtti who has the earth as her form, who has noble qualities; she remains the abhimAnini (one who owns the entity); even for bhagavAn, she remains the teacher who teaches patience. Even when we commit all offences towards her and kick her, we can remain remorseless thinking “We kicked the earth” – that is her nature. She is known as kshamA.

pani nal mA malark kizhaththi – The chief woman who is so tender to not think about others’ mistakes. One who engages bhagavAn who is known as in chAndhOgya upanishath “sarvagandha:” (origin of all fragrances) in her enjoyability and makes him not realise the offences of the devotees; one who is born in the lotus flower, being made of the fragrance giving buds. With this, it is explained that she is as enjoyable as bhagavAn.

Both of these divine consorts,

nIrvaNNan mArvagaththil irukkaiyai mun ninaindhu – Meditating upon the presence of SrI bhUmip pirAtti on the left side and SrI mahAlakshmi mercifully present on the right chest of emperumAn who is having ocean like cool form. When one thinks “Both the divine consorts who perform purushakAram, are present there together”, then there is no shortcoming in approaching him. When the mother and father are together, there is no hesitation for the children to approach them. mahAbhAratham udhyOga parvam 49 “yathra krushNau cha krushNA cha sathyabhAmA cha bhAminI …” (where krishNa, arjuna, dhraupadhi and the beautiful sathyabhAmA are (intimately) present) – when no one could enter the intimate place where krishNa, SrI sathyabAmAp pirAtti, arjuna and dhraupadhi were resting together having their feet on each other, the guards informed “sanjaya has arrived”. krishNa said to the guards “He is someone who would be very joyous seeing this presence of ours. Not just that, he can narrate it to our enemies to create terror in their hearts. Let him enter”. Same SlOkam “na chAbhimanyur nayamau tham dhESam abhijagmadhu:” (The place which cannot be reached even by abhimanyu, nakula and sahadhEva, was reached by sanjaya et al) – When mother and father are together, children can easily approach them. But krishNa blessed sanjaya with the divine vision which could not have been seen even by such children. [Such devotees can rule us – says AzhwAr]

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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