Category Archives: periya thirumozhi 4th centum

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periya thirumozhi >> Fourth centum >> Ninth decad

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Highlights from avathArikai (Introduction)

emperumAn asks AzhwAr – pramANams (scriptural evidences) such as muNdaka upanishath “yassarvagyas sarvavith” (He who is omniscient and fully knowledgeable) highlight that we (emperumAn) have no defects; while such pramANams identify me as “sarvagya”, “sarvaSakthi” (omnipotent), how are you identifying shortcomings in my knowledge and ability? AzhwAr says – I observed it manifested in an entity. AzhwAr is highlighting emperumAn who is omniscient to be ignorant since he did not present himself knowing the nature of AzhwAr; since emperumAn did not help matching AzhwAr’s situation, AzhwAr is highlighting emperumAn who is omnipotent to be incapable.

pAsuram

mAttIrAnIr paNi nIr koLLa emmaip paNi aRiyA
vIttIr idhanai vERE sonnOm indhaLUrIrE!
kAttIrAnIr nundham adikkaL kAttil umakku indha
nAttE vandhu thoNdarAna nAngaL uyyOmE?

Word-by-Word meanings

indhaLUrIrE – Oh lord who are mercifully present in thiruvindhaLUr!
nIr – your highness
paNi koLLa – to accept (our) kainkaryam
mAttIr AnIr – not having the desire,
emmai – us
paNi – taste for kainkaryam
aRiyA – made to know
vIttIr – have abandoned;
idhanai – this
vERE – separately (in a distinguished manner)
sonnOm – informed to you;
nundham – your highness’
adikkaL – divine feet
kAttIr AnIr – did not show;
kAttil – if you showed
indha nAttE – in this world which does not accept servitude
vandhu – came agreeably
umakku – for your highness
thoNdarAna – being engaged in servitude
nAngaL – us
uyyOmE – will we not survive?

Simple translation

Oh lord who are mercifully present in thiruvindhaLUr! Your highness are not having the desire to accept our kainkaryam; you have abandoned us after giving us the taste for kainkaryam; we have informed this to your highness separately; your highness did not show your divine feet; if you showed, will we, who have come agreeably and are engaged in servitude for your highness, in this world which does not accept servitude, not survive?

Highlights from vyAkyAnam (Commentary)

mAttIr AnIr paNi nIr koLLa – You can neither create nor destroy servitude [in us]! But you are not accepting our service which matches such servitude in us.

emmaip paNi aRiyA vIttIr – For us who are of the nature of not surviving without you, you introduced the servitude towards your divine feet and then abandoned us.

idhanai vERE sonnOm – Unlike other aspects, we explained this to you in a distinguished manner.

sonnOm – Not just speaking about it matching our sorrow in separation, we informed in such a manner that no one will believe bhagavAn.

indhaLUrIrE – I am speaking to you, who have arrived in thiruvindhaLUr while your original abode is paramapadham, to accept our kainkaryam.

emperumAn asks “If you have gratitude for my act, why would you speak like this?” AzhwAr says “There is a reason for that”

kAttIr AnIr nundham adikkaL – You are keeping your divine feet which exist for others, for yourself. Not showing your divine feet has become your nature. If you eliminate that thought and show your divine feet,

indha nAttE vandhu thoNdarAna nAngaL uyyOmE – Are we nithyasUris in your paramapadham with whom you can think “If we abandon them, is there any other refuge for them? Hence, I will fulfil their desire, when I like to do so”? Just like water in a desert, in this samsAram everyone is eating, wearing clothes and roaming around, not thinking about you; will we, who are present in such samsAram, not be uplifted, if you show your divine feet?

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 >> Fourth centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sollAdhu ozhiyagillEn aRindha sollil num adiyAr
ellArOdum okka eNNi irundhIr adiyEnai
nallAr aRivIr thIyAr aRivIr namakku ivvulagaththu
ellAm aRivIr IdhE aRiyIr indhaLUrIrE!

Word-by-Word meanings

indhaLUrIrE – Oh lord who are mercifully present in thiruvindhaLUr!
sollAdhu – not telling (forcefully to your highness)
ozhiyagillEn – unable to remain;
aRindha – known (to me)
sollil – if I try to tell
adiyEnai – I who cannot bear the separation
num adiyAr – servitors of your highness
ellArOdum okka – equal to others
eNNiyirundhIr – you are thinking;
nalllAr – the nature of those who have the goodness of being unable to bear the separation of your highness
aRivIr – you know;
thIyAr – the nature of those who have the bad quality of being able to bear the separation of your highness
aRivIr – you know;
ivvulagaththu – in this world
ellAm – everything else
aRivIr – you know;
namakku – for us who are unable to bear the separation of your highness
IdhE aRiyIr – you do not know about our tender nature only.

Simple translation

Oh lord who are mercifully present in thiruvindhaLUr! I am unable to remain without forcefully telling you; if I, who cannot bear the separation, try to tell what is known, you are thinking about me to be equal to other servitors of your highness; you know the nature of those who have the goodness of being unable to bear the separation of your highness; you know the nature of those who have the bad quality of being able to bear the separation of your highness; you know everything else in this world; for us who are unable to bear the separation of your highness, you do not know about our tender nature only.

Highlights from vyAkyAnam (Commentary)

sollAdhu ozhiyagillEn – I am unable to interact with you in the proper manner, as a servitor would do in the presence of the lord. The servitor should accept whatever is done by the lord and cannot force the lord; I am unable to do that.

aRindha sollil – While telling what is known. While being unable to speak properly, speaking what is known. While doing so,

um adiyAr … – Even after separating from you, with the desire “I will somehow see him”, sIthAp pirAtti sustained herself for ten months; you are considering me to be similar to such pirAtti who has strong bones, while I am unable to survive even a fraction of a moment without seeing you. It appears that those who surrender to bhagavAn through pirAtti, have such greatness. nammAzhwAr’s nature is such that, while surviving, he will enjoy bhagavAn continuously for several days, and in separation, he will remain fasting [from enjoying bhagavAn] for some time; unlike him, thirumangai AzhwAr is so tender that he can neither enjoy bhagavAn continuously nor sustain in separation. In periya thirumozhi 3.6 “thUviriya malar uzhakki” padhigam, AzhwAr sent a messenger but started crying out even before the messenger returned from bhagavAn.

nallAr aRivIr … – Your highness know about the nature of those who cannot survive without your highness; your highness know about the nature of those who can survive without your highness.

Why should I explain individually in this manner?

ivvulagaththu ellAm aRivIr – In this world, there is nothing beyond your knowledge as said in SrI rAmAyaNam yudhdha kANdam 17.33 “agyAtham nAsthi thE kinchith thrishu lOkEshu rAghava” (SrI rAma! There is nothing beyond your knowledge on the three types of persons (favourable, unfavourable and neutral)).

IdhE aRiyIr – AzhwAr’s tender nature is such that it will turn the omniscient bhagavAn to be ignorant [on AzhwAr’s matters].

indhaLUrIrE – Have you not arrived and stood in thiruvindhaLUr to eliminate the blame of “He is not showing his face knowing the nature of those who desired him”? Why are you forgetting the purpose of your presence here?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

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

periya thirumozhi >> Fourth centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

thI emperumAn nIr emperumAn thisaiyum iru nilanum
Ay emperumAnAgi ninRAl adiyOm kANOmAl
thAy emperumAn thandhai thandhai AvIr adiyOmuk
kE emperumAn allIrO? nIr indhaLUrIrE!

Word-by-Word meanings

thI – being antharyAmi of agni (fire)
emperumAn – being its controller
nIr – being antharyAmi of jalam (water)
emperumAn – being its controller
thisaiyum – directions
iru – vast
nilanum – for earth
Ay – being antharyAmi,
emperumAn Agi – being their controller
ninRAl – though you mercifully remain
adiyOm – we, the servitors
kANOmAl – (what is the use) if (we are) unable to see you and worship you;
thAy – being mother
emperumAn – being the lord
thandhai thandhai AvIr – being father of father (as the lord of our clan)
indhaLUrIr – mercifully residing in thiruvindhaLUr
nIr – your highness
adiyOmukku – engaging us who are without refuge in kainkaryam
emperumAn alleerO – are you not the lord?

Simple translation

Though you mercifully remain the antharyAmi (in-dwelling soul) and controller of fire, water, directions and vast earth, what is the use if we, your servitors, are unable to see you and worship you? Are your highness not the lord, who are engaging us, who are without refuge in kainkaryam, by being the mother, lord and father of father for us, mercifully residing in thiruvindhaLUr?

Highlights from vyAkyAnam (Commentary)

thI emperumAn nIr emperumAn – These two (fire and water) are sample for pancha bhUthams (five great elements); with this, all the causal entities are thought of and his being the cause is explained.

thisaiyum iru nilanumAy – With this, effectual entities are thought of.

In this manner, if you try to manifest your lordship by being the cause and effect,

adiyOm kANOmAl – What will we, who are your servitors who desire to interact with you, will do?

thAy emperumAn – [As you are the mother] If your highness abandon us, do we have any other refuge?

thandhai thandhai AvIr – Is this limited to me? [No, you are the lord for our clan]

adiyOm … – Have your highness not arrived in thiruvindhaLUr for the sake us, who are without refuge, so that whenever we get the taste, we can enjoy as we desire? Are your highness not standing here seeing the apt time to engage us in kainkaryam, as someone would wait for the exact time when the flower blossoms and pluck it? Your parathvam (supreme state) is enjoyable for nithyasUris; vyUham is to hear the sorrowful cries of brahmA et al; avathArams such as SrI rAma, krishNa et al are based on the fortune of dhaSaratha, vasudhEva et al; dhivyadhESams are exclusively for samsAris (materialistic people) who don’t know what is good for them and that samsAram should be abandoned. For a charity home meant for blind people, can someone with good vision enter? It is said in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi” (The radiant form which is to be worshipped by those who are of later times).

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 >> Fourth centum >> Ninth decad

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Highlights from avathArikai (Introduction)

emperumAn says “You are worrying thinking this [not showing myself to you] will cause blame to me; But I will tolerate that”. AzhwAr says “There is something which cannot be tolerated by you and is also a blame for us”. It is said in jithanthE sthOthram “na thE rUpa:” (Your form is not for yourself but your devotees).

pAsuram

Asai vazhuvAdhEththum emakkingu izhukkAyththu adiyOrkkuth
thEsamaRiya umakkE ALAyth thiriginROmukku
kAsinoLiyil thigazhum vaNNam kAttIr emperumAn!
vAsi valleer! indhaLUrIr! vAzhndhE pOm nIrE

Word-by-Word meanings

ingu – in this, your matter
Asai – desire to worship you
vazhuvAdhu – without a break
Eththum – having the nature to praise you
adiyOrkku – your servitors
emakku – for us
izhukkAyththu – (praising) ended up causing blame.
thEsam – all over the place
aRiya – to be known
umakkE – for you, the lord
ALAy – as servitors
thiriginROmukku – for us, who are roaming around
kAsin – (molten) golden coins’
oLiyil – more than the shine
thigazhum – shining
vaNNam – beauty
kAttIr – not showing;
emperumAn – being our lord
indhaLUrIr – oh you who are mercifully present in thiruvindhaLUr!
vAsi valleerE – you who understand the difference of various aspects
nIrE – you
vAzhndhu pOm – remain joyful.

Simple translation

We, your servitors who are having the desire to worship you without a break and having the nature to praise you, ended up causing blame; for us who are roaming around as servitors for you, the lord, to be known all over the world, you are not showing your beauty which is having more shine than the shining molten golden coins; oh you who are mercifully present in thiruvindhaLUr as our lord! You who can understand the difference of various aspects, remain joyful.

Highlights from vyAkyAnam (Commentary)

Asai … – As said in “ahanyahani vardhathE” (Everyday hari’s names are growing) as time goes by, my desire overflows and became a blame for us who are having the great sin of having the nature to praise you always.

adiyOrkku – Instead of having to think “Isn’t it apt for the servitor to eagerly praise his lord?” it ended up being a blame.

emakku – You can remain relaxed for the blame you may acquire, but how can you remain like that in our case?

thEsam … – We, the unfortunate ones do not realise what is coming. Had we known about this, we could have kept our affection private. For us, who are roaming around as your servitor, to be known all over the world. Are you remaining relaxed thinking “There is another protector who can be visited and who will fulfil the shortcomings caused by me”.

kAsin … – For us who exclusively exist for you, you are not showing your divine form which is more shining than the molten gold’s lustre as said in thiruvAimozhi 3.1.2 “sutturaiththa nan pon un thirumEni oLi ovvAdhu” (the best molten gold that is prepared does not compare to the collective radiance of your divine (spiritual) body/form).

emperumAn vAsi valleer – You are able to directly see the greatness of your divine form and inferiority of us who desired for it.

indhaLUrIr – You have descended to and are standing in thiruvindhaLUr to manifest the same divine form which is shown to nithyasUris, to samsAris here. You are distinguishing between different people where you have come to not see such differences.

vAzhndhE pOm nIrE – We thought your divine form is for those who desire for you. If that is not the case, you enjoy it alone and live happily.

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 >> Fourth centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

pEsuginRadhu idhuvE vaiyam IradiyAl aLandha
mUsi vaNdu muralum kaNNi mudiyIr! ummaik kANum
Asai ennum kadalil vIzhndhu ingu ayarththOm ayalArum
EsuginRadhu idhuvE kANum indhaLUrIrE!

Word-by-Word meanings

indhaLUrIrE – Oh you who are mercifully residing in thiruvindhaLUr!
vaiyam – earth
IradiyAl – with two steps
aLandha – one who scaled
vaNdu – beetles
mUsi – swarmed
muralum – humming
kaNNi – garland
mudiyIr – Oh you who are wearing on your divine crown!
ingu – in this world
kANum – to see
Asai ennum – that which is known as desire
kadalil – in the ocean
vIzhndhu – fell
ayarththOm – became bewildered;
ayalArum – neighbours
idhuvE – on this matter
EsuginRadhu – blaming;
nAn – I am too
idhuvE – this matter only
pEsuginRadhu – speaking

Simple translation

Oh you who are mercifully residing in thiruvindhaLUr! Oh you who scaled the earth with two steps and are wearing garland on your divine crown which is swarmed by humming beetles! In this world, we became bewildered due to falling in the ocean of desire to see you. Neighbours are blaming on this matter and I am speaking as well about this matter only.

Highlights from vyAkyAnam (Commentary)

pEsuginRadhu idhuvE – We are talking only about eliminating the blame which will occur to you.

vaiyam – You know the difficulty you faced in acquiring good qualities; by delaying slightly in the case of an individual (that is me), you are going to lose all those great qualities. Will it not cause a bad name for you who protected everyone without any restriction previously, if you don’t protect a person (that is me)? Measured the entire earth with two steps. mUsugai – swarming. Oh you who are wearing garland on your divine crown which is swarmed by beetles which are humming after drinking honey! It is popularly known that your form is for the sake of others; did you not crown yourself, having protected all!

emperumAn asks “All of those are facts; what is happening to those aspects?” AzhwAr says “Of course! It is causing damage to such reputation only”

ummai – If some people, who desired to see you, died since they were unable to see you, is there any more blame for you than that? We became bewildered due to falling in the ocean of desire to see you.

emperumAn asks “Does that cause any blame for me?” AzhwAr says

ayalAr … – Those neighbours blame you saying “She desired nicely; he nicely showed himself to those who desired for him; this is what happens when someone desires for him”. This is what the neighbours are saying and I am also speaking about this only.

indhaLUrIrE – Did you not come and eternally stay in thiruvindhaLUr to eliminate the accusations of those who don’t desire for you and to let those who desire for you, enjoy as per their desire?

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 >> Fourth centum >> Ninth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

sindhai thannuL nIngAdhirundha thiruvE! maruviniya
maindhA! andhaNAli mAlE! sOlai mazhakaLiRE!
nandhA viLakkin sudarE! naRaiyUr ninRa nambI! en
endhAy! indhaLUrAy! adiyERku iRaiyum irangAyE!

Word-by-Word meanings

sindhai thannuL – in the heart
nIngAdhu – without separating
irundha – residing
thiruvE – Oh wealth!
maruva iniya – one who is enjoyable as we experience him repeatedly
maindhA – Oh youthful one!
am – beautiful
thaN – cool
Ali – mercifully present in thiruvAli
mAlE – Oh you who are very loving towards your devotees!
sOlai – roaming in the garden
mazha kaLiRE – Oh you who are like an elephant calf!
nandhA – always burning
viLakkin – lamp’s
sudarE – Oh you who are radiant like the light!
naRaiyUr – in thirunaRaiyUr
ninRa – mercifully residing
nambI – Oh you who are complete!
indhaLUrAy – being mercifully present in thiruvindhaLUr
en endhAy – Oh my lord!
adiyERku – for me, the servitor
iRaiyum – this small favour (kainkaryam)
irangAy – you are not granting.

Simple translation

Oh you who are the wealth residing in my heart without separating! Oh youthful one who are enjoyable as we experience you repeatedly! Oh you who are very loving towards your devotees mercifully present in beautiful, cool thiruvAli! Oh you who are like an elephant calf roaming in the garden! Oh you who are radiant like the light of a lamp which is always burning! Oh my lord who are complete and are mercifully residing in thirunaRaiyUr! You are not granting this small favour for me, the servitor.

Highlights from vyAkyAnam (Commentary)

sindhai thannuL nIngAdhu irundha thiruvE – Only if I have put in any effort for your continuous, shining presence in my heart, could I put in efforts for carrying out kainkaryam to you. He is always shining in my heart continuously.

thiruvE – AzhwAr’s wealth is emperumAn only. He is known as in periya thirumozhi 7.7.1 “thiruvukkum thiru”.

maruviniya – His presence is very sweet for AzhwAr. As one engages in him, instead of having to take breaks, he is greatly enjoyable.

maindhA … – Oh you who are having eternal youthfulness! Oh you who revealed your love by eternally residing in the beautiful, cool thiruvAli.

sOlai … – All his acts are enjoyable like those of a young elephant calf which grew in a garden.

nandhA viLAkku … – While continuously burning in a lamp, there is no smoke and dirt, you who are having true nature which is in the form of radiance!

naRaiyUr … – Oh you who came and resided in thirunaRaiyUr and are complete to not have to think “There is something missing in the one who is our refuge”!

en endhAy indhaLUrAy – Oh you who arrived in thiruvindhaLUr and created the knowledge about our relationship in me!

adiyERku … – Is it too difficult for you, who gave knowledge about our relationship, to also accept kainkaryam which matches my true nature?

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 >> Fourth centum >> Ninth decad

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

nummaith thozhudhOm nundham paNi seydhirukkum nummadiyOm
immaikku inbam peRROm endhAy! indhaLUrIrE!
emmaik kadidhAk karumam aruLi AvA! enRirangi
nammai orugAl kAtti nadandhAl nAngaL uyyOmE?

Word-by-Word meanings

nummai – Your highness
thozhudhOm – surrendered, considering to be the means;
nundham – your highness’
paNi – kainkaryam (service)
seydhu – performed
irukkum – to sustain
num adiyOm – became servitors;
immaikku – now
inbam peRROm – got the joy of acquiring knowledge;
indhaLURIr – one who is mercifully present in thiruvindhaLUr
en thAy – you who are like my mother!
emmai – for me
kadidhA – quickly
karumam – kainkaryam which is the ultimate goal
aruLi – mercifully grant
A A enRu – saying “Alas! Alas!”
irangi – being merciful
nammai – for us
oru kAl – some time
kAtti – showing your divine form
nadandhAl – if you mercifully come
nAngaL – we who are ananya prayOjanar (who don’t seek anything other than kainkaryam)
uyyOmO – will we not live well?

Simple translation

We surrendered to your highness considering you to be our means; we became your servitors and performed kainkaryam to sustain ourselves; now, we got the joy of acquiring knowledge; oh you who are like my mother who is mercifully present in thiruvindhaLUr! Mercifully grant me kainkaryam which is the ultimate goal, quickly; will we who are ananya prayOjanar not live well if you mercifully come and show your divine form some time, being merciful to us and saying “Alas! Alas!”

Highlights from vyAkyAnam (Commentary)

nummaith thozhudhOm – Should we remain patient due to worshipping you through other dhEvathAs where you remain their antharyAmi? SrI bhagavath gIthA 7.21 “yO yO yAm yAm thanum bhaktha: SradhdhayArchithum ichchathi | thasya thasyAchalAm SradhdhAm thAm Eva vidhadhAmyaham ||” (Whichever devotee of the dhEvathAntharams (other dhEvathAs) who desires to worship faithfully whichever dhEvathA who is [my] SarIra (body), I bestow unshakeable faith to such devotee towards that dhEvathA only). When one surrenders to dhEvathAs thinking “dhEvathAs such as indhra et al, are bhagavAn’s body. He is their antharyAmi”, since the result will be appropriate to their abilities, there will be delay in the attainment of the goal.

Alternatively,

nummaith thozhudhOm – We have been destroyed. That is – we did not get to surrender unto someone where if we separate from that person, we can survive playing chess or gambling.

thozhudhOm – Previously we thought that there were two kings (self and bhagavAn). Only for those who accept that performing kainkaryam is the goal, it will be possible to be subservient.

nundham paNi seydhu irukkum num adiyOm – We can sustain ourselves if we can manage without performing kainkaryam or if we don’t have the scope to perform kainkaryam. We are exclusively surrendered unto your highness where we will live if we get to perform kainkaryam at your highness’ divine feet, else we will die. SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA na chAham api rAghava | muhUrtham api jIvAva: jalAn mathsyA vivOdhruthau ||”  is elaborated here.

• na cha sIthA … – When separated from your highness, sIthAp pirAtti will not exist; I will also not exist. When separated from your highness, there is no question of survival.
• api jIvAva: – yathi jIvAva: (If we survive)
• muhUrtham – A moment.
• jalAn mathsyAviva – When a fish separates from water, it will survive only as long as it has some water left on it; similarly, we will survive only until we find out that your word “Don’t come with me” is coming from your divine heart. His (lakshmaNa’s) saththA – truth, is similar to moon, southerly breeze, sandalwood and water which exist for others; one’s true nature is attained by bringing greatness to SEshi (lord).

adiyOm – One’s scope is to have the true nature of the self bringing greatness to bhagavAn.

immaikku inbam peRROm – For us who consider servitude is the true benefit matching our true nature, your highness nicely gave us water when we were thirsty [i.e you gave us something to survive here]. Alternatively – AzhwAr is speaking about the sustenance by acquiring knowledge. While AzhwAr is speaking about not attaining bhagavAn, is this satisfaction apt? It is this knowledge which makes him feel anguished. If it was not there, one can live joyfully in this world like others.

en thAy … – Oh you who descended from SrIvaikuNtam and are mercifully present in thiruvindhaLUr to grant such knowledge! Oh you who announced this principle of “This AthmA is your servitor”!  Why did you who are staying relaxed today previously did mischief and grant the knowledge about our mutual relationship!

emperumAn asks “You said we granted you this knowledge about our mutual relationship; if this is what you got, what have you not received?” AzhwAr responds,

emmaik kadidhAk karumam aruLi – You mercifully granted knowledge about servitude;  you should also mercifully accept service matching my servitude.

emmai – Is my state such that “We will take you to paramapadham in time and engage you in kainkaryam there”? My state is similar to that of Sri vibhIshaNAzhwAn who could not remain comfortably in rAvaNa’s abode and could not enter SrI rAma’s assembly as well, as said in SrI rAmAyaNam yudhdha kANdam 17.17 “kshipram nivEdhayatha mAm” (Inform about my arrival quickly to SrI rAma); I too am suffering being unable to remain comfortably in this samsAra due to acquiring knowledge and unable to engage in kainkaryam which is the result of reaching paramapadham.

kadidhAk karumam aruLi – AzhwAr’s saukumAryam (tenderness) is such that his inability to remain patient to get the result in time has to be announced to emperumAn who is omniscient.

While mercifully granting such kainkaryam …

A A enRu irangi – Thinking about my pitiable state as in “One who is not having anything in his side and who has no other refuge and is withered due to not getting to do kainkaryam”, he should give his mercy thinking “Alas! Alas!” We cannot force him saying “We surrendered”; while getting our desired result, it should occur only by his mercy.

nammai – It is not that you have not seen you in a mirror and known about you; should you not remain thinking “Those who have separated from us, will not survive”?

orugAl kAtti nadandhAl – Don’t think that if I show myself, he is forcing me to do so; this is like one who is affected by fever saying “I just need to sip water once”.

kAtti – As said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasva bhUthasthu” (This embrace of mine is equivalent to everything else), showing your form saying “See how I look”.

nadandhAl – It is not merely coming. But if you place a few steps in front of me. He should give the feast that was given to pirAtti as said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first), to AzhwAr.

When asked “What do you get if I walk like that?” AzhwAr says,

nAngaL uyyOmE – We will get back our lost lives. Does it need to be said that when a big rain falls on withered crop, the crop will come back to life?

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 >> Fourth centum >> Eighth decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

kaNNan enRum vAnavargaL kAdhaliththu malargaL thUvum
eNNan enRum inban enRum Ezhulagukku Adhi enRum
thiNNa mAda nIdu nAngaith thEvadhEvan enRenRu Odhi
paNNin anna menmozhiyAL pArththanpaLLi pAduvALE

Word-by-Word meanings

paN anna – like a song
mel – soft
mozhiyAL – this girl who is having speech
kaNNan enRum – as “krishNa”
vAnavargaL – dhEvathAs
kAdhaliththu – having love
malargaL – flowers
thUvum – to sprinkle
eNNan enRum – as “the one who resides in their thoughts”
inban enRum – one who gives joy
Ezh ulagukku – for all the seven worlds
Adhi enRum – as “the cause”
thiNNam – firm
mAdam – having mansions
nIdu nAngai – mercifully residing in thirunAngUr
dhEva dhEvan enRu – as dhEvAdhi dhEvan
enRu Odhi – repeatedly saying in this manner
pArththan paLLi pAduvALE – sings about the dhivyadhESam named pArththan paLLi

Simple translation

This girl who is having soft song like speech is repeatedly saying “krishNa”, “the one who resides in the thoughts of dhEvathAs to be loved by them and to be sprinkled upon with flowers by them”, “one who gives joy”, “the cause for all the seven worlds” and “dhEvAdhi dhEvan who is mercifully residing in thirunAngUr which is having firm mansions” and sings about the dhivyadhESam named pArththan paLLi.

Highlights from vyAkyAnam (Commentary)

kaNNan … – She is saying “krishNa”, “One who is remaining in the thoughts of brahmA et al to have them show love towards him and surrender unto him offering flowers etc”.

inban enRum – One who gives joy.

Ezh ulagukku Adhi enRum – One who is the cause of the universe.

thiNNam … – Repeatedly saying – dhEvAdhi dhEvan who is residing in thirunAngUr where firm mansions are present.

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 >> Fourth centum >> Eighth decad

<< Previous

Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

ulagam Eththum oruvan enRum oNsudarOdu umbar eydhA
nilavum Azhip padaiyan enRum nEsan enRum thendhisaikkuth
thiladham anna maRaiyOr nAngaith thEvadhEvan enRenRu Odhip
palarum Esa en madandhai pArththanpaLLi pAduvALE

Word-by-Word meanings

en madandhai – my daughter
ulagam – the whole world
Eththum – qualified to be praised
oruvan enRum – as “the distinguished one”
oL – beautiful
sudarOdu – with moon and sun
umbar – by dhEvathAs
eydhA – unable to be approached
nilavum – shining
Azhi – thiruvAzhi (sudharSana chakra)
padaiyan enRum – as “the one who has divine weapon”
nEsan enRum – as “the one who has love towards his devotees”
then thisaikku – for southern direction
thiladham anna maRaiyOr – brAhmaNas who are like thilakam (chief, like the symbol on the forehead), their
nAngai – mercifully residing in thirunAngUr
dhEva dhEvan enRu – as dhEvAdhi dhEvan
enRu Odhi – repeatedly saying in this manner
palarum – everyone
Esa – to accuse her
pArththan paLLi pAduvALE – sings about the dhivyadhESam named pArththan paLLi

Simple translation

My daughter is repeatedly saying “the distinguished one who is qualified to be praised by the whole world”, “the one who has divine weapon, thiruvAzhi, which cannot be approached by dhEvathAs including the beautiful moon and sun”, “the one who has love towards his devotees”, “dhEvAdhi dhEvan who is mercifully residing in thirunAngUr which belongs to brAhmaNas who are like thilakam (chief, like the symbol on the forehead) for the southern direction” and sings about the dhivyadhESam named pArththan paLLi, to be accused by everyone.

Highlights from vyAkyAnam (Commentary)

ulagam … – He is the refuge for all and is distinguished to be surrendered to by the whole world.

oN sudar … – thiruvAzhi which cannot be approached by dhEvathAs including moon and sun, is held by him all the time as said in periya thiruvandhAdhi 87 “eppOdhum kai kazhalA nEmiyAn” (one who always has the chakra in his hand).

nEsan enRum … – One who is fully loving towards his devotees.

then thisai … – dhEvAdhi dhEvan who is mercifully standing in thirunAngUr where brAhamaNas who are the chief of south direction are residing.

palarum Esa … – While many are accusing her, she considers them as her companions and sings about his town.

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