Category Archives: iyaRpA

periya thiruvandhAdhi – 65 – kalandhu naliyum

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avathArikai

AzhwAr tells his heart “Let the celestial entities not serve him. You serve him, without any break”.

Let us go through the pAsuram and its meanings:

kalandhu  naliyum kadum thuyarai nenjE
malanga adiththu madippAn vilangal pOl
thonmAlaik kEsavanai nAraNanai mAdavanaich
chonmAlai eppozhudhum sUttu

Word by Word Meanings

nenjE – Oh mind!

kalandhu naliyum – being together with us and troubling us

kadum thuyarai – cruel sin

malanga adiththu – hitting it so well that it trembles

madippAn – to drive it away

vilangal pOl thol mAlai – being hard like a mountain which cannot be cracked, being ancient and great

kEsavanai – having beautiful bundles of divine locks

mAdhavanai – consort of SrI mahAlakshmi

nAraNanai – for nArAyanan

eppozhudhum – at all times

sol mAlai – garland made of words

sUttu – bedeck

vyAkyAnam

nenjE! kalandhu naliyum kadum thuyarai malanga adiththu madippAnAzhwAr tells his mind that all that it has to do is this, in order to drive away the cruel sin, which is troubling us by being together with us, so that we do not have to experience it. The sin has to be battered in such a way that it runs away, trembling.

What is that, which has to be done?

vilangal pOl thol mAlaik kEsavanai nAraNanai mAdhavanaich chol mAlai eppozhudhum sUttuemperumAn is like a mountain which cannot be cracked; he is ancient [existing from time immemorial]; he is great and cannot be estimated by anyone; he has beautiful locks; he has the quality of motherly forbearance towards his devotees; he is the consort of SrI mahAlakshmi. Bedeck such emperumAn with garland made of words, which will not droop ever and which will always retain its fragrance. Can we, who are very low, approach such a great emperumAn and bedeck him with a garland? Since he is mAdhavan, who has SrI mahAlakshmi always on his chest and since he is nAraNan who has lot of affection towards his devotees, he will lower himself so that we can decorate him with the garland. Since he has the cluster of sentient entities as his dwelling place, it is clear that nArAyaNan (one who has all the souls as his dwelling place) has motherly forbearance towards those entities.

We will take up the 66th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 64 – paranAm avan

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avathArikai

Since AzhwAr touched upon the incarnations of emperumAn in the previous pAsurams, he says in this pAsuram that celestial entities such as indhra et al should have saluted emperumAn when he incarnated as SrI rAma and krishNa, by continuously meditating on him. This would have removed their deficiency that they could not go to paramapadham [to see emperumAn].

Let us go through the pAsuram and its meanings:

paranAm avan Adhal pAvipparAgil
uranAl oru mUnRu pOdhum maram EzhanRu
eydhAnaip puLLinvAy kINdAnaiyE amarar
kaidhAn thozhAvE kalandhu

Word by Word Meanings

anRu – at an earlier point of time

Ezh maram eydhAnai – one who shot a single arrow at and felled seven trees

puLLin vAy kINdAnai – one who tore the mouth of a demon who came in the form of a stork

avan – that emperumAn

paran Adhal – is the supreme entity

amarargaL – celestial entities

oru mUnRu pOdhum – at all times (past, present and future)

uranAl pAvipparAgil – if they think, with their minds

kaidhAn – (their) hands

kalandhu thozhAvE – will they not join together and worship him?

vyAkyAnam

oru mUnRu pOdhum uranAl avan paranAdhal pAvipparAgil maram Ezhu anRu eydhAnaip puLLin vAy kINdAnaiyE amarar kaidhAn kalandhu thozhAvE – at an earlier point of time emperumAn had incarnated for the sake of celestial entities,  as SrI rAma and carried out amazing activities such as shot down seven trees with a single arrow etc, and as krishNa and carried out amazing activities such as tearing the mouth of a demon, bakAsura, who came in the form of a stork etc. If these celestial entities such as brahmA, rudhra, indhra et al think of these activities through their minds, at all times, will their hands not worshsip emperumAn? AzhwAr feels sad that these celestial entities, due to their pride, think of emperumAn as one among themselves and are going the wrong way.

We will take up the 65th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 63 – pin thurakkum

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avathArikai

In the previous pAsuram, AzhwAr spoke about the way thrivikrama controlled mahAbali. In this pAsuram, he talks about how SrI rAma controlled the demons.

Let us go through the pAsuram and its meanings:

pin thurakkum kARRizhandha sUl koNdal pErndhum pOy
van thiraikkaN vandhaNaindha vAymaiththE anRu
thiruchcheyya nEmiyAn thIyarakki mUkkum
paruchcheviyum Irndha paran

Word by Word Meanings

anRu – during the time of SrI rAma’s incarnation

thiru seyya nEmiyAn – sarvESvaran (lord of all) who has vIralakshmi (wealth of victory) and reddish divine disc

thI arakki mUkkum – the nose of cruel demon sUrpaNakA

paru seviyum – stout ears

Irndha paran – having the greatness of severing them

pErndhum pOy – leaving from this world

van thirai kaN vandhu aNaindha (padi) – (the nature of) reaching thiruppARkadal (milky ocean) having strong waves

pin thurakkum – pushing from behind

kARRu izhandha – leaving from air

sUl – having water in its womb

koNdal – cloud

pErndhum pOy – going again

van thirai kaN – over ocean which has strong waves

vandhu aNaindha vAymaiththu – appears to be fitting well

vyAkyAnam

Our preceptors would give two different commentaries for this pAsuram. Since there was a shortcoming in each of these two commentaries, nanjIyar’s disciple nampiLLai would give a third interpretation which did not have either of these two shortcomings. These commentaries are described below:

pin thurakkum kARRihandha sUl koNdal pErndhum pOy van thiraikkaN vandhaNaindha vAymaiththe . . . . paran – The first two lines are to be considered as the analogy and the last two lines as the subject. The meaning of the last two lines is – sarvESvaran (lord of all), who has the wealth of victory and the reddish divine disc, has the greatness of having severed the cruel demon sUrpaNakA’s nose and stout ears. The meaning of the first two lines is – it appears that water laden cloud, which has lost the air that was pushing it from behind, comes back over the ocean which has strong waves, in a fitting way. In the first interpretation, since the term paran which denotes a sentient entity has been used, the term vAymaiththE has been changed to vAymaiyyan and the meaning for the pAsuram is considered as follows: SrI rAma, who destroyed the demons and returned to thiruppARkadal has the analogy of cloud, which, after separating from air which pushes it from behind (as a prime mover), goes back to the ocean. The second interpretation involves adding the word padi (nature) to the last word paran and getting the meaning as given in the text – the nature of SrI rAma is similar to the nature of cloud.

In the first interpretation, the word vAymaiththE is changed to vAymaiyyan and the meaning has been derived. In the second interpretation, the word padi has been added to the pAsuram and the meaning derived. Thus there is a shortcoming in each of these two interpretations. When nanjIyar mercifully gave these two interpretations to his disciple nampiLLai, the latter interpreted the meaning in a third way which did not call for any alteration to the pAsuram and presented that to nanjIyar. In this interpretation, the words pin thurakkum kARRizhandha sUl koNdal pErndhum pOy becomes the subject which is compared. This line also remains as the subject of the pAsuram. The nature of SrI rAma which is described in the last two lines becomes the analogy for the cloud. Now the vyAkyAnam for the pAsuram is as follows:

The water laden cloud (which reached the ocean) after losing the air which pushes it from behind is similar to SrI rAma, who, after severing the nose and stout ears of the cruel demon sUrpaNakA, reached thiruppARkadal again (at the end of his incarnation). Just as AzhwAr had linked the stars to thrivikrama’s incarnation in the 61st pAsuram, he links the cloud, which reaches ocean after losing its prime-mover air, to SrI rAma’s incarnation. The words van thiraikkaN vandhaNaindha are common to both the water laden cloud and rAmAvathAram (incarnation of Sri rAma) since both reach the ocean at the end. Air, which pushes the cloud from behind, helps it to roam around in the skies. In the same way, the prayers of celestial entities enable the incarnation of SrI rAma. Once their prayers have been answered, SrI rAma too, just like the cloud which has lost air, returns to thiruppARkadal. Just as the cloud is laden with water (for raining), SrI rAma is laden with mercy (which he showers on all). Thus, we can see that both the subject and the analogy are congruent in all aspects. The reference to severing of sUrpaNakA’s nose and ears is indicative of SrI rAma’s annihilating all the demons, down to rAvaNa.

We will take up the 64th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 62 – mIn ennum kambil

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avathArikai

Since in the previous pAsuram, AzhwAr had spoken about emperumAn’s incarnation as thrivikrama, he continues to enjoy the same incarnation in this pAsuram too.

Let us go through the pAsuram and its meanings:

mIn ennum kambil veRi ennum veLLi vEy
vAnennum kEdilA vAnkudaikkuth thAnOr
maNikkAmbu pOl nimirndhu maNNaLandhAn nangaL
piNikkAm peru marundhu pin

Word by Word Meanings

mIn ennum kambil – in the rods of stars

veRi veLLi ennum vEy – having moon, the king of stars and Venus as the spokes

vAn ennum – having the name of sky

kEdilA vAn kudaikku – for the indestructible, huge umbrella

thAn – he (as thrivikrama)

Or maNi kAmbu pOl nimirndhu – as a unique handle with blue gem

maN aLandhAn – measured the worlds

pin – beyond that

nangaL piNikku – for our disease (of samsAram)

peru marundhu Am – is a great medicine

vyAkyAnam

mIn ennum kambilAzhwAr is making the sky as a simile for a unique umbrella. An umbrella needs rods on the outer periphery; it needs a handle to hold it and spokes which will link the handle and the rods. The cluster of stars would be like the rods of the umbrella.

veRi ennum veLLi vEy – The term veRi refers to moon, who is the king of stars. Isn’t moon called as “udupathi” (king of stars) and as “thArApathi” (king of stars)? The term veLLi refers to the luminescent planet Venus. These two are like the spokes for the umbrella. vEy – bamboo tube.

vAn ennum kEdilA vAn kudaikku – For the huge umbrella of sky which is stable until the time of deluge.

thAn Or maNikkAmbu pOl nimirndhu maNNaLandhAn – For this umbrella of sky, emperumAn became the handle, made of blue gems, grew to a huge form and measured the worlds.

pin nangaL piNikkup peru marundhu Am – Just as he measured the worlds and removed the hurdles of celestial entities in earlier times, he became the great medicine for our disease of samsAram (repeated cycle of births) in later times.

We will move on to the 63rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 61 – iRaimuRaiyAn sEvadimEl

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avathArikai

Since he had obtained what he had desired, in order to spend his time purposefully, AzhwAr looks up at the expansive sky, which is the possession of emperumAn. He saw the countless stars there and thinks “Are these [the stars] flowers which the celestial people scattered when emperumAn measured the worlds with his divine foot? ” One conclusion that we can draw out of this is that even when AzhwArs see normal events, these would appear to them to be connected to emperumAn always. periyavAchchAn piLLai, the commentator for this dhivya prabandham (divine composition) quotes an incident from the lives of our pUrvAchAryas (preceptors): siRiyAchchAn would tell nampiLLai “Just as for samsAris like ourselves, when we attempt to enjoy bhagavath vishayams (matters related to emperumAn) they would appear to have some connection with SabdhAm etc (the five sensory perceptions), for AzhwArs, even whey look at events which happen in samsAram as a routine, these would appear to be connected to bhagavath vishayam and they cannot extricate themselves from such matters”.

Since brahmA, rudhra et al cannot go to paramapadham and enjoy emperumAn there, AzhwAr recounts an incident during one of his incarnations in which these celestial entities experienced emperumAn.

Let us go through the pAsuram and its meanings:

iRaimuRaiyAn sEvadimEl maNNaLandha annAL
maRai muRaiyAl vAnAdar kUdi muRai muRaiyin
thAdhilagu pUththeLiththAl ovvAdhE thAzh visumbin
mIdhilagith thAn kidakkum mIn

Word by Word Meanings

iRai muRaiyAn – one who has the relationship of being ISvaran (controller) for us

maNNalandha – when he measured the worlds (which are his possessions)

annAL – during that time

thAzh visumbin mIdhu – on the expansive sky

ilagi kidakkum mIn – stars which are scattered over an expansive area, emitting lustre

vAnAdar – celestial entities

kUdi – together

muRai muRaiyin – standing in an orderly way

maRai muRaiyAl – in the method mentioned in the vEdhas (sacred texts)

sEvadi mEl – on those divine feet

thAdhu ilagu pU theLiththAl ovvAdhE – appear scatted like flowers which are lustrous due to their pollens

vyAkyAnam

iRai muRaiyAn maNNaLandha sEvadimElemperumAn measured the worlds in order to establish the fact that he possesses these worlds. During that time, on his divine feet . . .

The rest of the pAsuram mentions about what kainkaryam the celestial entities carried out to those divine feet . . .

annAl vAnAdar kUdi muRai muRaiyin maRai muRaiyAl thAdhilagu pUththeLiththAl ovvAdhE thAzh visumbin mIdhu ilagikkidakkum mIn thAn – stars which are scattered on the expansive sky, emitting lustre, appear like the flowers shining due to their pollens, which celestial entities such as brahmA, rudhra, indhra et al, standing in a line and following the way mentioned in the sacred texts, proffered to the divine feet of emperumAn when he measured the worlds

We will take up the 62nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 60 – pErndhoRu nOkkAdhu

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avathArikai

AzhwAr, fearful that his heart, due to past impressions, would not engage with matters related to emperumAn, despises it.

Let us go through the pAsuram and its meanings:

pErndhonRu nOkkAdhu pinniRpAy nillAppAy
InthuzhAy mAyanaiyE en nenjE pErndhengum
thollai mA vennaragil sErAmal kAppadhaRku
illai kAN maRROr iRai

Word by Word Meanings

en nenjE – Oh my mind!

thollai – ancient

mA – expansive

vem – cruel

naragil – in the hell of samsAram

sErAmal – not to be trapped

kAppadhaRku – to protect

engum pErndhu – even if one enters any other place

maRRu Or iRai illai kAN – you would see that there is no other protector

(Hence)

pErndhu – leaving him

onRum nOkkAdhu – not looking at anyone else

In thuzhAy mAyanaiyE – only the amazing entity who is wearing thuLasi garland

pin niRpAy – follow him

nillAppAy – get destroyed, not following him

vyAkyAnam

pErndhu onRu nOkkAdhu In thuzhAy mAyanaiyE pin niRpAy nillAppAy – Either follow emperumAn, who is donning the sweetly fragrant thuLasi garland, without desiring anyone else, or in line with your nature of being independent, get trapped in the bottomless crevices of worldly pursuits and suffer.

AzhwAr tells his heart further “Before you choose either of the two paths which I have just mentioned, listen carefully to the matter that I am going to tell you now”.

en nenjE thollai mA vennaragil sErAmal kAppadhaRku engum pErndhu maRROr iRai illai kAn – Wherever you go in this cruel hell of expansive samsAram which has been following [us] from ancient times, there is no refuge other than that emperumAn who is donning the thuLasi garland, to protect you; knowing this, either follow that emperumAn or engage in worldly pursuits as per your wishes and get destroyed.

We will take up the 61st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 59 – mAdE varappeRuvArAm

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avathArikai

Since AzhwAr has ascertained with emperumAn that he would attain paramapadham, tells joyously “Could sins come anywhere near me!”

Let us go through the pAsuram and its meanings:

mAdE varappeRuvarAm enRE val vinaiyAr
kAdAnum AdhAnum kaikkoLLAr UdEpOyp
pErOdham sindhuthiraik kaN vaLarum pErALan
pErOdhach chindhikkap pErndhu

Word by Word Meanings

pEr Odham – huge ocean

thirai – (agitating) waves

UdE pOy sindhu – scattering, close-by

kaNvaLarum – reclining, as if sleeping

pErALan – one who has greatness

pEr Odha – to recite his divine names

sindhikka – the moment one thinks

valvinaiyAr – sins who are very powerful

pErndhu – leaving (us)

kAdAnum – either forest

AdhAnum – or some other place

kaikkoLLAr – they do not attain

mAdE – near us (just like before)

varap peRuvarAm enRE – is it due to the desire to attain us?

vyAkyAnam

UdE pOy pErOdham sindhuthiraik kaNvaLarum pErALan pEr Odhach chindhikkap pErndhu val vinaiyAr kAdAnum AdhAnum kaikkoLLAr, mAdE varap peRuvarAm anRE – in the huge ocean of thiruppARkadal (milky ocean), emperumAn is reclining such that the agitating waves come and scatter on his divine form. Once we decide to recite the divine names of that emperumAn, who is reclining in the milky ocean with the ocean gently massaging him with its hands of waves, and who is biased towards his devotees, wouldn’t our sins leave us and attain some forest or mountain or ocean as their residence?

AzhwAr is asking whether the reason for their delaying this process is in line with their desire of staying near us.

Let us take up the 60th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 58 mAlE padichchOdhi

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avathArikai

AzhwAr says that he is not asking for attaining paramapadham. He requests emperumAn, in this pAsuram, that he should always be immersed in engaging with emperumAn’s auspicious qualities.

Let us go through the pAsuram and its meanings:

mAlE padhichchOdhi mARREl iniyunadhu
pAlE pOl sIril pazhuththozhindhEn mElAl
piRappinmai peRRu adikkIzh kuRREvalanRu
maRappinmai yAn vENdum mAdu

Word by Word Meanings

mAlE – Oh, the lord of all!

padi sOdhi – one who has radiance of divine, auspicious, physical form

unadhu – your

pAl pOl sIril – your auspicious qualities which are like sweet milk

pazhuththu ozhindhEn – I have soaked myself in them fully

ini mARREl – do not deny that experience of enjoying your auspicious qualities

mElAl – in the times to come

yAn vENdum mAdu – the wealth which I desire

piRappu inmai peRRu – attaining the status of not being born

un adikkIzh kuRREval anRu – not carrying out kainkaryam at your divine feet

maRappu inmai – not forgetting (your divine feet)(is the wealth that I desire)

vyAkyAnam

mAlE padichchOdhi – Oh Lord of all! Oh one who has auspicious divine form which is not made of primordial matter! [primordial matter is what is present in the physical forms of all those who are present in leelA vibhUthi (samsAram or materialistic world); this includes entities from brahmA down to an ant]. The term padichchOdhi refers to the radiance (sOdhi) emanating from his divine form which is called as padi. Alternatively, the term mAlE would refer to one who is totally infatuated with followers who show just a little bit of affection towards him. padichchOdhi could be considered as referring to the lustre coming from his divine, auspicious physical form. Another interpretation – mAlE could be considered as referring to the qualities connected to his being a superior entity since he is the lord of all and it could also be considered as referring to the qualities connected to his simplicity since he is affectionate towards his followers, thus referring to all qualities of the AthmA [paramAthmA, the supreme being] and padichchOdhi could be considered as referring to qualities connected to his divine form.

mARREl ini – do not change the experience that you gave me without any cause, just like one gives land without any taxes being levied on it.

AzhwAr describes further about what that experience is. . .

unadhu pAlE pOl sIril pazhuththozhindhEn – I have soaked myself fully in your auspicious qualities which are like sweet milk. The opinion is that AzhwAr is requesting emperumAn not to change that experience which was granted to him causelessly.

emperumAn then asks him whether AzhwAr desires anything else further . . .

mElAl piRappinmai peRRu adikkIzh kuRREval anRu – the wealth which I desire is not attaining parapapadham and carrying out service to your divine feet, after getting rid of being born repeatedly in this materialistic realm and tottering here.

maRappinmai yAn vENdum mAdu – The only wealth that I desire is not to forget the way you are sitting in paramapadham in the times to come. Just as sAvithri (a lady referred to in purANas) took a boon from yamadharmarAja to beget a son and recover her auspicious glories, AzhwAr too requests something from emperumAn which establishes his attaining paramapadham instead of asking for it directly from him since emperumAn is a totally independent entity (sarvasvathanthran) who could reject such a request from AzhwAr.

The story of sAvithri as narrated in epics and purANas is as follows: Since the longevity of sAvithri’s husband [sathyavAn] was over, yamadharmarAja (deity for righteousness) started taking him. Since sAvithri was paramapathivrathA (totally devoted to her husband), due to the power of her chastity, she followed yama and asked him to return her husband. yama tells her “It is my duty to take the lives of people once their time is over. Ask me of any other boon, I will grant it to you”. She immediately requested yama “Grant me a child through my husband” and thus got her husband back.

In the same way, AzhwAr is asking for non-forgetfulness and establishes his attaining paramapadham. AzhwAr had sung in thiruvAimozhi 6-7-1uNNum sORu parugum nIr thinnum veRRilai ellAm kaNNan” (the food eaten, the water drunk and the betel leaves consumed are all krishNa). Will such an AzhwAr have forgetfulness? He is afraid that forgetfulness which those who have connection to a physical form [in this materialistic world] suffer from, will affect him too and hence he is asking for this boon. When the entire village is burning in fire, could one remain unaffected saying “nothing will happen to my house”!

We will take up the 59th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 57 – vazhiththangu valvinayai

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

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avathArikai

AzhwAr’s heart asked him “How to get rid of ignorance etc which have been intertwined with us from time immemorial and also taste in worldly matters?” AzhwAr says “The one who killed hiraNya kashyap will remove these also”.

Let us go through the pAsuram and its meanings:

vazhiththangu valvinaiyai mARRAnO nenjE
thazhIkkoNdu pOravuNan thannai suzhiththengum
thAzhvidangaL paRRip pulAl veLLam thAnugaLa
vAzhvadanga mArvidandha mAl

Word by Word Meanings

nenjE – Oh mind!

pOr – in the battle

avuNan thannai – the demon hiraNya kashyap

thazhIkkoNdu – hugging him tightly

thAzhvu idangaL engum paRRi – pervading all the low lying places

pulAl veLLam thAn – the flood of blood

suzhiththu ugaLa – flowing with a swirl

vAzhvu adanga – ensuring that the demon’s arrogance of wealth would be suppressed

mArvu idandha – one who tore the chest

mAl – the supreme being

vazhi thangu – residing by other means

val vanaiyai – ignorance etc which have lot of strength

mARRAnO – will he not remove?

vyAkyAnam

vazhiththangu valvinaiyai mARRAnO nenjE – Oh heart! Will not emperumAn remove ignorance, taste in worldly matters etc which have been staying with us since time immemorial and which came to us as a result of our deeds in earlier births? The implied meaning is that he will certainly remove all these.

AzhwAr asks further that for one who annihilated the demon hiraNya (hiraNya kashyap), is removing these an issue?

thazhIkkoNdu pOravuNan thannai suzhiththengum thAzhvidangaL paRRi pulAl veLLam thAn ugaLa vAzhvadanga mArvidandha mAl – will the supreme being, who tightly hugged the demon hiraNya kashyap, for whom fighting is a habit, such that the demon’s blood flowed into all low lying areas like a flood with a swirl, who removed the arrogance of strength and wealth of the demon,  and who tore the chest of the demon, not remove our ignorance etc?

suzhiththengum thAzhvidangaL paRRip pulAl veLLam thAn ugaLa – did not thirumangai AzhwAr too think of this same incident in his periya thirumozhi 11-4-4 “vaLaiyugirAlimoymbin maRavOnadhu Agam madhiyAdhu senRorugirAl piLavezhavitta kuttamadhu vaiyamUdu perunIrin mummai peridhE” (the flow of blood from the demon when emperumAn tore his chest with his finger nails, unmindful of the strength of the demon, was three times the quantum of deluge)!

We will take up the 58th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 56 – varavARu onRillaiyAl

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

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avathArikai

When asked “How is it that one, who is very difficult to approach for everyone, is such simple for you to approach? “ AzhwAr says “I too do not know [the reason for that]”.

Let us go through the pAsuram and its meanings:

varavARu onRillaiyAl vAzhvu inidhaL ellE
oruvARu oruvan pugAvARu urumARum
AyavardhAm sEyavardhAm anRulagam thAyavardhAm
mAyavardhAm kAttum vazhi

Word by Word Meanings

oru ARu – in any means

oruvan – any jIvAthmA (sentient entity)

pugAvARu – not allowing to enter

uru mARum – transforming his basic nature and qualities

Ayavar thAm – as krishNa who was born in the clan of cowherds

sEyavar thAm – being at a far away distance (for dhuriyOdhana et al)

anRu – at one point in time

ulagam thAyavar thAm – one who measured all the worlds

mAyavar thAm – emperumAn who is an amazing entity

kAttum vazhi – the means that he showed

vara ARu – the way it came

onRu illaiyAl – nothing is manifesting

vAzhvu indhAl – (our) life is very sweet

ellE – how amazing is this!

vyAkyAnam

varavARu onRu illaiyAl – there is no means that I have for emperumAn to come on his own and take residence in my mind.

If no activity had been performed as means, would the benefit be small? AzhwAr responds  . . .

vAzhvu inidhAl – the benefit is very huge.

ellE – how amazing is this!

oru ARu oruvan pugAvARu urumARum – the implication is that emperumAn keeps taking incarnations by transforming his nature, his divine form and his qualities so that one (jIvAthmA) need not analyse whether he has any means for attaining the benefit and without the jIvAthmA having to enter any means. Did emperumAn not say in charama SlOkam (SrI bhagavath gIthA 18.66) to leave aside all means and to attain only him! The opinion here is that while his followers pANdavas enjoyed the end benefits, emperumAn observed the means of going [to dhuriyOdhana] as their messenger, driving [arjuna’s] chariot, taking the arrows on his chest [during the war] etc.

Ayavar thAm sEyavar thAm – kaNNa (krishNa) who told arjuna to attain him, remained as his charioteer while at the same time he made dhuriyOdhana et al fall as prey for arjuna’s arrows and remained very far from them.

anRu ulagam thAyavar thAm – while he could be very far from those who do not have affection for him, he could measure the worlds, when he decides, and become very close to everyone.

mAyavar thAm kAttum vazhi – the means shown by emperumAn who has amazing nature, divine form, qualities etc. This should be added to the verse varavARu onRillaiyAl vAzhvinidhAl to get the apt meaning.

We will move on to the 57th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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