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periya thiruvandhAdhi – 37 – AmARu aRivudaiyAr

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avathArikai

AzhwAr tells his heart “being servile only to emperumAn is very difficult for others; it happened for us”.

Let us go through the pAsuram and its meanings:

AmARu aRivudaiyAr Avadhu aridhanRE
nAmE adhuvudaiyOm nannenjE pUmEy
madhu karamE thaNduzhAy mAlArai vAzhththAm
adhukaramE anbAl amai

Word by Word Meanings

nal nenjE – Oh favourable heart!
ARu Am aRivu – intelligence which goes in the correct path
udaiyAr Avadhu aRidnanRE – is it not difficult to have [such intelligence]?
nAmE adhu udaiyOm – we both [AzhwAr and his heart] have that knowledge
pU mEy madhu karam mE – having beetles which are engaging with flowers
thaN thuzhAy mAlArai – one who is superior to all and who has cool thuLasi garland
anbAl – with affection
vAzhththu Am adhu – singing praises on him, that itself
karamE amai – engage firmly

vyAkyAnam

AmARu aRivudaiyAr Avadhu aridhanRE – The words should be rearranged as ARu Am aRivudaiyAr to get the correct meaning. The meaning is – is it not difficult to get knowledge which goes in the correct path? The opinion is that it is very difficult to see people in the world with such knowledge.

nAmE adhu udaiyOm – we have got such rare-to-get knowledge.

nal nenjE – are you not one with such greatness! (1. As a heart; 2. With the same opinion). Just as it is mentioned in SrI vishNu purANam 6-7-28 “mana Eva manushyANAm kAraNam bandha mOkshayO: I   bandhAya vishayAsangi mukthyai nirvishayam mana: II” (It is only the mind which is the reason for manushyas (human beings) to be bound in samsAram or to be liberated from it. That mind which is engaged with worldly pursuits becomes the reason for bondage with samsAram and one which does not engage with worldly pursuits becomes the reason for being liberated from it), is it not mind which is the reason for both bondage with and liberation from samsAram?

pU mEy madhu karamE thaN thuzhAy mAlArai anbAl vAzhththu Am adhu karamE amai – [AzhwAr tells his heart] Be firmly engaged with affection, in praising the supreme entity who is having thuLasi garland, on which beetles are swarming. The word karam is a variant of a samskrutha word kharam and refers to being firm.

We will take up the 38th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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iyaRpA – Site Map

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mudhal thiruvandhAdhi

thaniyan (Invocation)

avathArikai (Introduction)

 

iraNdAm thiruvandhAdhi

thaniyan (Invocation)

pravESam (Introduction)

mUnRAm thiruvandhAdhi

thaniyan (Invocation)

pravESam (Introduction)

nAnmugan thiruvandhAdhi

thaniyan (Invocation)

pravESam (Introduction)

 

thiruvAsiriyam

thaniyan

avathArikai (Introduction)

  1. pAsuram 1 – sekkar mA mugil
  2. pAsuram 2 – ulagu padaiththuNda
  3. pAsuram 3 – kuRippil koNdu
  4. pAsuram 4 – UzhithORUzhi
  5. pAsuram 5 – mAmudhal adi
  6. pAsuram 6 – Oh Oh ulaginadhiyalvE
  7. pAsuram 7 – naLir madhichchadaiyanum

periya thiruvandhAdhi

 

 

  1. pAsuram 1 – muyaRRi sumandhu
  2. pAsuram 2 – pugazhvOm pazhippOm
  3. pAsuram 3 – ivaiyanRE nalla
  4. pAsuram 4 – ennil migu pugazhAr
  5. pAsuram 5 – peRRa thAy
  6. pAsuram 6 – neRi kAtti
  7. pAsuram 7 – yAmE aruvinaiyOm
  8. pAsuram 8 – arugum suvadum
  9. pAsuram 9 – numakkadiyOm
  10. pAsuram 10 – iru nAlvar
  11. pAsuram 11 – nAzhAl amar muyanRa
  12. pAsuram 12 – nIyanRE Azhthuyaril
  13. pAsuram 13 – vazhakkodu mAru
  14. pAsuram 14 – sAyAl kariyAnai
  15. pAsuram 15 – pArththOr edhiridhA
  16. pAsuram 16 – sIrAl piRandhu
  17. pAsuram 17 – sUzhndhadiyAr
  18. pAsuram 18 – thAmbAl AppuNdAlum
  19. pAsuram 19 – sollil kuRaiyillai
  20. pAsuram 20 – kANappugil aRivu
  21. pAsuram 21 – senRangu vennaragil
  22. pAsuram 22 – kAlE podhaththirindhu
  23. pAsuram 23 – iLaippAy iLaiyAppAy
  24. pAsuram 24 – thAnE thaniththOnRal
  25. pAsuram 25 – ArAnum AdhAnum
  26. pAsuram 26 – yAnum ennenjum
  27. pAsuram 27 – adiyAl padi kadandha
  28. pAsuram 28 – anRE nam kaN
  29. pAsuram 29 – uNara oruvarkku
  30. pAsuram 30 – ingillai paNdupOl
  31. pAsuram 31 – azhagum aRivOmAy
  32. pAsuram 32 – thamakkadimai vEnduvAr
  33. pAsuram 33 – yAdhAnum onRaRiyil
  34. pAsuram 34 – pAlAzhi nIkidakkum

thiruvezhukURRirukkai

thaniyans (invocation)

avathArikai (introduction)

  1. Section 1 – oru pErundhi
  2. Section 2 – oru muRai
  3. Section 3 – oru muRai
  4. Section 4 – oru muRai
  5. Section 5 – muththI nAnmaRai
  6. Section 6 – aimpulan agaththinuL
  7. Section 7 – mukkaN nAl thOL
  8. Section 8 – kURiya aRu
  9. Section 9 – nin Iradi onRiya
  10. Section 10 – neRi muRai nAl
  11. Section 11 – aRu vagaich
  12. Section 12 – kunRA madhumalarch
  13. Section 13 (conclusion) – idam koNda

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periya thiruvandhAdhi – 36 – avanAm ivanAm

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avathArikai

AzhwAr says that when emperumAn is so affectionate towards us, we should not have any doubt about him and step back.

Let us go through the pAsuram and its meanings:

avanAm ivanAm uvanAm maRRumbar
avanAm avan enRirAdhE avanAm
avanE enaththeLindhu kaNNanukkE thIrndhAl
avanE evanElum Am

Word by Word Meanings

avan – that emperumAn
avanAm – would he be difficult to attain?
ivanAm – will he be easy to attain?
uvanAm – would he be both?
umbar avanAm – residing in some place (above all)
enRu irAdhE – not doubting
avan avanE Am enath theLindhu – having clarity that he is dependent on his followers
kaNNanukkE thIrndhAl – if one is servile to him who incarnated as krishNa
avanE evanElum Am – that kaNNan will be protector in all ways

vyAkyAnam

avan avanAm – would emperumAn be the lord of thiruppARkadal (milky ocean) and be difficult to approach?

ivanAm – would be in the state of archchai (in idol form) and be simple to approach?

uvanAm – would he be in the form of antharyAmi (indwelling soul), being accessible easily for yOgis (ascetics) and difficult for the others? Since the world avan refers to someone at a distance, the meaning translates into one who is difficult to approach. In the same way ivan refers to someone who is close at hand and hence refers to one who is easy to approach, and uvan refers to someone who is in between the two and thus will be both easy and difficult to approach.

maRRu umbar avanAm – will he be difficult to attain, being the lord of paramapadham (SrIvaikuNtam)?

enRirAdhE – instead of doubting him like this and moving away from him. Since AzhwAr has mercifully added he word enRirAdhE the words avanAm ivanAm uvanAm are not assertive words (where they are statements) but interrogative words, with expression of doubt.

avanAm avanE enath theLindhu kaNNanukkE thIrndhAl – Just as it is mentioned in SrI rAmAyaNam ayOdhyA kANdam 111-7 “bharathasya vacha: kurvan yAchamAnasya rAghava I AthmAnam nAthivarthEthA: sathyadharma parAkrama II” (Oh rAghava! Oh one who has true righteousness and valour! By doing as per bharatha who is beseeching you, you may refrain from going past your basic nature of being dependent on your followers), being clear that dependence on followers is his basic nature which he cannot give up, if one were servile to kaNNa (krishNa) who is easy to approach for followers…

kaNNanukkE thIrndhAl – being servile to kaNNa who was such a simple person for a cowherd lady (yaSOdhA) whom he allowed to tie him up and to beat him.

avanE evanElum Am – Just as it is mentioned in mahAbhAratham vanaparvam 49-20 sanjaya vachanam “yasya manthrI cha gOpthA cha suhrudhachaiva janArdhana: I haristhrailOkyanAthassa kinnuthasya na nirjitham II” (when that bhagavAn, who is the lord of three worlds, who is called as janArdhana and hari, is the minister, protector and friend of dharmaputhra, which is that which cannot be worn over by that dharmaputhra?) that emperumAn will himself be all forms of relations and will protect his followers in all ways.

We will take up the 37th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 35 – ninRum irundhum

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avathArikai

In the previous pAsuram, AzhwAr mentioned about how he lent his ears for emperumAn. In this pAsuram AzhwAr explains as to what all emperumAn undergoes at the hands of such a person.

Let us go through the pAsuram and its meanings:

ninRum irundhum kidandhum thiridhandhum
onRumOvARRAn ennenjagalAn anRangai
vanpudaiyAl pon peyarOn vAy thagarndhu mArvidandhAn
anbudaiyananRE avan

Word by Word Meanings

ninRum irundhum kidandhum thiridhandhum – standing, sitting, reclining and walking (in various divine abodes in order to attain me)

(thus, carrying out all these)
onRum ARRAn – he remains as if he has not done anything
en nenju agalAn – he will not leave my heart
anRu – during that time when he incarnated as narasimha (half lion – half human)
am kai van pudaiyAl – due to the hard blow (given) with the beautiful hand
pon peyarOn vAy thagarththu – crushed the mouth of demon hiraNya kashyap
mArvu idandhAn – tore the chest
avan – that emperumAn
anbudaiyan anRE – is he not loving (towards his followers)?
O – how amazing!

vyAkyAnam

ninRum irundhum kidandhum thiridhandhum – the reason for emperumAn taking residence in various abodes in standing, sitting, reclining and walking postures is only to attain me.

onRum ARRAn – even though he does everything, he thinks that he is not doing anything. The long syllable O (in onrumO) denotes amazement.

en nenju agalAn – he does not leave my heart as if thinks that it is all wild fire outside my heart.

Who is such an entity?

anRangai vanpudaiyAl ponpeyarOn vAy thagarndhu mArvidandhanemperumAn has such soft hands that if he touches pirAtti with his hands, there will be a scar on his hands. With such soft hands, when his follower prahlAdha’s vow “kaNNan is present everywhere” was denied by the rude hiraNya kashyap, emperumAn crushed the mouth of hiraNya and tore his heart. Isn’t that emperumAn, full of love? Does emperumAn, who, when the father (hiraNya) himself became inimical, came as a closer relative than that and helped prahlAdha, have affection or do we, who tried to move away from him when he approached, saying that we are not suitable, have affection?

We will take up the 36th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 34 – pAlAzhi nIkidakkum

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avathArikai

In the previous pAsuram, AzhwAr had said that one should attain emperumAn by offering something or the other. In this pAsuram, he says that when he goes near emperumAn in order to attain him, his limbs become very weak and he is unable to approach him. This pAsuram is an example of how AzhwArs become ecstatic when they are deep in devotion.

Let us go through the pAsuram and its meanings:

pAlAzhi nI kidakkum paNbai yAm kEttEyum
kAlAzhum nenjazhiyum kaN suzhalum neelAzhich
chOdhiyAy AdhiyAy tholvinai empARkadiyum
nIdhiyAy niRchArndhu ninRu

Word by Word Meanings

neel Azhi – like a dark ocean
sOdhiyAy – having effulgence
AdhiyAy – Oh one who is the cause for everything!
empAl – with me
thol vinai kadiyum – removing sins which have been there since time immemorial
nIdhiyAy – one who has the nature!
nin sArndhu ninRu – holding on to you
nI pAlAzhi kidakkum paNbai – the beauty with which you are reclining in the milky ocean
yAm kEttEyum – even as I hear
kAlAzhum – my legs become weak
nenjazhiyum – my mind will flutter
kaN suzhalum – eyes will spin (in bewilderment)

vyAkyAnam

neelAzhich chOdhiyAy pAlAzhi nI kidakkum – The way emperumAn, with his dark, effulgent complexion is reclining on the milky ocean is similar to a black ocean reclining on a white ocean.

nI kidakkum – Just as it is mentioned in thirumAlai 23kidandhadhOr kidakkai”, isn’t emperumAn’s beautiful posture in the reclining state much superior to his beautiful states in standing or sitting postures!

paNbai yAm kEttEyum – The moment I hear about your reclining posture. How much will AzhwAr, who suffers so much on just hearing about the beauty of emperumAn’s reclining posture in the milky ocean, suffer if he sees him directly? AzhwAr next describes how he suffers on hearing about emperumAn’s beauty.

kAlAzhum nenjazhiyum kaN suzhalum – my legs will become weak. My mind will flutter. My eyes will spin around in bewilderment. The term kAl is representative of all the five organs of activity (hands, legs, mouth, reproductive and anal organs) while the term kaN is representative of all the five organs of senses (eyes, ears, nose, tongue and skin). periyAzhwAr mercifully describes similar emotions in periyAzhwAr thirumozhi 5-3-5 “kAlum ezhA kaNNa nIrum nillA udal sOrndhu nadungi kural mElumezhA mayirkkUchchumaRA ena thOLgaLum vIzhvozhiyA mAlugaLA niRkum en mananE ” (my legs do not move out from the place where they were; my tears are not retained inside; the body is in a shambles and I am not able to speak; gooseflesh happens continuously and the shoulders droop down; my mind is utterly bewildered). Didn’t thoNdaraippodi AzhwAr also mercifully say in thirumAlai 19aravaNaiththuyilumAkaNdu udalenakku urugumAlO” (after seeing the reclining posture of emperumAn on AdhiSEshan, my body melts) and in thirumAlai 18kaNNanaikkaNda kaNgaL paniyarumbudhirumAlO” (my eyes, after seeing the divine form of kaNNan (krishNa) have not stopped shedding tears)!

Is it only the beauty of emperumAn which is making AzhwAr to behave like this? . . . .

AdhiyAy – Oh the one who created me and who is the ordained lord for me!

tholvinai em pAl kadiyum nIdhiyAy – Oh one who has the nature of removing my sins which have been there since time immemorial! The implied meaning is that apart from being beautiful and the ordained lord, emperumAn is also the benefactor who removes the enemies (in this case, sins).

niRchArndhu ninRu – holding on to you.

We will move on to the 35th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 33 – yAdhAnum onRaRiyil

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avathArikai

AzhwAr is asking whether emperumAn should not be attained if one has knowledge.

Let us go through the pAsuram and its meanings:

yAdhAnum onRaRiyil thannugakkil enkolO
yAdhAnum nErndhu aNugA ARudhAn yAdhAnum
thERumA seyyA asurargaLai nEmiyAl
pARupARAkkinAn pAl

Word by Word Meanings

yAdhAnum – in any way
thERumA seyya – not carrying out activities which generate confidence (in emperumAn)
asurargaLai – demons
nEmiyAl – with chakrAyudha (divine disc)
pARu pARu AkkinAn pAl – towards emperumAn who cut them to pieces
yAdhAnum nErndhu – by giving something (which does not belong to self)
aNugA ARudhAn en kolO – why is he not being attained?
yAdhAnum onRu aRiyil (en kolO)- what if something (which is among emperumAn’s bodily entities) is known (as it is)?
than ugakkil (en kolO) – what if (the chEthana) develops affection towards himself?

vyAkyAnam

yAdhAnum onRaRiyil en kolO – Is it not proper to know any entity? Just as it has been mentioned in mudhal thiruvandhAdhi 67oN thAmaraiyAL oruvanaiyE nOkkum uNarvu” the implied meaning is that if anything is known, then that knowledge will reach down to emperumAn, the antharyAmi (indwelling soul) of that entity and hence it could be said that he is known.

thannugakkil en kolO – even if one does not know an entity other than oneself, one can at the least like oneself. Could that not be done? The opinion is that since there is no benefit other than desiring emperumAn, if one likes oneself, that would end up in desiring emperumAn.

enkolO yAdhAnum nErndhu anugAvARudhAn – why is it that he is not attained by offering something? The implied meaning is that since every entity belongs to emperumAn, by offering something which belongs to emperumAn, should he not be attained. What is the reason for using the term nErndhu (bestowing something) which is actually carrying out a huge activity? The jIvAthmA (soul) on seeing anything thinks that everything is his and (not emperumAn’s) and gets bewildered. He thinks that he is independent. Since he is giving something which he thinks (mistakenly) as his, it could be said that he is bestowing something.

Would emperumAn be happy if the chEthana offers something which is not his, but thinks that it is his? Just as it is mentioned in thiruvAimozhi 8-1-10 “thAlgaLai enakkE thalaiththalaich chiRappath thandha pErudhavikkaimmARA thOLgaLai Araththazhuvi ennuyirai aRavilai seydhanan sOdhi” – when nammAzhwAr gave to emperumAn as his gratitude his AthmA which is actually emperumAn’s, emperumAn was so overjoyed as if he had received something which was not his, that his shoulders, heads, eyes etc multiplied in thousands, as said in the same pAsuram 8-1-10 “thOLgaL AyiraththAy mudigaL AyiraththAy thuNai malarkkangaL AyiraththAy”. Thus there is no doubt that emperumAn becomes happy when chEthana offers him anything. Even by offering one’s AthmA to emperumAn, he should be approached is the underlying meaning here.

yAdhAnum thERumA seyyA asurargaLai nEmiyAl pARu pARu AkkinAn pAlemperumAn held the divine disc in his hand only to destroy the enemies of his followers and not for destroying his enemies.

yAdhAnum thERumA seyyA asurargaLai – if in the assembly of demons, if there is even one who is favourable, likeprahlAdha, he will protect all the demons. The implied meaning is that he will destroy the demons with his divine disc only if they indulge in activities which do not create trust in emperumAn. The words should be rearranged to read pARu pARu AkkinAn pAL yAdhAnum onRaRiyil to get the correct meaning. The larger meaning is that one should offer something to him and attain him who removes one’s enemies just as he had removed the demons with his divine disc. One who is powerless should attain the omnipotent. Hence only emperumAn should be attained.

We will take up the 34th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 32 – thamakkadimai vEnduvAr

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avathArikai

AzhwAr says that while he is decisive in carrying out service to emperumAn his heart steps back, thinking “It is not proper on our part who have connection with this body to approach him”.

Let us go through the pAsuram and its meanings:

thamakkadimai vENduvAr dhAmOdharanAr
thamakkadimai seyyenRAl seyyAdhu emakkenRu
thAm seyyum thIvinaikkE thAzhvuRuvar nenjinAr
yAm seyvadhu ivvidaththu ingu yAdhu

Word by Word Meanings

adimai – being servile (towards those who are involved with him)
thamakku vENduvAr – one who desires it for himself
dhAmOdharanAr thamakku – for dhAmaOdhara (who had a scar to display to others, when he was tied down by yaSOdhA)
adimai sey enRAl – if told to carry out service
seyyAdhu – not doing it
nenjinAr – my mind, the elderly person [AzhwAr says this with derision]
emakku enRu – with stubbornness saying ‘I will do what I like’
thAm seyyum – what it does often
thIvinaikkE – the activity of going away [from emperumAn]
thAzhvuRuvar – will be interested in
ivvidaththu – when things are like this
ingu – in this world
yAm seyvadhu yAdhu – what is there for us to do?

vyAkyAnam

thamakkadimai vEnduvAr – one who likes to be servile toward those who are engaged a little bit towards him. This implies that emperumAn would like to be dependent on his followers by being servile to them, just as people say that they like something bitter or they like something sour.

Where have we seen this behaviour in emperumAn?

dhAmOdharanArAzhwAr says that we have seen such a behaviour when he was tied down to a mortar by his mother yaSOdhA through his stomach and beaten for stealing butter. The word dhAmOdhara means stomach being tied by a rope. The word adimai refers to being servile. Alternatively adimai could refer to followers [of emperumAn] and the meaning would change to [emperumAn] being affectionate towards his followers who are servile to him.

dhAmOdharanAr thamakku adimai sey enRAl seyyAdhuAzhwAr says that when he tells his heart to carry out service to kaNNa (krishNa) who is the follower of his followers, his heart does not carry this out.

emakkenRu thAm seyyem thIvinaikkE thAzhvuRuvar – he [the heart] will be stubborn saying “I will do whatever I want” and will carry out inappropriate acts only. Here the word thAm seyyum thIvinai refers to the act of moving away from emperumAn considering itself as ‘unsuitable’. The long syllable in thIvinaikkE implies that the heart is wont to doing this often.

nenjinAr – the elderly person who goes in his own way instead of listening to me!

yAm seyvadhu ivvidaththu ingu yAdhu – emperumAn is keen on taking us as his follower. The heart is keen on moving away from emperumAn. The opinion here is that AzhwAr is indecisive on whether to listen to his possession [heart] or to carry out as per emperumAn, who is the possessor.

We will take up the 32nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 31 – azhagum aRivOmAy

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avathArikai

AzhwAr says that with the help of the supreme entity itself we got rid of our enemies and attained the benefit of carrying out kainkaryam to him.

Let us go through the pAsuram and its meanings:

azhagum aRivOmAy valvinaiyAith (yum) thIrppAn
nizhalum adithARum AnOm suzhalak
kudangaL thalai mIdhu eduththuk koNdAdi anRath
thadam kadalai mEyAr thamakku

Word by Word Meanings

val vinaiyai – cruel sins
thIrppAn – to get rid of
azhagum aRivOmAy – having the beautiful knowledge (that emperumAn is our means to attain him)
kudangaL thalai mIdhu eduththukkoNdu suzhala Adi – keeping the pots on top of the head and dancing in such a way that they come down spinning (from the sky)
anRu – after that
a thadam kadalai – that expansive thiruppARkadal (milky ocean)
mEyAr thamakku – for emperumAn, who attained (in order to take rest after having danced with the pots)
nizhalum adithARum AnOm – we became his shadow and his pAdhuka (footwear)

vyAkyAnam

val vinaiyaith thIrppAn azhagum aRivOmAy nizhalum adithARum AnOm – we, who are like a rat which has weak bones, instead of removing our sins through our  virtuous deeds, similar to removing dirt from a new, dirtied dress, have the beautiful knowledge of removing our sins with the help of the supreme being. We also became his servitors by remaining as his shadow and as his footwear. The word adithARu refers to both the footwear which fits well with the foot and the lines which are on the sole of the foot.

AzhwAr explains next as to for whom we are carrying out service.

suzhalak kudangal thalai mIdhu eduththukkoNdu Adi anRu aththadangadalai mEyAr thamakkuemperumAn, in his incarnation as krishNa, stood at the junction of four streets, manifesting the beauty of his divine form to all, and carried pots on his head, with which he danced. While dancing, he spun around in such a way that it appeared as if the pots were spinning from the sky. In order to take rest from the tiredness of such dancing, he reclined in the milky ocean. For such emperumAn, we became his shadow by remaining with him always. In the same way, we also became his footwear and the lines on the sole of his foot by carrying out service to him. The opinion here is that we became focussed and carried out service to emperumAn by remaining as his shadow during his incarnation as krishNa as well as later when he ascended to thiruppARkadal, much similar to how lakshmaNa had carried out service to SrI rAma, both at ayOdhyA and in the forest, when SrI rAma was awake or asleep.

We will go on to the 32nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 30 – ingillai paNdupOl

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

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avathArikai

AzhwAr says “Let emperumAn’s greatness and eminence remain. After we start meditating on his auspicious qualities, there is no place in our heart for our karmas (virtuous and sinful deeds) which have been troubling us and which were hurdles in attaining him”.

Let us go through the pAsuram and its meanings:

ingillai paNdupOl vIRRiruththal ennudaiya
sengaNmAl sIrkkum siRidhuLLam angE
madiyadakki niRpadhanil valvinaiyAr thAm mINdu
adiyeduppadhanRO azhagu

Word by Word Meanings

ingu – in my mind (for my karmas)
paNdu pOl – like earlier times
vIRRiruththal illai – there is no place to sit expansively
ennudaiya sengaNmAl – my swAmy (lord), having reddish eyes indicating affection, that sarvESvaran’s
sIrkkum – auspicious qualities
(idamillAdahapadi – without a place)
uLLam siRidhu – my heart is very small
valvinaiyAr thAm – my cruel sins
angE – in that same place (wherefrom they were ruling)
madi adakki niRpadhanil – instead of standing submissively, folding the end of their dress
mINdu – moving away from there
adi eduppadhanRO azhagu – isn’t stepping back, a thing of beauty?

vyAkyAnam

ingillai paNdu pOl vIRRiruththal – There is no place in my heart for my karmas (virtuous and sinful deeds) which were sitting expansively as if they were ruling my heart since time immemorial. vIRRiruththal – sitting in a way which displays their excellence.

What has happened now for them?

ennudaiya sengaNmAl sIrkkum siRidhuLLam – my heart is so small that there is no place even for the auspicious qualities of emperumAn who is my swAmy (lord) and who has reddish eyes. The term sengaNmAl indicates that he is supreme and that he has deep affection towards his followers. mAl – he is a huge supreme being.

Next, AzhwAr says something assuming that the sins had requested him “We will stand in a corner there itself”

angE madi adakki niRpadhanil valvinaiyAr thAm mINdu adi eduppadhanRO azhagu – AzhwAr says that it will be respectable for the cruel sins to vacate their place instead of standing in a corner, shrinking themselves, in the place where they were ruling roost all along. AzhwAr is using the term valvinaiyAr in a derisive way [to indicate as if he is giving them respect]. madi – refers to the front portion of the dress worn by women which is tucked in the waist. madiyadakki indicates that the cruel sins are willing to stand in a corner, by shrinking themselves.

The essence of this pAsuram is that sins will be removed if one meditates on emperumAn’s auspicious qualities.

We will take up the 31st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 29 – uNara oruvarkku

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

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avathArikai

AzhwAr says that the parabhakthi state [sustain oneself if together with emperumAn or perish otherwise] that he has got is very rare for others to get. It is because I got this state of parabhakthi that emperumAn is very simple for me.

Let us go through the pAsuram and its meanings:

uNara oruvarkku eLiyanE sevvE
iNarum thuzhAyalangal endhai uNarath
thanakku eLiyar evvaLavar avvaLavanAnAl
enakku eLiyan emperumAn ingu

Word by Word Meanings

iNarum – blossomed
thuzhAy alangal endhai – empirAn who has thuLasi garland
oruvarkku sevvE uNara eLiyanE – is he simple for anyone (of his own efforts) to know well? (no)
thanakku eLiyar – his devotees
evvaLavar – the extent to which they have affection
avvaLavan – he has affection to the same extent towards them
AnAl – hence
enakku – for me (who has huge affection for him)
emperumAn – my swAmy (lord)
ingu uNara eLiyan – is simple for me to understand in this world itself

vyAkyAnam

sevvE uNara oruvarkku eLiyanE – it is not possible for anyone to say that emperumAn is ‘this great’ by citing a simile or to say that he ’is like’ this by estimating him.

oruvarkku – even if the person is great in terms of knowledge, it is not possible for even such a person to know about emperumAn with his own efforts. Didn’t even upanishath say this as mentioned in kEnOpanishath 2-3 “yasyAmatham thasya matham matham yasys na vEdha sa: I avigyAtham vijAnathAm vigyAtham avijAnathAm II” (for whom brahmam (supreme being) is not known (as being this much), (it) is known to him; for whom it is considered as known, he does not know (it). For those who know (about its extent) it is unknown and for those who do not know (about its extent) it is known).

Which is that entity?

iNarum thuzhAy alangal endhai – The identity for the supreme being who cannot be estimated is the thuLasi garland which is on his shoulders. The thamizh poets of sanga kAlam (a period which is a few millennia ago) also sang in praise of such emperumAn in their paripAdal composition “nARu iNarththuzhAyOn nalgin alladhai ERudhal eLidhO vIRupeRuthuRakkam”.

iNarum – blossoming. Once the thuLasi garland is applied on emperumAn’s divine shoulders it will blossom more than it would on its own land. On the shoulders of dhEvas (celestial entities) a garland will remain without withering. Since emperumAn is the dhEva (lord) for all the dhEvas, the garland will blossom more than it would otherwise.

AzhwAr was asked “If he cannot be estimated, then he could be non-existent”. He responds . . .

uNarath thanakku eLiyavar evvaLavar avvaLavan – we only said that he cannot be known to be ‘to this extent’. We did not say that he cannot be known at all. He will manifest himself to his followers with an affection which is to the same extent with which his followers have affection towards him. The word uNara refers to the affection related to knowledge. Has it not been mercifully mentioned in SrI bhagavath gIthA 7-17thEshAm gyAni nithya yuktha: Ekabhakthir viSishyathE: I I priyO hi gyAninO’thyarthamaham sa cha mama priya: II” (One who is always with (me) and who shows affection only for me is superior (among those four types of devotees). Am I not dear to that knowledgeable one? (In the same way) that knowledgeable person is also dear to me) and in nAchchiyAr thirumozhi 11-10 “thammaiyugappAraith thAm ugappar” (he will show affection towards those who show affection towards him)!

AnAl enakku eLiyan emperumAn ingu – Hence, that emperumAn, who is my swAmy (lord) is simple enough for me to be seen by the internal eye of my mind since I have parabhakthi due to which I can see him with my internal eye in this world itself.

In the previous pAsuram, AzhwAr had lamented “inRE nAm kANAdhiruppadhuvum” since he had not attained the state of parabhakthi then, while in this pAsuram since he has got parabhakthi he says that emperumAn is simple enough for him to see him with his internal eye. Thus there is no contradiction between the two pAsurams.

We will move on to the 30th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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