Category Archives: iyaRpA

periya thirumadal – 96 – mannar perunjavaiyuL

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

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mannar perunjavaiyuL vAzhvEndhar thUdhanAy                                             141
thannai igazhndhuraippath thAn munanAL senRadhuvum
mannu paRai kaRanga mangaiyar tham kaN kaLippa                                    142

Word by word meaning

munam nAL – during an earlier time
vAzhvEndhar thUdhanAy – as pANdava’s messenger
thannai igazhndhu uraippa – to be  spoken of despicably
mannar peru savaiyuL senRadhum – the way he went to the court of great kings (such as dhuriyOdhanA et al)
mangaiyar tham kaN kaLippa – eyes of the (herd)ladies’ to rejoice
mannu paRai kaRanga – the drum tied (to the waist) to sound

 vyAkyAnam

I will narrate another incident, please listen.

mannar perunjavaiyuL – was it at a non-descript place where his simplicity was exposed? Was it not in the court where great kings had gathered that this happened?

vAzhvEndhar thUdhanAy – agreed that he had to go as a messenger. But did he go as the messenger of great emperors who rule over the world? Was it not for pANdavas who were struggling with their lives that he went as a messenger? Who will get such a fame!

thannai igazhndhuraippa – such that dhuriyOdhana would ask him derisively “Disregarding bhIshma, dhrONa and me, why did you eat the food of the lowly person (vidhura)?”

thAn – For someone who did such an act, where is the need for any respect to feel important? (thAn indicates self)

muna nAL senRadhuvum – Is he comforting himself that a long time has passed since this event took place? It appears to me that this happened yesterday!

More than this, hear this ludicrous incident as I narrate it:

mannu paRai kaRanga – since no one would come to support him in this shameless act, he tied a drum to his waist itself.

Did he not indulge in an act which any self-respecting elder would not even think of!

Did anyone dance like this?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 95 – pinnum uralOdu

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

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pinnum uralOdu kattuNda peRRimaiyum                                             139
annadhOr bUdhamAy Ayar vizhavinkaN
thunnu sagadaththAl pukka perunjORRai                                            140
munnirundhu muRRaththAn thuRRiya theRRanavum

Word by word meaning

uralOdu – (tied up) with the mortar
kattuNda peRRimaiyum – how great it was being tied down
Ayar vizhavin kaN – in the ArAdhanai (worship) carried out by the herdspeople to indhira, the chief of celestial entities
thunnu sagadaththAl pukka peru sORRai – the huge quantum of food carried by many carts
annadhu Or bUdhamAy – taking the form of a demon which cannot be spoken of in words
mun irundhu – right in fornt of them
muRRa – completely
thAn – he himself
thuRRiya – eaten
theRRanavum – what a shame! 

vyAkyAnam

pinnum uralOdu kattuNda peRRimaiyum – it is not that the girls just caught hold of his hand [as seen in the previous part]; more than that, they tied him to a mortar, an achEthana (insentient) entity. I will recount the greatness of that act too, for the entire world to hear.

kattuNda peRRImaiyum – The opinion here is that ”the sinner that I am, I did not get to see this greatness at that time itself”.  peRRimai – greatness (or fame). Here, it refers to the lowliness of the act due to viparItha lakshaNam (ironical, conveying the opposite meaning).

On top of this, I want to speak about one more activity.

annadhOr – it was such a despicable act that emperumAn put on, which cannot be described by words.

annadhu – unable to look at that grotesque form, she (parakAla nAyaki) turns her face away.

bUdhamAy – will anyone take on the role of a very lowly demon?

Ayar vizhavin kaN – since he took on the role of a demon, he went to all places because of his extreme hunger. He had to gobble up the food meant for the herdspeople who were holding on to him.

thunnu sagadaththAl pukka perunjORRai – was the quantum of food such that a couple of people could carry it and he ate that? He swallowed the food which was heaped like a mountain, brought by a huge line of carts. Just as periyAzhwAr had mentioned in his periyAzhwAr thirumozhi 3-5-1 “attukkuvi sORRup paruppadhamum thayir vAviyum neyyaLaRum” it was a combination of a mountain of cooked rice, a tank of curd and a pond of ghee which he swallowed.

munnirundhu – what a shameless act! If he had a bit of sense, would he not have put a screen between himself and the herdspeople when he swallowed all that food? Since even that was not there, he swallowed all the food in the presence of all the herdspeople.

muRRaththAn thuRRiya – he did not offer even a handful of food to anyone! What a glutton he was!

thAn thuRRiya – he ate it all up, without even getting his relatives together.

theRRanavum – he did not have any sense of shame even after doing all this! theRRanavu – clarity. Here, it means shamelessness.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 94 – thunnu padal

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

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thunnu padal thiRandhu pukkuth thayir veNNey
than vayiRAra vizhungak kozhungayaRkan                                                        138
mannu madavOrgaL paRRiyOr vAnkayiRRAl

Word by word meaning

thunnu padal thiRandhu – by opening the gate woven with densely packed palm leaves
pukku – entering
thayir veNNey – curd and butter
than vayiRu Ara thAn vizhunga – as he gobbled these in order to fill up his stomach
kozhu kayal kaN – eyes which are like carp (a fresh water fish)
mannu madavOraL – women of the hamlet
paRRi – catching him
Or vAn kayiRRAl – with a beautiful rope

vyAkyAnam

thunnu padal thiRandhu – did he enter like I did by turning the dome on top of the turret in budhdha vihAra, and damaging it, and steal? The herdspeople would have woven a densely packed palm gate and would have supported it with the trunk of a tree. Was it not by damaging this dome that he indulged in stealing!

padal thiRandhu pukku – normally, he would not even know the mechanism by which the gate with a stick across it is opened; he only knows to slip in under the gate and steal. However, since it was his house and since he had been stealing for a long time, he was able to carry out the difficult task of opening the gate!

thunnu padal thiRandhu pukku – Since it was densely woven, he entered by opening it. Had it been kept open, he would have entered by closing it!

thayir veNNey – did he steal the golden image of bhudhdha like I did? Was it not the lowly curd and butter!

than vayiRu Ara vizhunga – He did not steal for the sake of others [for the sake of emperumAn]; he did for his own sake!

kozum kayal kaN – the happiness was seen in the eyes of the herdswomen on catching the person who stole.

mannu madavOrgaL paRRi – as soon as he is caught, a thousand girls will hold on to his one hand.

Or vAn kayiRRAl – unlike him who would not be easily accessible, it was a beautiful rope which was caught as soon as one thought of it. It was not a great rope just because it was praised as “kaNNinuN siRuththAmbinAl” (kaNNinuN chiRuth thAmbu 1), “kaNNikkuRungayiRu” (periya thirumozhi 11-5-4) “kaNNiyAr kuRungayiRu” (periya thirumozhi 5-9-7); it was a strong, nice rope to tie the mischievous person.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 93 – than nilaimai ellAm

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

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than nilaimai ellAm aRivippan thAn munanAL
minnidai Aychchiyar tham sErikkaLavinkaN                                                         137

Word by word meaning

than nilaimai ellAm aRivippan – I will expose all his qualities
munam nAL – in earlier time (during krishNAvathAram)
minnidai Aychchiyar tham sEri – in the hamlet of cow-herd girls whose slender waists were like lightning
kaLavin kaN – in a cunning way

 vyAkyAnam

than nilaimai ellAm aRivippan – I will expose everything – how he showed his divine form, then separated from me, created distress in me, made me engage with madal, and even after that, not showing up for me. Since he has decided that I alone am not required for him, I will make him not required for this world, by exposing his bad qualities.

Now, thirumangai AzhwAr (as parakAla nAyaki) intends to prove that all the divine activities of emperumAn which made AzhwArs like him to become bewildered saying “eththiRam” (how amazing!) as lowly activities.

thAn munanAl . . .  peRRimaiyum – I will make it known to the whole world as to how he had stolen butter from the hamlets of cow-herd girls and how he was caught and tied to the mortar.

thAn – how shameful that he has indulged in this activity [of stealing butter] and is proud that “I have done it”

muna nAL – did not this activity come about at a very young age? Is he remaining calm since he thinks that the worldly people would have forgotten it?

minnidai – was it not to see how the lightning-like waists of the cow-herd girls trembled when they came chasing him that he indulged in stealing butter!

minnidai Aychchiyar tham – It is true that he indulged in stealing. But was it carried out with valorous men like me? Was it not from weak women that he stole?

Aychchiyar tham sErikkaLavin kaN – Did he steal like I did, crossing nine well guarded streets in nAgappattaNam? [thirumangai AzhwAr, in order to feed thousand brAhmaNas every day, had to indulge in stealing valuable materials; one such activity was in stealing a golden statue of budhdha from a budhdha vihAra in nAgappattaNam] Was it not from the hamlets of cow-herd boys and cow-herd girls which had only huts, without any protection?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 92 – minnidaiyAr sEriyilum

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

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minnidaiyAr sEriyilum vEdhiyargaL vAzhvidaththum                                       135
thannadiyAr munbum tharaNi muzhudhALum
konnavilum vElvEndhar kUttaththum nAttagaththum                                     136

Word by word meaning

min indaiyAr sEriyilum – in the gatherings of women
vEdhiyargaL vAzhvidaththum – in the places where vaidhikas (those who follow vEdhams) live
than adiyAr munbum – in the presence of emperumAn’s followers
tharaNi muzhudhALum konnavilum vElvEndhar kUttaththum – in the courts of those kings who rule over the entire earthern region and who have cruel armies
nAdu agaththum – in all the other places 

vyAkyAnam

minnidaiyE sEriyilum – I will first go to the women who have lost out their hearts to him, just like I did, and tell them “He has told me ‘I do not know anyone other than you’; acting as if he were deeply in love with you, he has told you ‘I do not know anything other than your waists which are like lightning’; know how deceptive his words are”

minnidaiyAr – women such as ANdAL, cow-herd women et al. Has he not earned the name of being a great appreciator of their beauty? I will destroy that name by showing them as to how he has appreciated my beauty.

vEdhiyargaL vAzhvidaththum – in places which are inhabited by great people such as vyAsa, parAsara et al, who carry out devotion, spiritual rites, mangaLASAsanam (praising) etc  after knowing that he is the supreme entity, through authentic sources such as Sruthi (vEdhas) etc. I will go to their gatherings where they say that he is the supremely generous entity and show them my body [which has become so weak, in separation from him].

thannadiyAr munbum – I will go to gatherings of people such as iLaiyaperumAL [lakshmaNa], nammAzhwAr et al, who have lost out to his auspicious qualities and given themselves up to him as his servitors and tell them “Look how his qualities are”.

The term vEdhiyar refers to those who are deeply engaged in activities which are mentioned in vEdhas in order to attain emperumAn and the term than adiyAr refers to those who are fully engaged with emperumAn’s divine feet as the readily available means to attain him.

tharaNi muzhudhALum kol navilum vElvEndhar kUttaththum – wouldn’t kings such as kulasEkara AzhwAr, thoNdaimAn chakravarththy et al,  who are great warriors born into the lineage of great clans and who have earned the name of Kings since they are ruling over various countries on this earth, celebrate about emperumAn’s qualities of valour and protection? I will go to gatherings of such kings and destroy his qualities of valour and protection by telling them “Look at the valour that he, who was born in the clan of ikshvAku [the first king in the clan in which SrI rAma was born], has shown on a weak woman such as I; look at how he, who protects everyone, has protected me”.

nAttagaththum – Will I go to only a few places which have been mentioned above? I will go to all the places where he has established himself as a supreme being. I will go to all places where he has established himself as a supreme warrior.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

periya thirumadal – 91 – than aruLum Agamum

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

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than aruLum Agamum thArAnEl thannai nAn

Word by word meaning

than aruLum Agamum thArAnEl – if he does not grant me his divine grace and his divine chest
thannai – that emperumAn
nAn – I (who know all his activities) 

vyAkyAnam

than aruLum Agamum thArAnEl – if he does not shower his mercy on me and if he does not embrace my bosom with his divine chest and give me fresh lease of life, just as people build sheds during summer to donate water to the needy ones which is an activity intended to do good for themselves instead of to the ones who take water from these sheds. The implied meaning is that if emperumAn does not do this [showering his mercy and embracing AzhwAr], AzhwAr’s life will not remain in his body.

thannai  – emperumAn who is acting as if he is very loving while in truth he does not have any love for AzhwAr, just like puffed rice has no sweetness in it even though it is coated with a layer of jaggery. Alternative interpretation – emperumAn who has such greatness that he has to be attained even if one were to engage with madal.

nAn – I, who am going to disclose all the lies about him who is acting as if he were very true. Alternatively, this would also mean – I, who will not remain without attaining him, even if it means that I have to destroy both his and my nature.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 90 – konnavil thOL

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

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kannavil thOL kALaiyaik kaNdAngu kai thozhudhu
ennilaimai ellAm aRiviththAl emperumAn                                                                             134

Word by word meaning

kal navil thOL kALaiyai – one who is a youth with his shoulders similar to a mountain
Angu kaNdu kai thozhudhu – seeing him at that thirunaRaiyUr and worshipping him
en nilaimai ellAm aRiviththAl – if I appeal to him, stating my dispositions ..
after hearing that

emperumAn – that perumAn [supreme entity] 

vyAkyAnam

After mentioning that divine abode [thinaRaiyUr] which made him engage with madal, AzhwAr, without speaking about any other divine abode, makes known his firmness [of mind].

kannaviL thOL kAlaiyai – one who is celebrating the strength of his shoulders, which are like a rock, having won over a weak woman.

kAlaiyai – he is proud of his youthful state which made her engage with madal.

kaNdu – just as AzhwAr had started [earlier] “en kaN kaLippa nOkkinEn ” (I saw [emperumAn] such that my eyes rejoiced), he says that he will not rest until he saw fully.

Angu kai thozhudhu – worshipping him in his divine presence in order to attain him. This is the first step for destroying his svarUpam (basic nature) and engaging in madal. Performing anjali [saluting with cupped palms] to emperumAn with the interntion of attaining him through one’s own means is equivalent to the queen of an emperor going in for alms.This AzhwAr who said in periya thirumozhi 9-3-9 “Odhi nAmam kuLiththu uchchi thannAl oLimAmalarppAdham nALum paNivOm” (after taking a bath and reciting his divine names, we will worship his effulgent, divine, lotus-like feet, every day) next said “namakkE nalamAdhalil” (it will be our ultimate benefit). [Here, the end syllable of the first word is lengthened (namakkE) since the person who has surrendered is not expected to do anything on his/her own as a means to attaining emperumAn. However, AzhwAr had waited for quite a long time for emperumAn to show himself up to him. Since he did not come, AzhwAr decided to engage with activities which could be construed as anyOpAyam (engaging with other means). emperumAn will not tolerate this]. nammAzhwAr, in  his thiruvAimozhi 9-3-9, says “thozhudhu mAmalar nIrsudar dhUpam koNdu ezhudhum ennumidhu migai Adhalin ” (if we worship you with distinguished flowers, water, lamp and smoke, and fall at your divine feet, it would appear to your divine mind that this is excessive [since we are not expected to engage with any means other than your divine feet to attain you]).

kaNdu Angu kai thozhudhu – nammAzhwAr who had dared to engage with madal, had said in thiruvAimozhi  5-3-7nam kaNgaLAl kaNdu thalaiyil vaNangavum AngolO thaiyalAr munbE” (will it be possible for us to see him and worship his divine feet with our head?) sIthAppirAtti, being angry with SrI rAma,  said [to hanumAn] as in SrI rAmAyaNam sundhara kANdam 39-55 “tham mamArththE sukham pruchcha SirasA chAbhi vAdhaya ” (convey my enquiries to him on my behalf; worship (on my behalf) his divine feet).

en nilaimai ellAl aRiviththAl – If I express all my conditions until the time of engaging with madal. One of the commentators for this prabandham, azhagiya maNavALap perumAL nAyanAr has given a number of quotes from periya thirumozhi under which [thirumangai] AzhwAr has stated his condition to emperumAn.

  • periya thirumozhi 1-9-1”unnaik kANbadhOr AsaiyinAl vandhadaindhEn” to show how he desired to see emperumAn
  • periya thirumozhi 2-7-1 “Agilum Asai vidALAl”, to show how that desire continued
  • periya thirumozhi 3-5-1 “en sindhanaikku iniyAy” and 3-5-6 “pugundhAyaip pOgalottEn”, to show how emperumAn tied him down completely
  • periya thirumozhi 4-8-3 “Ayar mAdhar kongai pulgu seNdan” and 4-8-4 “kollaiyAnAL parisazhiththA” to show how she [AzhwAr in feminine mood] crossed limits and lost the esteem of womanhood for his sake
  • periya thirumozhi 4-9-3 “ummaik kANum Asai ennum kadalil vIzhndhu” to show how he fell into the ocean of desire even as others were castigating him
  • periya thirumozhi 5-5-1 “vAy veruvi vEngadamAE vEAngadamE”, 5-5-2 “adiyEnai vENdudhiyO vENdAyO”, 5-5-6 “thAdhAdu vanamAlai thArAnO” to show how (s)he was babbing to get his mercy
  • periya thirumozhi 7-3-1 “sinavil sengaN” to show how he was seeing emperumAn in his dream
  • periya thirumozhi 7-5-9 “ennaimbulanum ezhilum koNdu ponnangalaigaL meliveydha” to show how emperumAn left him in distress after taking away the sensory perceptions and beauty [of parakAla nAyaki]
  • periya thirumozhi 8-2 “theLLiyIr dhEvar” to show how he wizened after speaking about thirukkaNNapuram and melting inside
  • periya thirumozhi 8-3 “karaiyeduththa” to show how he lost his bangles [in feminine mood]
  • periya thirumozhi 8-5 “thandhai kAlil” to show how the time passed on with his heart desiring emperumAn’s garland
  • periya thirumozhi 9-4 “kAvAr madal” to show how he [in the mood of parakAla nAyaki] suffered mentally after hearing thiruppullANi emperumAn speaking lies to him and how he lost his sleep, losing his complexion, bangles and the dress not fitting the body [since it became so loose]
  • periya thirumozhi 9-5 “thavaLa iLampiRai ” to show how he lost everything
  • periya thirumozhi 9-9 “mUvaril mun mudhalvan” to show how he desired to unite with thirumAlirunjOlai emperumAn but couldn’t
  • periya thirumozhi 10-10 “thiruththAy sembOththu” to show how he was looking for an auspicious time and

how he is now engaging in madal, thus revealing all his states to emperumAn.

emperumAn – the relationship between emperumAn and me is such that I have to attain him, even if it means that I have to destroy my basic nature. He is asking whether he could wait for emperumAn to come to him.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 89 – mannum maNimAda

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

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mannu maNimAdak kOyil maNALanai
nannIrth thalaichanga nANmadhiyai nAn vaNangum                                    132
kaNNanaik kaNNapurththAnaith thennaRaiyUr
mannu maNi mAdak kOyil maNALanai                                                            133

Word by word meaning

maNimAdak kOyil mannu maNALanai – standing forever at maNimAdakkOyil (divine abode in thanjAvUr) as a bridegroom
nal nIr thalaichchanga nANmadhiyai – as the nANmadhiyapperumAL at thalaichchangAdu which is surrounded by good water
nAn vaNangum kaNNanai – as kaNNan (krishNa) who I worship
kaNNapuraththAnai – one who is dwelling at thirukkaNNapuram
then naRaiyUr maNi mAdak kOyil mannu maNALanai – one who has taken residence as a bridegroom in the famous thiruraRaiyUr maNi mAdak kOyil

vyAkyAnam

nAngUril mannu maNimAdakkOyil maNALanai – the bridegroom who has taken residence permanently at thirunAngUr maNimAdakkOyil, making me as a servitor such that there is no need for any further support for me

nannIrth thalaichchanga nANmadhiyai – one who shines beautifully at thalaichchangAdu, which has abundant water bodies, just like the moon rising from the ocean on a full moon day,

nAn vaNangum kaNNanaik kaNNapuraththAnai – sowrirAja emperumAn, who is also referred to as kaNNan, who has taken residence at thirukkaNNapuram and who made me to exist exclusively for him just as it is said in periya thirumozhi 8-9-3 “kaNNapuram onRu udaiyAnukku adiyEn oruvarkku uriyEnO” (will I belong to anyone other than the emperumAn who has as his divine abode, the distinguished thirukkaNNapuram and for whom I am a servitor?)

thennaRaiyUr mannu maNi mAdak kOyil maNALanai – the bridegroom who made me to engage with madal at the temple which is like a mansion made of gemstones and which is shining in the beautiful thirunaRaiyUr.

maNALanai – this also implies that he is the bridegroom at the place which is also referred to as nAchchiyAr kOyil (temple of emperumAn’s consort) where it is the pirAtti’s writ that runs and not his.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 88 – annavanai AdhanUr

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

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annavanai AdhanaUr ANdaLakkum aiyanai
nennalai inRinai nALaiyai nIrmalai mEl                                                                   130
mannum maRai nAngum AnAnaip pullANith
thennan thamizhai vadamozhiyai nAngUril                                                            131

Word by word meaning

annavanai – one who cannot be defined that he is like this
AdhanUr – at thiruvAdhanUr
ANdu aLakkum aiyanai – one who controls passing of time
nennalai inRinai nALaiyai – one who is the controller of yesterday, today and tomorrow
nIrmalai mEl mannum – one who has taken residence at thirunIrmalai
maRai nAngum AnAnai – having the form of four vEdhas
pullANi – one who has taken residence at thiruppullANi
thennan thamizhai vadamozhiyai – one who is described by both thamizh and samaskrutha languages
nAngUr – at thirunAngUr

vyAkyAnam

annavanai AdhanUr ANdaLakkum aiyanai – one whose beauty cannot be described in words and who is the lord for determining kAlam (time) which is measured in terms of years.

ANdu aLakkum – time will bring to order all the entities which are prAkrutham (natural; perishable) while emperumAn brings to order such time itself. SrI vishNu purANam 5-20-54 says “kAlam sa pachathE” (he cooks time; he controls time).

AzhwAr states next as to how he controls time.

nennalai inRinai nALaiyai – he controls time by dividing into parts, viz.  yesterday, today and tomorrow.nammAzhwAr says in his thiruvAimozhi 3-1-5varungAlam nigazhgAlam kazhigAlamAy ulagai orungAga aLippAy” (Oh one who protects the world in a focussed way by controlling future, present and past times!) and in thiruvAimozhi 3-8-9senRu sellAdhana munnilAm kAlamE” (Oh one who is the controller of past, future and present times!).

nIrmalai mEl mannum maRai nAngum AnAnai – one who has taken residence atop thirunIrmalai, and who is spoken of by the everlasting, faultless vEdhas. kaNNan (krishNa) says in bhagavath gIthA 15-15vEdhaiScha sarvairahamEva vEdhya:” (I am the only one who is known through all the vEdhas).

pullANith thennan thamizhai – one who is sung about by thamizh vEdham in thiruppullANi, which is in the kingdom of pANdiyas, as in periya thirumozhi 9-4-1 “kAvAr madalpeNNai” (palm trees with their palm leaves seen densely inside the orchards) and as in periya thirumozhi 9-3-1 “thannai naivikkilEn” (I am unable to put an end to myself).

thennan thamizhai – alternative meaning: one who is sung through agaththiyar’s thamizh [agaththiyar (agasthya) is the patron sage for thamizh language].

vadamozhiyai – one who is spoken of by the SAsthras in languages of the north [of vindhiya mountains] such as SrI rAmAyaNa etc. Isn’t SrI rAma residing at thiruppullANi!

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 87 – unniya yOgaththu

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

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unniya yOgaththuRakkaththai UragaththuL
annavanai attabuyagaraththu emmAnERRai                                     128
ennai manam kavarndha Isanai vAnavar tham
munnavanai mUzhikkaLaththu viLakkinai                                          129

Word by word meaning

unniya yOgaththu uRakkaththai – one who is sleeping in yOga [body and mind joined together] while being fully aware
UragaththuL annavanai – being very distinguished in thiruvUragam [a divine abode in kAnchIpuram]
atta buya karaththu emmAn ERRai – being our lord at [the divine abode] attabuyakaram
ennai manam kavarndha Isanai – the entity complete [in all aspects] who stole my heart
vAnavar tham munnavanai – being the leader of celestial entities
mUzhikkaLaththu viLakkinai – one who is shining at thirumUzhikkaLam [a divine abode in kEraLa]

vyAkyAnam

vehkAvil unniya yOgaththuRakkaththai – one who is asleep and awake at thiruvehkA – in other words when thirumazhisaippirAn told him “painnAgappAy suruttikkoL ”(roll your mattress of AdhiSEshan), he rolled up his mattress and when the same AzhwAr later told him “painnAgappAy viriththukkoL” (spread out your mattress of AdhiSEshan) he spread out his mattress. The implied meaning is that he behaves as desired by his devotees.

unniya yOgaththu uRakkaththai – Alternative interpretation is that he is one who is reclining  [being awake and asleep], thinking about the protection of his devotees.

UragaththuL annavanai – taking the form of one who is measuring the worlds, he has taken residence at thiruvUragam with a huge form which even AzhwAr, with his ability to envision events which would take place later, could not see (him) fully. He could not be seen completely and hence AzhwAr could only say “like him”.

attabuyakaraththu emmAn ERRai – one who came when his follower gajEndhra AzhwAn called out to him in distress, to protect him, transforming himself with his dress in disarray and hair dishevelled, manifesting the form with which he showered mercy on gajEndhran, and standing with his esteem in full display.

ennai manam kavarndha Isanai – one who stole every belonging of mine and who thinks that he has attained completeness because of that.

vAnavar tham munnavanai – one who cannot be enjoyed fully even by nithyasUris who do not have any shortcoming in their knowledge. When vEdham (sacred text) started expounding his qualilties at every stage, just as it is mentioned in thaiththirIya upanishath Anandhavalli “SrOthriyasya chAkA mahathasya” while describing his quality of bliss, it compared gradually with the bliss of nithyas and mukthas, taking it all the way to the bliss of supreme entity and roared very clearly “yathO vAchO nivarthanthE” (from which supreme being, the words return), saying that it cannot describe the bliss of supreme being. purusha sUktham too said “pUrvO yO dhEvEbhya:” (one who is earlier than nithyasUris).

mUzhikkaLaththu viLakkinai – one who is more resplendent than ever earlier, after incarnating at thirumUzhikkaLam. vEdham said “SrEyAn bhavathi jAyamAna:” (one who attains greatness after incarnating). thiruvAimozhi, the thamizh vEdham, said in 1-3-2palapiRappAy oLivarum muzhu nalam” (as he keeps taking incarnation after incarnation his radiance keeps increasing as do his auspicious qualities). If the text were mUzhikkaLaththu vaLaththinai, the meaning would be that he is the opulence of thirumUzhikkaLam.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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