Category Archives: mUnRAm thiruvandhAdhi

mUnRAm thiruvandhAdhi – 100 – sArvu namakkenRum

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avathArikai

AzhwAr says that emperumAn will be the refuge only for those who attain periya pirAttiyAr’s divine feet as the refuge.

Let us go through the pAsuram and its meanings:

sArvu namakkenRum chakkaraththAn thanduzhAyth
thArvAzh varaimArvan thAn muyangum kArArndha
vAnamaruminnimaikkum vaNdAmarai nedungaN
thEnamarum pUmEl thiru

Word by Word Meanings

chakkaraththAn – one who has sudharSanam [divine disc] in his divine hand
thaN thuzhAy thAr vAzh – one who has the cool thuLasi garland
varai mArvan thAn – by emperumAn, who has mountain-like chest
muyangum – one who is together with him
kAr Arndha vAn – in the sky full of dark clouds
amarum – one which is established well
min – like lightning
imaikkum – being resplendent
vaN thAmarai – like a beautiful lotus
nedu – wide
kaN – having divine eyes
thEn amarum pU mEl – one who lives atop a lotus which is full of honey
thiru – periya pirAttiyAr (SrI mahAlakshmi)
namakku enRum sArvu – is our refuge for all times

vyAkyanam

sArvu namakku enRum – when we are in danger, our refuge is emperumAn. Whether we are in danger or not, the refuge always is periya pirAttiyAr. Just as it is mentioned in SrI bhagavath gIthA 6-5Athmaivaripur Athmana:” (for AthmA, mind is enemy), when we cannot be refuge to ourselves, emperumAn remains as our refuge. When he too, out of his total independence, is angry towards us, only periya pirAttiyAr is our refuge. The difference between emperumAn and periya pirAtti is the same as the difference between us and emperumAn. We only keep looking for whatever is advantageous to us. emperumAn is one who gets very angry with us, looking at our sins. Has it not been said in SrI rAmAyaNam sundhara kANdam 27 – 45 “rAgavAdhdhi bhayam gOram” (due to the severe fear towards SrI rAma)! But, if he is angry, it is pirAtti who lowers it. Since she is his consort, he cannot but do what she likes.

chakkaraththAn – the supreme being who has chakkaram (divine disc). He has the divine disc as a symbol of protection. nammAzhwAr too has mercifully said in periya thiruvandhAdhi 87 “eppozhudhum kai kazhalA nEmiyAn nam mEl vinai kadivAn” (one from whose hand the divine disc will never disappear, will remove our sins).

thanduzhAyth thArvAzh varai mArban – one who has the divine thuLasi garland on his divine shoulders.

thanduzhAyth thArvAzh varai marban thAn – donning the divine thuLasi garland as the symbol of being the head of all wealth. emperumAn himself, who has mountain-like chest.

thAn muyangum – one who is donning the divine thuLasi garland as the symbol of sweetness, will himself embrace.  muyangudhal – embracing. In other words, he will be happy with pirAtti. She will offer herself to him. emperumAn who is like this, will make her [say] “agalagillEn” (inseparable) from him. He will say that he feels agalagillEn from her. The reason for a mother being very affectionate towards her husband is the cause of good things happening to the child. The simile for this is given ahead.

kArArndha vAnamarum minnimaikkum – just as lightning flashes across the sky with dark clouds, [SrI mahAlakshmi is] shining with a complexion contrary to the dark colour [of emperumAn].

vaNdAmarai nedungaN – one who has wide lotus-like eyes which look at followers with affection and magnanimity. SrI vishNu purANam 1-9-105 says “paSyathAm sarvadhEvAnAm yayau vakshasthalam harE: ” (even as the celestial entities were watching, thirumagaL (SrI mahAlakshmi) attained the divine chest of emperumAn). That she did not bother about the celestial entities watching is indicated here by the 6th case. Just as mentioned in SrI vishNu purANam 1-9-106 “thayA vilOkithA dhEvA: harivakshasthalasthayA lakshmyA maithrEya sahasA parAm nirvruthimAgathA:” (the celestial entities who were graced by lakshmi dhEvi from the divine chest of hari (emperumAn) were very joyous), residing in the divine chest of emperumAn, pirAtti graces the chEthanas who travel far and wide in search of wealth so that the swelling in their soles would disappear.

thEnamarum pUmEl thiruperiya pirAttiyAr, who is sitting atop a lotus which is full of honey, is our refuge at all times.

thEnamarum pUmEl thiru – periya pirAttiyAr who has unlimited sweetness, is our refuge.

This completes the translation of mUnRAm thiruvandhAdhi.

periya pirAtti samEdha periya perumAL thiruvadigaLE SaraNam
pEyAzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
perivAchchAn piLLai thiruvadigaLE SaraNam
jIyar thirivadigaLE SaraNam
appiLLai thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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mUnrAm thiruvandhAdhi – 99 – thotta padai ettum

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avathArikai

AzhwAr says that it is only the divine feet of emperumAn, who removes the enemies of followers, which are to be attained for us.

Let us go through the pAsuram and its meanings:

thotta padai ettum thOlAdha venRiyAn
attapuyakaraththAn annAnRu kuttaththuk
kOL mudhalai thunja kuRiththeRindha chakkarththAn
thAL mudhalE nangatkuch chArvu

Word by Word Meanings

thotta – carrying in the hand
padai ettum – the eight divine weapons
thOlAdha – without losing
venRiyAn – one who always wins
attabuyakaraththAn – one who dwells in the divine abode attabuyakaram in kAnchIpuram
annAnRu – once upon a time
kuttaththu – in the water reservoir
kOL mudhalai thunja – the powerful crocodile to be killed
kuRiththu eRindha chakkaraththAn – one who aimed the divine discus without losing the target, his
thAL mudhalE nangatkuch chArvu – divine feet alone are our refuge

vyAkyanam

thotta padai ettum thOlAdha venRiyAn – once he holds the divine weapons in his hand, he has the ability to win at every place, without losing anywhere. AzhwAr says that he is the real great warrior who, holding his eight weapons (arrows, bow, mace, conch, sword, disc, shield and knob) is always victorious. AzhwAr says that if we have to get rid of our fears, should we not attain him?

attabuyakaraththAn – one who resides in the divine abode attabuyakaram, in kAnchIpuram. He holds the eight divine weapons on his eight divine shoulders and has taken residence there.

kuttaththuk kOL mudhalai thunja kuRiththeRindha – one who demonstrated by his action that he will get rid of our enemies and protect us.

annAnRu – during that period when gajEndhrAzhwAn (the elephant gajEndhran) was in danger

kuttaththuk kOL mudhalai thunja – destroying the crocodile which was waiting in the pond, to kill gajEndhran

kOL mudhalai – the powerful crocodile which pulled gajEndhran such that only its [elephant’s] mouth was above the level of water.

kuRiththeRindha – the disc was thrown (by emperumAn) at the target such that it would tear apart the crocodile without hurting the divine feet of gajENdhran inside the crocodile’s mouth. Instead of getting bewildered in the anxiety to protect gajEndhran, thrown at the target correctly.

chakkaraththAn – one who has the divine disc.

thAL mudhalE nangatkuch chArvu – his divine feet alone are our refuge. Just as ALavandhAr had mercifully mentioned in sthOthra rathnam 22thvath pAdha mUlam SaraNam prapadhyE” (I surrender at your divine feet), only the divine feet of one who helped SrI gajEndhrAzhwAn are auspicious and fit to be attained.

mudhalE – our assistance is not needed for us. Our assistance is something which will not only be of no benefit to us, they will also become inimical to us. If we are able to extricate ourselves from the role of protecting ourselves, that alone will become the reason for emperumAn to shower his grace on us. The destruction of one (our activity) will become the reason for another (emperumAn’s grace) to be born. Independence and subservience cannot coexist in the same person. Could one kingdom have two kings?

nangatku – for those who do not have strength on their own, emperumAn alone is the refuge.

We will move on to the last pAsuram of this thiruvandhAdhi, next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 98 – imam sUzh malaiyum

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avathArikai

AzhwAr says that emperumAn gets rid of the enemies of those who attain him. He says that he removes our hurdles and gets rid of samsAram (life in this materialistic world).

Let us go through the pAsuram and its meanings:

imam sUzh malaiyum iru visumbum kARRum
amam sUzhndhaRa viLangiththOnRum namam sUzh
naragaththu nammai naNugAmal kAppAn
thuragaththai vAy piLandhAn thottu

Word by Word Meanings

imam sUzh malaiyum – the himAlaya mountain which is covered with snow
iru visumbum – the expansive sky
kARRum – vAyu (wind)
amam sUzhndhu – (due to robust build, height and speed) lowering and pervading
aRa viLangith thOnRum – coming in front, clearly
thuragaththai – the demon kESi who came in the form of a horse
thottu – touching him (with his divine hands)
vAy piLandhAn – emperumAn who tore (his) mouth
nammai – us
naman sUzh naragaththu naNugAmal kAppAn – he will protect us from entering  hell which has yama as its Lord.

vyAkyanam

imam sUzh malaiyum – in the (himAlaya) mountain covered with snow

iru visumbum – in the expansive sky

kARRum – in the wind

amam sUzhndhu – permeating in a widespread way

aRa viLangith thOnRum – permeating all these, due to his incarnations, the radiant emperumAn. nammAzhwAr too has mercifully stated in thiruvAimozhi 1-3-2pala piRappAy oLi varu muzhu nalam” that emperumAn gains radiance due to his several incarnations. By mentioning mountain, sky, wind etc, emperumAn’s jagathAkAratha (having the entire world as his physical form) has been indicated. Alternatively, if these words are taken as adjectives for the horse kESi, a form taken by a demon, we can construe the meanings as – the horse which came with these characteristics

vAy piLandhAN thottu – since kESi is an enemy for his followers, emperumAn due to that rage, with his own hands, caught him, tore his mouth and killed him.

naman sUzh naragaththu – in the naragam (hell) which is surrounded by yama. We can consider the meaning for this as – the hell that we have surrounded ourselves with. Or, we can consider this as – this world (materialistic realm itself is hell) which is under the control of yama.

nammai naNugAmal kAppAn – he will protect us from approaching hell. He will prevent us from entering hell. AzhwAr says that the sufferings which the horse (kESi) underwent at the hands of emperumAn are similar to the sufferings in the hell.

We will take up the 99th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 97 – alar eduththa undhiyAn

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avathArikai

Unless emperumAn, who is the consort of periya pirAtti and head of the indefatigable nithyasUris, with his mercy grants it, even for entities such as brahmA et al, it is impossible to attain him with their own efforts. AzhwAr says that emperumAn, who is worshipped by nithyasUris, is beyond the reach of brahmA et al.-

Let us go through the pAsuram and its meanings:

alareduththa undhiyAn AngezhilAya
malareduththa mAmEni mAyan alareduththa
vaNNaththAn mAmalrAn vArsadaiyAn enRivargatku
eNNaththAnAmO imai

Word by Word Meanings

alar eduththa undhiyAn – one who has a divine navel which has a highly rising lotus flower
ezhilAya malar eduththa – like a beautiful kAyAmpU (a dark blue coloured) flower
mAmEni – having a dark divine form
mAyan – emperumAn who has amazing activities
alar eduththa vaNNaththAn – indhra (head of celestial entities), who has the complexion of kAnchi flower
mA malarAn – brahmA, who was born on a lotus
vAr sadaiyAn – Siva, who has lowly matter hair
enRu ivargatku – for all these celestial entities
imai – even a little bit
eNNaththAn AmO – can he be thought of?

vyAkyanam

alar eduththa undhiyAn – one who has a divine navel which displays a flower. One who has the lotus flower which is the cause for the worlds, on his navel. Isn’t that lotus the reason for the creation of worlds?

Angu – with him

ezhilAya malar eduththa mAmEni mAyan – he is one with amazing activities, whose divine form displays a beautiful flower. He is one with amazing activities, who has a dark complexion like that of kAyAmpU (a type of flower). He has a divine form which has the complexion and softness of a flower.

With that amazing entity…..

alar eduththa vaNNaththAn – indhra who has the complexion of a beautiful flower [kAnchi]

mAmalarAn – nAnmugan (brahmA) who was born in the divine lotus

vAr sadaiyAn – Siva who has a form with lowly matted hair, as if he wants to accomplish something

enRu ivargatku eNNaththAn AmO – is it possible for these entities to even think of emperumAn? AzhwAr says that these people [indhra, brahmA, Siva et al] cannot even think of the characteristics of emperumAn which have been mentioned earlier.

imai – would mean enquire or a little bit.

We will take up the 98th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 96 – vAzhththiya vAyarAy

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avathArikai

AzhwAr says in this pAsuram that emperumAn has such a soft nature that he cannot tolerate the conduct [worshipping constantly] of nithyasUris too. Alternatively, it can be construed that AzhwAr says that even people with high levels of knowledge such as brahmA et al worship at his divine feet and attain what they desire. thirumazhisai AzhwAr too, in his nAnmugan thiruvandhAdhi 11 has mercifully stated “mAmalarAn vArsadaiyAn vallarE allarE vAzhththu” (brahmA, born in a lotus flower, and Siva, who has matted hair, are not capable of praising emperumAn).

Let us go through the pAsuram and its meanings:

vAzhththiya vAyarAy vAnOr maNimagudam
thAzhththi vaNangath thazhumbAmE kEzhththa
adiththAmarai malarmEl mangai maNALan
adiththAmariyAm alar

Word by Word Meanings

kEzhththa adi – having huge stem
thAmarai malar mEl –one who is sitting on the lotus
mangai – periya pirAtti’s
maNALan – consort emperumAn’s
adi Am thAmarai alar – divine feet which are like lotus flowers
vAnOr – nithyasUris [permanent dwellers of SrIvaikuNtam]
vAzhththiyvAyarAy – praising with their mouths
maNi magudam – crowns studded with gemstones
thAzhththi – lowering
vaNanga – since they worship
thazhumbu AmE – (those divine feet) have got scarred.

vyAkyanam

vAzhththiya vAyarAy – nithyasUris who have as their nature, praising emperumAn constantly. They have mouths which constantly keep singing hymns. Their mouths would have got scarred due to constant praising.

vAnOr maNimagudam thAzhththi vaNagath thazhumbAmE – since emperumAn’s divine feet are very soft, they cannot tolerate the constant bowing down of nithyasUris on themselves, and would get scarred. dhEvathAs (celestial deities) such as brahmA et al, bow down to emperumAn’s divine feet with their opulent crowns, due to which the divine feet would get scarred.

kEzhththa adiththAmarai mEl – lotus flower which has rounded, huge stalk. This implies that even if periya pirAtti sits atop the flower, it will bear her. We can construe this as lotus flower having a scent and beauty.

thAmari malar mEl mangai – periya pirAtti who dwells on such lotus flower and who is always in a youthful state.

maNALan – one who enjoys her beauty.

mANALan adiththAmarai – the divine feet of emperumAn are so soft that even if periya pirAtti wishes to touch them with her very soft hands , she will hesitate to do so. This implies that it is the union of  pirAtti and emperumAn that nithyasUris as well as entities such as brahmA et al  consider fit to be worshipped.

adiththAmaraiyAmalar – the divine lotus like feet of emperumAn would acquire a scar.

We will take up the 97th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 94 – uyththuNarvennum

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avathArikai

AzhwAr reminisces in this pAsuram about all the benefits that he obtained starting from the first pAsuram vaiyam thagaLiyA. In the previous pAsuram he had asked his heart to retain emperumAn. In this pAsuram he mercifully says that as soon as he told his heart to think [about emperumAn], emperumAn, with affection, entered his heart and how he became very affectionate towards him.

Let us go through the pAsuram and its meanings:

uyththuNarvennum oLi koL viLakkERRi
vaiththavanai nAdi valaippaduththEn meththenavE
ninRAn irundhAn kidandhAn en nenjaththup
ponRamai mAyan pugundhu

Word by Word Meanings

uNarvu ennum – knowledge which is readily available
oLi koL viLakku – radiant lamp
ERRi – lighting it
avanai uyththu vaiththu – searching for emperumAn
nAdi – analysing and meditating
valaippaduththEn – I made him my own
mAyan – that emperumAn
ponRAmai – without any break
en nenjaththu – inside my heart
pugundhu – entered
meththena – slowly
ninRAn – (initially) stood
irundhAn – (later) sat
kidandhAn – (after that) reclined and graced me

vyAkyanam

uyththu – bringing in

uNarvennum oLi viLakku ERRi – instead of the regular lamps which have faults such as oil, wick etc, lighting the lamp of knowledge.

vaiththu avainai nAdi valaippaduththEn – bringing him inside, analysing his characteristics, meditating on those qualities, I enticed him inside the net of being a favourable entity to him. Can being favourable to him be termed as a net? Has it not been said “bhakthikrItha:” (he is bought for the price of bhakthi)! The activity carried out by chEthana is the net which ensnares him.

meththenavE ninRAn irundhAn kidandhAn en nenjaththuemperumAn too was willing to be ensnared by the net. He entered my heart, slowly stabilised himself by standing on a leg, and then carried out further activities of standing firmly, sitting and reclining in my heart.

ponRAmal – this could mean any of (1) such that I was not destroyed (2) standing, sitting and reclining in my heart without any gap (3) continuously.

mAyan pugundhuemperumAn who is an amazing entity.

The sequence in which the pAsuram should be considered is: pugundhu uyththu vaiththu uNarvennum oLi koL viLakkERRi avanai nAdi valaippaduththEn; mAyan pugundhu ponRAmal meththenavE ninRAn irundhAn kidhandhAnen nenjaththu.

We will move on to the 95th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 93 – ninaiththulagilAr

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avathArikai

AzhwAr says that there is none in the world who would attain such an emperumAn who has amazing activities, knowing him truly. He tells his heart to keep him,  within itself.

Let us go through the pAsuram and its meanings:

ninaiththulagilAr theLivAr nINda thirumAL
anaiththulagum uLLodukki AlmEl kanaiththulavu
veLLaththOr piLLaiyAy mellath thuyinRAnai
uLLaththE vai nenjE uyththu

Word by Word Meanings

nenjE – Oh heart!
nINda – one who grew (to measure the worlds)
thirumAL – consort of SrI mahAlakshmi
kanaiththu ulavu veLLaththu – in the deluge when spread all over, making huge noise
Or piLLaiyAy – as a unique infant
ananiththu ulagum – all the worlds
uL  odukki – keeping them inside his stomach
Al mEl – on top of a tender banyan leaf
meLLath thuyinRAnai – emperumAn who reclined slowly on it
ulagil – in this world
ninaiththu – meditating on him (as the refuge)
Ar theLivAr – Is there anyone who gets clarity? (there is none)
uyththu – bringing him (at least you) [AzhwAr tells his heart]
uLLaththu vai – keep him inside.

vyAkyanam

ninaiththu ulagil Ar theLivAr –  there is no one in the world who thinks that emperumAn will be a refuge for us and remains without any bewilderment. Is there anyone who will attain his true state [being emperumAn’s servitor] after thinking about him?

nINda thirumAL – one who is immeasurable. Being the consort of SrI mahAlakshmi, one who has everyone, other than himself, as his servitors. AzhwAr, in order to mention about his immeasurable nature, talks about all his greatness and says that he is like this.

anaiththulagum uLLodukki Al mEl kanaiththu ulavu veLLaththu Or piLLaiyAy meLLath thuyinRAnai – one who reclined slowly on a just sprouted banyan leaf, after swallowing all the worlds and keeping them in a corner of his stomach, as a unique child, without disturbing anyone of those whom he swallowed, when water was flowing without any hurdle, during the time of deluge.

uLLaiththE vai nenjE uyththu – bring him inside, oh heart, and keep such an entity who has all these wealth! Bringing him inside is nothing but not stopping him when he enters the mind.

We will move on to the 94th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 92 – magan oruvarkku

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avathArikai

AzhwAr tells his heart to think fully of emperumAn who is capable of destroying enemies of followers. Instead of thinking of him as one who has been imprisoned, think of him as one who is capable of severing our imprisonment.

Let us go through the pAsuram and its meanings:

magan oruvarkkallAdha mAmEni mAyan
maganAm avan magan than kAdhal maganai
siRai seydha vANan thOL seRRAn kazhalE
niRai seydhu en nenjE ninai

Word by Word Meanings

en nenjE – Oh my mind!
oruvarkku magan allAdha – not having to be born as a son to anyone (on the basis of his karma, deeds)
mAmEni – having a great divine form
mAyan – kaNNan (krishNa) with amazing activities
magan Am – he was born as a son (to vasudhEvar and dhEvaki)
avan magan than – his son pradhyumna’s
kAdhal maganai – favourite son anirudhdhAzhwAn (anirudhdha)
siRai seydha – one who imprisoned [anirudhdha]
vANan – bANAsura’s
thOL – thousand shoulders
seRRAn – one who severed
kazhalE – the divine feet alone
niRai seydhu – being complete
ninai – think of

vyAkyanam

magan oruvarkku allAdha mA mEni mAyan – one who manifests in his own divine form that he is not born as a son to anyone and one who has amazing power.

magan oruvarkku allAdha – one who is totally independent. He is “avyaya: pithA” (indestructible father). He is a father who will never die.

mA mEni – he has a divine form fit to be worshipped.

mAyan – he has amazing qualities such as knowledge, strength etc.

maganAm – How amazing! One, who is a father to everyone, incarnates as a son. Has it not been mentioned in thaiththirIya upanishath yajur 3-12-9 “pithA puthrENa pithrumAn yOni yOnau” (he is a father to all the world. He selects one as his father and incarnates in each birth, as that person’s son)! Since he does not have the necessity for being a son, this is something which he gets that he would otherwise not have got. For anyone, desire is created in something which he does not have. In the same way, for emperumAn, desire is created in being a son. He, who is father to everyone, in order to save what he has created, assumes the role of a son, and begets a son. There too, in whichever birth they become his sons, he also becomes a son in those births. If emperumAn, who does not have a birth, voluntarily takes up a birth, will he not carry out deeds till the limits of the birth! bANAsura (a demon) imprisoned anirudhdha, who is the son of pradhyuna, who in turn is krishNa’s son. Wouldn’t affection be more towards grandson than son! Such bANAsura, who imprisoned the grandson anirudhdha . . . . .

vANan thOL seRRAn – he destroyed the forest of bANAsura’s shoulders [the demon had a thousand shoulders and hence they looked like a forest of shoulders].

seRRAn kazhalE – the divine feet of one who severed the shoulders of bANAsura so that he could never imprison anyone.

niRai seydhu in nenjE ninai – Oh my heart! Try to think of him fully. Even as he removes your enemies, you enjoy.

We will take up the 93rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 91 – maNNuNdum

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

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avathArikai

In this pAsuram, AzhwAr mercifully mentions the characteristic of emperumAn by which he is devoted to his followers. He says that just as one cannot see a limit to his characteristics, one cannot see the limit for his narratives too.

Let us go through the pAsuram and its meanings:

maNNuNdum pEychchi mulaiuNdum ARRAdhAy
veNNey vizhunga veguNdu Aychchi kaNNik
kayiRRinAl kattath thAn kattuNdirundhAn
vayiRRinOdARRA magan

Word by Word Meanings

vayiRRinOdARRA magan – the child (kaNNan; krishNa) who cannot keep quiet with his stomach
maN uNdu – swallowing all the worlds
pEychchi – the demon pUthanA’s
mulai – (poisoned) bosom
uNdum – drinking that
ARRAdhAy – not being satisfied
veNNey – butter
vizhunga – as he swallowed
Aychchi – yaSOdhAp pirAtti
veguNdu – getting angry
kaNNi kayiRRinAl – with a rope having many knots
katta – tying securely
thAn – he, the omnipotent supreme being
kattuNdu irundhAn – remained tied (instead of trying a way to get out of it)

vyAkyanam

maN uNdum pEychchi mulai uNdum – eating generally, the world and lives of enemies. He did not get satisfied until he ate things which were touched by his favourable ones.

maN uNdum pEychchi mulai uNdum ARRAdhAy – when deluge came to take away everything, he kept all the worlds inside his stomach to protect them. On top of that, as if he were going to drink milk from the demon pUthanA’s bosom, he drank her life too along with milk. Not being satisfied with eating these,

venney vizhunga – in order to get rid of all the faults that he had, he stole butter and ate it.

veguNdu Aychchi – Once the butter was stolen, yaSOdhAp pirAtti, looking at the fear in kaNNan’s face, concluded that only he had eaten the butter and was furious (she was furious because if he ate so much of butter it would do harm to his physical form). She had as much anger towards kaNNan as she had affection for him. yaSOdhA had as much enthusiasm in protecting kaNNan as he had in stealing butter.

veNNey vizhunga – his acts of eating the worlds etc were to remove the concern of those entities while his eating butter was to remove his concern (he could not sustain himself without eating butter). Just as emperumAn’s stomach is for the worlds, so is emperumAn’s stomach for butter.

kaNNik kayiRRinAl kattath thAn kattuNdirundhAn – while yaSOdhA had tied him with a rope which had many knots, he remained tied as if he could not liberate himself from that.

kattuNdu – one who controls everyone, one who is the reason for binding everyone to samsAram (materialistic realm),  stabilising them in samsAram and releasing them, was tied by a woman and stood being unable to untie himself and leave. One who binds everyone through his sankalpa (vow / will) stood bound. Other AzhwArs too have enjoyed this narrative, as in periya thirumozhi 8-3-5 “thAyeduththa siRukOlukku uLaindhOdi”, thiruvAimozhi 5-10-3neyyuN vArththaiyuL annai kOl koLLa nIyun thAmaraikkaNgaL nIr malgap paiyavE nilaiyum”, perumAL thirumozhi 7-8 “muzhudhum veNNey aLaindhu thottuNNum mugizhiLam siRuththAmaraik kaiyum …”.

vayiRRinOdu ARRA magan – he could not keep quiet with his stomach. He could tolerate hunger only if he grew beyond adolescence. Since he was a little child, and could not tolerate his hunger, he stole butter and ate. piLLai uRangA villi dhAsar (one of the disciples of bhagavath SrI rAmAnujar), on hearing this pAsuram, said “could she not tear off his stomach and give it to the washerman?”. He had perhaps mercifully stated this since his stomach could not get satisfied even after eating everything just as the washerman’s vessel would not get filled up even after throwing all the clothes into it!

We will move on to the 92nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 90 – silambum seRikazhalum

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

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avathArikai

When the bamboo growing at thirumalai itself has become desirable, is it necessary to say that emperumAn who is residing there, is desirable? AzhwAr mentions the way by which emperumAn protects his followers. He says “Won’t you realise that there is no space for him to measure?”.

Let us go through the pAsuram and its meanings:

silambum seRikazhalum senRisaippa viNNAR
alambiya sEvadipOy aNdam pulambiya thOL
eNdhisaiyum sUzh idam pOdhAdhu enkolO
vaNduzhAy mAl aLandha maN

Word by Word Meanings

silambum – decorative anklets (which have been applied on the divine feet)
seRi kazhalum – hollow anklets which have been applied closely
senRu isaippa – making noise everywhere
viN ARu – AkASa gangai (river gangA in the ethereal layer)
alambiya – cleaned
sE adi – the divine feet
aNdam pOy – when they extended until the walls of the universe
pulambiya – fit to be worshipped (by everyone)
thOL – divine shoulders
eN dhisaiyum sUzh – to permeate all eight directions
idam pOdhAdhu – there was no place
vaN thuzhAy mAl – emperumAn who is donning the beautiful thuLasi garland
aLandha – the one that he measured
maN – the earth
en kol – how big is it! [it appears that it is only small]

vyAkyanam

silambum seRi kazhalum senRu isaippa – in such a way that the divine anklets and the closely worn hollow anklets make noise

viN Aru alambiya sEvadi pOy – the divine feet which have been cleaned by AkASa gangA, reach out to. We can also construe the meaning as – the divine feet which have been touched by AkASa gangA, reach out to.

sEvadi pOy aNdam senRisaippa – reaching until the walls of the universe

pulambiya thOL eNdhisaiyum sUzha – the divine shoulders which are praised by all the worlds “How beautiful these shoulders are”, permeating in the eight directions. Just as mentioned in vishNu dharmam – mAngalya sthOthram “sangais surANAm dhivi bhUthalasthais thadhA manushyair gaganE cha kEcharai: sthutha: kramAn ya: prachakAra sarvadhA mamAsthu mAngaLyavrudhdhayE hari:” (let that hari who is worshipped by the dhEvas (celestial entities) in svarga (heaven), by the manushyas (humans) on the earth and those who wander around in the skies and who graced with his divine feet, bless me for my growth), he is worshipped by celestial entities in large gatherings.

vaNduzhAy mAl aLandha maN idam pOdhAdhu enkolOemperumAn who is decorated with thuLasi garland. The emperumAn whose thuLasi garland gave out his wealth. Since there was no further space to measure, AzhwAr is wondering as to how he measured. He is amazed that while there was no space to stand and measure, how did emperumAn measure. One should have arranged for the space to be measured. Without doing it, how did he measure it, he is wondering.

We will move on to the 91st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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