Category Archives: mUnRAm thiruvandhAdhi

mUnRAm thiruvandhAdhi – 78 – araNam namakku enRum

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avathArikai

AzhwAr tell his heart that emperumAn alone, who has the characteristic of annihilating enemies, is our protector. Hence think of him as the refuge. Even though he is the protector for everyone, should we not think of our lowly characteristics such as our knowledge, birth, activities etc? AzhwAr says that there is no need; he will shower his grace on lowly persons too.

Let us go through the pAsuram and its meanings:

araNAm namakkenRum Azhi valavan
muraNAL valam suzhindha moymban saraNAmEl
Edhu gadhi Edhu nilai Edhu piRappu ennAdhE
Odhu gadhi mAyanaiyE Orththu

Word by Word Meanings

Azhi – the divine disc
valavan –one who has on his right divine hand
muran – the demon muran
nAL – caused by the lengthy life
valam – strength
suzhindha – one who removed
moymban – emperumAn who is strong
saraN Am El – if he becomes the protector
gadhi Edhu nilai Edhu piRappu Edhu ennAdhE – instead of despising “What is our knowledge? What is our status? What is our birth?” (Instead of looking at the lowliness of these)
namakku enRum araN Am – one who is our protector at all times
mAyanaiyE – (Oh heart!) that emperumAn alone, who has amazing auspicious qualities and activities
gadhi – as means
Orththu – being steadfast
Odhu – recite his divine names.

vyAkyanam

araNAm namaku enRum Azhi valavanemperumAn who has the divine disc on his divine right hand is always our protector. During times when we face difficulties when we are looking for protection, it is only he who removes our difficulties and protects us. He alone, who is omnipotent, is the protector. Isn’t the one who has disc on his divine hand, the protector! Did he not say in SrI bhagavath gIthA 18.66 “aham thvA sarva pApEbhyO mOkshayishyAmi” (I will redeem you from all sins) by pointing to himself! AzhwAr says that his (the sentient entity’s) ego causes troubles and emperumAn’s ego removes those difficulties.

muran nAL valam suzhindha moymban – his ability to destroy enemies is mentioned here. emperumAn has the strength to negate the strength of the demon muran who obtained it as a result of his long life.

saraNAm mEl – if he becomes the protector

Azhivalavan – he will protect with his divine disc. periya thiruvandhAdhi 87 says “eppOdhum kai kazhalA nEmiyAn” (emperumAn always has the disc which will not go out of his hand)

Edhu gadhi Edhu nilai Edhu piRappu ennAdhE araNAm – emperumAn protects irrespective of the knowledge, the status, the birth etc of the chEthana, by being born in any type of birth and by carrying out any type of activity. nammAzhwAr too has mercifully mentioned in thiruvAimozhi 1-3-2nilai varambila pala piRappAy oLivaru muzhunalam” (emperumAn incarnates without looking at the status, boundary etc). We can also construe the meaning for this as AzhwAr saying – after knowing that he removes our enemies, you try and think about him instead of looking at your birth, activities, knowledge etc. Has it not been mentioned in SrI bhagavath gIthA 9-29samOham sarvabhUthEshu na mE dhvEshyOsthi na priya:” (I am equanimous to all creatures; there is none who I like nor anyone who I do not like) and “yEpi syu: pApayOnaya:” (even those who commit sins attain mOksham). nammAzhwAr too has mercifully mentioned in thiruvAimozhi 3-7-9eththanai nalandhAnillAdha chaNdALa chaNdALargaLAgilum” (even if they are lowliest among the lowliest…).

Odhu gadhi mAyanaiyE Orththu – praise him after analysing that he, who has amazing auspicious qualities and activities, is fit to be attained. Think of his divine feet as the refuge. If the text is Odhu gadhi mAdhavanai Orththu we should construe the meaning as – recite his divine names considering emperumAn who is the consort of mahAlakshmi as the means.

We will move on to the 79th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 77 – Ayndha aru maRaiyOn

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avathArikai

In the earlier pAsuram, AzhwAr had said that our sins will disappear once we attain him. In this pAsuram he says that not only the ordinary chEthanas (sentient persons), even when very knowledgeable ones, not knowing what is going to happen in the days to come, try to self-destroy themselves, it is he who does them good and protects them. In the earlier pAsuram, AzhwAr said that we do not know what is good for us, apart from him. In this pAsuram he says that not only we, even brahmA et al do not know. It is only emperumAn who knows what is good for them, AzhwAr says in this pAsuram.

Let us go through the pAsuram and its meanings:

AyndhavarumaRaiyOn nAnmugaththOn nanguRangil
vAyndha kuzhaviyAy vALarakkan Eyndha
mudippOdhu mUnREzhenReNNinAn Arndha
adippOdhu nangatkaraN

Word by Word Meanings

Ayndhu – analysing well and learning
arumaRaiyOn – having the great vEdhas (sacred texts)
nAnmugaththOn – brahmA, who has four faces; his
nanguRangil – beautiful lap
vAyndha – being seen
kuzhaviyAy – being an infant
vAl arakkan – armoured rAvaNa’s
Eyndha – fit (to be severed)
pOdhu mudi – garlanded heads
mUnru Ezh enRu eNNinAn – one who showed by counting with his divine feet that three plus seven equals ten
adi pOdhu – lotus like divine feet
nangatku – for us
Arndha araN – faultless means

vyAkyanam

Ayndha arumaRaiyOn nAnmugaththOn – the four faced brahmA, who analysed the vEdhas (sacred texts)  taught to him by emperumAn and is capable of understanding the meanings of vEdhas and vEdhAnthas (upanishaths)

nan kuRangil – on his beautiful lap

vAyndha kuzhaviyAy – as an infant, who was seen; as a beautiful child. rAvaNa approached brahmA for getting boons; at that time, in order to protect his identity, he hid his ten heads and bowed down to brahmA. brahmA, lacking in natural leadership qualities, became vain on seeing someone bowing to him, wanted to grant the boons asked for by rAvaNa, without thinking of the difficulties that they (celestial entities) would face. emperumAn, knowing that these people will come to him for succour when troubled by rAvaNa, came as an infant on the lap of brahmA and conveyed the meaning “” if you give him excessive boons, your country will be ruined; you will lose your dwelling; understand that the one who has come is the cruel rAvaNa” by scratching the ten heads of rAvaNa with his divine foot and disappeared.

vAL arakkan – rAvaNa who was armed with sword

Eyndha mudippOdhu – just as animals such as goat etc are garlanded before being decapitated, rAvaNa too had decorated his head fit to be severed, with garland.

mUnRu Ezh enRu eNNinAn – just as the act of a child, he counted the heads of rAvaNa with his divine foot.

mUnRu Ezhu– instead of counting as seven plus three, he counted as three plus seven, as an ignorant child.

Arndha adippOdhu nangatku araN – his divine feet, with unlimited sweetness, is our protection. The divine feet, which help in fulfilling what emperumAn thinks of, will be helpful like a fort for people like us who have nowhere else to go and who do not have any ulterior benefit to seek.

Arndha adippOdhu – the flower like divine feet of emperumAn which are full of sweetness.

We will take up the 78th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 76 – poruppidaiyE ninRum

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avathArikai

After emperumAn has taken residence at various divine abodes, one can go to such divine abodes and get salvation. People need not torture their physical forms in order to attain what they desire. AzhwAr tells the people of the world that emperumAn has taken residence in these places without bothering about his well being and is carrying out tasks for us and hence you do not have to carry out penance by harming your physical forms.

Let us go through the pAsuram and its meanings:

poruppidaiyE ninRum punal kuLiththum aindhu
neruppidaiyE niRkavum nIr vENdA viruppudaiya
vehkAvE sErndhAnai meymmalar thUyk kai thozhudhAl
ahkAvE thI vinaigaL Ayndhu

Word by Word Meanings

nIr – you all (Oh people of the world!)
poruppu idaiyE – amidst the mountains
ninRum – standing
punal – in the waterways
kuLiththum – immersing in them
aindhu neruppidaiyE – amidst panchAgni (five fires)
niRkavum – doing penance, standing
vENdA – there is no need
viruppu udaiya – being desired (by all)
vehkA – at thiruvehkA (a divine abode in present day kAnchIpuram)
sErndhAnai – emperumAn who has come there and is reclining
mey – without expecting any benefit
malar thUy kai thozhudhAl – if one offers flowers and worships
thI vinaigaL – bad deeds  (sins, results of such bad deeds)
Ayndhu – analysing (that there is no place for us here) and knowing
ahkAvE – won’t they shrink? (implies that they will run away)

vyAkyanam

poruppidaiyE ninRum punal kuLiththum – standing amidst mountains during snowing winter time and taking bath in holy rivers during winter months

aindhu neruppidaiyE niRkavum nIr vENdA – lighting fires on all four sides and standing amidst them, with the sun in the sky burning down, during hot summer months (thus standing amidst five fires); there is no need to carry out any penance like this and suffer. AzhwAr is asking whether we have to get rid of our sins by suffering like this. Instead, he tells us to follow the simple method given below and get rid of our sorrows.

viruppudaiya vehkAvE sErndhAnai – going to thiruvehkA, which emperumAn and others like, where he has taken residence.

mey malar thUy kai thozhudhAl – instead of mixing up with the falsity of desiring other benefits, if we truly consider the benefit of desiring only emperumAn, offer flowers  and worship him, and attain him

ahkAvE thIvinaigaL Ayndhu – bad deeds, analysing that this is not the correct place for us, will run away. Will they stay there a moment longer? Sins will analyse that this is not the correct place for us and will flee the place. Do sins have knowledge to analyse? An old saying goes like this “vrushti prathIkshASchalAya:” (paddy field is expecting rain). In the same way we should consider this too. periyAzhwAr too has divinely mentioned in his periyAzhwAr thirumozhi  5.4.3 “summenAdhE kaivittOdith thURugaL pAyndhanavE” ((the sins) without even breathing, ran and hid themselves in the bushes).

vehkAvE sErndhAnai – while he has come to thiruvehkA as if he is carrying out a deed in order to attain you all, do you also have to perform a deed in order to attain him?  Is there need for two people to undertake two tasks for attaining the same benefit?

meymmalar thUvi Ayndhu – we can construe the meaning for this as – if we analyse his auspicious qualities, meditate on those and worship him with our hands, sins will not come anywhere near us. If the text is taken as men malar thUvi, the meaning will become – worshipping him with soft flowers.

We will take up the 77th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 75 – sArndhu agadu thEyppa

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avathArikai

AzhwAr enjoys an event that takes place in thirumalai where kaNNapirAn (emperumAn) who has the characteristic of annihilating enemies, dwells.

Let us go through the pAsuram and its meanings:

sarndhagadu thEyppath thadAviya kOttuchchi vAy
Urndhiyangum veNmadhiyin oNmuyalai sErndhu
sinavEngai pArkkum thirumalaiyE Ayan
punavEngai nARum poruppu

Word by Word Meanings

thadAviya – expansive
kOdu – peaks
uchchi vAy – on top
agadu thEyppa – rubbing the lower part of the stomach
sArndhu – approaching
Urndhu iyangum – moving slowly
veN madhiyin – on the white coloured moon’s
oN muyalai – beautiful rabbit
sinam vEngai – an angry tiger
sErndhu – approaching
pArkkum – will keep looking at the rabbit (without catching it or leaving it)
thirumalaiyE – only thirumalai
Ayan – kaNNapirAn’s (krishNa’s)
punam vEngai nARum – with the sweet fragrance of vEngai trees (a type of tropical tree) which grow well on its land
veRpu – mountain

vyAkyanam

sArndhu agadu thEyppath thadAviya kOttuchchi vAy – approaching the top of the expansive peaks and rubbing its lower stomach

Urndhu iyangum veN madhiyin – moon which is slowly moving. Since it is rubbing against the peak, due to the sharpness gained, the light emitted by the moon is bright (this implies that the peaks of thiruvEngadam rise up to the moon)

Urndhu iyangum – the white coloured moon is looking for a resting place to rid of its tiredness and is moving slowly.

oN muyalai – the beautiful rabbit which is on moon (the craters on the moon appear like rabbit and hence it used to be said that there are rabbits on moon).

sErndhu sina vEngai pArkkum – an angry tiger, looking at the rabbit will approach the moon in order to eat the rabbit, and will keep looking at it constantly. Since rabbit is a natural prey for tiger, it will keep looking at it. Since it is not real rabbit and since it cannot approach it easily, the tiger cannot catch it. It cannot leave it either, since it has a great desire for the meat. Hence it will keep looking at it.

Ayan puna vEngai nARum poruppu – it is the place which kaNNapirAn, the cowherd, determines to be his and where the tropical vEngai trees will emit a sweet fragrance since they are growing on their lands.

Ayan – he becomes very happy if he sees forests and mountains. For the cowherds who live in forests, the sweet fragrance of trees in the forest will be very dear. Hence, will not the sweet fragrance emitted by the trees in thirumalai be liked by the one who has taken residence there!

We will take up the 76th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 74 – nalamE validhu kol

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avathArikai

AzhwAr says that among those who are affectionate towards emperumAn there is none who is as affectionate as yaSOdhAp pirAtti. For us, involvement with emperumAn is something that we have to create in ourselves with effort. For AzhwAr, due to the knowledge that he had been showered with (by emperumAn) and the deep affection on emperumAn, these become the reasons for bewilderment.

Let us go through the pAsuram and its meanings:

nalamE validhu kol nanju Uttu van pEy
nilamE puraNdu pOy vIzha salamEdhAn
vengongai uNdAnai mIttAychchi UttuvAn
thangongai vAy vaiththAL sArndhu

Word by Word Meanings

salamE – with deceitfulness
nanju – poison
Uttu – having come to feed
van pEy – the cruel demon pUthanA
nilamE – on earth
puraNdu pOy vIzha – to fall down (as a corpse)
thAn salamE – he [emperumAn] also, with deceit
vem kongai – the bosom which was cruel
uNdAnai – kaNNan (krishNa) who suckled it
mIttu – drawing him away (from that pUthanA)
UttuvAn – in order to feed him (her milk)
sArndhu – approaching him
than kongai – her bosom
vAy vaiththAL – kept it in his mouth for him to feed
nalamE validhu kol – it appears that this affection is very strong

vyAkyanam

nalamE validhu kol – Isn’t affection stronger than knowledge! For yaSOdhA, affection towards kaNNan (krishNa) was stronger than fear which is natural for a woman.

salamE thAn nanju Uttu van pEy nilamE puraNdu pOy vIzha – making pUthaNa, who has a strong heart and who came in a deceitful form of a mother to give poisoned milk to kaNNa, to fall on the earth

vengongai uNdAnai – one who suckled the cruel bosom (of pUthanA)

mIttu Aychchi UttuvAn – to redeem kaNNan from pUthanA and as a remedy for that, to make him drink milk from her bosom

UttuvAn – in order to feed him

sArndhu than kongai vAy vaiththAL – as a remedy for the poisoned milk which he drank, yaSOdhA pirAtti offered him her nectar-like milk. As soon as she heard that he has taken milk from pUthanA’s bosom, instead of falling down unconsciously due to fear, she walked all the way to where pUthanA lay on the ground [with krishNa on her bosom] and offered her bosom to him (If yaSOdhA’s knowledge had gained primacy, she would have swooned out of fear. However, since affection towards krishNa was in the forefront, instead of swooning, she offered her bosom to krishNa). Hence, affection is probably stronger than knowledge!

We will take up the 75th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 73 – idam valam Ezh

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avathArikai

AzhwAr says that the purpose of being provided with a mouth is only to keep praising the divine feet of emperumAn who has taken residence in thiruvEngada malai (hill).

Let us go through the pAsuram and its meanings:

idam valamEzh pUNda iravaiththErOtti
vadamuga vEngadaththu mannum kudanayandha
kUththanAy ninRAn kuraikazhalE kURuvadhE
nAththannAl uLLa nalam

Word by Word Meanings

idam valam – on the left side and right side
Ezh pUNda – drawn by seven horses
iravi thEr – chariot of sUryan
Otti – one who conducts (as the indwelling soul)
vada muga vEngadaththu mannum – one who resides permanently in thrivEngadam located on the northern direction
kudam nayandha kUththanAy ninRAn – emperumAn who incarnated desirously as kaNNan (krishNa) who was fond of dancing with pots
kurai kazhal kURuvadhE – praising the divine feet decorated with resounding ornaments
nA thannAl uLLa nalam – the benefit of having mouth

vyAkyanam

idam valam Ezh pUNda iravaith thErOtti – conducting the chariot of sUryan which travels on the left and right side of mEru mountain (a celestial mountain) and which is clasped with seven horses having seven names. Alternatively, one who conducts the chariot of sUryan which are drawn on the left side and right side by seven horses. Has it not been mentioned in thaiththirIya upanishath Anandhavalli “bIshOdhEthi sUrya:” (sun rises due to fear of emperumAn)! This signifies that emperumAn conducts the chariot of sUrya, by remaining as his indwelling soul. Alternatively, we can construe this as referring to conducting the chariot Adhithya ratham for arjuna during the war of mahAbhArathA, on the right side and left side, and destroying enemies. Or else, we can construe this to mean that emperumAn conducts sUrya who is like a radiant chariot. If the first meaning mentioned here, that he is conducting the chariot of sUrya, is taken into consideration, it would mean that he controls all the worlds.

vadamuga vEngadaththu mannum – one who resides permanently in thirumalai which is located in the northern direction

kudam nayandha kUththanAy ninRAn – being born as kaNNan and desiring the game of dancing with pots. Giving off his beauty to the assemblage by dancing like this, with pots.

kurai kazhalE kURuvadhE nAth thannAl uLLa nalamAzhwAr says that the benefit of being provided with a mouth is only to sing praises on the divine feet which have been provided with resounding ornaments.

nAththannAl uLLa nalam – the wealth provided by mouth. It appears that emperumAn decided to come to thirumalai due to the fatigue that he had after dancing with pots.

We will move on to the 74th pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 72 – kunRu onRinAya

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avathArikai

AzhwAr says “Isn’t it at thirumalai that one can have dharSan of and experience emperumAn, the head of indefatigable nithyasUris!”  (he says, hasn’t emperumAn taken residence at thirumalai so that we can look at the great emperumAn and worship him there!).

Let us go through the pAsuram and its meanings:

kunRonRinAya kuRa magaLir kOl vaLaikkai
senRu viLaiyAdum thIngazhai pOy venRu
viLangumadhi kOL vidukkum vEngadamE mElai
iLangumarar kOmAnidam

Word by Word Meanings

kunRu – thirumalai
onRinAya – not knowing any other
kuRa magaLir – hilly womenfolk
senRu viLaiyAdum – when playing

(their)
kOl vaLai kai – hands decorated with beautiful bangles
thIm kazhai pOy – beautiful bamboo shoots rise (up to the lunar region)
venRu viLangu madhi kOL vidukkum – defeating rAhu (a planet) and releasing the rays of moon
vEngadamE – thiruvEngadam only
mElai iLam kumarar kOmAn idam – is the place belonging to the head of eternally youthful nithyasUris who are in SrIvaikuNtam

vyAkyanam

kunRu onRinAya kuRamagaLir – hanuman, due to his devotion towards SrI rAma, did not wish to leave this world and go to paramapadham (SrIvaikuNtam) [since SrI rAma walked around only on this earth and he wanted to keep seeing these places]. nithyasUris [permanent dwellers of paramapadham) who do not have any connection with this world, reside permanently at paramapadham. However, the hilly womenfolk who live in thirumalai, will leave out both of these and reside permanently in thirumalai.

kunRu onRinAya kuRamagaLir – the hilly women who have only this (thirumalai) hill. They will consider even going down the hill as a slander on their clan.

senRu viLaiyAdum kOL vaLai kai – when these hilly women go out and play, their hands with beautiful bangles

thIngazhai venRu – their hands will be victorious over bamboo shoots in their roundness and tenderness (since their hands are very beautiful, they will be superior to bamboos).

pOy viLangu madhi kOL vidukkum – going beyond that, their hands will prevent rAhu (one of the nine plantes) from catching the radiant moon and remove the hurdle that befell moon. It is implied that the beautiful hands of hilly women will easily defeat bamboo and will also remove moon’s difficulties. Alternatively we can say that the bamboos, which are in the beautiful hands of the hilly women with bangles (bamboos are bent by the hilly women in order to make cradles and play in them), will reach up to sky and remove the difficulty of moon. Another explanation – the radiance from the bangles worn by these women will remove the darkness from bamboo plants where even moon’s rays cannot enter [the bamboo plants are such dense] and remove the blot of moon too. In the meaning given first, it is implied that since moon is within hands’ reach of the hilly women, they will wipe off the blot from the face of moon (the thirumalai hills are so tall that they will reach up to the moon).

vEngadamE – isn’t such thirumalai hill

mElai iLam kumarar kOman idam – it is the place of the head of those who are residing far above [in SrIvaikuNtam] and who are always young because they constantly enjoy emperumAn. Aren’t those who are in SrIvaikuNtam always 25 years of age, just as emperumAn himself! thirumalai is the dwelling place of such emperumAn.

We will take up the 73rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 71 – kaLiRu mugil kuththa

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avathArikai

AzhwAr reminisces about the events happening at thiruvEngadam where emperumAn, who is so simple that even animals can attain him, resides.

Let us go through the pAsuram and its meanings:

kaLiRu mugil kuththak kaiyeduththOdi
oLiRu marupposigaiyALi piLiRi
vizhak konRu ninRadhirum vEngadamE mEnAL
kuzhak kanRu koNdeRindhAn kunRu

Word by Word Meanings

kaLiRu – elephant
kai eduththu Odi – running fast, lifting its trunk
mugil – clouds (which appeared like elephants in exultation)
kuththa – to pierce them (thinking that they are inimical elephants)
yALi – seeing this, the animal yALi (a type of animal with lion face and having tusks and trunk like elephant)
oLiRu maruppu – the radiant rusks
osi – snapping
kai – having trunk
piLiri vizha konRu – killing (that elephant) so that it will fall down crying out
ninRu adhirum – standing there itself and trumpeting
vEngadamE – thiruvEngadam itself
mEl nAL – once upon a time
kuzha kanRu koNdu – using a calf (as a throwing stick)
eRindhAn – one who threw it (at a wood apple fruit)
kunRu – thirumalai (divine hill)

vyAkyanam

kaLiRu mugil kuththak kai eduththOdi – in thirumalai, an elephant, looking at the cloud and mistaking it for another elephant, is running towards it with its raised trunk in order to attack it

oLiRu marupposi kai yALi – looking at the elephant running like this, yALi (an animal having lion’s face and elephant’s trunk and tusks) also starts running towards the elephant raising its trunk in order to snap its tusks (maruppu– tusk; osi – snapping; kai – yALi with trunk). Alternatively we can rearrange the words such that they become marupposigai yALi which will mean a yALi for which breaking the tusks (of elephants) is a natural quality.

piLiRi vizhak konRu ninRu adhirum – even after killing the elephant such that the elephant falls down crying out, the yALi will stand there and roar in anger so that the smaller animals will shiver in fear. It is roaring since it has defeated the elephant.

mEnAL kuzhak kanRu koNdu eRindhAn kunRu – it (thiruvEngadam) is the hill of that supreme being who threw a calf at a wood apple fruit. It is the place where emperumAn, who is happy that he has destroyed those for whom enmity is a nature, resides. Isn’t his ignorance much similar to that of the elephant (just as the elephant mistook cloud for an elephant, emperumAn too mistook a demon for wood apple fruit)! Since it has been mentioned that yALi killed an elephant in thirumalai, would all those animals living there trouble one another? As per the tenets of the ritual agnishOmIyam, the goat which is sacrificed in that ritual attains the high place of svargam. Just as what had been done to the goat will not come under the classification of torture, due to the greatness of thirumalai hills, the elephant killed (by the yALi) would attain SrIvaikuNtam and hence this too will not be a torture.

We will take up the 72nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 70 – pugu madhaththAl

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avathArikai

AzhwAr, to the query whether we should create some qualification for ourselves to attain him, says that these are not necessary. He says, isn’t he the one who can be attained even by animals! Moreover, there are no rules and regulations for attaining him. It should be considered that whatever is done to attain him has been done following the rule. AzhwAr says that emperumAn considers whatever has been done by those who are favourable to him, as activities which are done in order to attain him.

Let us go through the pAsuram and its meanings:

pugumadhaththAl vAy pUsik kIzh thAzhndhu aruvi
ugumadhaththAl kAl kazhuvik kaiyAl migumadhaththEn
viNda malar koNdu viRal vEngadavanaiyE
kaNdu vaNangum kaLiRu

Word by Word Meanings

kaLiRu – the elephant (in thirumalai)
pugumadhaththAl vAy pUsi – gargling its mouth with the exulting liquid which is coming from its forehead and cheeks and carrying out purification process for its mouth
kIzh thAzhndhu aruvi ugumadhaththAl – with the exulting liquid which is flowing like a river from its head towards the ground
kAl kazhivi – washing its feet
kaiyAl – with its trunk
migu madham thEn – having honey which creates exultation
viNda – blossomed
malar koNdu – with flower
viRal vEngadavanaiyE – the lord at thirumalai who is extremely strong
kaNdu vaNangum – will worship him.

vyAkyanam

pugu madhaththAl vAy pUsi – with the exulting fluid which is coming out of its forehead, neck, cheeks etc

vAy pUsi – normally the exulting fluid which is in excess will go into the mouth of the elephant. This becomes the Achamanam (a purification process) which the elephant follows.

kIzhththAzhndhu aruvi ugumadhaththAl kAl kazhuvi – cleaning its feet with the exultation fluid which flows down from its forehead

kaiyAl migu madhaththEn viNda malar koNdu – plucking flowers from ponds with vanity. This is the implement for thiruvArAdhanam [divine method of worship] which the elephant does. Using flowers which have honey which can create exultation. Since another meaning for madham is sweet fragrance, we can construe the meaning for this verse as – taking flowers which have sweet fragrance and honey.

viRal vEngadavanaiyEAzhwAr says that emperumAn is so powerful that he grants knowledge to even animals to worship him. Merely residing at thirumalai hills will enable one to attain emperumAn, an activity which is the result of knowledge.

vEngadavanaiyE – is the elephant worshipping SrIvaikuNtanAthan? Is it not worshipping thiruvEngavan!

kaNdu vaNangum kaliRu – isn’t this elephant too attaining emperumAn just like another elephant (gajEndhran) which attained him!

kaLiRu – this implies that for those attaining emperumAn, being born in a great lineage, activities, natural characteristics etc are not of material value.

We will take up the 71st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 69 – veRpenRu vEngadam

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It is said that among all the pAsurams in the thiruvandhAdhis, this pAsuram alone has been composed in anyApadEsamAzhwAr assuming the posture of nAyaki (feminine form). The meanings have been given such that AzhwAr discards his original nature and assumes the state of pirAtti (consort) who is deeply involved with emperumAn and her mother gives out the words and activities of pirAtti.

Let us go through the pAsuram and its meanings:

veRpenRu vEngadam pAdum viyan thuzhAy
kaRpenRu sUdum karunguzhal mEl maRponRa
nINda thOL mAL kidandha nIL kadal nIrAduvAn
pUNda nALellAm pugum

Word by Word Meanings

veRpu enRu – if there is any discussion about any mountain (my daughter)
vEngadam – regarding thirumalai
pAdum – will sing about
kaRpu enRu – being apt to be dependent on the lord in total chaste
viyan thuzhAy – the amazing thuLasi
karu kuzhal mEl – on (her) dark hair
sUdum – she dons it
mal – wrestlers
ponRa – to be destroyed
nINda thOL – having long divine shoulders
mAl – supreme being
kidandha – reclining
nIL kadal – in the expansive milky ocean
nIrAduvAn – in order to take a bath
pUNda nAL ellam – at the time of every dawn
pugum – she leaves out for

vyAkyanam

veRpu enRu vEngadam pAdum – for this girl (AzhwAr in the form of a girl), the worldly activities of singing, donning flowers and taking bath would be related to emperumAn. If she has to talk about a mountain, she will sing about thiruvEngadamalai (thirumalai hill). She does not know of any mountain other than thirumalai.

viyan thuzhAy kaRpu enRu sUdum karunguzhal mEl – if she has to decorate herself with a flower, she will don only thuLasi on her hair.

viyan thuzhAy – the amazing thuLasi

kaRpu enRu sUdum – we can construe that whatever adds glory to the clan is related to chastity. kaRpu is taken as the boundary for the clan [none will cross it].

sUdum karunguzhal mEl – she does not know of wearing any other sweet smelling flower. Just as periyAzhwAr had mercifully mentioned in thiruppallANdu 9thoduththa thuzhAy malar sUdik kaLaindhana sUdum ith thoNdargaLOm” (all these servitors will don only the thuLasi which had decorated emperumAn earlier and which has now been removed) she will not don any flower other than thuLasi in her locks.

maRponRa nINda thOL mAl kidandha nIL kadal nIrAduvAn pUNda nAL ellAm pugum – if she wants to take a bath in any place, she will choose during every dawn, only thiruppARkadal (milky ocean ) on which emperumAn,  who has divine shoulders which will crush the wrestlers’ clan into smithereens, reclines.

maRponRa nINda thOL – the divine shoulders which have grown only for decimating enemies.

mAl kidandhamAl –one who is affectionate. Hence, the place where the affectionate emperumAn reclines.

nIL kadal nIrAduvAn – the mother says that she (AzhwAr) will think that unless she has a bath in thiruppARkadal (milky ocean) her desire will not be fulfilled.

Alternatively, considering that the pAsurams before and the pAsurams after this pAsuram do not have such anyApadhEsam (AzhwAr taking the stance of a pirAtti), taking into account whether this pAsuram alone be considered to be in this way, the meanings for this pAsuram would also be given in a way which will be similar to giving instructions to others. In that case, the words pAdum, sUdum, pugum would be taken to instruct others to sing, to don and to enter respectively. Instead of talking about “that mountain” or “this mountain”, sing only about thiruvEngadam hill. If you think of wearing a flower, wear only thuLasi which is very dear to emperumAn. If you want to take bath in a waterway, try to take a bath in the sea where emperumAn is reclining. Here, reference to thiruppARkadal is to be taken as referring to all waterways which are connected with emperumAn [thus the pond or lake or river associated with any divine abode can be considered as the ocean in which emperumAn is reclining]. maRponRa nINda thOL – the divine shoulders which have grown, killing enemies. pUNda nAL ellAm – every dawn which passes on to a day. Thus, words such as pAdum, sUdum and pugum should be considered as instructing others to sing, to don and to enter respectively.

We will proceed to the 70th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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