Category Archives: mUnRAm thiruvandhAdhi

mUnRAm thiruvandhAdhi – 68 – pArththa kaduvan

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avathArikai

AzhwAr says that one need not go to thiruppARkadal (milky ocean) to enjoy such emperumAn. One can enjoy him at thirumalai itself.

Let us go through the pAsuram and its meanings:

pArththa kaduvan sunai nIr nizhal kaNdu
pErththOr kaduvan enap pErndhu kArththa
kaLanganikkuk kai nIttum vEngadamE mEnAL
viLanganikkuk kanRerindhAn veRpu

Word by Word Meanings

sunai nIr – in the waters of reservoir at thirumalai
pArththa – looking down
kaduvan – male monkey
nizhal kaNdu – looking at its shadow reflected in the water
pErththu Or kaduvan ena – confusing it for another (inimical) monkey
pErndhu – starting to leave that place out of fear

(again due to fickle mindedness)
kArththa kalanganikkuk kai nIttum – stretching out its hand in order to get a kaLA (Carissa) fruit
vEngadamE – the thirumalai hills
mEl nAL – once upon a time
viLanganikku – in order to obtain wood apple fruit (inside which a demon had pervaded)
kanRu erindhAn – emperumAn who threw a calf, as a throwing stick, in order to fell the wood apple
veRpu – divine hill

vyAkyanam

pArththa kaduvan sunai nIr nizhal kaNdu – the male monkey, looking at its shadow in the waters of the reservoir, not realising that it is its shadow

pErththu Or kaduvan enap pErndhu – mistakes it for another monkey. Not knowing that it is its own shadow, the monkey thinks that it is an inimical monkey. Thinking that it is another monkey and another carissa fruit.

kArththa kaLanganikku kai nIttum – it will stretch out its hand for the black coloured Carissa fruit. A monkey is sitting atop a Carissa tree on the banks of the reservoir. It looks at the water and sees a monkey and a Carissa tree. Mistaking these for real ones, out of desire, it stretches its hand for getting the Carissa fruit.

kArththa kaLangani – this implies that the black Carissa fruit is contrasting with the reddish hand of the monkey.

vEngadamE – such a divine hill of thiruvEngadam!

mEnAL viLankanikkuk kanRu eRindhAn veRpu – it is the mountain of the one who, once upon the time, threw a calf as a throwing stick, for getting wood apple fruit. Wasn’t his (emperumAn’s) ignorance similar to that of the monkey! The monkey, without realising that it is a shadow, desired for Carissa fruit which it saw in the waters. Didn’t kaNNan (krishNa) too try to obtain a wood apple fruit by throwing something (a calf) not realising that a demon had pervaded it. Isn’t the activity of monkey which thought of obtaining a non-existing Carissa fruit very much similar to that of kaNNan who thought of obtaining a non-existing wood apple fruit!

We will take up the 69th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 67 – Angu malarum

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avathArikai

AzhwAr enjoys the experience of the divine lotus-like navel which, even as emperumAn is reclining in a semi-sleepy condition, looks at the togetherness of emperumAn’s thiruchchakkaraththAzhwAn (divine disc) and thiruchchangAzhwAn (divine conch) and keeps blossoming and shrivelling. He enjoys the half-asleep condition of emperumAn after he had destroyed the demons hiraNya kashyap, madhu and kaitabha.

Let us go through the pAsuram and its meanings:

Angu malarum kuviyum mAl undhi vAy
Ongu kamalaththin oNpOdhu Angaith
thigirisudar enRum veNsangam vAnil
pagarumadhi enRum pArththu

Word by Word Meanings

mAl – thirumAl’s (emperumAn’s)
undhivAy – in the divine navel
Ongu – rising tall
oN kamalaththin pOdhu –  beautiful lotus flower
kai – in emperumAn’s right hand
Am – being present
thigiri  – divine disc
sudar enRum – thinking it to be sun
(kai Am) – in his left hand
veN sangam – white divine conch
vAnil pagarum madhi enRum – thinking it as moon which is emitting light in the sky
pArththu – thinking this way
Angu – simultaneously
malarum kuviyum – it [the lotus] will blossom and shrivel

vyAkyanam

Angu malarum kuviyum Al – in the same position, lotus flower will blossom as well as shrivel

Angu – at that time.  In other words, simultaneously.

undhivAy Ongu kamalaththin oN pOdhu – the beautiful lotus flower which is rising tall from emperumAn’s divine navel

Angaith thigiri sudar enRum – it [lotus flower] will think that the divine disc on his right hand is sun

veN sangam vAnil pagarum madhi enRum – looking at the white divine conch pAnchajanyam which is on the other divine hand, it will think that it is the moon which is travelling in the sky

Ongu kamalaththin oN pOdhu Angu malarum kuviyum Al – it carries out the activity simultaneously which sun and moon carry out in two different states. Since sun and moon are seen at the same time, the lotus will carry out the activities simultaneously. In other words, it will blossom after looking at the divine disc, thinking it to be sun. It will shrivel, after looking at the divine conch, thinking it to be moon. Divine disc will not let the lotus to shrivel and divine conch will not let the lotus to blossom. They will make it to remain in a neutral way. While referring to emperumAn, thirumangai AzhwAr has mercifully mentioned in periya thirumozhi 7-10-1 as “arumbinai alarai” (emperumAn is between the stages of a flower bud and the flower blossoming; i.e. between the states of adolescence and youthfulness).

We will take up the 68th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 66 – kAyndhu iruLai mARRi

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avathArikai

AzhwAr asks whether it is a matter of pride for emperumAn that he had to assume a form and come down to earth to destroy an enemy (iraNiyan). He says “Did he not destroy enemies (two demons madhu and kaitabha) when he was reclining in his place half asleep? ”. Is it a matter of pride for him to kill an enemy when he is fully awake? He says “Isn’t he capable of destroying his enemy even when he is not attentive and half asleep!”.

Let us go through the pAsuram and its meanings:

kAyndhiruLai mARRik kadhir ilagu mAmaNigaL
Eyndha paNakkadhir mEl vevvuyirppa vAyndha
madhu kadaibarum vayiRurugi mANdAr
adhu kEdavarkkiRudhi Angu

Word by Word Meanings

kAyndhu – with a fury
iruLai mARRi – removing darkness
kadhir ilagu – being very radiant
mA maNigal – great gems
Eyndha – fitting well
paNam – the (spread) hoods [of thiruvananthAzhwAn, AdhiSEshan)
kadhir mEl – over the radiance
vevvuyirppa – as he sighed heavily
vAyndha – those who came there
madhukaidabarum – demons madhu and kaidaba
vayiRu urugi mANdAr – got killed by having their bowels rotting
avarkku – for those demons
Angu – in that place
adhu kEdu iRudhi – reaching there itself became cause for their lowliness and destruction

vyAkyanam

kAyndhu iruLai mARRi kadhi ilagu mA maNigaL – when the gemstones present on the hoods of AdhiSEsha emit radiance, the rays will remove darkness with a fury. In other words, they will manifest their anger. It is not that emitting radiance is their nature, but it appears that even as they think that they should remove darkness, they carry out the act immediately.

Eyndha paNakkadhir – the radiance emitted by the rays coming from the appropriate gems in the spread hoods of thiruvanthAzhwAn (AdhiSEshan) will remove darkness with a rage.

kadhir mEl – on top of that radiance

vevvuyirppa – even as he breathed heavily. thiruvananthAzhwAn was very happy since he was together with emperumAn and as an outlet of that happiness he was inhaling and exhaling deeply.

vAyndha madhu kaidabarum vayiRu urugi mANdAr – the demons madhu and kaitabha who came there at that time got killed even as their bowels started rotting.

adhu kEdu avarkku iRudhi Angu – that (act of coming there) itself became ruinous for them and they got destroyed. AzhwAr says “Oh my! It is good that it happened to them”. periyAzhwAr too, in the manner of yaSOdhA, has mercifully mentioned in his periyAzhwAr thirumozhi 3.3.7 “enRum en piLLaikkuth thImai seyvArgaL anganam AvargaLE” (those who carry out misdeeds towards my son will end up with the same fate).

Angu – in that place. The same place, where emperumAn has taken residence, which was responsible for AzhwAr to live and sustain himself, became the reason for madhu and kaitabha, who were having wrong ideas, to get destroyed. While being with emperumAn is the reason for people of the world to realise their natural characteristics, in the case of the demons madhu and kaitabha it became the cause for their death. Just as it is mentioned in chAndhOgya upanishath 8.12.2 “paranjOthirupasampadhya svEna rUpEna abhinishpadhyathE” (he [a chEthana, sentient entity] approaches the greatly radiant nArAyaNa and attains his svarUpa (natural characteristics) blossoming), while the favourable entities attain their svarUpam, for the enemies madhu and kaitabha, their evil thoughts became the reason for their destruction.

We will move on to the 67th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 65 – angaRkidarinRi

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avathArikai

Apart from the tiredness that emperumAn might have had due to churning for nectar, AzhwAr lists other activities of emperumAn in other incarnations which created tiredness.

Let us go through the pAsuram and its meanings:

angaRkidarinRi andhippozhudhaththu
manga iraNiyadhAgaththai pongi
ariyuruvamAyppiLandha ammAnavanE
kariyuruvam kombosiththAn kAyndhu

Word by Word Meanings

angaRku – for prahlAdha, who is the son
idar inRi – without any trouble coming his way
andhi pozhudhaththu – during evening time
iraNiyadhu – hiraNya kashyap’s
Agaththai – chest
manga – to destroy
ari uruvam Ay pongi – rising up in the form of narasimha (part man and part lion)
kiLarndhu – tearing apart
ammAnavanE – that emperumAn (supreme being)
kAyndhu – becoming furious
kari uruvam – the elephant kuvalayApIdam which had black complexion
kombu – tusks
osiththAn – broke

vyAkyanam

angaRkidarinRi – ensuring that no trouble came in the way of prahlAdha, the son. Didn’t emperumAn kill hiraNya kashyap such that no harm came in the way of prahlAdha! If the text is angaRkidar thIra we can construe the meaning as – ensuring that the harm which came prahlAdha’s way was removed.

andhippozhudhaththu – in the evening time when the strength of dhEvas (celestial entities) diminishes and that of demons flourishes.

manga iraNiyadhu Agaththai – at a time when the strength of iraNiyan flourishes, he destroyed iraNiyan’s body.

iraNiyadhu Agam – wasn’t iraNiyan’s body strengthened by all the boons that he had been granted [by other dhEvathAs]! emperumAn ensured that such a heart was destroyed.

pongi – rising furiously, as mentioned in narasimha manthram “mahAvishNum

ari uruvamAy – having the fiery form of narasimha, as mentioned in narasimha manthram “jvalantham” (radiant).

piLandha ammAn – the supreme being who tore it! thirumangai AzhwAr has also mercifully mentioned in his periya thirumozhi 2.5.8 “piRai eyiRRanRadalariyAyp peruginAnai” (one who grew in the form of narasimha with teeth like crescent of moon).

avanE kari uruvam kombu osiththAnAzhwAr mentions about how emperumAn removed the hurdles of all favourable people, apart from removing the hurdles of one prahlAdha. During his incarnation as krishNa, emperumAn went furiously at the elephant kuvalayApIdam which was set off by kamsa on him and broke its tusks. It is implied here that by protecting himself from the elephant, he removed the troubles of all those who were very affectionate towards him.

kAyndhu – was it not emperumAn who does not become furious, made himself furious! Since AzhwAr has used the phrase avanE kariyuruvam kombosiththAn, we can construe that emperumAn benefitted prahlAdha twice (once by killing iraNiyan and the second time, by killing the elephant). AzhwAr probably considers killing the elephant as a benefit done for prahlAdha!

We will take up the 66th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 64 – isaindha aravamum

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yathOkthAkAri – thiruvehkA

avathArikai

AzhwAr reminisces about the ways by which emperumAn transforms himself in order to carry out the tasks of dhEvas (celestial entities) who desire other benefits (than emperumAn himself) and feels affectionate towards him.

Let us go through the pAsuram and its meanings:

isaindha aravamum veRpum kadalum
pasaindhangu amudhu padaippa asaindhu
kadaindha varuththamO kachchi vehkAvil
kidandhirundhu ninRadhuvum angu

Word by Word Meanings

isaindha – being fit to be coiled around like a rope
aravamum – the snake vAsuki
(isaindha) – being fit to be used as an agitator
veRpum – the mountain manthara
(isaindha) – being fit to be used as the container
kadalum – the ocean

(these three entities)
pasaindhu – interconnecting these three objects
angu – in that ocean
amudhu – nectar
padaippa – making it to be formed
asaindhu – undergoing difficulties
kadaindha varuththamO – is it due to the tiredness of having had to churn
kachchi – in kAnchIpuram
vehkAvil – at thiruvehkA (a divine abode)
kidandhu – in reclining posture
angu – in that kAnchIpuram (at thiruppAdagam)
irundhu – in sitting posture

(at thiruvUragam)
ninRu – in standing posture

vyAkyanam

isaindha aravamum veRpum kadalum – if one were to plunge a mountain manthara as the agitator in the ocean and a snake vAsuki as the rope around it and start churning, will these be compatible? They will very well be compatible since manthara is fully fit to be used as the agitator for churning, vAsuki is fully fit to be used as the rope and the ocean is fully fit to be used as the container for the churning process.

pasaindhu angu amudhu padaippa – taking these three together, emperumAn churned using his strength, making the ocean water as the refuse and getting nectar out of it.

asaindhu kadaindha varuththamO – Is emperumAn feeling troubled since he had to use his divine body in order to churn the ocean? The term asaindhu refers to the effort put in by emperumAn to move his body during churning.

kachchi vehkAvil kidandhu irundhu ninRadhuvum angu – is it due to the tiredness of having had to churn that emperumAn has taken a reclining posture at thiruvehkA in kAnchIpuram, has taken a sitting posture in the divine abode thiruppAdagam in kAnchIpuram, and has taken a standing posture in the divine abode thiru Uragam?

AzhwAr feels fearful due to his affection for emperumAn since he is present in all three poses (of standing, sitting and lying down) in these divine abodes.

We will take up the 65th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 63 – thAzh sadaiyum

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avathArikai

AzhwAr says that emperumAn who is residing in these dhivyadhESams is one with simplicity. The quality of saulabhyam (simplicity) is spoken of here as the boundary for modesty. AzhwAr is amazed at the ability of emperumAn to don the act of one who has to accomplish something (the form of Siva) and the act of one who is readily available (the form of vishNu) at the same time! How amazing is this, he wonders!

Let us go through the pAsuram and its meanings:

thAzh sadaiyum nINmudiyum oNmazhuvum chakkaramum
sUzharavum ponnANum thOnRumAl sUzhum
thiraNdaruvi pAyum thirumalaimEl endhaikku
iraNduruvum onRAy isaindhu

Word by Word Meanings

thAzh sadaiyum – matted locks tied in a lowly way
nIL mudiyum – long divine crown
oN mazhuvum – the beautiful weapon mazhu (axe)
chakkaramum – divine disc
sUzh aravum – snakes coiling around
pon nANum – having golden waist cord
iraNdu uruvum – these two forms (of Sankara and nArAyaNa)
sUzhum thiraNdu aruvi pAyum thirumalai mEl endhaikku – for my father (emperumAn) who is atop thirumalai hills which have streams on all sides
onRu Ay isaindhu thOnRum –  merge into one
Al – how amazing is this!

vyAkyanam

thAzh sadaiyumemperumAn took as his SarIram (divine physical form) the physical form of Siva with his matted hair tied in a lowly way, exhibiting clearly that he [Siva] has assumed this form [with matted hair] in order to accomplish something [by carrying out penance]. AzhwAr says that without feeling disgusted that he had to take as part of his physical form, the form of one with matted hair, emperumAn undertook that too.

nIL mudiyumemperumAn’s crown which gives out to everyone that he is the leader of all the worlds. What simplicity is this that he is equating such divine crown with a lowly matted hair!

oL mazhuvum – the weapon axe which is used to trouble others.

chakkaramum – just as it is mentioned in thiruviruththam 33 “aruLAr thiruchchakkaram”, the divine disc which is used to protect

sUzh aravum – snake which is wound around the waist to create fear

pon nANum – the golden waist cord which is wound around the waist to display wealth

thOnRumAl – these two forms appear to be one. Isn’t Siva too a part of emperumAn’s SarIram (divine physical form)!

sUzhum thiraNdaruvi pAyum thirumalai mEl endhaikku – to my father who has taken residence in the divine hills of thirumalai, surrounded everywhere with streams

iraNdu uruvum onRAy isaindhu – these two forms complemented each other and merged into one! Even though the two forms are incongruent, it appears that they suited him [emperumAn] as if they were meant for him that way!

isaindhu – even AzhwAr had thought that the two forms will not complement each other. One form (of Siva) is meant to accomplish something [through penance] and the other (of vishNu) is full of beauty. Despite such contrast, the two forms appeared as one and fitted emperumAn well! AzhwAr wonders at this simplicity of emperumAn! Hasn’t thirumangai AzhwAr too mercifully mentioned in periya thirumozhi 7.10.7 “kaNNudhal kUdiya aruththanai” saying that emperumAn has pervaded Siva as his antharyAmi (indwelling soul) and has taken him as his SarIram!

We will take up the 64th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 62 – viNNagaram vehkA

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avathArikai

AzhwAr says that emperumAn very much desires dhivyadhESams (divine abodes) as being solitary places from where he can protect followers. Is it that he has merely taken residence in this world? He says that emperumAn’s stay at paramapadham is also devoid of anything; isn’t it only at dhivyadhESams that he is together with witnesses!

Let us go through the pAsuram and its meanings:

viNNagaram vehkA viri thirai nIr vEngadam
maNNagaram mAmAda vELukkai maNNagaththa
thenkudandhai thEnAr thiruvarangam thenkOtti
thankudangai nIrERRAn thAzhvu

Word by Word Meanings

viNNagaram – thiruviNNagaram (a divine abode in kumbakONam)
vehkA – thiruvehkA (a divine abode in kAnchIpuram)
viri thirai nIr vEngadam – thirumalai where there is plenty of water resource with splashing waves
maNNagaram – only this is a city on earth
mA mAdam vELukkai – thiruvELukkai (a divine abode in kAnchIpuram) which has huge mansions
maN agaththa then kudandhai – the beautiful thirukkudandhai (kumbakONam) which is at the centre of earth
thEn Ar thiruvarangam – the divine thiruvarangam town which has flood of honey (inside the surrounding gardens)
then kOtti – the divine thirukkOttiyUr on the southern side

(all these divine abodes)
than kudangai – in his palm
nIr ERRAn – emperumAn who took water (from mahAbali as symbolic of accepting alms)
thAzhvu – are the places of residence where emperumAn stays with modesty

vyAkyanam

viNNagaram vehkA viri thirai nIr vEngadam – thiruviNNagaram, thiruvehkA and, thirumalai which has lot of water resources. Just as it is mentioned in nAchchiyAr thirumozhi 8.3 “kuLiraruvi vEngadam”, it is thiruvEngadam which has lot of streams. AzhwAr will not mention thirumalai without adding a special adjective for it!

maNNagaram mA mAda vELukkai – even though it is located in the materialistic realm, the town of vELukkai with its tall mansions will equal paramapadham.

mA mAda – this signifies the tall mansions.

maN agaththa then kudandhai – the dhivyadhESam thirukkudandhai which is on earth is considered to be a piece of paramapadham.

thEnAr thiruvarangam – the huge temple of thiruvarangam (SrIrangam) which has orchards which have unlimited sweetness.

thenkOtti – thirukkOttiyUr, which is on the southern side [of bhAratham].

than kudangai nIrERRAn thAzhvu – the divine places where emperumAn who received water in his small palms (from mahAbali) took residence with simplicity in his divine mind. Just as he came down to this world as a mendicant in order to retrieve the worlds which are his possession, he took residence as a mendicant in these divine abodes in order to retrieve souls which are his possessions.

thAzhvu – these are the places where he has taken residence will total happiness that he is fortunate to help his followers all the time instead of coming down once in a while through his incarnations and helping his followers once and disappearing. These are the divine abodes where he remains as a humble entity always, instead of having to incarnate every time when his followers request him.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 61 – paNdellAm vEngadam

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avathArikai

AzhwAr says that it is not that emperumAn merely removes the enemies of his followers. He says that the reason for emperumAn, who is having paramapadham as his residence, to dwell in various dhivyadhESams (divine abodes) is only for the sake of his followers. AzhwAr reveals the subtle meaning in this pAsuram that the supreme being, emperumAn, desires AzhwAr’s divine mind over his dhivyadhESams.

Let us go through the pAsuram and its meanings:

paNdellAm vEngadam pARkadal vaikundham
koNdangu uRaivARkuk kOyilpOl vaNdu
vaLangiLarum neeLsOlai vaNpUngadigai
iLangumaran than viNNagar

Word by Word Meanings

vaikundham – paramapadham
koNdu – keeping it as his residence
angu – in that place
uRaivARku – for emperumAn who resides there permanently
pARkadal – thiruppARkadal, the milky ocean
vEngadam – thirumalai
vaNdu vaLam kiLarum neeL sOlai – having expansive gardens where swarms of beetles gather
vaN – beautiful
pU – sweet
kadigai – the divine hills of kadigai (also known as chOLashimhapuram or shOLingapuram)
iLam kumaran than viNNagar – thiruviNNagar which the youthful emperumAn considers as his own

All these divine abodes

paNdu – before emperumAn subjected AzhwAr as his servitor
kOyil pOl – looks like these were his temples (the implied meaning here is that nowadays, emperumAn considers AzhwAr’s heart as his temple)

vyAkyanam

vaikundham koNdu angu uRaivARku – to emperumAn who considers SrIvaikuNtam as his dwelling place and resides there permanently with lot of involvement

pARkadal vEngadam – the divine milky ocean and thiruvEngadamalai (thirumalai)

vaNdu vaLam kiLarum neeL sOlai vaN pUm kadigai – beautiful, sweet divine kadigai hills, which have orchards swarming with beetles

iLam kumaran than viNNagar – the divine abode thiruviNNagaram where emperumAn, who is forever young, has taken residence.

All these divine abodes…..

paNdellAm kOyil pOl – it appears that these were emperumAn’s temples before he recognised AzhwAr. It is implicit here that after emperumAn accepted him, his heart has become emperumAn’s temple.

paNdellAm kOyil pOl – before emperumAn accepted AzhwAr (as his servitor) these abodes were his temples. AzhwAr says that now, after getting rid of AzhwAr’s sins, emperumAn does not know of anything else. He implies that emperumAn has left SrIvaikuNtam, thiruppARkadal and other dhivyadhESams and entered AzhwAr’s divine mind. Or we can construe the meaning for this as – for emperumAn who earlier used to reside in abodes such as vEngadam, pARkadal, vaikundham, kadigai, viNNagar etc, AzhwAr’s heart has now become the temple. Hasn’t  nammAzhwAr mercifully stated in thiruvAimozhi 10-7-8 “thirumAL vaikundhamE thaN thiruvEngadamE” by which he has brought in parity for thiruvEngadam [thirumalai] with paramapadham and thiruppARkadal! We can also construe the meaning for this as – for emperumAn who was residing in the beautiful sweet kadigai hills and viNNagar, abodes such as vEngadam, pARkadal, vaikundham etc were probably temples earlier.

We will move on to pAsuram 62 next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 60 – peRRam piNaimarudham

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avathArikai

When AzhwAr was asked “If you wish to have attachment to life, you can live only if your enemies are removed. What happened to your enemies?”. AzhwAr responds saying “getting rid of enemies has becomes emperumAn’s responsibility”

Let us go through the pAsuram and its meanings:

peRRam piNai marudham pEymulai mAchchagadam
muRRakkAththUdupOy uNdudhaiththu kaRRukkuNilai
viLanganikkuk koNdeRindhAn veRRip
paNilam vAy vaiththugandhAn paNdu

Word by Word Meanings

peRRam – cows
muRRakkAththu – protecting without leaving out even one cow
piNai marudham Udu pOy – going between the (two) intertwined pair of arjuna trees
pEy mulai uNdu – suckling the demon pUthanA
mA sagadam udhaiththu – kicking the huge wheel
kaRRu kuNilaik koNdu – using the calf as a stick to throw against
viLanganikku eRindhAn – emperumAn who threw it against the wood apple
paNdu – once upon a time
veRRi paNilam – conch which has the habit of winning
vAy vaiththu – blowing it from his mouth
ugandhAn – was happy

vyAkyanam

peRRam piNai marudham …. – this pAsuram comes under the category of niRai aNi in thamizh grammar. In other words, each of the words in the first line should be connected with the corresponding word in the second line. Thus, the sequence will be: peRRam – muRRak kAththu; piNai marudham – Udu pOy; pEy mulai – uNdu; mAch chagadam – udhaiththu.

peRRam – cows.

piNai marudham – two arjuna trees which had intertwined without any gap between them.

pEy mulai – the bosom of demonic woman, pUthanA.

mAchchagadam – the fearsome wheel.

muRRak kAththu – protecting all the cows without leaving out even one

Udu pOy – going between the arjuna trees, in which the demons yamaLa and arjuna had pervaded, in such a way that they were felled

uNdu – suckling pUthanA such that she was killed

udhaiththu – kicking the demon who had come in the form of a wheel

then

kaRRuk kuNilai – using a calf as a throwing stick

viLanganikkuk koNdu eRindhAn – he threw (the calf) at a wood apple fruit. By using one (calf) [demon] which came to kill him, he killed the other (wood apple).

veRRippaNilam vAy vaiththu ugandhAn – who did all these? It is he who blew the victorious conch pAnchajanyam keeping in his mouth and felt happy, after killing the gang of demons, that he had annihilated the enemies of his followers. Since he had taken a vow that he will not don any weapon, he killed his followers’ enemies by the mere trumpeting sound of conch. Instead of killing each enemy separately with the bows of arjuna, he killed all the enemies simultaneously with the sound of conch and carried out benefit for his followers.

paNdu – before he reached the stage of adulthood, he killed the inimical demons with his hands. After becoming an adult, he killed the enemies with the sound of SrI pAnchajanya (divine conch).

We will take up the 61st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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mUnRAm thiruvandhAdhi – 59 – vAzhum vagai

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avathArikai

In the 57th pAsuram, AzhwAr had told his divine mind “kariyAn kazhalE theruL” (being devoted to the divine feet of emperumAn). In this pAsuram, he approaches those divine feet and experiences them.

Let us go through the pAsuram and its meanings:

vAzhum vagai aRindhEn mai pOl nedu varai vAy
thAzhum aruvi pOl thAr kidappa sUzhum
thirumA maNi vaNNan sengaNmAl engaL
perumAn adi sErap peRRu

Word by Word Meanings

mai pOl nedu varai vAy – in the huge mountain which is very dark like a black pigment
thAzum – flowing down, on both sides
aruvi pOl – like stream
thAr kidappa – with the garland lying

(engaging with that)

sUzhum – circling it without leaving it even for a moment
thiru – one who has SrI mahAlakshmi
mA maNi vaNNan – one who has the complexion of blue coloured gem
sengaN mAl – the great one with reddish eyes
engaL perumAn – emperumAn’s
adi – divine feet
sErappeRRu – since (I) approached
vAzhum vagai aRindhEn – I learnt the way to sustain myself

vyAkyanam

vAzhum vagai aRindhEn – I learnt the way to sustain myself – by attaining emperumAn and holding on to him. I learnt that this is the wealth which is meant for AthmA (souls). In earlier times, as mentioned in SrI bhagavath gIthA 2-62, and 2.63dhyAyathO vishayAn pumsa … budhdhinASAth praNaSyathi” (by thinking of worldly matters, the mind was having attachment towards them…. he is lost since he loses his intelligence), I had learnt the way to get lost by involving with worldly matters and getting destroyed. nammAzhwAr too has mercifully stated in thiruvAimozhi 6-9-9 “pala nI kAttip paduppAyO” (are you going to destroy me by showing me all the worldly matters?). Only knowledge about emperumAn and lack of that knowledge are the reasons for attaining salvation (from samsAram) and for getting destroyed, respectively. Since sIthAppirAtti had instructed rAvaNa, as in SrI rAmAyaNam sundhara kANdam 21-20 “yadhi jIvithumichchasi thEna maithri bhavathu thE” (if you desire to live, make friends with SrI rAma), if one wishes to sustain oneself, he/she should attain emperumAn.

mai pOl nedu varai vAyth thAzhum aruvipOl thAr kidappach chUzhum – even if emperumAn does not grant us salvation but destroys us, he has such beauty that we cannot shun him.  Just as streams roll down the sides of a huge black mountain, garlands from his shoulders are surrounding his divine chest. Just like two streams falling rapidly from mEru mountain (a celestial mountain) towards earth, the garlands come down from the shoulders towards the divine feet. Since the mountain is not sufficient to describe the divine chest of emperumAn, AzhwAr is adding a simile to it by saying mountain which is like a black pigment.

sUzhum thirumAmaNivaNNan – we can combine the last word of the previous verse (sUzhum) with the first word of the next verse (thirumAmaNivaNNan) and say that pirAtti will surround emperumAn, unable to let go of this beautiful divine form of emperumAn, as mentioned in thiruvAimozhi 6-10-10 “agalagillEn iRaiyum enRu” (not wishing to leave him even for a moment) and dwell permanently on that divine chest.

thirumAmaNivaNNanemperumAn has the complexion of a lustrous, priceless gem. Alternatively, this could mean that he has on his divine chest thiru (pirAtti) and kausthuba garland (blue coloured pendant on a chain, resting on his divine chest, representing all the jIvAthmAs). He has periya pirAtti and a divine form that removes the fatigue of those who see him.

sengaNmAl – emperumAn with lotus eyes. These eyes will give out the fact that he is the supreme being. We can construe the reddish colour of the eyes to have come from the fact that he is the consort of SrI mahAlakshmi. This implies that the cause for happiness is also an ordained one.

engaL perumAnemperumAn and pirAtti together – the pair – is a very sweet matter for AzhwAr. emperumAn who is with periya pirAtti is asmath swAmy (my lord).

adi sErappeRRu – I learnt the way to approach and be with such emperumAn. I learnt the way to attain the divine feet of emperumAn, who is sweet, great and ordained for me, and to sustain myself.

We will take up the 60th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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