Category Archives: mUnRAm thiruvandhAdhi

mUnRAm thiruvandhAdhi – 58 – theLindha silAdhalaththin

Published by:

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

Full Series

<< Previous

avathArikai

When told that we should attain emperumAn who has such greatness, we told AzhwAr “we can hold on to him only if we see him”. AzhwAr responds saying that he has taken residence in thirumalai so that we can see him.

Let us go through the pAsuram and its meanings:

theLindha silAdhalaththin mEl irundha mandhi
aLindha kaduvanaiyE nOkki viLangiya
veN madhiyam thAvennum vEngadamE mElorunAL
maN madhiyil koNdugandhAn vAzhvu

Word by Word Meanings

theLindha – being clear
silAdhalaththin mEl irundha mandhi – the female monkey sitting on the crystalline rock
aLindha karudanaiyE nOkki – looking at the affectionate male monkey
viLangiya veN  madhiyam thA ennum vEngadam – thiruvEngadam (thirumalai) which appears such that the female monkey will ask the male monkey to catch hold of and give the bright moon
mEl oru nAL – at an earlier point of time
maN – earth
madhiyin – through cleverness
koNdu – obtaining (from mahAbali)
ugandhAn – emperumAn who was happy in his divine mind
vAzhvu – the place of residence

vyAkyanam

theLindha silAdhalaththin mEl irundha mandhi – female monkey sitting on a black rock which appeared pure like a crystal. These monkeys are much like SrI rAma and sIthAppirAtti who were residing in the divine chithrakUtam during their time of dwelling in forest.

silAdhalaththin mEl irundha – this implies that the female monkey was sitting on the black rock already.

irundha – the female monkey was sitting on the rock, manifesting its greatness. This monkey is sitting on the rock just like sIthAppirAtti was sitting on a rock on the banks of river gOdhAvari. Just as SrI rAma told lakshmaNa as in SrI rAmAyaNam AraNya kANdam 63-12 “asminmayA sArdhamuthAraSeelA SilAthalE pUrvamupOpavishtA, kAnthasmithA lakshmaNa jAthahAsA thvAmAha sIthA bahuvAkyajAtham” (Oh lakshmaNa! sIthA, who has a deep nature and a beautiful smile, was sitting close to me on this rock earlier and said many words to you with a banter), this monkey is also doing the same.

aLindha kaduvanaiyE nOkki – looking at the male monkey, which was very affectionate towards the female monkey and expecting the next command from the female monkey.

aLindha – just like servitors who look for signs from knitting of the brow. This implies an expectation from the male monkey as to when the female monkey is going to order it to carry out a specific task.

aLindha kaduvan – don’t love quarrels take place due to excessive affection!

kaduvanaiyE nOkki – when there is a love quarrel, without the need for a mediator, the female monkey directly talks to the male. When there was a love quarrel between SrI rAma and sIthA, lakshmaNa was present to be a mediator but here there is none like that.

nOkki – by its mere look, the female monkey gives out everything that it wanted to covey.

viLangiya veN madhiyam thA ennum – the female monkey wants the male to bring the brightly shining moon. Just as asking for a mirror to see its face, it is asking for the moon. Since thirumalai hills are taller than the lunar region, the other side of moon is visible to the female monkey. Since there is no fault on the other side of moon, it is asking the male monkey to give the faultless moon.

thA ennum – since the female monkey is sitting on top of the rock and the male monkey below, it is stretching its hand to offer it the moon.

vEngadamE – thiruvEngadam hills like this

mEl oru nAL maN madhiyil koNdu ugandhAn vAzhvu – this is the place which is considered as his wealth by emperumAn, who by his cleverness, lowered himself in the presence of mahAbali and obtained the earth by asking for alms from him, and became very delighted.

maN madhiyil koNdu ugnadhAn – by having the knowledge that (mahAbali) will give if asked for as alms, emperumAn asked for as alms.

ugandhAn – he was delighted as if he had got something which was not his.

vAzhvu – the place of residence. It can also be considered as his wealth.

maN madhiyil koNdu – it appears that when the monkey asked for moon, AzhwAr was reminded of vAmana asking for three steps of land!

We will consider the 59th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 57 – polindhirundha kAr vAnil

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that it will be great to meditate on emperumAn who has such greatness. He tells his heart to attain emperumAn, who has garuda as his flag and, who is the consort of SrI mahAlakshmi. He says that instead of being aloof saying that it is not possible, if we attain him, that itself will give eminence to everyone.

Let us go through the pAsuram and its meanings:

polindhiruNda kArvAnil minnE pOl thOnRi
malindhu thiruvirundha mArvan polindha
garudan mEl kaNda kariyAn kazhalE
theruL thanmEl kaNdAy theLi

Word by Word Meanings

thiru – pirAtti
polindhu iruNda kAr – being very dark during rainy season
vAnil – among the cloud
minnE pOl thOnRi – dazzling like lightning
malindhu irundha mArvan – one who has the divine chest in which she resides with pride
polindha garudan mEl koNda – conducting garuda
kariyAn – emperumAn who is of dark complexion
kazhalE – only the divine feet
theruL than mEl – is the matter for devotion, which is superior to knowledge
theLi kaNdAy – (Oh heart!) be clear on this.

vyAkyanam

polindhu iruNda kAr vAnil minnE pOl thOnRi –  golden hued periya pirAtti (SrI mahAlakshmi) has taken residence in the dark complexioned divine form of emperumAn just like a flash of lightning dazzles across the dark clouds during monsoon when the sky is dark.

malindhu thiru irundha mArvan – emperumAn has his divine chest on which periya pirAtti has taken residence with her greatness showing clearly. Alternatively, malindhu thiru irundha can be construed as periya pirAtti greatly desiring the divine chest of emperumAn and taking residence in it.

polindha garudan mEl koNda kariyAn kazhalE – it appears that for emperumAn being atop garudan gives him supremacy over being the consort of periya pirAtti. It appears that the beauty when he is atop garuda is more than that when he is with periya pirAtti. The dark coloured divine feet of emperumAn who is riding garuda…

polindha garudan – we can consider this as garuda who is fully complete. emperumAn sitting on garuda is like a dark coloured peak sitting over the golden colured great mEru mountain.

kariyAn – it is implied by this that the two of them (emperumAn and garuda) ae having contrasting hues.

theruL thantherul means knowledge; being meditated upon. We can consider this as referring to bhakthi (devotion) which is the matured state of gyAna (knowledge).

mEl kaNdAy – think higher than these. In other words, think that all the rest are on a lower level and bhakthi is at a higher level. Isn’t this the greatness which is apt for the servitor’s nature!

theLi – think of this as being truly stated, inside the heart, instead of stating something superficially.

garudan Mel koNda kariyAn thiruvirundha mArvanpirAtti is like lightning which manifests both emperumAn and garuda.

We will take up the 58th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 56 – niRam veLidhu

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that one can enjoy this beauty of emperumAn but cannot estimate the beauty and say that it is like this. One can engage in enjoying the benefit of experiencing emperumAn’s beauty but it is not possible to describe that beauty.

Let us go through the pAsuram and its meanings:

niRam veLidhu seydhu pasidhu karidhenRu
iRai uruvam yAm aRiyOm eNNil niRaivudaiya
nAmangai thAnum nalam puriya vallaLE
pUmangai kELvan polivu

Word by Word Meanings

iRai – sarvESvaran’s (supreme being’s)
uruvam – the divine auspicious form
niRam – by colour
veLidhu – will it be white? (Or)
seydhu – will it be red? (Or)
pasidhu – will it be green? (Or)
karidhu – will it be black?
enRu – of what colour will it be
eNNil – if we analyse
yAm aRiyOm – we will not know

(let this remain)
niRaivu udaiya – one who is complete in knowledge and power
nAmangai thAnum – sarasvathi dhEvi too
pU mangai kELvan – emperumAn, the consort of SrI mahAlakshmi who dwells on a lotus flower, his
polivu – the completeness
nalam pugazha vallaLE – does she have the power to praise? (No, she does not)

vyAkyanam

niRam veLidhu seydhu pasidhu karidhu enRu iRai uruvam yAm aRiyOm eNNil – if we try to analyse whether emperumAn’s complexion is whitish or reddish or greenish or blackish, we cannot know that, even a little bit.

yAm aRiyOm eNNil – we can only speak with devotion but cannot think with our mind. It is only this much. That we cannot think of, is not due to any shortage of our knowledge but because of his greatness.

niRaivudaiya nAmangai thAnum – even sarasvathi, who is apt to be attained by people of the world who try to speak about emperumAn and one who has the greatness herself to speak about emperumAn; sarasvathi dhEvi who has the quality to speak without any confusion and one who can speak in an unbiased way.

nalam pugazha vallaLE – is she capable of speaking completely about the auspicious qualities of emperumAn? Is she capable of speaking appropriate to emperumAn’s greatness ?

What is the reason for her being unable to praise emperumAn?

pUmangai kELvanpolivu – is it possible for sarasvathi to speak fully about the greatness of emperumAn who has as his servitor thirumagaL (SrI mahAlakshmi) who in turn has sarasvathi as her servitor! Is it possible for some people to speak about emperumAn’s greatness? Is it possible to speak in a place where emperumAn and pirAtti (SrI mahAlakshmi) are together? Has it not been mentioned in SrI rAmAyaNam AraNya kANdam 37-18 “apramEyam hi thath thEja: yasya sA janakAthmajA” (is it possible to estimate the radiance of SrI rAma with whom sIthA, the daughter of janaka, is together)! That it is not possible to estimate the greatness of emperumAn has been mercifully mentioned by nammAzhwAr too in thiruvAimozhi 1-1-1uyarvaRa uyarnalam udaiyavan” (one who has great auspicious qualities which cannot be surpassed by anyone).

iRai uruvam yAM aRiyOm eNNil – this the greatness of the divine form of emperumAn (implies that it is impossible to speak about his auspicious qualities).

We will take up the 57th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 55 – periya varai mArvil

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr enjoys the beauty of emperumAn who has affection like this for bhUmippirAtti.

Let us go through the pAsuram and its meanings:

periya varai mArvil pErAram pUNdu
kariya mugil idai min pOla thiriyungAl
pANodunga vaNdaRaiyum pangayamE maRRavan than
nINedungaN kAttum niRam

Word by Word Meanings

periya varai mArvil – in the divine chest [of emperumAn] which is like a huge mountain
pErAram pUNdu – donning a huge necklace
thiriyungAl – if he roams around
kariya mugil idai min pOla – it will appear like a flash of lightning across rain-laden clouds
maRRu – more over
avan than – that emperumAn’s
nIL negum kaN – long expansive eyes’
niRam – colour
pAN odunga vaNdu aRaiyum pangayamE kAttum – lotus flower, in which beetles remain and sing so sweetly that all the other songs which had earlier been sung and called as songs would be obliterated, would show out.

vyAkyanam

periya varai mArvilemperumAn’s divine form would appear like mEru mountain (a celestial mountain which is very huge). With garlands decorating his divine chest, the divine chest would appear like a mountain which cannot be estimated [for its expansiveness].

pErAram pUNdu – the greatness of the garland is such that it has to be folded twice over on that divine chest.

kariya mugil idai min poLa – an example is given to describe how the garland appeared on his black divine chest. Just as a flash of lightning would appear across dark clouds, the golden garland appeared across the black divine form of emperumAn.

thiriyungAl – when emperumAn was roaming here and there, donning the huge garland on his divine chest. Or, it can be construed as: when thinking of this beauty.

pAN odunga vaNdu aRaiyum pangayamE – the beetles will sing so sweetly that all the others who can sing would hang out their heads in shame. Lotus flowers, on which these beetles would be foraging, would show. What will they show?

maRRu avan than nIL nedungaN kAttum niRam – They will show the colour of the long, expansive divine eyes of emperumAn. The lotus flower will show the colour of his eyes whose beauty is immeasurable. Did not nammAzhwAr too describe emperumAn’s divine eyes in his thiruviruththam 45 “perum kEzhalAr tham perungaN malarppuNdarIkam” by saying that emperumAn’s divine eyes are like lotus flowers!

We will take up the 56th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 54 – thALAl sagadam

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr enjoys the deeds of kaNNapirAn (krishNa) which could be compared with the deed of emperumAn on the banyan lead.

Let us go through the pAsuram and its meanings:

thALAl sagadam udhaiththup pagadundhi
kILA marudhidai pOyk kEzhalAy mILAdhu
maNNagalam kINdu angOr mAdhugandha mArvaRkup
peNNagalam kAdhal peridhu

Word by Word Meanings

sagadam – sagadAsuran [a demon who had entered a wheel to kill krishNa]
thALAl – with divine feet
udhaiththu – kicking
pagadu – elephant [called as kuvalayApIdam]
undhi – pushing it aside
kILA – without a split
marudhu idai pOy – crawling between the arjuna trees
kEzhal Ay – in the form of varAha (wild boar)
mILAdhu – without hesitating and returning
agalam maN kINdu – digging out the expansive earth from the wall of the universe
Or mAdhu ugandha mArvaRku  – emperumAn who has the divine chest much desired by periya pirAtti (SrI mahAlakshmi)
peN agalam – on the divine form of bhUmippirAtti (SrI bhUdhEvi)
kAdhal – affection
peridhu – will be flooding

vyAkyanam

thALAl sagadam udhaiththu – killing the demon sagadAsuran with his divine feet. Kicking aside a wheel which came close to his divine feet.

pagadundhipagadu – elephant. Killing the elephant kuvalayApIdam set on him by kamsa, by pushing it. He pushed hard at the elephant which came close to his hand. He kicked the wheel which came in his way, with his divine feet and pushed aside the elephant, as mentioned by thirumangai AzhwAr in periya thirumozhi 6-5-6 “puguvAy ninRa pOdhagam” (elephant which stood in his way of going towards kamsa) with his divine hands.

kILA marudhidai pOy – finding a path between two arjuna trees which had intertwined closely without any gap. We can also construe it as krishNa going between the trees by splitting them.

kEzhalAy mILAdhu – When he, who is greater than everyone else, takes a very lowly form of boar, should he not look like a boar? Thus, he felt like a boar. If he had thought of himself as the consort of thirumagaL (SrI mahAlakshmi) could he have carried out the activities of a boar?

mILAdhu maNNagalam kINdu – we can construe the meaning as – digging out the earth such that it cannot be snatched away.

angOr maNNagalam kINdu – he came out of deluge there, holding the expansive earth.

mAdhu ugandha mArvaRkuemperumAn who has the divine chest much desired by periya pirAtti.

peNNagalam kAdhal peridhu – his affection towards SrI bhUmippirAtti (SrI bhUdhEvi) was over-flooded. peNNagalam refers to the divine form of SrI bhUmippirAtti.  Has bhUmippirAtti’s form not been described in siRIya thirumadalkArAr varaikkongai kaNNar kadal udukkai” (bhumippirAtti has thiruvEngadam and thirumAlirunjOlai on which clouds take rest, as her bosom and the expansive ocean as her dress)!

kAdhal peridhuemperumAn’s infatuation with bhUmippirAtti is described here. emperumAn’s desire for those whom he likes is much larger than the desire which those who like him have for him. Did not emperumAn who has all his desires fulfilled, take out earth from the walls of the universe by taking the form of a boar!

peNNagalam kAdhal peridhuAzhwAr says “Is it not because of the affection that he has for bhUmippirAtti that he dug out the earth  which she respects a lot (or earth which has bhUmippirAtti as the caretaking deity)?”.

We will take up the 55th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 53 – muyanRu thozhu

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr enjoys the experience of emperumAn reclining on banyan leaf, just as he enjoyed the deed of vAmana in the previous pAsuram. He tells his heart that they should fall head over heels and experience such deeds when emperumAn’s characteristics are like these. He says that emperumAn is capable of uniting things which are incompatible.

Let us go through the pAsuram and its meanings:

muyanRu thozhu nenjE mUri nIr vElai
iyanRa marathAlilaiyin mElAl payinRangOr
maNNalangoL veLLaththu mAyak kuzhaviyAyth
thaNNalangal mAlaiyAn thAL

Word by Word Meanings

mUri nIr vElai – in the ocean having water with waves
iyanRa – fitting
Alamaraththu ilaiyin mElAl – on top of a banyan leaf
payinRu – reclining for a long time
angu – there
maN – earth’s
nalam – benefit
koL – seized
veLLaththu – in the deluge
Or mAyak kuzhavi Ay – as an amazing child
thaN alangal mAlaiyAn thAL – emperumAn who has a cool, swaying thuLasi garland, such emperumAn’s
thAL – divine feet
nenjE – Oh heart!
muyanRu thozhu – make an effort and worship

vyAkyanam

muyanRu thozhu nenjE – Oh heart, try to attain emperumAn with zeal instead of having the attitude of “if it comes, let it; I wouldn’t go after it”! Make an effort and attain him. Keep falling [in front of emperumAn] till your hands fracture.

mUri nIr vElai – in the ocean which has water throwing up waves

iyanRa maraththu Al ilaiyin mElAl – on top of a tender banyan leaf which had just sprouted on that ocean

payinRu – lying on top of the banyan leaf for a very long time such that people such as mArkaNdEya become fearful [as to what trouble will befall emperumAn]

angOr maN nalam koL veLLaththu – in the deluge which tries to destroy the characteristics of earth. Earth is in the effect mode.

maN nalam koL veLLam – the virtues of earth are: it is an implement for the enjoyment of chEthanas (sentient entities), it is the place for enjoying and it is the object of enjoyment. Such earth is destroyed during deluge.

mAyak kuzhaviyAyemperumAn is an infant with amazing activities.

thaN alangal mAlaiyAn thAL – the divine feet of emperumAn who has the swaying garland which removes fatigue.

muyanRu thozhu nenjE – when he kept all these objects [the worlds, oceans etc] inside his stomach, did he not carry out that task in such a way that his garland and other decorative ornaments were not disturbed even a little bit! The beauty with which he was lying on the banyan leaf with his garland! Was yaSOdhA present there to deck him up? Isn’t everything amazing!

We will move on to the 54th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 52 – eydhAn marAmaram

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr again speaks about the activities of SrI rAma. In the previous pAsuram, had he not mentioned “kalangAp perunagaram kAttuvAn”! When asked whether emperumAn gives paramapadham only to those who desire it, he says that it is emperumAn himself who creates that desire also.

Let us go through the pAsuram and its meanings:

eydhAn marAmaram EzhumirAmanAy
eydhAn ammAn maRIyai EndhizhaikkAy eydhadhuvum
thennilagaik kOn vIzhach chenRu kuRaL uruvAy
munnilam kaikkoNdAn muyanRu

Word by Word Meanings

irAmanAy – incarnating as SrI rAma
marAmaram Ezhum – the seven ebony trees
eydhAn – he pierced with his arrow
Endhu izhaikkAy – for the sake of sIthAppirAtti who had decorated with ornaments
am mAn maRiyai – aiming at the fawn (actually the demon mArIcha who had come in the form of a fawn)
eydhAn – he shot it with his arrow effortlessly
eydhadhuvum – shooting his arrows well
then ilangai kOn vIzha – to kill rAvaNa, the king of southern lankA
mun – at an earlier point of time
kuRaL uruvAy – in the form of vAmana (dwarf)
senRu – going to mahAbali
muyanRu – making efforts (such as manifesting his divine form, speaking gibberish, measuring the world etc)
nilam kaik koNdAn – he captured earth

vyAkyanam

eydhAn marAmaram Ezhum irAmanAy – in order to convince his follower sugrIva who had asked  him to pierce one ebony tree to prove that he has the capability to kill vAli (sugrIva’s elder brother), SrI rAma pierced seven ebony trees with a single arrow. It is implied that when he creates desire in those who are ill-disposed towards him, he will do so just as he does in the case of those who are well disposed towards him.

eydhAn ammAn maRiya EndhizhaikkAy – not willing to go against the word of sIthApiirAtti, he shot and killed that deer such that the demon mArIcha who had come in the form of deer fell, rolling on the ground [in agony]. If the text is taken as maRiyai which means a fawn, he killed it without considering it that it is a fawn, since sIthAppirAtti had desired it.

EndhizhaikkAy – sIthAppirAtti’s beauty bewildered SrI rAma too, who has said in SrI rAmAyaNam AraNya kANdam 64-78 “purEva mE chAru thadhImaninthithAm”(sIthA who is the princess of mithilA, who has beautiful row of teeth and who is faultless). It is implied here that by going after the deer, he nurtured the desire of sIthA.

eydhadhuvum then ilangai kOn vIzha – he killed rAvaNa, the king of lankA which is in the southern direction, by shooting arrow. By displaying his valour, he made people, who were not engaged with him on seeing his physical beauty, to be engaged with him.

senRu kuRaL uruvAy mun nilam kaik koNdAn – at an earlier point of time, in the form of vAmana (dwarf) he took efforts to get back earth, by accepting it as alms.

mun nilam kaik koNdAn muyanRu – he captured all the worlds by taking efforts.

muyanRu – this describes the incongruent words that he had spoken as vAmana when he told mahAbali “koLvannAn mAvali mUvadi thA” (I will accept, mahAbali; give me three steps) which are disconnected like a child speaking gibberish. This implies that he attracted mahAbali’s attention and received alms.

We will take up the 53rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 51 – avanE aruvaraiyAl

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that emperumAn who removed the danger of gajEndhran is the one who is our means [for attaining him]. Is it that he removed the danger from one crocodile alone? AzhwAr says that it is emperumAn who ensures that no danger comes our way and leads us to paramapadham (SrIvaikuNtam). Even though emperumAn could have killed the crocodile through his sankalpa (vow/thought), he came running to the shore of the pond in order to manifest his affection for followers and killed the crocodile.

Let us go through the pAsuram and its meanings:

avanE aruvaraiyAl AniraigaL kAththAn
avanE aNimarudham sAyththAn avanE
kalangAp perunagaram kAttuvAn kaNdIr
ilangApuram eriththAn eydhu

Word by Word Meanings

aruvaraiyAl – with the help of gOvardhana hill which nobody could move
AniraigaL – herds of cows
kAththAn – protected them mercifully
avanE kaNdIr – see, it was only emperumAn
aNi marudham – the two arjuna trees which were very close to each other
sAyththAn – felled it
avanE kaNdIr – see, it was only emperumAn
eydhu – shooting arrows
ilangApuram – the town of lankA
eriththAn – one who burnt it
avanE – he himself
kalangAp perunagaram – paramapadham which is without any bewilderment
kAttuvAn kaNdIr – will show the way, see that.

vyAkyanam

avanE aruvaraiyAl AniraigaL kAththAn – holding as an umbrella, the hill gOvardhana, which could not be shaken by anybody. AzhwAr says that it was only emperumAn who protected the cows and the cowherds so that no trouble came their way. Did either the cows or the cowherds try to protect themselves when indhra caused torrential rains? Neither did the cows nor the cowherds go to kaNNan (krishNa) and appeal to him to save them. The only thing that they did was when kaNNan lifted the gOvardhana hill as an umbrella, they did not say that they will not stand under it. There is nothing that either the cowherds or the cows could do. He also does not expect them to do anything. All that is required is that they should not change their stance that they are the protected and kaNNan is the protector.

avanE aNi marudham sAyththAn – it was he who felled the two demons yamaLa and arjuna who came in the form of the intertwined marudha (arjuna) trees. At that time, is it not true that people like yaSOdhA et al did not help him! AzhwAr says that emperumAn protects himself without having to take the support of yaSOdhA. The emphasis in the word avanE denotes that he carries out these tasks without support from anyone.

avanE kalangAp perunagaram kAttuvAn kaNdIr – when his support was required for cowherds in places which are well known to them do we have to mention that his support is required for us to reach paramapadham which we have not seen at all! Isn’t he the means for us, without the need for anyone to support him, to attain our goal [paramapadham]! He does not expect anything good in us for him to grant paramapadham. He will show us paramapadham without expecting anything from us.

kalangAp perunagaram – paramapadham is not in the grip of poverty like our samsAram where the clothes worn by one person will have to be shared by seven.

kAttuvAn kaNdIr – just as SrI rAma showed ayOdhyA to sIthAppirAtti as mentioned in SrI rAmAyaNam yudhdha kANdam 123-55 “”EshA sA dhruSyathE” (ayOdhyA town is visible here), emperumAn will show us paramapadham and all that we have to do is to see it. It cannot be seen by those who try to see it with their efforts.

ilangApuram eriththAn eydhu – wasn’t it he who burnt the town of lankA by shooting the arrows and making them fly around, when the weapons of people like brahmA et al could not even enter the town! Did sIthAppirAtti let go of one arrow to protect herself? There is no difference between the ignorant cows and the knowledgeable sIthAppirAtti when it comes to the realisation that they cannot protect themselves. The purpose of sIthAppirAtti having knowledge was to say, as mentioned in SrI rAmAyaNam sundhara kANdam 39-40 “mAm nayEth yadhi kAkuthstha: thath thasya sadhruSam bhavEth” (it will be fitting if SrI rAma could come on his own and take me). The ignorance of the cows was the reason for their not shunning the help when emperumAn came to help them from danger.

We will take up the 52nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 50 – sUzhndha thuzhAyalangal

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, AzhwAr said that there is no limit to the tasks that he undertakes for the sake of his followers. Where did we see such a characteristic? He says he showed his anger, which he did not show on people such as bhIshma et al, on a worm in the water [reference here is to a crocodile] for the sake of an elephant and manifested his partiality towards his followers.

Let us go through the pAsuram and its meanings:

sUzhndha thuzhAyalangal sOdhi maNi mudi mAl
thAzhndha aruvith thadavarai vAy Azhndha
maNi nIrchchunai vaLarndha mAmudhalai konRAn
aNi neelA vaNNaththavan

Word by Word Meanings

sUzhndha – decorating all over his divine form
thuzhAy alangal – garland of fragrant thuLasi
sOdhi – radiant
maNi mudi – crown with gems
aNi neela vaNNaththavan – one who has the complexion of beautiful blue colour
mAl – sarvESvaran (supreme entity)
thAzhndha aruvi thadavarai vAy – in the middle of a huge mountain which has many streams flowing towards earth
Azhndha maNi nIr sunai – in the reservoir which is deep and having clear water
vaLarndha – growing (without any fear)
mA mudhalai – a huge crocodile
konRAn – he killed

vyAkyanam

sUzhndha thuzhAy alangal sOdhi maNi mudi mAlemperumAn who has thuLasi garlands and crown which indicate that he is the lord of all the worlds

sUzhndha thuzhAy alangal – thuLasi garland which symbolises his primacy.

sOdhi maNi mudi – crown with resplendent gems

thAzhndha aruvith thadavarai vAy –  on the slopes of the mountain having many streams which flow towards the earth

Azhndha maNi nIrchchunai vaLarndha – growing in the waters of the reservoir having deep and clear water

mA mudhalai konRAnemperumAn killed a huge crocodile, not considering it just as a worm in the water. Did he not let go of the divine disc on the crocodile, which he had not done even when he was angry with people such as bhIshma et al! The affection that he has towards his followers is the reason for such an act.

aNi leela vaNNaththavan – he got the colour on his divine form only after killing his follower’s enemy. Since he became very happy that he had got rid of his follower’s enemy, he acquired the complexion of blue colour which removes the fatigue of those who see him.

aNi neela vaNNaththavan – by displaying such a complexion, he fulfilled the desire of gajEndhra (the elephant) who wanted to see him.

konRAn – by killing the enemy of his follower, he fulfilled his own longing. emperumAn, who has the complexion of an ornament, donning the thuLasi garland and resplendent crown, killed the huge crocodile.

We will take up the 51st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

mUnRAm thiruvandhAdhi – 49 – seRRadhuvum sErA

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr asks whether these alone are the tasks that he had undertaken for his followers and replies that there are many others too.

Let us go through the pAsuram and its meanings:

seRRadhuvum sErA iraNiyanai senrERRup
peRRadhuvum mAnilam pinnaikkAy muRRal
muriyERRin munninRu moymbozhiththAy mUrich
churiyERu sanginAy sUzhndhu

Word by Word Meanings

pinnaikkAy – for the sake of nappinnai (incarnation of emperumAn’s consort neeLA dhEvi)
muRRal – being strong
muri – running (here and there)
ERRin – the seven bulls’
mun ninRu – standing in front (without fear)
sUzhndhu – analysing (the way of killing them)
moymbu ozhiththAy – Oh one who annihilated their strength!
mUri – being large
suri ERu – being curved inside
sanginAy – Oh one who is holding the conch in the divine hand!
sErA iraNiyanai – hiraNya kashyap who could not live with you
seRRadhuvum (nI anRE) – was it not you who killed him!
senRu – going (to mahAbali)
mA nilam – the expansive earth
ERRu – taking as alms
peRRadhuvum (nI anRE) – was it not you who obtained that!

vyAkyanam

seRRadhuvum sErA iraNiyanai – the entity who emperumAn killed was hiraNya kashyap who was incongruent with him. Or, it can be construed that hiraNya could not fit with emperumAn’s followers. Or, we can construe it as emperumAn killing hiraNya kashyap, being unable to tolerate the way that hiraNya kashyap was following in destroying himself by engaging in cruel activities and accumulating sins.

senRu ERRup peRRadhuvum mAnilam – going to mahAbali, emperumAn sought as alms his own possession of the worlds and felt very joyous on obtaining it, as if he had got something that he could never have got otherwise.

pinnaikkAy muRRal muri ERRin munninRu moymbozhiththAy sUzhndhu – in order to marry nappinnai, you stood in front of the seven raging, strong bulls and destroyed their strength.

sUzhndhu – waiting, for an opportune moment. Or we can construe it as sUzhndhu azhiththAy which would indicate his strength in destroying them.

muri – raging bulls, moving here and there

mUrich churiyERu sanginAy – was it not emperumAn who had the expansive, curling conch in his divine hand who surrounded the bulls and killed them! He killed them with his own hands, in an appropriate way.

pinnaikkAy – since he was infatuated with the beauty of nappinnai, unmindful of the danger that was coming his way, he stood in front of the raging bulls.

We will move on to the 50th pAsuram next.

 

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org