Category Archives: periya thirumadal

periya thirumadal – 90 – konnavil thOL

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kannavil thOL kALaiyaik kaNdAngu kai thozhudhu
ennilaimai ellAm aRiviththAl emperumAn                                                                             134

Word by word meaning

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

emperumAn – that perumAn [supreme entity] 

vyAkyAnam

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

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

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

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

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

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

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

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 89 – mannum maNimAda

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

Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 88 – annavanai AdhanUr

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

Word by word meaning

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

vyAkyAnam

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

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

AzhwAr states next as to how he controls time.

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

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

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 87 – unniya yOgaththu

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

Word by word meaning

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

vyAkyAnam

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

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

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

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

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 86 – anna uruvil ariyai

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anna uruvil ariyaith thirumeyyaththu
innamudha veLLaththai indhaLUr andhaNanai                                 126
mannu madhiL kachchi vELukkai ALariyai
manniya pAdagaththu em maindhanai – vehkAvil                             127

Word by word meaning

anna uruvil ariyai – as narasimhamUrththy (emperumAn’s divine form with lion face and human body) who has such (distinguished) divine form
thiru meyyaththu – in thirumeyyam
in amudham veLLaththai – being greatly enjoyable as a sweet ocean of nectar
indhaLUr – at thiruvindhaLUr
andhaNanai – being supremely merciful
kachchi – in the town of kAnchIpuram
vELukkai ALariyai – as narasimha in the divine abode of thiruvELukkai
pAdagaththu manniya em maindhanai – as our youthful entity at thiruppAdagam where he has taken permanent residence
vehkAvil – at thiruvehkA

vyAkyAnam

kOttiyUr anna uruvil ariyai – one who has taken residence at thirukkOttiyUr with the beautiful form of narasimha which cannot be described by words, other than saying “He is like that”.

kOttiyUr ariyai – the place got the name of kOttiyUr since the gOshti (group of people) gathered at that place to discuss the means to eliminate the demon iraNiyan (hiraNya kashyap). periyAzhwAr too celebrated emperumAn there in his periyAzhwAr thirumozhi 4-4-6 “thirukkOttiyUr nAdhanai narasinganai” (narasimha, the lord of thirukkOttiyUr).

ariyai – this refers to the wondrous narasimha form with which emperumAn has taken residence here, going by the divine names of theRkAzhwAr and kOLariyAzhwAr.

anna uruvil ariyai – even this AzhwAr (thirumangai AzhwAr) who sang the wondrous verse while composing a hymn in order to praise SrI rAmapirAn, as in periya thirumozhi 8-5-6 “muriyum veNdhirai mudhugayam thIppada muzhangazhal eriyambin varikoL venjilai vaLaiviththa maindhanum” (the great warrior SrI rAma who drew his beautiful bow which appeared cruel [at that time] such that the fiery arrows which were making dreadful sounds from it, would burn down the ocean which was in a state of agitation with its whitish waves ) could not compose a verse on thirukkOttiyUr emperumAn and merely said “appadippatta uru” (a form similar to that).

thirumeyyaththu innamudha veLLaththai – one who is like a sweet nectarean ocean who removes the craving of those who are going on their way to thirukkOttiyUr.

innamudham – if nectar [from ocean] were consumed, it will satiate one’s thirst. But this nectar, even when merely thought of, will sweeten one’s heart and satisfy the person’s craving.

indhaLUr andhaNanai – one who is merciful and has taken residence at thiruvindhaLUr. andhaNan – one who has a beautiful quality (of being merciful). thirukkuRaL (a thamizh literary work composed around 2000 years ago) says “andhaNar enbar aRavOr maRRevvuyirkkum sendhaNmai pUNdu ozugalAl” (the term andhaNar refers to one who lives by the path of righteousness and who is merciful towards all the other creations). The term andhaNan also refers to being sacred.

mannum madhiL kachchi vELukkai ALariyai – the term vELirukkai transformed to vELukkai. vEL – one who is so beautiful that he is like a cupid for all the cupids. ALariAL ari – narasingam (form with lion face and human body). narasimha is worshipped with the verse ugram vIram mahAvishnum (mahAvishNu who is valorous and who is very angry). But, hiding that valour, emperumAn manifests his beauty [at the divine abode thiruvELukkai] which makes his followers to be fearful as to what will happen to him and hence they built a high fort around the divine abode. emperumAn has taken residence in such a divine abode.

mannum madhi – the commentator nAyanAr says that the fort is such that it would not get destroyed even during deluge

manniya pAdagaththu em maindhanai – one who has taken permanent residence at thiruppAdagam, manifesting his form with which he carried out the activity of a messenger for pANdavas.

manniya maindhanai – also refers to one one who is permanently youthful

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 85 – then thillai

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then thillaich chiththira kUdaththu en selvanai
minni mazhai thavazhum vEngadaththem viththaganai                                   124
mannai mAlirunjOlai maNALanai
konnavilum Azhip padiyAnaik kOttiyUr                                                                 125

Word by word meaning

then thillaich chiththirakUdaththu en selvanai – the wealthy entity (who has taken residence) at thillai chiththira kUtam, which is in the southern direction
mazhai – clouds
minni – shining brightly
thavazhum – coming to, gently
thiruvEngadam – at thiruvEngadamalai (one who has taken residence)
em viththaganai – one who has amazing qualities and activities, for us
mannanai – as the supreme lord
mAlirunjOlai maNALanai – as the bridegroom who has taken residence at thirumAlirunjOlai
kol navilum Azhi padaiyAnai – one who has as his weapon, the divine disc which is capable of annihilating enemies
kOttiyUr – at thirukkOttiyUr

 vyAkyAnam

then thillai chiththirakUdaththu en selvanai – one who is reclining at the beautiful thillai thiruchiththirakUdam as a very wealthy entity. Alternatively, one who has the wealth of beauty.

minni mazhai thavazhum vEngadaththu em viththaganai – the cloud, which is an achEthana (one without knowledge), crawls through the key hole at thirumalai after the temple has been closed, to carry out thiruvArAdhanam (worshipping emperumAn as per the procedure laid down in SAsthras), carrying lightning with it to provide light. He is such an amazing entity that the cloud does all these. Alternatively, just as it is mentioned in various pAsurams (from the collection of 4000 dhivya prabandham), such as nAchchiyAr thirumozhi 8-4 “vEngadaththuth thannAgath thirumangai thangiya sIr mArvaRku” (to emperumAn in whose divine chest, SrI mahAlakshmi has taken residence); thiruvAimozhi 6-10-10alarmElmangai uRai mArvA – thiruvEngadaththAnE” (Oh one who is dwelling at thiruvEngadam and in whose divine chest pirAtti is dwelling); periya thirumozhi 6-10-6 “minnoththa nuNmarungul melliyalaith thirumArvil mannaththAn vaiththugandhAn” (emperumAn who is very joyous after fittingly carrying SrI mahAlakshmi who has a waist similar to lightning and who has a very soft nature, on his divine chest), it could be considered that AzhwAr is referring to emperumAn’s dark, divine form in which he is carrying the golden hued pirAtti as minni mazhai thavazhum. Did not the ancient vEdhas refer to him as in nArAyaNa sUktham “neelathOyatha madhyasthA vidhyullEka . . ” (emperumAn has a dark form across which mahAlakshmi resides as a ray of lightning) and in thamizh vEdham (thiruvAimozhi) as “neelamuNda minnanna mEni ” (divine form of emperumAn with a streak of lightning)!

mannanai mAlirunjOlai maNALanai – the person who held my hand [as in marriage] is the king for the whole land! The implied meaning here is that he has given up on me just because he is the king of the land.

konnavalum AzhippadaiyAnai – one who has the deadly weapon of divine disc which is feared much because of its restiveness in killing enemies such as namuchi (son of mahAbali) et al.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

periya thirumadal – 84 – munnivvulaguNda

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munnivvulaguNda mUrththiyaik kOvalUr
mannum idai kazhi em mAyanaip pEyalaRap                                     122
pinnum mulaiyuNda piLLaiyai aLLal vAy
annam irai thErazhundhUr ezhum sudarai                                          123

Word by word meaning

mun i ulagu uNda mUrththiyai – in an earlier time, as the lord, keeping all these worlds in his divine stomach and looking after them
kOvalUr – thirukkOvalUr
idai kazhi mannum em mAyavanai – as our thirumAl (emperumAn) who has taken permanent residence in the corridor [of mrigaNdu maharishi’s hermitage] at thirukkOvalUr
pEy alaRa mulai uNda piLLaiyai – as an infant who ate [from] the bosom of the demon pUthana such that she cried out in pain
aLLal vAy – in marshy places
irai thEr azhundhUr – at thiruvazhundhUr, to seek prey
ezhum sudarai – as an effulgent lamp

vyAkyAnam

mun ivvulaguNda mUrththiyai – to ensure that the people of this world do not bring more harm their way, emperumAn annihilated them and protected them by keeping them in his divine stomach, due to which his divine form became splendorous.

mun – this implies that his quality of protecting the people is always available, from time immemorial.

mun – he protected them before they suffered during deluge.

ulagu – he protected all the entities which or who were existing at that point of time.

kOvalUr mannum idai kazhi em mAyavanai – since thirukkOvalUr is the place where emperumAn jostled with the first three AzhwArs and became extremely blissful, he took permanent residence there, reminiscing that incident. Such an amazing entity, he is.

pEy alaRap pinnum mulai uNda piLLaiyai – yaSOdhA would always praise him whenever she nurses him. When pUthanA, the demon who was commanded by kamsa to kill infant krishNa, smeared poison on her bosom and came to nurse krishNa, she screamed aloud in pain as he bit her bosom. Taking that (screaming noise made by pUthanA) as a song of praise on him, he drank her milk. He had such childishness in him.

aLLal vAy annam irai thEr azhundhUr – the swans would normally detest entering muddy places; but these swans entered such marshy places in thErazhundhUr, in search of prey.

azhundhUr ezhum sudarai – he is the supreme effulgence who does not let go of his followers, who showered affection on me who is very lowly and has nothing good in him. Alternative meaning: the sun which rises from thErazhundhUr.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 83 – mannum kadanmallai

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mannum kadanmallai mAyavanai vAnavartham
senni maNichchudaraith thaNkAL thiRalvaliyaith`                                            120
thannaip piRar aRiyAth thaththuvaththai muththinai
annaththai mInai ariyai arumaRaiyai                                                                  121

Word by word meaning

kadal mallai mannum mAyavanai – the amazing entity who has taken permanent residence at thirukkadanmallai (present day mahAbalipuram)
vAnavar tham senni maNi sudarai – one who is radiant as the prime jewel for nithyasUris
thaNkAl thiRalvaliyai – the hugely powerful entity who has taken residence at thiruththaNkAl
thannai piRar aRiyA thaththuvaththai – one whose nature cannot be known by others (who are not under the shadow of his divine mercy)
muththinai – one who is like a pearl
annaththai – one who incarnated as a swan
mInai – one who incarnated as a fish
ariyai – one who incarnated as hayagrIva (horse face, human body)
arumaRaiyai – one who has the vEdhas (sacred texts) as his form

vyAkyAnam

mannum kadal mallai mAyavanai – the amazing entity who is shining well at thirukkadal mallai since it is an abode which is very dear to his follower. emperumAn is reclining there on the floor, leaving aside the inseparable ananthAzhwAn (AdhiSEshan).

Who is the entity who is lying on the floor like this, as if he is without anyone?

vAnavar tham senni maNichchudarai – he is the head of nithyasUris who are tireless. He shines on their head as an ornament. Was he not referred to as “amarar sennippU” (the flower on the heads of nithyasUris)?

thaNkAl thiRalvaliyai – one who is shining with valour and strength which will enable him to win over everyone, at the divine abode thiruththaNkAl by shining brightly as the epitome of valour and strength.

thannaip piRar aRiyAth thaththuvaththai – the supreme being who cannot be known by anyone unless he manifests himself to such a person. vEdhas said of him “yamEvaisha vruNuthE thEna labhya:” (this supreme being can be attained only by one who he (the supreme being) has thought of in his mind). He is such that when he makes himself easily approachable and remains as a simple entity, people such as SiSupAla et al, without knowing his greatness, speak of him in low terms which will singe the ears of those who hear them, just as emperumAn himself said in bhagavath gIthA 9-11param bhAvamajAnantha:  avajAnanthi mAm mUdA:” (fools, not knowing my greatness, despise me).

muththinai – one who has a cool, comfortable divine form such that his followers can don him [as an ornament].

annaththai mInai ariyai – when brahmA lost vEdhas to the demons madhu and kaitaba, emperumAn incarnated as hayagrIva (horse face and human body), killed them, incarnated as fish, seized the vEdhas, and incarnated as swan and instructed the vEdhas [to brahmA]. ari – horse.

What is the reason for taking such efforts for vEdhas?

arumaRaiyai – he himself is the vEdhas. Just as he mercifully said in bhagavath gIthA 15-15vEdhaiScha sarvairahamEva vEdhya:” (only I am known through all the vEdhas).

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 82 – pinnaimaNALanai

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pinnai maNALanaip pEril piRappiliyai                                                      118
thonnIrk kadal kidandha thOLA maNichchudarai
en manaththu mAlai idavendhai Isanai                                                 119

Word by word meaning

pinnai maNALanai – being the consort of nappinnai pirAtti (nILA dhEvi)
pEril piRappu iliyai – dwelling at thiruppErnagar, being ready forever [to protect his followers]
thol nIr kadal kidandha – one who reclined on the ocean during the time of great deluge
thOLA maNi sudarai – being the radiance of gem which has not been pierced
en manaththu mAlai – one who has deep love for me and who never leaves my mind
idavendhai Isanai  – supreme being who has taken residence at thiruvidavendhai 

vyAkyAnam

vallavAzh pinnai maNALanai – one who is standing [taking residence] at thiruvallavAzh, manifesting the beauty after marrying nappinnaip pirAtti.

pEril piRappiliyai – one who is dwelling at thiruppEr nagar, with the desire to take thousands of incarnations, even though he has taken many incarnations earlier for the sake of his followers, considering them as not being  purposeful.

piRappili – this shows that the supreme being considers in his divine mind that in the incarnations that he had undertaken earlier, he has not done anything.

thol nIr kidandha thOLA maNichchudarai – even though he is constantly with nithyasUris in paramapadham (SrIvaikuNtam), the supreme being thinks that he is alone and feels sorrowful, as mentioned in the sayin g “sa EkAkI na ramEtha” (that supreme being does not enjoy being alone); thus, he creates chEthanas (those with knowledge) and in order to uplift them, takes the first incarnation in thiruppARkadal (milky ocean), shining effulgently, like the radiance of a gemstone which had not been pierced.

thol nIr – this is the seedling for the crops of vibhava and archAvathAras (incarnations in thiruppARkadal and various divine abodes).

thOLA manichchudarai en manaththu mAlai – this would also mean one who has deep affection for me and took residence in my heart, as a result of which he became splendorous. For sarvESvara (the supreme entity), places such as thiruppARkadal are meant for carrying out certain tasks [for the sake of his followers] and are like bAlAlaya [temporary place where emperumAn is located when the sanctum sanctorum is under maintenance/repair] whereas the hearts of followers are the desired places to attain. thaiththirIya upanishath nArAyaNavalli says “viSvasyAyathanam mahath” (for sarvESwaran, heart is the huge temple); nammAzhwAr says in thiruvAimozhi 3-8-2nenjamE nINagarAga irundha en thanjanE” (Oh my companion, who considers my heart as a huge city!); there are also others who had prayed as in iraNdAm thiruvandhAdhi 54iLam kOyil kaividEl” (just because you have taken residence in my heart, please do not give up your residence in places such as thiruppARkadal).

AzhwAr cites an example for the last mentioned . . . .

idavendhai Isanai – one who is shining at thiruvidavendhai since he is with his beloved, bhUmippirAtti (bhUdhEvi). Since he is the consort of bhUmippirAtti, he is dwelling there manifesting that he is the supreme being.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 81 – pannai maradhagaththai

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ponnai maradhagaththaip putkuzhi em pOrERRai                                           117
mannum arangaththem mAmaNiyai vallavAzh

Word by word meaning

ponnai – shining like gold
maradhagaththai – having a greenish form matching emerald
putkuzhi em pOr ERRai – dwelling in [the divine abode of] thirupputkuzhi, as my lord and as a bull ready to wage a war
arangaththu mannum – residing permanently at thiruvarangam
em mAmaNiyai – one who we can handle, like a blue gem
vallavAzh – one who has taken residence at thiruvallavAzh

vyAkyAnam

veLLaRaiyuL kallaRai mEl ponnai – one who is dwelling inside the sanctum sanctorum, made of stones, at thiruveLLaRai, apt to be desired.

kallaRai – azhagiya maNavALap perumAL nAyanAr, one of the commentators for this  prabandham, calls it as a room made of carbuncles.

ponnai – Similar to those who string an ornament of gems using gold and precious stones, AzhwAr  is stringing the divine abodes of emperumAn.

maradhagaththai – one who has a divine form similar to a huge mountain of greenish gem which will be soothing for those who see.

putkuzhi em pOrERRai – one who is dwelling in thirupputkuzhi, a divine abode near kAnchIpuram, like a bull ready to wage a war such that enemies would not even venture anywhere near.

em pOrERRai – this would also mean that he is one who defeated him (AzhwAr).

mannum arangaththu – thiruvarangam, the divine abode, where followers such as thoNdaradippodi AzhwAr would forget all the other divine abodes and dwell only here. Is this divine abode not spoken of as in thiruchchandha viruththam 52 “aRRapaRRar suRRi vAzhum andhaNIr arangam” () and as in nAchchiyAr thirumozhi 11-5 “nallArgaL vAzhum naLiraranga nAgaNaiyAn” (periya perumAL who is having the divine mattress of AdhiSEshan at thiruvarangam where great people are living)?

mannum arangaththu – Alternatively, this is the divine abode he chose to recline permanently, foregoing SrIvaikuNtam, thiruppARkadal and other divine abodes.

em mA maNiyai – Since this gem (emperumAn) is most invaluable and since it can be rolled into the corner of one’s dress, being that simple, he is much similar to a great bluish gem in terms of its colour and radiance.

arangaththu emmAmaNiyai – Even if he is the lord of the entire world, that he is my lord too, would equal his other lordship.

mA maNiyai – a huge gemstone; it could also be considered that he is a blackish gem. thoNdaradippodi AzhwAr called him in thirumalai 21 as “kOyil maNiyanAr” (one who is like a bluish gem in the temple); kulasEkarapperumAL referred to him in perumAL thirumozhi 1-1 as “theNNIrpponni thiraikkaiyAl adi varudap paLLikoLLum karumaNi” (the bluish gemstone whose divine feet are gently massaged by the waves in the river kAviri, whose water is very clear); this AzhwAr himself called him in periya thirumozhi 11-8-8 as “aNiyAr pozhil sUzh aranga nagarappA – maNiyE maNimANikkamE” (Oh my father who is dwelling in thiruvarangam which is surrounded by beautiful orchards!  Oh one who has the greatness of a gem such as ruby!).

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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