Category Archives: periya thirumadal

periya thirumadal – 80 – annam thuyilum

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annam thuyilum aNi nIr vayal Ali                                                              115
ennudaiya innamudhai evvuL perumalaiyaik
kanni madhiL sUzh kaNamangaik kaRpagaththai                                      116
minnai irusudarai veLLaRaiyuL kallaRai mEl

Word by word meaning

mAmalar mEl annam thuyilum – swans sleeping on distinguished lotus flowers
aNi nIr vayal Ali – thiruvAli, the divine abode, which has (agricultural) fields, full of water
ennudaiya innamudhai – the supreme enjoyer, who is giving me dharSan (for me to worship)
evvuL perumalaiyai – one who is reclining at thiruvevvuL (present day thiruvaLLUr) as if a huge mountain were reclining
kanni madhiL sUzh kaNamangai kaRpagaththai – one who is dwelling mercifully like a kalpaka vruksham (wish-fulfilling divine tree) at thirukkaNNamangai which is surrounded by newly built compound wall
minnai – one who has periya pirAtti (SrI mahAlakshmi) who is resplendent like lightning
iru sudarai – divine disc and divine conch which appear like sUrya (sun) and chandhra (moon)
veLLaRaiyuL – at thiruveLLaRai
kal aRai mEl – inside the sannidhi (sanctum sanctorum) made of stones

vyAkyAnam

mA malar mEl annam thuyilum – the rAjahamsam (regal swan) and its female bird, desiring to engagein love-quarrel, choose a lotus flower and descend on it. The flower is also huge, capable of giving place for the love-quarrel. However, once they alight on the lotus, due to the softness of the bed (provided by the flower), they forget the quarrel and go to sleep. Since the flower provides comforts, which are given to regal members, such as softness, coolness, fragrance etc the swans sleep on the bed just like kings.

aNi nIr vayal Ali – at thiruvAli which has abundance of water bodies.

ennudaiya innamudhai – being the place of her (parakAla nAyaki’s) birth and the place that she entered after marriage, it became hers totally (when a land is cultivated on lease, the owner of the land gets a portion of the produce and the lessee gets the remaining portion; in this case, the entire benefit goes to one person, parakAla nAyaki).

evvuL perumalaiyai – one who is reclining in the divine abode of thiruevvuL like a mountain where no one can enjoy him, being satisfied fully.

kanni madhiL sUzh kaNamangai kaRpagaththai – one who gave himself to me, at thirukkaNNamangai, which is surrounded by compound wall which appears to be new always. The commentator says “enakkE thannaiththandha kaRpagaththaithiruvAimozhi 2-7-11 (he is the kalpaka vruksha who gave himself to me). Has this AzhwAr not said in periya thirumozhi 7-10-10 “kaNgaL AraLavum ninRu kaNNamangaiyuL kaNdukoNdEn” (I saw emperumAn at thirukkaNNamangai for such a length of time that my eyes became fully satiated)!

madhiL sUzh – since he is a mangaLASAsanaparar (one who is engaged in praising emperumAn) he is feeling satisfied that even when he is engaging in madal, emperumAn is well protected.

How does emperumAn stand there?
minnai iru sudarai – he is like lightning and like sun and moon. This refers to emnperumAn standing there with pirAtti and with divine disc and divine conch.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 79 – minnidaiyAL nAyaganai

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minnidaiyAL nAyaganai viNNagaruL ponmalaiyaip                         113
ponni maNikozhikkum pUngudandhaip pOrvidaiyaith
thennan kuRungudiyuL sembavaLak kunRinai                                   114
manniya thaNsERai vaLLalai mAmalrmEl

Word by word meaning

thAmarai mEl min idaiyAL nAyaganai – the consort of pirAtti who was born on a lotus and who has a waist similar to lightning.
viNNagaruL ponmalaiyai – one who is shining like a golden mountain at thiruviNNagar.
ponni maNi kozhikkum pUngudandhai pOrvidaiyai – one who is reclining like a bull which has got tired after waging a war, at thirukkudandhai, where the river kAviri brings precious gems
then nan kuRungudiyuL sembavaLam kunRinai – one who is shining like a reddish coral like mountain at thirukkuRungudi which is a distinguished divine abode in the southern direction
thaN sERai manniya vaLLalai – the supremely generous entity who has fittingly taken residence in the cool thiruchchERai.

vyAkyAnam

thAmarai mEl minnidaiyAL nAyaganai – the reason for taking incarnations like these [seen in the previous verses] is due to pirAtti’s connection. The meaning implied is that AzhwAr says that even connection with her is not beneficial for him [since emperumAn is not coming to AzhwAr and she [AzhwAr in feminine mood] has to engage in madal]. Alternatively, this could mean that emperumAn has the greatness because of his connection with pirAtti.

viNNagaruL ponmalaiyai – [the golden mountain at thiruviNNagar] Since he is together with pirAtti at thiruviNNagar, the golden hue from her is falling over him as a shadow, converting his form from that of a blue mountain to a golden mountain. Did not vEdham say in thaiththirIya upanishath nArayaNavalli “neelathOyatha madhyasthA vidhyullEkA” (pirAtti is like a lightning amidst the bluish form of emperumAn)?

ponmaNi kozhikkum pUngadandhaip pOr vidaiyai – kudandhai is the town where river kAviri brings with her very expensive gems such as rubies, just as it is mentioned in thiruvAimozhi 5-8-9thisaivil vIsum sezhumAmaNigaL sErum thirukkudandhai” (thirukkudandhai where very expensive gems which are effulgent in all directions, reach). In that beautiful town, he is reclining to get over the ennui of having fought with enemies during his incarnations.

pOrvidaiyai – (AzhwAr, as parakAla nAyaki says) I will destroy the honour of one who is reclining with the fame of having annihilated his enemies.

then nan kuRungudi – one which is in the southern direction. thirukkuRungudi which has such a beauty about it that one cannot take his/her eyes off it. If the text is thennan kuRungudi, it would mean thirukkuRungudi which is in the pANdya kingdom.

sem pavaLak kunRinai – one who has a beautiful form which has to be attained by engaging in madal.

thaN chERai manniya vaLLalai – One who is most generous, offering himself to his followers who are living amidst the unfavourable samsAris, at thiruchchERai, which is cool because of its proximity to the one who has the complexion of cloud.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 78 – onnA asurar

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onnA asurar thuLangach chelanItti
mannivvagalidaththai mAvaliyai vanjiththuth                                   112
than ulagam Akkuviththa thALAnai – thAmarai mEl

Word by word meaning

angu onnA asurar thuLanga – making the inimical demons (such as namuchi et al) in those seven worlds to suffer
sela nItti – extending further (to go beyond)
mannu i agal idaththai – this permanent, expansive  bhU maNdalam (region of world)
mAvaliyai vanjiththu – deceiving mahAbali (like this)
than ulagam Akkuviththa thALAnai – having divine feet, which made [such worlds] as his world

vyAkyAnam

angu onnA asurar thuLangach chela nItti – when demons such as namuchi (son of mahAbali) came opposing him exclaiming as in periyAzhwAr thirumozhi 1-8-8 “ennidhu mAyam” (what is this clairvoyance?)[when emperumAn, as vAmana, asked for three steps of land with his small foot and grew up instantaneously as thrivikrama and measured all the worlds], stretching his foot such that they ran in fear, just as it is mentioned in periyAzhwAr thirumozhi  1-8-8 “mannu namuchiyai vAnil suzhaRRiya” (spinning the persistent namuchi around, in the sky) and in SrI vishNu dharmam 43-28 “dhravanthi dhaithyA:” (the demons are running).

mannivvagalidaththai – this world which was, for a long time, belonging to mahAbali

mAvaliyai vanjiththu – carrying out the deceitful act of showing a small foot and measuring with a huge foot.

thannulagam Akkuviththa – since vAmana does not see any distinction between his followers and himself and since indhra is not going to argue [claiming ownership of the worlds] the pAsuram says that thannulagam (his world) instead of indhranulagam  (indhra’s world). This is actually neither mAvali’s maN (land) nor indhra’s maN; isn’t it actually “vAmanan maN” (the land of vAmana) as mentioned in thiruvAimozhi 4-4-1! Hence, she is saying that it is “thannulagam

thALAnai – these are all related to his divine foot. She says that she will destroy that too.

 

Until now, she was saying that she will destroy his fame which he attained during his incarnations. Now she goes to all the divine abodes where he has taken residence with the fame “he is at the limit of saulabhya sauseelyAdhi (easy to approach and being very simple etc) qualities” and says that she is going to tell all the world that “he is deceiving everyone saying that he has all those qualities; he doesn’t have these qualities”.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 77 – mannA tharuga enRu

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mannA tharuga enRu vAy thiRappa maRRavanum
ennAl tharappattadhenRalumE aththuNaikkaN                                                            110
minnAr maNimudi pOy viN thadava mEleduththa
ponnAr kanai kazhaRkAl Ezhulagum pOykkadandhu                                              111

Word by word meaning

vAy thiRappa – as he asked, opening his mouth
avanum – that mahAbali (who heard that)
ennAl tharappattadhu enRalum – as he said that “the three steps of land have been given by me”
aththuNaikkaN – at that very moment
min Ar mudi pOy viN thadava – the radiant crown went and stroked the ethereal layer
mEl eduththa – that which was lifted high up
pon Ar kanai kazhal kAl – the coveted divine foot, decorated with valorous anklet and making a sound
Ezh ulagum pOy kadandhu – going across all the worlds above

vyAkyAnam

tharuga enRu vAy thiRappa – who will not soften when he (emperumAn as vAmana) opens his radiant mouth?

maRRavanum – this implies that mAvali, who was fully engaged in the beauty of vAmana opening his radiant mouth and in the sweetness of the speech, changed into a totally new person, just as gold is changed by being melted in a furnace [and is purified fully].

ennAl tharappattadhu enRalumE – just as SrI rAma said in SrI rAmAyaNam yudhdha kANdam 18-34 “dhaththamasyAbhayam mayA” (refuge has been granted by me to vibhIshaNa) and in 18-35 “abhayam sarva bhUthEbhyO dhadhAmi” (I grant refuge from all creations), mAvali said “I have given already”. Since he had already taken a vow that he would grant whatever anyone asked for, he says that he has already given it.

aththuNaikkaN – vAmana started growing at that very moment and started measuring [all the worlds] since the one who had granted his wish, being a demon, could change his mind any time.

minnAr maNi mudi pOy viN thadava – the form of vAmana, who was a bachelor, changed into the crowned form of thrivikrama and that radiant crown, full of gems, pervaded all the upper worlds.

viN thadava – since the capability of the protector is not limited by the capability of the protected, the foot pervaded even SrIvaikuNtam. Didn’t purusha sUktham-1 say “bhUmim viSvathO vruthvA athya thishta dhaSAngulam” (pervading entire earth, he measured to an unlimited extent)!

mEl eduththa . . . Ezhulagum pOy – Just as thiruvAimozhi 7-4-1 said “mudi pAdham ezha” the divine foot which was lifted, competed with the divine crown and went higher and higher, up.

ponnAr kanai kazhal kAl – the divine foot which was golden, desired by everyone, and decorated with valorous anklet which seemed to roar “there is no one to equal me in protecting the followers”

Ezhulagum pOy kadandhu – the divine foot too went beyond the shell of the universe.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 76 – mannai manam koLLa

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mannai manangoLLa vanjiththu nenjurukki
ennudaiya pAdhaththAl yAnaLappa mUvadimaN                                            109

Word by word meaning

pOr vEndhar mannai – that mAvali who is the chief of kings who have the strength to indulge in war
manam koLLa vanjiththu – bewildering him to make him believe (that this bachelor has come only to seek alms)
nenju urukki – softening his heart (through the beauty of his gait, speech etc)
manna – Oh King!
ennudaiya pAdhaththAl yAn aLappa – by measuring with my foot
mU adi maN tharuga enRu – saying ‘give me three steps of land’ 

vyAkyAnam

pOr vEndhar mannai – the chief king among all the kings who are great warriors.

manam koLLa vanjiththu – While people such as Sukra bhagavAn (guru [preceptor] for demons) tried to dissuade mahAbali from granting anything, saying “this (vAmana) is no ordinary bachelor; he is the deceitful vishNu himself”, vAmana deceived mahAbali through his beauty. Alternative interpretation – vAmana deceived mahAbali by making him believe fully thinking “He has come only for seeking alms; he hasn’t come to deceive”.

nenjurukki – just as it is said in thiruvAimozhi 1-8-6pulan koL mANAy” (in the guise of a dwarf and a bachelor at that, stealing the sensory perceptions), making mahAbali feel that he cannot sustain himself unless he grants whatever vAmana asks for, by softening mahAbali’s mind which was disturbed by Sukra (his guru).

The following conversation [as given in the arumpadhavurai (explanatory note) by puththUr swAmy] explains the way in which vAmana softened mahAbali’s heart:

ennudaiya pAdhaththAL yAn aLappa . . . . .

manna – vAmanA drew the attention of mahAbali by calling him “Oh King!”

mAvali stared at him from head to foot.

mUvadi – the child-like vAmana said “You must give me three steps”

mAvali asked him “What should I give you?”

maN – the child told him “I want three steps of land”

mAvali asked him “Through whose foot should I grant you three steps of land?”

ennudaiya pAdhaththAl – the child told him “Through my foot”

mAvali told him “Would you not take three steps of land as measured by my foot which is big?”

yAn aLappa – vAmana advised mAvali “Is it not your duty to grant me whatever I desire?”

mAvali kept quiet for sometime, with the desire “I should listen to his conversation for some more time”

tharuga – the child spoke as if nectar were dripping from each word “give now itself”

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 75 – thannuruvam Arum

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thannuruvam Arum aRiyAmal thAnangOr                                           107
mannum kuRaL uruvinmANiyAy mAvali than
ponniyalum vELvikkaN pukkirundhu pORvEndhan                           108

Word by word meaning

maRRu anRiyum – apart from that
than uruvam Arum aRiyAmal – making his nature unknown to anyone else
thAn Or mannum kuRaL uruvin mANi Ay – he, who is the most supreme among all men, made himself into a divine dwarf bachelor
mAvali than – mahAbali’s
pon iyalum vELvikkaN pukkirundhu – taking abode in the yAgabhUmi (the place where mahAbali conducted the ritual) where gold was being gifted

vyAkyAnam

Starting from maRRanRiyum until thALAnai, the narration is about emperumAn’s vAmanAvathAram [incarnation as vAmana, the dwarf]. When he churned the ocean and helped the vain celestial entities, he did not lower his greatness. However, when he helped them again, he gave up all his fame, transformed himself as a vAmana (dwarf) and sought alms from mahAbali. parakAla nAyaki says that she will destroy this great quality of simplicity too, in emperumAn.

maRRanRiyum – More than that. This narrates emperumAn’s quality of simplicity which is the exact opposite of his quality of greatness.

thannuruvam Arum aRiyAmal – those who saw him [emperumAn, as vAmana] thought that he was always like this, seeking alms. None would know that he is the one who gave the four purushArthams (ultimate benefits) through his four huge shoulders.

Arum aRiyAmal – even periya pirAtti (SrI mahAlakshmi) and nithyasUris (permanent dwellers of SrIvaikuNtam) did not know that [he is vAmana].

thAn angu pukku – he, who is to be attained by everyone, went to the yAgyaSAlA (place where mahAbali was conducting the ritual).

Or mannum kuRaL uruvil –  disguising himself as vAmana (dwarf), without any comparison and with such beauty that those who saw him could not take their eyes off him and look at any other person or object.

mANiyAy – keeping his countenance with equanimity and with a blossomed face, whether the person from whom he sought alms offered him anything or shut the door on his face. A bachelor whose form had got scarred while taking alms [as if he had known only seeking alms all his life].

mAvali than pon iyalum vELvikkaN – in the beautiful ritual of mahAbali. Unlike parakAla nAyaki who had to attempt at engaging in madal in order to attain him [emperumAn], the ritual was such great that it was able to bring emperumAn, who is the goal of the ritual, to it. The opinion is that had she not undertaken madal but had undertaken a ritual like mahAbali, emperumAn would have come to her too. Alternatively, this would mean a ritual where gold was being gifted. A ritual where whatever was sought was given.

pukku – he entered that place in such a way that earth had to bend for each step that he took while reaching the place.

irundhu – Just as thiruvAimozhi 3-8-9 said “koLvan nAn mAvali mUvadi thA” (Oh mahAbali, give me three steps of land as measured with my foot; I will accept it), even if mahAbali had refused, he would have remained there like a tree [remaining stationary], refusing to leave the place without getting what he had asked for.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 74 – mannum vadamalaiyai

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mannum vadamalaiyai maththAga mAsuNaththAl
minnum irusudarum viNNum piRangoLiyum                                                       105
thanninudanE suzhala malaith thiriththAngu
innamudham vAnavarai Utti avarudaiya                                                              106
mannum thuyar kadindha vaLLalai – maRRanRiyum

Word by word meaning

mannum vada malaiyai – the manthara (a celestial) mountain which was ancholred firmly
maththu Aga – as a churning shaft
mAsuNaththAl – with a snake (vAsuki, encircling)
minnum iru sudarum piRangu oLiyum thanninudanE suzhala malai thiruththu – churning that manthara mountain (churning the ocean) such that the radiant moon, sun, sky and other lustrous entities spun around with him
vAnavarai in amudham Utti – offering sweet nectar to celestial entities
mannum thuyar kadindha – one who drove away their long standing fear of death
vaLLalai – the greatly generous entity

vyAkyAnam

From mannum vadamalaiyai to vaLLalai, emperumAn had, more than protecting the samsAris who did not obstruct when he saved them from the dangers of deluge, carried out beneficial act, hurting his divine body, for the vain celestial entities who had the egotistical attitude of “I am the lord”. parakAla nAyaki says that she is going to destroy this fame too.

mannum vadamalaiyai – the mandhara mountain which holds earth firmly. This refers to emperumAn anchoring it firmly so that it sustains itself well and also to the fact that it did not disintegrate when it was used for churning the ocean.

maththAga mAsuNaththAl – emperumAn used the mountain as the churning staff and vAsuki, the snake, as rope for churning the mountain.

minnum irusudarum viNNum – shining moon and sun, the two sources  of light, and sky, which is their place of dwelling

piRangoLiyum – other stars etc which shine and emit light

thanninudanE suzhala – churning the ocean in such a way that these entities also spun around with him, due to the pace of churning

malai thiriththu Angu innamudham vAnavarai Utti avarudaiya mannum thuyar kadindha vaLLalai – when the celestial entities became enervated after churning for a short time, emperumAn, the supremely generous entity, churned the ocean with his thousand shoulders, killed the demons who were inimical to the celestials, offered nectar, a wondrous medicine,  to the celestials and removed their long standing sorrow.

mannum thuyar kadindha – death to the celestials is like poverty in this samsAram; the opinion here is that he removed this poverty of celestials by offering them nectar. Alternative explanation is that he removed the firmly established poverty [of celestials] which was caused by the curse of sage dhurvAsa.

vaLLalai – he is such a generous entity that he will offer himself to his followers. But, when people ask him for other benefits, just as asking for a loin-cloth from kaRpaka vruksham (wish-fulfilling tree) he will bestow those benefits on such people. After helping them, he will call them as “generous people” since they had helped him (in protecting them), just as he mentioned in bhagavath gIthA SlOkam 7-18udhArA:” (they are generous). thirumazhisaippirAn too said in thiruchchandha viruththam 88 “uLLa nOygaL thIrmarundhu vAnavarkkaLiththa em vaLLalAr” (emperumAn who is the generous entity who gave the medicine of nectar to celestials to cure their disease).

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 – 73 – mannivvagalidaththai

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manniv vagalidaththai mAmudhunIr thAn vizhungap                                    103
pinnum Or EnamAyp pukku vaLai maruppin
konnavilum kUrnudhi mEl vaiththeduththa kUththanai                                 104

Word by word meaning

mannu i agal idaththai – this expansive earth where everyone is fitting well
mA mudhu nIr thAN vizhunga – when mAhapraLayam (deluge) swallowed
pinnum – after that
Or EnamAy pukku – entered (the ocean) as a divine boar
vaLai maruppin – of the curved tusks
kol navilum kUr nudhi mEl – on top of the sharp edges which are capable of killing enemies
vaiththu eduththa kUththanai – one who did a great activity, carrying (that earth)

vyAkyAnam

mannu ivvagalidaththai . . . . . kUththanai – parakAla nAyaki says that the fame of one, who protected not only prahlAdha, who had knowledge and firmness of mind, but also those who were not even aware that they were suffering, by looking only at the relationship [between samsAris and himself] and protected them during the danger of deluge, is also going to get destroyed.

mannivvagalidaththai – this property of vAmana, which has been his for a very long time. mannu – standing for a long time. This would also mean the earth where everyone is fitting well.

mAmudhu nIr thAn vizhunga – just as it has been mentioned in thaiththirIya upanishath “adhbhya prithvI” (earth formed from water), water, which created earth, swallowed it. Just as a person who is posted to guard something steals it, ocean, which was the entity to protect earth, set out to swallow it.

pinnum – there is no end to protection.It will keep continuing.

Or Enam – Incomparable wild boar. If one were to look at the beauty of the divine body which he had created to destroy his greatness, it would make that person [who sees that divine body] to carry out something to ward off evil eyes.

Enam – form of wild boar which lives on both marshy land and in water.

konnavilum kUrnudhi mEl – the tusks of the boar were so sharp that one can escape if one were favourable to emperumAn. However if one were inimical to him, the tusks will destroy the person by killing him.

vaiththu eduththa – carrying (earth) on the sharp edge of the tusks.

kUththanaiit is implied that if one were to see this event, it wouldn’t matter if deluge comes everyday.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 72 – thannudaiya thALmEl

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thannudaiya thALmEl kidAththi avanudaiya
ponnagalam vaLLugirAl pOzhndhu pugazh padaiththa                                 102
minnilangum Azhip padaiththadakkai vIranai

Word by word meaning

thannudaiya thAL mEl kidAththi – making (hiraNya) to lie on his lap
avanudaiya – his
pon agalam – beautiful chest
vaL ugirAl pOzhndhu – parted asunder with his sharp nails
pugazh padaiththa – getting the fame (of having protected his follower, prahlAdha)
min ilangum Azhi padai thadaikkai vIranai – being a great warrior who has the divine chakrAyudham (disc) which is radiant like lightning 

vyAkyAnam

thannudaiya thAL mEl kidAththi – on [emperumAn’s] lap where periya pirAtti (SrI mahAlakshmi) will recline, instead of making me [prakAla nAyaki] recline, will he make a rude entity to recline? One of the commentators for this prabandham, azhagiya maNavALap perumAL nAyanAr quotes nampiLLai who has said that he had heard from bhattar (parASara bhattar) who said that parakAla nAyaki is saying “He should have allowed people like me to approach his lap; on the divine feet which are the goal for his followers, how is he keeping a demonic entity? ”

avanudaiya ponnagalam – the demon’s name is hiraNyan which means one made of gold. Thus his chest is golden hued. Alternatively, just as a sacrificial lamb is nurtured well, his chest is made to look beautiful so that it can be an apt prey for emperumAn’s divine nails.

vaLLugirAl pOzhndhu – Since it was golden chest, it melted under the fiery eyes of emperumAn. Then, with his beautiful nails, emperumAn tore it just like one tears the rind of a banana plant.

pugazh padaiththa – emperumAn gained the fame that even when one’s [biological] father turns inimical, he would be the father without any cause and that he is the generous person who would transform himself in order to protect his devotee.

minnilangum Azhi – the fat, huge body of hiraNyan was a small feed for emperumAn’s divine nails. The divine disc, since it could not get any prey, roared and let out effulgence, sticking out its tongue. Did not nammAzhwAr too say in thiruvAimozhi 4-8-7kiLaroLiyAl kuRaivillA ariyuruvAyk kiLarththezhundhu kiLaroLiya iraNiyanadhagal mArvam kizhiththugandha vaLaroLiya kanalAzhi valampuriyan” (emperumAn has the divine disc with its blazing flame and the divine conch even as he appeared with a rage as narasimha and tore apart into two, the broad chest of hiraNya who had a glowing lustre).

vIranai – AzhwAr recalls the nrusimha anushtup manthra which is famous in nrusimha
thApanIyOpanishath “ugram vIram” (the valorous person who is angry).

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 71 – pinnOr ariyuruvamAgi

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pinnOr ariyuruvamAgi eri vizhiththuk                                                     100
konnavilum venjamaththuk kollAdhE vallALan
mannu maNikkunji paRRi varavIrththuth                                               101

Word by word meaning

pin – after passage of some time
Or ari uruvam Agi – incarnating as an incomparable narasinga mUrththy (lion face and human body)
eri vizhiththu – looking with fiery eyes
kol navilum vem samaththuk kollAdhE – not killing in battlefield where people are killed
vallALan – that hugely strong demon’s
mannu maNi kunji paRRi vara Irththu – pulling closely, the hair which is decorated with crown made of gems 

vyAkyAnam

pin – after some time had passed. Since emperumAn is an ocean of mercy, he waited patiently with the hope that the demon would mend his ways.

Or ari uruvam Agi – He became an incomparable lion after the demon crossed the limit of insulting emperumAn’s devotee. He became part lion, part human, a form unseen before in the world.

Or ari – lion, without any parallel. Even if emperumAn, who is a sathya sankalpan (whatever he wills, would happen without fail) desires, he cannot take a form like this again.

Agi – he combined human and lion entities which are incongruous in nature in order to destroy hinraNya who was vain since he had taken boons [from other deities] that his death will not come about either at the hands of humans or animals etc.

eri vizhiththu – his eyes are always cool like lotus, since he is the mother for all the entities, by his nature. However, when he sees any disrespect shown to his devotees, his eyes would turn fiery due to anger.

kol navilum vem samaththuk kollAdhE – If hiraNya were to be killed in a battlefield by shooting an arrow at him and making his head roll on the earth, that would be like a crown on his head. Instead of that, he had to be tortured.

vallALan – he had strength in his heart which could not bear the fame that his child acquired and a strength in his body which made even narasimha to take a step back.

mannu maNikkunji paRRi vara Irththu – [emperumAn] first pulled the crown [of hiraNya] which had made him to order his subjects to chant his name in their prayer by saying “hiaNyAya nama:”

manikkunji paRRi vara iRththu – Since hiraNya had not been insulted by anyone until then, his life almost left him out of shame, when emperumAn pulled him by his crown. Then, emperumAn dragged him as if he were a corpse.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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