Category Archives: periya thirumadal

periya thirumadal – 69 – anna kadalai

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anna kadalai malaiyittu aNaikatti                                                                            97
mannan irAvaNanai mAmaNdu venjamaththu

Word by word meaning

anna kadalai – ocean which has that complexion
malai ittu – throwing mountains
aNai katti – building sEthu (and mercifully entering lankA)
mA maNdu vem samaththu – in the cruel battle which was full of four types of armies [chariot, elephant, horse and foot soldiers]
mannan irAvaNanai – the demon king rAvaNa

 vyAkyAnam

vaNNam pOl anna kadalai – he, of course, killed rAvaNa; but did he have to agitate the ocean which matched him in depth, being the repository for all entities, pride and complexion?

malaiyittu aNai katti – one who destroyed the profundity of the ocean by throwing whatever stones one could lay his hands on, and making the army of monkeys walk over those stones. The opinion here is that, he destroyed my profundity too and made me engage in madal.

mannan irAvaNanai – ravaNa, who had a self-respect of being the king of demons.

mA maNdu venjamaththu – the term mA refers to animals with four legs such as elephants and horses. Here this refers to all the four divisions of the army (chariot, elephant, horse and foot soldiers). In the cruel battle, where the four divisions of the army were closely held together.

venjamaththu – it is not that he killed the ignorant rAvaNa in any clairvoyant manner. He stood face-to-face with rAvaNa in the battle which was termed as “rAmarAvaNayOr yudhdham rAma rAvaNayOriva” ((match for the) battle between SrI rAma and rAvaNa is this battle between SrI rAma and rAvaNa; in other words, there is no equal) and killed rAvana.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 68 – mannan naRundhuzhAy

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mannan naRundhuzhAy vAzhmArban mAmadhikOL
munnam viduththa mugil vaNNan kAyAvin                                                       96
chinna naRum pUndhigazhvaNNan vaNNam pOl

Word by word meaning

mannan – being great
naRu thuzhAy vAzh mArban – having his chest decorated with the fragrant thuLasi
munnam mA madhi kOL viduththa mugil vaNNan – having the complexion of rain bearing clouds, who, in earlier times, had removed chandhra (moon)’s distress.
kAyAvin chinna naRu pU thigazh vaNNan – having a complexion similar to the small flower with sweet fragrance, from the flowering plant kAyA (a bilberry plant)
vaNNam pOl – similar to his complexion

vyAkyAnam

idhu viLaiththa mannan – he is a great, valorous person who made entities such as southerly breeze, love-birds, sound from the bull’s bell, moon, sandalwood paste etc to wage a war on me, who by nature is very weak. Alternative explanation – it was he who made me engage with madal. Another interpretation – he created in me love for him, made me like this and enslaved me.

mannan – he is the king for making those who see him, to engage in madal, to attain him.

mannan – he shines more and more as his beloved becomes distressed more and more.

narum thuzhAy – this is the brahmASthram (a highly potent weapon) which he donned in order to torment me like this. As soon as he wears this garland on his chest, the fragrance pervades everywhere. Isn’t he the one with all fragrances!

vAzh mArban – Should only thuLasi survive on his chest? Shouldn’t I survive?

vAzh mArban – Once thuLasi touches his chest, it sprouts more than ever before. If one sees his shoulders and the garland on the shoulders, how is it possible not to engage in madal?

naRum thuzhAy vAzh mArban – he is donning the garland to manifest his victory of making her to engage in madal. Just as madal is for her [inseparable from her due to her distress], the crown and garland are for him [signs of his supremacy].

mAmadhi – did she not say that there were enemies for them when she stated at the beginning of this verse idhu viLaiththa? She is now citing an example of such an enemy.

mAmadhi – He [mAmadhi, the moon] is great in distressing weak girls. Even if you [this term refers to emperumAn, as stated by parakAla nAyaki] had not removed their sorrow, he is capable of tormenting us. If sorrow is removed for such a person [moon], should one ask for the extent to which he will go to cause trouble to others?

mAmadhi kOl munnam viduththa mugil vaNNan – emperumAn is the magnanimous entity who removed chandhran’s sorrow caused by rAhu.

munnam – once upon a time. He had removed chandhran’s sorrow once upon a time. emperumAn, who was a protector for others earlier, has now become the trouble creator. He, who had protected a  prayOjAnanthaparan (one who looks for other benefits) such as chandhran earlier, is hurting an ananyaprayOjanan (one who considers only emperumAn as the ultimate benefit) such as prakAlanAyaki, now.

mugil vaNNan – one who has the nature of cloud. Just as cloud pours its rain on a water body (such as a river or ocean) and keeps the fields dry, emperumAn also protects a prayOjAnanthaparan and causes distress to an ananyaprayOjanan. Alternative explanation: one who has the nature of cloud, who protected chandhran earlier without expecting anything in return, is hurting me now.

kAyAvin chinna naRumpUndhigazh vaNNan – one who has the divine complexion of the small kAyAm pU (flower of a bilberry plant) which is small and very fragrant. Even if the entire town is against her, his divine form is such that he cannot be given up.

chinna pU – small flower. Even though emperumAn is a great entity, he makes himself easily approachable. chinnam – pollen dust; flower with pollen grains.

chinna naRum pU – even though it is small, the flower has lot of fragrance. Fragrance is not limited to the size of flower; in the same way, emperumAn’s fame is not limited 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 – 67 – innisai Osaiyum

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innisai Osaiyum vandhen sevi thanakkE                                                             94
konnavilum ehkil kodidhAy nedidhAgum
ennidhanaik kAkkumA solleeridhu viLaiththa                                                 95

Word by word meaning

in isai Osaiyum vandhu – coming with a sound as sweet as music
en sevi thanakkE – only for my ears
kol navilum ehkil kodidhy Ay nedidhu Agum – it is longer than the spear which is capable of killing, and more cruel than that.
idhanai kAkkum A en – what is the way to escape from this grave danger?
solleer – Please say (if there is a means available)
idhu viLaiththa – having created such a situation (by southerly breeze etc [which have been mentioned earlier])

vyAkyAnam

innisai Osai – the sound which melted me just as those who listen to sweet music melt. For the others, this would mean a sound which has sweet music.

vandhen sevi thanakkE – what is sweet music for the others was cruel only for my ears.

sevi thanakkE – before it strikes the heart, it is coming too hot even for the ears.

kol navilum ehkil kodiyadhAy – it is more cruel than a spear which will kill even by merely looking at it.

nedidhAgum – Spear will kill a person by piercing just once; with that, the sorrow will be over. However, this tortures for a long time.

ennidhanaik kAkkumA – by which way will I protect my femininity?

solleer – You people, please tell me.If I have to protect my femininity, the torture continues. If I have to avoid this torture, I have to engage in madal, destroying my femininity.

ennidhanaik kAkkumA – How will I, a weak person, escape from this?

solleer – Only you peope, who are not affected in any way, after hearing this sound [of the bull’s bell] should show me the means.

Now, she says that she will not step back from getting him, even if she has to engage in madal, say ignominious things about him and torturing him.

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 – 66 – thunnu pidareruththu

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thunnu pidareruththuth thUkkuNdu vanthodarAl
kanniyar kaN miLirak kattuNdu mAlaivAyth                                                        93
thannudaiya nAvozhiyAdhu Adum thanimaNiyin

Word by word meaning

thunnu pidar eruththu – in the hump of the large nape
thUkkuNdu – being hung
kanniyar kaN miLira – such that young girls will roll their eyes (on seeing it)
van thodarAl kattuNdu – being tied by a strong rope
mAlai vAy – during evening time
thannudaiya nA ozhiyAdhu Adum thani maNiyin – with the gong of the unparalleled bell striking continuously 

vyAkyAnam

thunnu pidar eruththuth thUkkuNdu – hung from the hump on the dense neck

van thodarAl kattuNdu – being tied by a strong chain such that even if some righteous people, after seeing me suffer on hearing the sound of the bell, wish to remove the bell, it cannot be removed.

kanniyar tham kaN miLirak kattuNdu – young girs, who are unaware of love, would get up from their sleep with a start on hearing the bell; it is tied to that extent.

mAlaivAy – it is that time when the love-quarrel between the bull and the cow is settled and their union takes place. It is that time when the nAyaki (female lead in an event or story) feels distressed that the nAyakan (male lead in the event or story) is not uniting with her.

thannudaiya nA ozhiyAdhu Adum – the cow, not agreeing to the union, is running away. The bull, since it desires the cow, is chasing it. Due to this, the bell, tied to the neck, is ringing continuously. This noise reminds the nAyaki about the union that she had in the past with the nAyaka and, torments her.

nA ozhiyAdhu Adum – Even if the bell does not ring for some time, she could be without these thoughts. But it is ringing continuously and is torturing her.

thani maNiyin – it is a bell which has nothing equivalent to it in torturing her.

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 – 65 – munnirundhu mUkkinRu

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munnirundhu mUkkinRu mUvAmaik kAppadhOr
mannu marundhu aRivIr illaiyE – mAl vidaiyin                                                                    92

Word by word meaning

mun irundhu – being present right in front of my eyes
mUkkinRu – ageing more and more
mUvAmai kAppadhu Or – to prevent it from aging like that
mannu marundhu aRivIr illaiyE – no one is there who has seen a great medicine
mAl vidaiyin – among the bulls which are infatuated (with cows)

vyAkyAnam

munnirundhu mUkkinRu – it is ageing right in front of my eyes. Should they (bosoms) not be embraced at the appropriate time instead of delaying?

munnirundhu – if they are located behind, on the back, and get aged, one could tolerate that. But they are present right in the front, on the chest, and losing their freshness.

mUkkinRu – getting aged. She is speaking just the way by which SrI rAmapirAn said in SrI rAmAyaNam yudhdha kANdam 5-5 “na mE dhu:kkam priyA dhUrE na mE dhu:kkam hrudhEthi vA I Ethadh EvAnuSOchAmi vayO’syA hyathivarththathE II ” (I am not feeling distressed that the one who is dear to my heart is at a far away place or that she has been abducted. I am only feeling sad that she is ageing). It is similar to nAchchiyAr thirumozhi pAsuram 1-5 “unniththezhundha en thadamulaigaL” (my large bosoms which have risen only for the sake of krishNa).

munninRu mUkkinRu – Should they lose their freshness right in front of my eyes? I could tolerate if they lose their freshness away from my eyesight.

mUvAmai . . . . .aRivIr illaiyE – Is there none who would protect them from ageing by bringing him [to me]?

mannu marundhu aRivIr illaiyE – emperumAn is called as bhEshajam (medicine) in SrI vishNu sahasranAmam. Is there none who knows this medicine which never fails? Just as vibhIshaNa instructed in SrI rAmAyaNam yudhdha kANdam 19-31 “samudhram rAghavO rAjA SaraNam gandhumarhathi” (SrI rAma should surrender to the king of ocean) isn’t there anyone who would say “Surrender to the one engaging in madal”? nAyanAr, the commentator for this prabandham, quotes nampiLLai who has mercifully said  “I have heard bhattar mercifully saying for this pAsuram – is’nt there any OrAndharALigan in this world?” OrAndharALigan is a messenger who resolves the love-fights between the nAyaka and the nAyaki. Another meaning: just as it is said in thiruvAimozhi 5-7-2anguRREnallEn inguRREnallEn” isn’t there a mumUkshu (one who desires to reach mOksham) who has neither reached SrIvaikuNtam nor going with the people of the world, who could act as a messenger?

After she has cried out mannu marundhu aRivIr illaiyE, parakAla nAyaki narrates incidents which deteriorated her state further.

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 64 – mannu malarmangai

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mannu malarmangai maindhan kaNapuraththup                                                           90
pon malai pOl ninRavanRan ponnagalam thOyAvEl
ennivai thAn vALA enakkE poRaiyAgi                                                                                   91

Word by word meaning

malar mangai mannum mandhan – being the supreme being who is firmly attained by periya pirAtti (SrI mahAlakshmi) who resides on a flower
kaNapuraththup ponmalai pOl ninRavan than – emperumAn who stands as a golden mountain in thirukkaNNapuram, his
pon agalam thOyAvEl – we have not attained his beautiful, divine chest
vALA ivai thAn en – what is the use of these wasted things?
ivai – these bosoms
enakkE poRaiyAgi – they have become an unwanted burden even for me

vyAkyAnam

mannum malarmangai maindhan – the words are to rearranged as malarmangai mannum maindhan – he is the forever young entity in whom pirAtti who resides on a lotus flower dwells permanently.

maindhan – Just as vishNu sUktham in rig vEdham says “yuvA kumAra:” (he is forever youthful )and just as yajur vEdham says “yuvA suvAsA:” (he is always youthful since periya pirAtti dwells in him forever), he is forever young.

kaNapuraththup ponmalai pOl ninRavan – one who stood at thirukkaNNapuram forever, with a distinguished form such as mEru mountain (a celestial mountain).

kaNapuraththu – it is not a mountain which is very difficult to reach such as mEru. He is a mountain who is seen by everyone.

pon agalam – When water is very sweet to taste, one who drinks it will repeatedly cry out “Water”. In the same way, his divine chest is so distinguished that pirAtti who resides on it permanently, will keep thinking about it.

thOyAvEl – I have not attained! The long syllable at the end (El) denotes the pain suffered by parakAla nAyaki in not embracing with that divine chest.

thOyAvEl – Since emperumAn is referred to as “maragadha maNiththadam” (pond made of emerald gem), “vAsaththadam” (pond where  pirAtti dwells) and “SIthamiva hradham” (cool pond), she laments that she has not wet herself in the cool pond of his chest to get rid of the pangs of separation. Just as thirunedundhANdagam 13 says “melliyal thOl thOyndhAy” (embracing the slender pirAtti’s shoulders), whenever emperumAn feels the pangs of separation, it is on the cool pond of her shoulders that he embraces. azhagiya maNavALap perumAL nAyanAr, one of the commentators for this prabandham says “ Since he has beautiful chest, she thinks that she can embrace him when she melts down due to the pangs of separation. Isn’t she too a hiraNyavarNai (golden hued)?” hiraNyavarNAm is from SrIsUktham. Based on the SlOkam from SrI vishNu purANam “sthrInAmnI lakshmi” (all women are attributes of lakshmi), this interpretation assumes prakAla nAyaki to be pirAtti herself.

ennivaidhAn vALA – just as SrI rAma told lakshmaNa in SrI rAmAyaNam kishkindhA kANdam 1-44 “paSya lakshmaNa pushpANi nishpalAni bhavanthi mE” (lakshmaNa! Look at the flowers which are of no use to me), since the flowers which sIthAppiratti did not enjoy  are of no use to him, parakAla nAyaki too says that there is no use of her qualitites, her femininity and her bosoms which are not enjoyed by him.

enakkE poRaiyAgi – I carry these bosoms because they are to be enjoyed by him. When he is not enjoying them, could I carry them on my own? They are an unnecessary burden even for me. Did not ANdAL too say in nAchchiyAr thirumozhi 13-8 “koLLum payan onRillAdha kongai thannaik kizhangOdum aLLippaRiththittu avan mArvil eRindhu en azhalai thIrvanE” (I will uproot these useless bosoms , throw them on that krishNa’s chest and get rid of my suffering)?

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 – 63 – kannavilum kAttagaththOr

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kannavilum kAttagaththOr vallik kadimalarin                                                    88
nannaRu vAsam maRRu ArAnum eydhAmE
mannum vaRu nilaththu vALAngu uguththadhupOl                                             89
ennudaiya peNmaiyum ennalanum en mulaiyum

Word by word meaning

kal navilum kAdu agaththu – in the forest which is full of stones
Or valli – (blossomed) in a creeper
kadi malarin – in a flower full of honey
nal naRu vAsam – great fragrance
maRRu ArAnum eydhAmE – not being useful for anyone
mannum vaRu nilaththu Angu vALA uguththadhu pOl – being wasted on the hard ground
pEdhaiyEn ennudaiya peNmai – my femininity, I being ignorant
en nalanum – my qualities
en mulaiyum – my bosom

vyAkyAnam

pEdhaiyEn – I am a helpless girl, born only to suffer from this danger. While I should perish since I am unable to sustain myself being separated from him, I am still desirous to live with the hope of seeing him once again.

kal navilum kAttagaththu – Inside the forest which is full of stones. The svApadhESa (inner) meaning for this is just as mentioned in thiruvAimozhi 10-10-8 “perum thURAy” (this samsAram is like a huge bush), inside the forest of this samsAram which is full of suffering.

Or valli – A unique creeper in that forest. The svApadhESa meaning for this is – a jIvAthmA (sentient entity).

kadi malarin – a flower which is full of honey in that creeper. The svApadhESa meaning for this is – the sweet knowledge of the jIvAthmA.

nannaRu vAsam – distinguished fragrance from that flower. svApadhESa meaning – bhakthi (devotion) etc which are born out of that knowledge.

maRRArAnum eydhAmE – this fragrance is not meant for the flower but for others; but they are not attaining it. In svApadhESam this indicates that emperumAn is not the focus for that bhakthi.

vaRu nilaththu vALAngu uguththadhu pOl – just as it falls on the coarse ground and gets wasted. In svApadhESam this implies that the bhakthi which is meant for emperumAn is wasted on lowly entities (other deities].

ennudaiya peNmaiyum en nalanum en mulaiyum – In svApadhESam, peNmai refers to the basic nature of pArathanthriyam (exclusively dependent on emperumAn); nalam refers to the distinguished qualities of AthmA and mulai refers to bhakthi which is enjoyable [for emperumAn].

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 – 62 – konnavilum pUngaNaigaL

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konnavilum pUngaNaigaL kOththup podhavaNaindhu                                 86
thannudaiya thOl kazhiya vAngith thamiyEnmEl
ennudaiya nenjE ilakkAga eyginRAn                                                                 87
pinnidhanaik kAppIrdhAn illaiyE pEdhaiyEn

Word by word meaning

kol navilum pUngaNaigaL kOththu – (on that bow) stringing arrows made of flowers which are capable of killing
podhavaNaindhu – standing close (to the target) so that the bows will pierce through well
thannudaiya thOL kazhiya vAngi – pulling (the string of the bow) to reach his shoulder
ennudaiya nenjE ilakkAga thamilyEn mEl eyginRAn – keeping my heart as the target he (cupid) is shooting those arrows on me, who is having none to support.
pin idhanai kAppIrdhAn illaiyE – there is none who could now enable me to escape from this danger

 vyAkyAnam

kol navilum pUngaNaigaL kOththu – even though these are arrows of flowers, they will not fail from killing

podha aNaindhu – standing closely in such a way that if the arrow is released, it will enter one side, pierce through the target without missing, and exit from the other side.

thannudaiya thOL kazhiya vAngi – since the chest is pulled back while releasing the arrow, the shoulders will bend back a lot further; alternatively, this implies that the arrow is pulled back (prior to releasing) such that the hands reach the shoulder.

thamilyEn mEl – Look at the target of his arrow! He is a valorous soldier who will torture a helpless damsel.

ennudaiya nenjE ilakkAga – he excels SrI rAma in his valour! SrI rAma will target only those which (or who) have a form. He is targeting my formless heart!

eyginRAn – since this term is in the present tense, it implies that kAman (cupid) continues to target her and does not step back. Just as it is said in SrI rAmAyaNam yudhdha kANdam 94-18 “Saravarsham vavarsha ha ” (he rained a hailstorm of arrows), SrI rAma showed his valour when he saw the main army of rAvaNa while kAman shows his valour on seeing my heart.

ennudaiya nenjE – even if one of the arrows that he shot at me had fallen on him, he would have realised how the suffering is; since that did not happen, he is indulging in this act of cruelty.

pin idhanaik kAppIrdhAn illaiyE – When SrI rAma threatened to invert the world as said in SrI rAmAyaNam AraNya kANdam 64-78 “jagath saSailam parivathayAmyaham” (I will destroy the world with its mountains), there was an intelligent person such as lakshmaNa as said in SrI rAmAyaNam sundhara kANdam 16-4 “lakshmaNasya cha dhImatha:” (lakshmaNa too, who is wise), who spoke comforting words to SrI rAma and took his bow. Now, she is wailing whether there is none who would take the bow from kAman’s hand; she is lamenting the absence of one who would carry out the role of purushakAram (one who recommends/advises another person).

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 – 61 – munniya peNNaimEl

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munniya peNNai mEl muL muLarik kUttagaththup                                          84
pinnum avvanRil pedai vAych chiRukuralum
ennudaiya nenjukkOr IrvALAm enseygEn                                                            85
kannavil thOL kAman karuppuch chilai vaLaiya

Word by word meaning

munniya peNNai mEl – on the palm tree seen in front
muL muLari kUdu agaththu – in the nest made with lotus stem which has thorns
pinnum avvanRil siRuvAych chiRu pedaiyum – feeble voice emanating from the mouth of the female love bird which has locked its beak with that of the male
ennudaiya nenjukku Or ir vAL Am – it is like a unique sword which cut my heart
en seygEn – what means will I carry out (to escape from this)?
kal navil thOL kAman – manmadha (cupid) who has (firm) shoulders which are like mountain
karuppuch chilai  vaLaiya –  drawing (his) bow made of sugarcane

vyAkyAnam

munniya peNNai mEl – on top the palm tree which is in front

muL muLarik kUttagaththu – inside the nest made with lotus stems having thorns. The opinion is that since they are inside the nest of thorns, the characteristic of torturing others seems to have come naturally.

pinnum – beyond what has been stated already. The male love-bird and its female have intertwined their beaks; their joy of union nurtures her (AzhwAr in the mood of parakAla nAyaki) distress of separation.

avvanRil pedaivAych chiRu kuralum – with their happiness increasing with their union, the feeble voice from the mouth of the female bird . . . .

ennudaiya – already destroyed, my  . . . . .

nenjukku Or Ir vALAm – whatever had been stated earlier had tortured my physical body. This (voice from the female bird) cuts asunder my heart.

en seygEn – what will I, a weak woman, do? There seems to be no way to survive.

kal navil thOl kAman – kAma (cupid), whose shoulders become harder and firmerlike a stone, as he keeps torturing women repeatedly

karuppuch chilai vaLaiya – even though it [bow held by him] may be sweet like sugarcane, there is no shortcoming in its cruelty

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

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 60 – thannudaiya thanmai

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thannudaiya thanmai thavirath thAn enkolO                                                     82
thennan podhiyil sezhum sandhin thAdhu aLaindhu
mannivvulagai manangaLippa vandhiyangum                                                  83
inniLam pUndhenRalum vIsum eri enakkE

Word by word meaning

thannudaiya thanmai thavira thAn en kol – Did anyone do anything to convert the natural quality of coolness of the moon to a hot state like this?
thennan podhiyil – in the malaiyamalai (podhigai mountain) of the king of pANdyas, who is the chief of the southern region
sezhu sandhin thAdhu aLaindhu – mixing the pollen from the beautiful sandalwood trees
man i ulagai manam kaLippa vandhu iyangum – roaming such that the minds of the people, who are in this permanent world, are happy
in iLa pU thenRalum – the southerly breeze which is sweet, youthful [full of vigour] and fragrant
enakkE eri vIsum – is blowing fire only for me 

vyAkyAnam

thannudaiya thanmai thaviraththAn enkolO – Just as sIthAppirAtti had willed the hot agni (deity for fire) to remain cool for hanumAn, as mentioned in SrI rAmAyaNam sundhara kANdam 53-29 “SeethObhava hanUmatha:” (Oh agni! Remain cool for hanumAn), did anyone will the cool moon “ushNObhava” (remain hot)? Alternatively, instead of considering this only for moon, one could assume this to be true for ocean which had been spoken of earlier and wind etc, which are going to be spoken of next, so that it could be said that someone had willed that the property of various entities should change.

thennan podhiyil sezhum sandhin thAdhu aLaindhu mannivvulagai manam kaLippa vandhiyangum inniLam pUndhenRalum vIsum eri enakkE – the southerly wind carries with it the pollens of beautiful sandalwood trees which are planted in the podhigai hills of pANdya  king. Such breeze, which is sweet, young and fragrant, blows its coolness abundantly on the people of this permanent world in such a way that their minds are overjoyed. However, that breeze blew fire only on me.

mannivvulagam – azhagiya maNavALap perumAL nAyanAr, one of the two commentators for this prabandham, considered the usage as given here and interpreted it as “this world, which gets inundated often as its norm, is permanent” while the other commentator, periyavAchchAn piLLai considered the usage as manni ivvulagam and interpreted as “just as enabling everyone in this world to live, as its permanent feature, blowing fire only for me became its permanent feature”. The words should be combined as manni iyangum.

vIsum eri – (the breeze) standing at quite a distance from me so that the heat of separation that I am suffering from does not singe it, blew fire on me.

enakkE – it did this [blowing fire] only for me.

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

adiyEn krishNa rAmAnuja dhAsan

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pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
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