Category Archives: periya thirumadal

periya thirumadal – 50 – mannu karathalangaL

Published by:

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

Full Series

<< Previous

mannu karathalangaL mattiththu mAdhirangaL                                                68
minni erivIsa mEleduththa sUzh kazhaRkAl
ponnulagam Ezhum kadandhu umbar mEl silumba                                           69
mannu kulavaraiyum mArudhamum thAragaiyum
thannin udanE suzhalach chuzhanRAdum                                                            70

Word by word meaning

Ayiram thOL mannu karathalangaL mattiththu – (Siva) spreading his hands with thousands of shoulders in all directions
mAdhirangaL – directions
minni eri vIsa – such that fire and smoke got emitted
mEl eduththa – lifted in the top direction
kazhal sUzh kAl – one foot with a valorous anklet
pon ulagam Ezhum kadandhu – going past the beautiful worlds above
umbar mEl silumba – extending (the single foot) more and more, high above
mannu kulam varaiyum mArudhamum thAragaiyum thannudanE suzhala – the firmly standing kula parvathams (mountains which sustain earth), wind and stars spinning with him
suzhanRu Adum – one who was himself dancing with a spin

vyAkyAnam

mannu karathalangaL mattiththu – when he dances, the thousand hands went and hit against various directions.

mAdhirangaL minni eri vIsa – due to that, sparks and smoke got emitted in all the directions, letting out fire

mEl eduththa sUzh kazhal kAl – the foot which went went up when he danced and had a valorous anklet on it. While the nAyaki (umA) was in distress after desiring him, he was decorating himself from foot to head and dancing in joy.

sUzh kazhal kAl – this could also be interpreted as foot which travelled all over the world.

pon ulagam Ezhum kadandhu – going past the worlds which were measured by thrivikrama

umbar mEl silumba – going here and there, all over the celestial world and dancing, without stopping at any place. umbar – celestial world. The celestial entities are in fear wondering “What is happening?”

mannu kulavaraiyum – the kulaparvathams which sustain earth by standing firmly.

mArudhamum – wind, which goes to where the people are, like a father going to his son’s place, and which is the cause for the living of all beings.

thAragaiyum – the groups of stars which foretell the good and bad which happen to people

thanninudanE suzhalach chuzhanRAdum – when he dances, just like the punnaippU (a type of flower from mast-tree) spins around, all the entities mentioned above – the kulaparvathams, wind and stars – keep spinning around as he dances in a spin.

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

periya thirumadal – 49 – thannudaiya kUzhai

Published by:

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

Full Series

<< Previous

thannudaiya kUzhaich chadAbAram thAn thariththu Angu                          67
anna arum thavaththin UdupOy Ayiram thOL

Word by word meaning

thannudaiya kUzhai – her tresses
sadAbAram thAn thariththu – she made it into matted hair and wore it
anna aru thavaththinUdu Oy – completing that great penance (when asked what benefit she derived)

vyAkyAnam

thannudaiya kUzhaich chadAbAram thAn thariththukUzhai – tresses. She wore her tresses as matted hair. Just like SrI rAma had worn his tresses when he set out for the forest, she also wore her tresses in a similar fashion.

anna arum thavam – Nothing could be said more than saying “it (her penance) was like that”. Since she (AzhwAr in feminine mood) was not satisfied with what she had said, she says arum thavam (rare penance). If one were to describe the qualities of this penance, the mouth will get burnt; if one were to think about the penance, the heart will burn [it was such a severe penance].

thavaththinUdu pOy – did she get her beloved during the course of her penance and give up the penance? No, she completed the penance in full.

Now, the pAsuram speaks about his (her beloved’s) state even as she was suffering like this.

Ayiram thOL – As she was suffering, he was growing manifold, thinking “How fortunate! There are people who desire us!” Unlike SrI rAma, as mentioned in SrI rAmAyaNam sundhara kANdam 36-42 “naivadhamSAn na maSakAn na kIdAn na sarIsrUpAn I rAghavO’panayEth gAthrAth thadhgathEnAntharAthmanA  II” (since his heart was focussed on sIthAppirAtti  (after she was abducted by rAvaNa), SrI rAma did not even remove various insects such as flies, mosquitoes, worms and snakes which were crawling on his divine form), he (the beloved of umA) is not one who feels distressed even if separated for just a few days.

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

periya thirumadal – 48 – anna nadaiya

Published by:

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

Full Series

<< Previous

anna nadaiya aNangu vaNangu nudangidai sEr                                                   66
ponnudambu vAdap pulanaindhum nondhagala

Word by word meaning

umai ennum – having the name umA
annam nadaiya aNangu – the divine lady (pArvathi) who has the gait of a swan
nudangu idai sEr pon udambnu vAda – her beautiful form with the quivering waist, withering
pulan aindhum nondhu agala – her five senses getting distressed and leaving her

vyAkyAnam

anna nadaiya aNangu – if she takes a few steps forward, all the anguish of her beloved would get relieved; did she not struggle for his sake with this gait of a swan?

nudangidai sEr udambu – one who has a form with a quivering waist. The beauty of her waist is such that one would fear for it, wondering whether it would snap and fall down.

ponnudambu vAda – her physical form was so great that he (rudhra) had to give up half of his body for her. Since she did not attain him, it was withering like a tender leaf would wither after separating from a tree.

pulan aindhum nondhu agala – her five senses would think “We cannot suffer by remaining like this in her form when she is carrying out severe penance” and leave her. Even those who carry out severe penance in the world would eat a few dry leaves to sustain themselves over a period of time. But she did not take even the leaves and continued her penance, to be called as aparNa (one who does not need leaves). kALidhAsa, the poet, says in his literary work kumArasambhavam 5-28 “svayam viSIrNadhruma parNa vruththithA parA hi kAshtA thapasas thapA puna:  I thadhapyapAkIrNamatha: priyamvadhAm vadhanthyaparnOthi cha thAm purAvidha:  II ” (that penance where one eats dried leaves which fall from the tree on their own is called as severe penance. pArvathi did not consume even that. Hence our forefathers call this lady with sweet words as aparNa).Since she was carrying out such a severe penance, is it amazing that her five senses felt distressed and left her?

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

periya thirumadal – 47 – ennAlE kEttIrE

Published by:

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

Full Series

<< Previous

ennAlE kEttIrE EzhaigAL ennuraikkEn
mannu malaiyaraiyan poRpAvai                                                         65
minnu maNi muRuval sevvAy umai ennum

Word by word meaning

EzhaigAL – Oh ignorant people!
maRRu ivaidhAn ennAlE kEttIrE – Are you remaining to hear examples like these, from me?
en uraikkEn – How much could I tell (you)?

(I will tell you one more example; hear this)
mannu malai araiyan pon pAvai – being the distinguished daughter of himavAn, the unshakeable king of mountains
vAL nilA minnu maNi muRuval sem vAy – having a reddish mouth, with a beautiful smile matching the radiant moon

vyAkyAnam

maRRivaidhAn ennAlE kEttIrE – Are you thinking of hearing thousands of stories like these from me, who attempted to engage in madal but lacking in strength to carry it out?

EzhaigAL – Oh ignorant people! You have not even understood that this is not possible for me.

ennuraikkEn – Is it possible for me to narrate all the examples of those who had engaged in madal? How much could I say? However, I will tell you one more example finally, which cannot be missed out.

mannu malaiyaraiyan – In order to get the true value of gold, a piece of fine gold would be displayed as a representative sample. In the same way, there is a girl who is the example for all the girls in the world. He is the fortunate one who had such a girl as his daughter. One who is fortunate to have given birth to a girl who is the example for all those girls who want to engage in madal.

mannu malaiyaraiyan poRpAvai – Was it some girl who is an anonymous, with regard to her town or parents, who had engaged in madal? Is she not the famous daughter of his, known all over the world!

araiyan poRpAvai – She was born in a regal heritage!

poRpAvai – being distinguished, full of feminine qualities.

vANilA minnum maNi muRuval – Was it someone who had only the heritage, but lacking in physical beauty, who set out to engage in madal? Shining like the splendrous moon!

viLangum – one who has a beautiful smile.

vANilA minnu muRuval – This manifests the whitish gleam from the set of teeth.

maNi muRuval – it is coveted like a gemstone; it is beautiful.

nilA is moon. nilA also refers to the rays of moon. Thus vANilA muRuval could be taken as referring to the smile which emits the rays of moon. It could also be considered as referring to set of teeth which is like the moon, like lightning or like a gemstone.

sevvAy – having a reddish mouth which is in striking contrast with the white set of teeth.

umaiyennum – being famous throughout the world, with this name [umA].

malaiyaraiyan poRpAvai umaiyennum – just as it is mentioned in kEnOpanishath “umAm haimavathIm” (umA, the daughter of himavAn) one who is praised in upanishaths as one who has had vision of the supreme entity

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

periya thirumadal – 46 – ennai idhu viLaiththa

Published by:

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

Full Series

<< Previous

ennai idhu viLaiththa IriraNdu mAlvaraiththOL
mannavan than kAdhalanai mAyaththARkoNdu pOy                                               63
kanni thanpAl vaikka maRRavanOdu eththanaiyOr
manniya pErinbam eydhinAL – maRRivaidhAn                                                           64

Word by word meaning

pAviyEn ennai idhu viLaiththa Ir iraNdu mAlvaraiththOLthe four shoulders which are like a huge mountain and which torment me, who is a sinner
mannavan – king of kings
emperumAn than – kaNNapirAn (krishNa)’s
kAdhalanai – anirudhdhAzhwAn (grandson) who is dear [to krishNa]
mAyaththAl koNdupOy kanni thanpAl vaikka – taken deceptively, to where she was staying and kept beside her
maRRavanOdu – with anirudhdha
eththanai Or – unqiue in many ways
manniya pErinbam eydhinAL – she experienced permanent, heavenly bliss

vyAkyAnam

ennai idhu viLaiththa – making me set out to engage in madal, like this.

IriraNdu mAl varaiththOL – as he kept looking at the way I was getting tormented, his shoulders kept flourishing (by increasing in their size)

mannavan – He is just as it is mentioned in nAchchiyAr thirumozhi 10-10 “nAgaNai misai namparar selvar periyar siRumAnidavar nAm” (emperumAn, who is reclining on the mattress of thiruvandhAzhwAn (AdhiSEshan) is opulent and superior to everyone else; we are the lowly people in samsAram ).

mannavan than kAdhalanai – wouldn’t the love towards grandson be double that of love towards son! anirudhdhAzhwAn who appeared to be the epitome of emperumAn’s love….

mAyaththAl koNdu pOy – ushai saw anirudhdha in her dream. She informed this to her friend, chithralEkai, who started drawing the portraits of all the kings in the world. ushai kept rejecting each of these portraits. When chithralEkai drew the portrait of krishNa, ushai said that the person who she saw in her dream was looking similar in a way, but younger than krishNa. chithralEkai then drew the portrait of anirudhdha and ushai confirmed that he was the one she had seen in her dream. With the help of her yOgabalam (strength of yOgic powers), chithralEkai immediately went to dhwArakA and effortlessly abducted anirudhdha who was sleeping on his cot, being protected by palace guards, as if he were a calf born that day.

kanni thanpAl vaikka – she placed anirudhdha, unknown even to him, next to ushai who was longing to see the person who she had seen in her dreams, in person.

maRRavanOdu – the love which ushai had towards anirudhdha, blossomed in anirudhdha after he saw ushai in person.

eththanaiyOr manniya pErinbam eydhinAL – once vAnan (bANAsura) came to know of this, he imprisoned anirudhdha. But since he also kept ushai along with anirudhdha in the prison, she attained unencumbered, distinguished, natural and heavenly bliss by uniting with him.

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

periya thirumadal – 45 – mannavan vANan

Published by:

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

Full Series

<< Previous

mannavan vANan avuNarkku vAL vEndhan                                              60
thannudaiya pAvai ulagaththuth thannokkum
kanniyarai illAdha kAtchiyAL thannudaiya                                                61
innuyirth thOzhiyAl emperumAn InthuzhAy
mannu maNivaraiththOL mAyavan pAviyEn                                             62

Word by word meaning

mannavan – being the king among kings
avuNarkku vAL vEndhan – being a radiant leader among asuras [demonic entities]
vANan thannudaiya pAvai – as the daughter of bANAsura
ulagaththu than okkum kanniyarai illAdha kAtchiyALushai, who is so extremely beautiful, with none in the world equalling her in beauty
thannudaiya innuyir thOzhiyAl – with the help of her dear friend, chithralEkai
mannu maNi varai thOL mAyavan – one with amazing activities, having divine shoulders adorned with divine thuLasi garland and matching a mountain of gemstones

vyAkyAnam

purandharanOdu Er okkum mannavan vANan – bANasura, the king among kings, who equalled the greatness of indhra [as mentioned in the previous verse]

avuNarkku vAL vEndhan – leader of demonic entities

thannudaiya pAvai – his daughter

ulagaththuth than okkum kanniyarai illAdha  kAtcvhiyAL – among girls of her age, there was none who could equal her in beauty

thannudaiya innuriyth thOzhiyAl – with the help of her friend, dearer than her life, chithralEkai, who was like her right hand

emperumAn InthuzhAy – azhagiya maNavALap perumAL nAyanAr, one of the commentators for this prabandham mercifully says “apart from confirming that emperumAn is full of auspicious qualities to counter those who say that the supreme entity is without any quality, just like emperumAnAr (bhagavath rAmAnujar) who gets deeply involved in the auspicious qualities of emperumAn, she too [thirumangai AzhwAr in feminine mood] gets deeply engaged with the material [sweet thuLasi] which will not allow her to go past and neither will it allow her to describe clearly.

emperumAn – one who made me his servitor by making me engage with him full and set out with madal [in order to attain him].

InthuzhAy mannu maNi varaiththOL mAyavan – amazing entity with shouders matching a mountain made of gem stones and having very sweet thuLasi, fitting well on those shoulders

mAyavan – even though AzhwAr is in a state where he despises emperumAn, the moment he thinks of emperumAn, due to the involvement, he calls him as an amazing entity. He says “What a wonder is this! Even when I am setting out to engage in madal, he is making me get engaged with him!”

pAviyEn – since she is unable to attain the shouders which had embraced her earlier, she is calling herself as pAviyEn (one who has sinned). Alternatively, this could be considered as – isn’t ushai a fortunate girl having a friend who brought her beloved person as soon as she [uhsai] got involved with him! What sort of sin have I committed that even when I wish to engage in madal, I have friends who are trying to dissuade me?”  Another interpretation – “What sins have I committed! All those who are going in the long street, where I am setting out with madal, are dissuading me from engaging in madal”. Yet another interpretation – “getting caught in the deep river of bhagavath kAmam (love for emperumAn), I am unable to extricate myself and reach the shore and engage in madal. What sin have I committed?”

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

periya thirumadal – 43 – konnavilum nIL vEl

Published by:

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

Full Series

<< Previous

konnavilum nILvEl kurukkaL kulamadhalai
thannigar onRillAdha venRith thananjayanaip                                       56
pannAgarAyan madappAvai pAvai than
manniya nAN achcham madam enRivai agalath                                    57

Word by word meaning

kol navilum nIL vEl – having a spear, which is long and which knows how to kill, in the hand
kurukkaL kula madhalai – one who was born in the clan of kurus
than nigar onRu illAdha venRi – one with unparalleled victories
dhananjayanai – arjuna
pannAgarAyan madam pAvai – woman with timidity, ulUpi, who is the daughter of gauravya, a king of snakes
pAvai than manniya nAN achcham madam ivai agala – ridding herself of feminine qualities such as shyness, fear, timidity

vyAkyAnam

min Adum kol navilum nIL vEl – spear having radiance similar to lightning, moving very fast, having the ability to kill enemies even on sighting them, churning their stomachs, having a length such that it can kill enemies wherever they are.

kurukkaL kulamadhalai – one born in the clan of kurus; they are like the teachers for the whole world. One who is prominent among them.

thannigar onRillAdha – one who is such courageous that even SrI krishNa cannot equal him

venRith thananjayanai – arjuna who knows nothing other than victory

dhananjayanai – one who has won over the purushArtham (ultimate benefits) of wealth and lust. Did he not consider Urvasi, who desired him, as his ‘mother’ [since she is one of the consorts of his father, indhra]?

pannAgarAyan madappAvaipannagam: padhA na gachchadhIthi pannaga: (that which cannot move with its feet) – meaning a snake. The term pannagarAyan has got lengthened [for one syllable] and has got changed to pannAgarAyan. Daughter of the king of snakes, with abundant femininity.

madappAvai – There is none who is greater than she, in femininity.

pAvai than manniya nAn achcham madam ivaiyagala – The qualities of shyness, fear and timidity, which are natural rather than having been acquired after the time of birth, getting destroyed like an ocean drying up.

nANam – in activities which are inappropriate for a female, mind getting shrivelled.

achcham – mind trembling even at the thought of such an activity.

madam – pretending to be ignorant even after knowing everything.

payirppu – loathing even if the dress of any male touches her

Since any woman with chastity will not give up the fourth mentioned quality (payirppu) it has not been taken here as an essential quality for a lady.

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

periya thirumadal – 42 – ponnnavilum Agam

Published by:

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

Full Series

<< Previous

ponnavilum Agam puNarndhilaLE pUm gangai
munnam punal parakkum nannAdan minnAdum                                       55

Word by word meaning

pon navilum Agam – in the chest (of her beloved) which is like gold
puNarndhilaLE – did she not get embraced?
pU gangai punal munnam parakkum nal nAdan – the head of the great country where the beautiful waters of the river gangA had earlier increased its flow abundantly
min Adum – having radiance

vyAkyAnam

pon navailum Agam puNarndhilaLE – just as sIthAppirAtti had embraced SrI rAma as mentioned in SrI rAmAyaNam AraNya kANdam 30-39 “bharthAram parishasvajE” (tightly embraced her husband) after the annihilation of the demon kara, and healed the injuries caused by thousands of arrows with her bosom, (vEgavadhi) gave fomentation to the injuries on the chest of her beloved, which looked like reddish gold, who had drawn his bow in the battle for her sake, by falling over his chest and embracing him.

(pUm gangai . . . . kEttaRivadhillaiyE) thirumangai AzhwAr now recapitulates the story mentioned in the two hundred and thirty fourth chapter of Adhiparvam in mahAbhAratham which narrates how a nagakanni (a girl born in the clan of snakes) by name ulUpi saw arjuna when he was having a bath in the river gangA, during his pilgrimage, desired him lustfully, compelled him, pulled him to her place, expressed her desire for him without any shame and enjoyed him.

pUm gangai – did she (ulUpi) engage in madal for someone who was infamous? Was it not for the most famous arjuna who was born in a great, regal lineage!

pUm gangai – river gangA with orchards full of blossomed flowers on both banks. Did not periyAzhwAr divinely mention in periyAzhwAr thirumozhi 4-7-10 “kAn thadam pozhil sUzh gangai” (gangA surrounded by orchards with sweetly fragrant flowers) and in 4-7-9 “karai maram sAdik kaduththizhi gangai” (gangA striking against the trees on the banks with torrential force)!  Alternatively, as mentioned in periyAzhwAr thirumozhi 4-7-2 “nalandhigazh sadaiyAn mudikkonRai malarum nAraNan pAdhaththuzhAyum kalandhizhi punalAl pugar padu gangai” (the radiant gangA river which flows down with the reddish konRai (cassia) flower), which is worn by Siva who has matted hair purified by the SrIpAdha thIrtham (divine water from the divine feet) of SrIman nArAyaNa and the greenish thuLasi which decorates the divine feet of SrIman nArAyana), this could refer to gangA which comes down with the flowers from the head of Sankara (Siva) and the divine feet of chadhuppuyan (four divine shouldered SrIman nArAyaNa). Another interpretation – gangA  which is flowing with the kaRpaga flowers (kaRpaga is a celestial, wish-fulfilling tree) as mentioned in periyAzhwAr thirumozhi 4-7-7 “kaRpagamalarum kalandhizhi gangai”.

munnam punal parakkum – even if a small amount of water is formed in himAlayA mountains, the water flows first in his country (the country of nAgas).  Being the head-sluice (gate from which water flows first). This refers to the abundance (wealth) of water in his country.

nannAdan – this refers to the wealth of land.

Next the pAsuram refers to the wealth of the head of the country.

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

periya thirumadal – 41 – kanni than innuyirAm

Published by:

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

Full Series

<< Previous

kanni than innuyirAm kAdhalanaik kANAdhu
thannudaiya mun thOnRal koNdEkath thAn senRangu                       53
annavanai nOkkAdhu azhiththurappi vALamaruL
kannavil thOL kALaiyaik kaippidiththu mINdumpOy                           54

Word by word meaning

kanni – a girl
than innuyir kAdhalanai kANAdhu – not allowing (her) to see her husband who is like her lifeline
thannudaiya mun thOnRal koNdu Ega – her elder brother carrying her (preventing her from being with her husband)
angu – in that state
annavanai – that elder brother
nOkkAdhu – not minding him
azhiththu urappi – abusing him by using ignominious words
thAn senRu – leaving, forcefully
vAL amarum – in a big battlefield
kal navil thOL kALaiyai – her beloved, who is having mountain-like huge shoulder and who is proud like a bull
kaippidihthu – marrying him
mINdum pOy – reaching her dwelling place

vyAkyAnam

kanni – the incidence of sIthAppirAtti following SrI rAma (to the forest) after being united with him for twelve years (in ayOdhyA) is not a great event; this girl (vEgavadhi) who has not united with her beloved earlier, disregarding her elder brother and going behind her beloved is indeed a great act. Unlike what has been mentioned in SrI rAmAyaNam sundhara kANdam 38-17 “samA dhvAdhaSa thathrAham rAghavasya nivESanE I bhunjAnAmAnushAn bhOgAn sarvakAmasamrudhdhinI II” (for twelve years I was residing in the palace of perumAL (SrI rAma) experiencing aprAkruthabhOgas (enjoyment not related to materialistic world) and had all my desires fulfilled completely) vEgavadhi had not experienced the pleasures of uniting with her beloved.

than innuyirAm kAdhalanaik kANAdhu – not seeing her beloved, who is sweeter than her lifeline and who is the epitome of love.

thannudiaya mun thOnRal koNdEga – her elder brother unable to tolerate her going with her beloved, separated her from her beloved, to take her with him .

thAn senRu – leaving him (her brother) of her volition

angu annavanai nOkkAdhu – not bothering with affection for her brother, who tried to take her back and who was upset that she had not even taken leave of him when she went back to her beloved

azhiththu – destroying his true nature by using ignominious words

urappi – speaking abusive words such as “the way that you are trying to separate me from my beloved, it appears that you are thinking that the two of us should get married” and “despite being your sister, it appears that you want to make me as your wife and rule over me, you despicable!”

vAL amaruL – in the huge battle that broke out between her brother and her beloved

kannavil thOL kALaiyaik kaippidiththu – the girl vEgavadhi renounced her brother’s hand and caught hold of her beloved’s hand.

kal navil thOL – her beloved’s shoulder was like a firm rock, capable of holding on to, after renouncing her brother and other relatives.

kALai – even if he did not have strength in his shoulders, his (youthful) age was apt to follow him.

kaippidiththu – holding on to the hand, in front of everyone, of the one who had drawn his bow for her sake.

mINdum pOy – going away from her brother. It could also be considered as – going back to her dwelling place.

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

periya thirumadal – 40 – pinnum karu negungaN

Published by:

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

Full Series

<< Previous

pinnum karu nedungaN sevvAyp piNainOkkin
minnaNaiya nuNmarungul vEgavadhi enRuraikkum                                           52

Word by word meaning

pinnumapart from that
karu nedu kaN sem vAy piNai nOkkin min aNaiya nuN marungul – having dark, long hands, reddish mouth, looks of a deer and a slender waist similar to lightning
vEgavadhi enRu uraikkum – being spoken of as vEgavadhi (name of a lady)

vyAkyAnam

Starting from pinnum, until puNarndhilaLE: this narrates a story from mahAbhAratha, in which a gandharvasthrI (a celestial lady) marries a gandharva (a celestial male); her elder brother tries to take her back by waging a war on the gandharva. Not minding about him, the celestial lady went to her husband and enjoyed with him.

pinnum – a lady who has the greatness to be spoken of in the same breathe after speaking about pirAtti [sIthA]

karunedungaN – Just as it has been mentioned in SrI rAmAyaNam sundhara kANdam 16-5 “asIthEkshaNa”  (one with long eyes) and in thiruvAimozhi 9-4-1maiyAr karungaNNi  kamalamalar mEl seyyAL” (reddish complexioned SrI mahAlakshmi who has decorated dark eyes and who resides on a lotus flower), pirAtti (SrI mahAlakshmi) has the greatness of having dark eyes. This vEgavadhi has more expansive eyes than pirAtti.

sevvAy – her reddish mouth was similar to sIthAppirAtti’s just as mentioned in SrI rAmAyaNam AraNya kANdam 64-76 “purEva mE chArudhathIm . . . . jagath saSailam parivarththayAmyaham ” (if sIthA who has a beautiful smile is not handed back to me like before, I will pull this earth with its mountains, upside down) wherein sIthAppirAtti’s smile was capable of making even SrI rAma who is the protector of all to take such an action in separation. It was also similar to the one described in periya thirumozhi 5-7-7 “surikuzhal kanivAyththiru” (SrI mahAlakashmi who has great tresses and lips which are similar to kovvai (common creeper of the hedges) fruit).

piNai nOkkin – her looks were such that it would make one inseparable from her even for a moment as mentioned in SrI rAmAyaNam sundhara kANdam 96-10 “na jIvEyam kshaNamapi” (I cannot live even for a moment) and were similar to the one mentioned in periya thirumozhi 11-5-1 “mAnamarum mennOkki” (she had eyes which were as soft as those of a deer’s),

minnaNaiya nuN marungul – this refers to her slender waist which creates a fear in him and makes him wonder whether it will snap and fall down, just as it is mentioned in periya thirumozhi 3-9-5 “minnaNaiya nuNmarungul melliyal” (having a very slender waist similar to lightning).

vEgavadhi enRu uraikkum – one who is referred to as vEgavadhi. Just as SrI rAmAyaNam narrated the story of sIthAppirAtti, vEgavadhi was such that mahAbhAratham narrated her story.

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