Category Archives: periya thiruvandhAdhi

periya thiruvandhAdhi 69 – agam sivandha

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avathArikai

AzhwAr says that because of the involvement that emperumAn had towards him, the cruel sins, which were the cause of taking another birth, got driven out.

Let us go through the pAsuram and its meanings:

agam sivandha kaNNinarAy val vinaiyArAvAr
mugam sidhaivarAm anRE mukki migum thirumAL
sIrkkadalai uLpodhindha sindhanaiyEn thannai
ArkkadalAm sevvE adarththu

Word by Word Meanings

valvinaiyar AvAr – cruel sins

agam sivandha kaNNinarAy – having reddish eyes, inside

mukki – feeling sorrowful

mugam sidhaivarAm anRE – wouldn’t the face droop?

migum thirumAL – the great consort of SrI mahAlakshmi

sIr kadalai – ocean of auspicious qualities

uL podhindha – having taken in

sindhanaiyEn thannai – me, who has such mind

sevvE adarththu – pressing tightly

aRkku adalAm – who can trouble?

vyAkyAnam

valvinaiyar AvAr agam sivandha kaNNinarAy mukki kugam sidhaivarAm anRE – Aren’t the cruel sins, who were ruling over us all along, forced to vacate their places, with their eyes red and their faces in sorrowful state, with an expression of “Having ruled here for such a long, we are being forced out”?

migum thirumAL sIrkkadalai uLpodhindha sindhanaiyEn thannai ArkkadalAm sevvE adarththu – Just as thArA had mentioned in SrI rAmAyaNam kishkinthA kANdam 15-21 “dhAthunAmiva SailEndhrO guNAnAmAkarO mahAn” (Just as a mountain is the repository of minerals, SrI rAma is a huge repository of auspicious qualities), who can get close enough to me and trouble me who has taken in the auspicious qualities of emperumAn, the greatest amongst everyone?

sIrkkadalai uLpodhindhaAzhwAr says that he has been able to consume the auspicious qualities of emperumAn which cannot be estimated at all.

sindhanaiyEn thannai Arkku adalAm sevvE adarththu – can anyone, having limited capabilities, control me who has taken in the inestimable qualities of emperumAn? The word mukki refers to mumbling something, without having the courage to say out loudly or without remaining quiet. Referring to sins as having sentience (vinaiyAr) and making them to have a face and eyes is indicative of the joy of AzhwAr, having successfully defeated the sins.

We will take up the 70th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 68 – kallum kanaikadalum

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avathArikai

In the previous pAsuram, AzhwAr had said “Other than singing praises on emperumAn’s divine feet, I do not want either liberation or pleasures”. This pAsuram says that emperumAn mingled completely with AzhwAr saying “Other than this AzhwAr I do not want other dwellings such as para (SrIvaikuNtam), vyUha (thiruppARkadal /milky ocean), archchai (deity form) etc”

Let us go through the pAsuram and its meanings:

kallum kanaikadalum vaigundha vAnAdum
pullenRozhindhanakol EpAvam vella
nediyAn niRam kariyAn uLpugundhu nIngAn
adiyEn uLLaththu agam

Word by Word Meanings

vella nediyAn – being very great

niRam kariyAn – emperumAn who is black in complexion

uL pugundhu – entering me

adiyEnadhu uLLaththu agam – from my heart

nIngAn – will not separate and go

(Hence)

kallum – thiruvEngadamalai (hills of thirumala)

kanai kadalum – roaring thiruppARdakal (milky ocean)

vaigundha vAnAdum – SrIvaikuNtam, also known as paramapadham

pul enRu ozhin dhana kol – have they become deserted (such that grass has grown tall)?

E pAvam – Oh, how sad!

vyAkyAnam

kallumAzhwAr refers to thirumalai as kal (stone). Is it correct to refer to thirumalai as kal? The relationship between AzhwArs and emperumAn is such that they would refer to thirumalai as kal, thiruvananthAzhwAn (AdhiSeshan) as tham pAmbu (his snake) (as in nAchchiyAr thirumozhi 10-3), and in verses such as mANiyAy maNNaLandhAy (measured the worlds as a bachelor), they refer to emperumAn as a bachelor.

kallum kanai kadalum vaigundha vAnAdum pul enRu ozhindhana kol EpAvam –  emperumAn does not appear to believe that there are certain divine locations such as thirumalai or that there is a vyUha location such as thiruppARkadal or that there is a paramapadham and that he has inclination towards these locations.

pul enRu ozhindhana kol – When looking at the way he [emperumAn] is engaged with my heart, it appears that those locations have become bushes (due to non-inhabitation). We could also consider the meaning of this to be – these divine dwelling places have become insignificant after emperumAn entered AzhwAr’s heart. periyavAchchAn piLLai, the commentator for this prabandham says that the attitude of AzhwAr while saying this is similar to the attitude of the girls who married the sage saubhari.

The reference is to a narration regarding a sage saubhari who took fifty human forms to marry fifty daughters of a king and lived in a palace with each of the fifty daughters. When the king went around his daughters’ palaces to check if they had any grievance, all of them said the same line “I have no problem, but my husband does not go to any other sister’s house”. In the same way AzhwAr says that emperumAn has forgotten all other residences and is dwelling only in his heart.

EpAvam – this appears to be the result of some sin; however, since there is no sin in this, we can consider this to be an expression of wonder.

vella nediyAn – being great in the quality of boundlessness, he cannot be defeated by anyone. Alternatively, the term vella could be taken to mean “very” (a lot) and thus the meaning of vella nediyAn could be taken to mean that emperumAn is one who is very great and there is none who is greater than he. Here, the term greatness refers to the greatness of his qualities.

niRam kariyAn – even if he does not have qualities, he cannot be given up due to the beauty of his form.

uLpugundhu nIngAn adiyEnadhu uLLaththu agam – entering my heart, he does not appear to consider leaving it. The opinion is that emperumAn appears to think that if he were to leave AzhwAr’s heart, then AzhwAr cannot sustain himself.

We will take up the 69th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 67 – adhuvO nanRenRu

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avathArikai

AzhwAr tells his heart “When emperumAn is sweet and is also the ordained lord, instead of asking for paramapadham or any other wish, keep praising his divine feet”. Let us go through the pAsuram and its meanings:

adhuvO nanRenRu angu amarulagO vENdil
adhuvO poruLillai anRE adhu ozhindhu
maNNinRu ALvEn enilum kUdu(m) mada nenjE
kaNNan thAL vAzhththuvadhE kal

Word by Word Meanings

angu adhu nanRu enRu – knowing that enjoying emperumAn at paramapadham (SrI vaikuNtam) is good

amar ulagu vENdil – if (you ) desire SrIvaikuNtam, the dwelling place of nithyasUris

adhu – that paramapadham

poruL illai anRE – is not a significant material (which emperumAn cannot grant us)

adhu ozhindhu – leaving aside desiring that paramapadham

maN ninRu ALvEn enilum – if one desires to remain in this world and enjoy its pleasures

kUdum – it is possible (for us to get that)

mada nenjE – Oh mind, which is obedient towards me!

kaNNan thAL – (leaving aside all these things) only the divine feet of kaNNan (krishNa)

vAzhththuvadhE – praising

kal – learn

vyAkyAnam

adhuvO nanRu enRu angu amarulagO vENdil adhuvO poruL illai anRE – if you (AzhwAr tells his heart) desire paramapadham, the place where nithyasUris dwell, thinking that it is apt to enjoy emperumAn in paramapadham, it is not something which emperumAn cannot grant us. The term amarulagu is a modification of the term amarar ulagu (word of nithyasUris). Just as nammAzhwAr had said in thiruvAimozhi 3-3-9vAnavar nAdu” (the country of nithyasUris), since emperumAn created SrIvaikuNtam only for the sake of nithyasUris, AzhwAr is referring to it as amarulagu.

vENdil – while emperumAn could be seen and enjoyed in this world itself, it is rare for someone to leave this aside and desire paramapadham as mentioned in periya thiruvandhAdhi pAsuram 53nin pugazhil vaigum than sindahiyilum maRRinidhO nI avarkku vaigundham enRaruLum vAn” (is your granting of SrIvaikuNtam to your devotees any sweeter than their minds in which they are constantly praising your auspicious qualities). The opinion here is that someone could think that enjoying emperumAn in this word is lowly since that experience is not permanent. Hence someone could desire to enjoy him in SrIvaikuNtam.

adhuvO poruL illai – it is not beyond emperumAn to grant us paramapadham. Just as it has been mentioned by AzhwAr in periya thiruvandhAdhi pAsuram 53 “ninnadiyArkku enseyvan enRE iruththi nI” (you are constantly thinking of what else you could do for your devotees), it is not great for emperumAn to grant SrIvaikuNtam for his devotees since he desires to grant it to them.

anRu adhu ozhindhu maN ninRu ALvEn enilum kUdum mada nenjE – instead of that paramapadham, if one leaves it aside and wants to stay in this world and enjoy its pleasures, emperumAn would grant that too.

mada nenjE – for emperumAn, granting either liberation [to reach SrIvaikuNtam] or pleasures [to enjoy in this world] is not difficult. More difficult is for us to have an attachment towards him. AzhwAr tells his mind “Since you are an obedient mind, you have that inclination (of engaging with emperumAn)”

When his heart asks him as to what it should do, AzhwAr tells it . . . .

kaNNan thAL vAzhththuvadhE kal – try to learn and sing praises on the divine feet of emperumAn, who is very simple  towards his devotees. The opinion is that even if emperumAn is willing to give both the vibhUthis (the spiritual realm, SrIvaikuNtam and the materialistic realm, samsAram), shun both and learn to praise him.

We will move on to the 68th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 66 – sUttAya nEmiyAn

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avathArikai

In the previous pAsuram, AzhwAr told his heart to carry out service to emperumAn. In this pAsuram, he tells his heart that emperumAn is such that he destroys enemies, he is sweet and he is the ordained entity for us and is the most apt entity for us to carry out kainkaryam.

Let us go through the pAsuram and its meanings:

sUttAya nEmiyAn thollarakkan innuyirai
mAttE thuyar izhaiththa mAyavanai Itta
veRi koNda thaN thuzhAy vEdhiyanai nenjE
aRi kaNdAy sonnEn adhu

Word by Word Meanings

nenjE – Oh my mind!

sUdu Aya nEmiyAn – one who has the divine disc which can be worn as an ornament

thol arakkan – [the demon] rAvaNa, who has been living for a long time, his

in uyirai – sweet life

mAttE – standing in close proximity

thuyar izhaiththa – one who created trouble

mAyavanai – one who has amazing power

Itta – abundant

veRi koNda – having lot of fragrance

thaN thuzhAy – wearing the cool garland of thuLasi

vEdhiyanai – one who is spoken of in the vEdham (sacred texts)

aRi kaNdAy – know about him

adhu sonnEn – I have instructed (you) this previous meaning.

vyAkyAnam

sUttAya nEmiyAnemperumAn has the divine disc, which not only annihilates enemies but is also suitable for being worn as an ornament.

thol arakkan innuyirai mAttE thuyar izhaiththa mAyavanai – one who has the amazing power of standing in close proximity to rAvaNa, the demon, and troubled his life which rAvaNa was protecting very carefully for a very long time. Just as it is mentioned in SrI rAmAyaNam yudhdha kANdam 60-3 “brahmadhaNda prakASAnAm vidhyuth sadhruSa varchasam I smaran rAghavabANAnAm vivyathE rAkshasESvara:  II ” (the kind of demons, rAvaNa, felt distressed thinking about the arrows of SrI rAma which have the lustre of the sceptre of supreme entity and the radiance of lightning), did not rAvaNa suffer so much, thinking about the powerful, divine arrows of SrI rAma which carried his name, that he felt suffocated by the weapons and arrows that he was carrying!

Itta veRi koNda thaN thuzhAy vEdhiyanaiemperumAn, who wears the garland of thuLasi which has so much of fragrance that one would think whether it is the repository of all the fragrance available, and who is spoken of in the vEdhas (sacred texts).

nenjE aRi kaNdAy sonnEn adhu – Oh dear heart! I have told you this. Know about it. Since emperumAn destroyed rAvaNa, he has the nature of annihilating enemies; since he is wearing thuLasi garland, he is sweet; since he is spoken of in the vEdhas, he is the ordained lord. AzhwAr tells his heart that for these reasons, know that he is the one for whom kainkaryam is to be carried out. This meaning is not easily available to anyone; know this.

We will take up the 67th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 65 – kalandhu naliyum

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avathArikai

AzhwAr tells his heart “Let the celestial entities not serve him. You serve him, without any break”.

Let us go through the pAsuram and its meanings:

kalandhu  naliyum kadum thuyarai nenjE
malanga adiththu madippAn vilangal pOl
thonmAlaik kEsavanai nAraNanai mAdavanaich
chonmAlai eppozhudhum sUttu

Word by Word Meanings

nenjE – Oh mind!

kalandhu naliyum – being together with us and troubling us

kadum thuyarai – cruel sin

malanga adiththu – hitting it so well that it trembles

madippAn – to drive it away

vilangal pOl thol mAlai – being hard like a mountain which cannot be cracked, being ancient and great

kEsavanai – having beautiful bundles of divine locks

mAdhavanai – consort of SrI mahAlakshmi

nAraNanai – for nArAyanan

eppozhudhum – at all times

sol mAlai – garland made of words

sUttu – bedeck

vyAkyAnam

nenjE! kalandhu naliyum kadum thuyarai malanga adiththu madippAnAzhwAr tells his mind that all that it has to do is this, in order to drive away the cruel sin, which is troubling us by being together with us, so that we do not have to experience it. The sin has to be battered in such a way that it runs away, trembling.

What is that, which has to be done?

vilangal pOl thol mAlaik kEsavanai nAraNanai mAdhavanaich chol mAlai eppozhudhum sUttuemperumAn is like a mountain which cannot be cracked; he is ancient [existing from time immemorial]; he is great and cannot be estimated by anyone; he has beautiful locks; he has the quality of motherly forbearance towards his devotees; he is the consort of SrI mahAlakshmi. Bedeck such emperumAn with garland made of words, which will not droop ever and which will always retain its fragrance. Can we, who are very low, approach such a great emperumAn and bedeck him with a garland? Since he is mAdhavan, who has SrI mahAlakshmi always on his chest and since he is nAraNan who has lot of affection towards his devotees, he will lower himself so that we can decorate him with the garland. Since he has the cluster of sentient entities as his dwelling place, it is clear that nArAyaNan (one who has all the souls as his dwelling place) has motherly forbearance towards those entities.

We will take up the 66th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 64 – paranAm avan

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avathArikai

Since AzhwAr touched upon the incarnations of emperumAn in the previous pAsurams, he says in this pAsuram that celestial entities such as indhra et al should have saluted emperumAn when he incarnated as SrI rAma and krishNa, by continuously meditating on him. This would have removed their deficiency that they could not go to paramapadham [to see emperumAn].

Let us go through the pAsuram and its meanings:

paranAm avan Adhal pAvipparAgil
uranAl oru mUnRu pOdhum maram EzhanRu
eydhAnaip puLLinvAy kINdAnaiyE amarar
kaidhAn thozhAvE kalandhu

Word by Word Meanings

anRu – at an earlier point of time

Ezh maram eydhAnai – one who shot a single arrow at and felled seven trees

puLLin vAy kINdAnai – one who tore the mouth of a demon who came in the form of a stork

avan – that emperumAn

paran Adhal – is the supreme entity

amarargaL – celestial entities

oru mUnRu pOdhum – at all times (past, present and future)

uranAl pAvipparAgil – if they think, with their minds

kaidhAn – (their) hands

kalandhu thozhAvE – will they not join together and worship him?

vyAkyAnam

oru mUnRu pOdhum uranAl avan paranAdhal pAvipparAgil maram Ezhu anRu eydhAnaip puLLin vAy kINdAnaiyE amarar kaidhAn kalandhu thozhAvE – at an earlier point of time emperumAn had incarnated for the sake of celestial entities,  as SrI rAma and carried out amazing activities such as shot down seven trees with a single arrow etc, and as krishNa and carried out amazing activities such as tearing the mouth of a demon, bakAsura, who came in the form of a stork etc. If these celestial entities such as brahmA, rudhra, indhra et al think of these activities through their minds, at all times, will their hands not worshsip emperumAn? AzhwAr feels sad that these celestial entities, due to their pride, think of emperumAn as one among themselves and are going the wrong way.

We will take up the 65th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 63 – pin thurakkum

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avathArikai

In the previous pAsuram, AzhwAr spoke about the way thrivikrama controlled mahAbali. In this pAsuram, he talks about how SrI rAma controlled the demons.

Let us go through the pAsuram and its meanings:

pin thurakkum kARRizhandha sUl koNdal pErndhum pOy
van thiraikkaN vandhaNaindha vAymaiththE anRu
thiruchcheyya nEmiyAn thIyarakki mUkkum
paruchcheviyum Irndha paran

Word by Word Meanings

anRu – during the time of SrI rAma’s incarnation

thiru seyya nEmiyAn – sarvESvaran (lord of all) who has vIralakshmi (wealth of victory) and reddish divine disc

thI arakki mUkkum – the nose of cruel demon sUrpaNakA

paru seviyum – stout ears

Irndha paran – having the greatness of severing them

pErndhum pOy – leaving from this world

van thirai kaN vandhu aNaindha (padi) – (the nature of) reaching thiruppARkadal (milky ocean) having strong waves

pin thurakkum – pushing from behind

kARRu izhandha – leaving from air

sUl – having water in its womb

koNdal – cloud

pErndhum pOy – going again

van thirai kaN – over ocean which has strong waves

vandhu aNaindha vAymaiththu – appears to be fitting well

vyAkyAnam

Our preceptors would give two different commentaries for this pAsuram. Since there was a shortcoming in each of these two commentaries, nanjIyar’s disciple nampiLLai would give a third interpretation which did not have either of these two shortcomings. These commentaries are described below:

pin thurakkum kARRihandha sUl koNdal pErndhum pOy van thiraikkaN vandhaNaindha vAymaiththe . . . . paran – The first two lines are to be considered as the analogy and the last two lines as the subject. The meaning of the last two lines is – sarvESvaran (lord of all), who has the wealth of victory and the reddish divine disc, has the greatness of having severed the cruel demon sUrpaNakA’s nose and stout ears. The meaning of the first two lines is – it appears that water laden cloud, which has lost the air that was pushing it from behind, comes back over the ocean which has strong waves, in a fitting way. In the first interpretation, since the term paran which denotes a sentient entity has been used, the term vAymaiththE has been changed to vAymaiyyan and the meaning for the pAsuram is considered as follows: SrI rAma, who destroyed the demons and returned to thiruppARkadal has the analogy of cloud, which, after separating from air which pushes it from behind (as a prime mover), goes back to the ocean. The second interpretation involves adding the word padi (nature) to the last word paran and getting the meaning as given in the text – the nature of SrI rAma is similar to the nature of cloud.

In the first interpretation, the word vAymaiththE is changed to vAymaiyyan and the meaning has been derived. In the second interpretation, the word padi has been added to the pAsuram and the meaning derived. Thus there is a shortcoming in each of these two interpretations. When nanjIyar mercifully gave these two interpretations to his disciple nampiLLai, the latter interpreted the meaning in a third way which did not call for any alteration to the pAsuram and presented that to nanjIyar. In this interpretation, the words pin thurakkum kARRizhandha sUl koNdal pErndhum pOy becomes the subject which is compared. This line also remains as the subject of the pAsuram. The nature of SrI rAma which is described in the last two lines becomes the analogy for the cloud. Now the vyAkyAnam for the pAsuram is as follows:

The water laden cloud (which reached the ocean) after losing the air which pushes it from behind is similar to SrI rAma, who, after severing the nose and stout ears of the cruel demon sUrpaNakA, reached thiruppARkadal again (at the end of his incarnation). Just as AzhwAr had linked the stars to thrivikrama’s incarnation in the 61st pAsuram, he links the cloud, which reaches ocean after losing its prime-mover air, to SrI rAma’s incarnation. The words van thiraikkaN vandhaNaindha are common to both the water laden cloud and rAmAvathAram (incarnation of Sri rAma) since both reach the ocean at the end. Air, which pushes the cloud from behind, helps it to roam around in the skies. In the same way, the prayers of celestial entities enable the incarnation of SrI rAma. Once their prayers have been answered, SrI rAma too, just like the cloud which has lost air, returns to thiruppARkadal. Just as the cloud is laden with water (for raining), SrI rAma is laden with mercy (which he showers on all). Thus, we can see that both the subject and the analogy are congruent in all aspects. The reference to severing of sUrpaNakA’s nose and ears is indicative of SrI rAma’s annihilating all the demons, down to rAvaNa.

We will take up the 64th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 62 – mIn ennum kambil

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avathArikai

Since in the previous pAsuram, AzhwAr had spoken about emperumAn’s incarnation as thrivikrama, he continues to enjoy the same incarnation in this pAsuram too.

Let us go through the pAsuram and its meanings:

mIn ennum kambil veRi ennum veLLi vEy
vAnennum kEdilA vAnkudaikkuth thAnOr
maNikkAmbu pOl nimirndhu maNNaLandhAn nangaL
piNikkAm peru marundhu pin

Word by Word Meanings

mIn ennum kambil – in the rods of stars

veRi veLLi ennum vEy – having moon, the king of stars and Venus as the spokes

vAn ennum – having the name of sky

kEdilA vAn kudaikku – for the indestructible, huge umbrella

thAn – he (as thrivikrama)

Or maNi kAmbu pOl nimirndhu – as a unique handle with blue gem

maN aLandhAn – measured the worlds

pin – beyond that

nangaL piNikku – for our disease (of samsAram)

peru marundhu Am – is a great medicine

vyAkyAnam

mIn ennum kambilAzhwAr is making the sky as a simile for a unique umbrella. An umbrella needs rods on the outer periphery; it needs a handle to hold it and spokes which will link the handle and the rods. The cluster of stars would be like the rods of the umbrella.

veRi ennum veLLi vEy – The term veRi refers to moon, who is the king of stars. Isn’t moon called as “udupathi” (king of stars) and as “thArApathi” (king of stars)? The term veLLi refers to the luminescent planet Venus. These two are like the spokes for the umbrella. vEy – bamboo tube.

vAn ennum kEdilA vAn kudaikku – For the huge umbrella of sky which is stable until the time of deluge.

thAn Or maNikkAmbu pOl nimirndhu maNNaLandhAn – For this umbrella of sky, emperumAn became the handle, made of blue gems, grew to a huge form and measured the worlds.

pin nangaL piNikkup peru marundhu Am – Just as he measured the worlds and removed the hurdles of celestial entities in earlier times, he became the great medicine for our disease of samsAram (repeated cycle of births) in later times.

We will move on to the 63rd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 61 – iRaimuRaiyAn sEvadimEl

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avathArikai

Since he had obtained what he had desired, in order to spend his time purposefully, AzhwAr looks up at the expansive sky, which is the possession of emperumAn. He saw the countless stars there and thinks “Are these [the stars] flowers which the celestial people scattered when emperumAn measured the worlds with his divine foot? ” One conclusion that we can draw out of this is that even when AzhwArs see normal events, these would appear to them to be connected to emperumAn always. periyavAchchAn piLLai, the commentator for this dhivya prabandham (divine composition) quotes an incident from the lives of our pUrvAchAryas (preceptors): siRiyAchchAn would tell nampiLLai “Just as for samsAris like ourselves, when we attempt to enjoy bhagavath vishayams (matters related to emperumAn) they would appear to have some connection with SabdhAm etc (the five sensory perceptions), for AzhwArs, even whey look at events which happen in samsAram as a routine, these would appear to be connected to bhagavath vishayam and they cannot extricate themselves from such matters”.

Since brahmA, rudhra et al cannot go to paramapadham and enjoy emperumAn there, AzhwAr recounts an incident during one of his incarnations in which these celestial entities experienced emperumAn.

Let us go through the pAsuram and its meanings:

iRaimuRaiyAn sEvadimEl maNNaLandha annAL
maRai muRaiyAl vAnAdar kUdi muRai muRaiyin
thAdhilagu pUththeLiththAl ovvAdhE thAzh visumbin
mIdhilagith thAn kidakkum mIn

Word by Word Meanings

iRai muRaiyAn – one who has the relationship of being ISvaran (controller) for us

maNNalandha – when he measured the worlds (which are his possessions)

annAL – during that time

thAzh visumbin mIdhu – on the expansive sky

ilagi kidakkum mIn – stars which are scattered over an expansive area, emitting lustre

vAnAdar – celestial entities

kUdi – together

muRai muRaiyin – standing in an orderly way

maRai muRaiyAl – in the method mentioned in the vEdhas (sacred texts)

sEvadi mEl – on those divine feet

thAdhu ilagu pU theLiththAl ovvAdhE – appear scatted like flowers which are lustrous due to their pollens

vyAkyAnam

iRai muRaiyAn maNNaLandha sEvadimElemperumAn measured the worlds in order to establish the fact that he possesses these worlds. During that time, on his divine feet . . .

The rest of the pAsuram mentions about what kainkaryam the celestial entities carried out to those divine feet . . .

annAl vAnAdar kUdi muRai muRaiyin maRai muRaiyAl thAdhilagu pUththeLiththAl ovvAdhE thAzh visumbin mIdhu ilagikkidakkum mIn thAn – stars which are scattered on the expansive sky, emitting lustre, appear like the flowers shining due to their pollens, which celestial entities such as brahmA, rudhra, indhra et al, standing in a line and following the way mentioned in the sacred texts, proffered to the divine feet of emperumAn when he measured the worlds

We will take up the 62nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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periya thiruvandhAdhi – 60 – pErndhoRu nOkkAdhu

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avathArikai

AzhwAr, fearful that his heart, due to past impressions, would not engage with matters related to emperumAn, despises it.

Let us go through the pAsuram and its meanings:

pErndhonRu nOkkAdhu pinniRpAy nillAppAy
InthuzhAy mAyanaiyE en nenjE pErndhengum
thollai mA vennaragil sErAmal kAppadhaRku
illai kAN maRROr iRai

Word by Word Meanings

en nenjE – Oh my mind!

thollai – ancient

mA – expansive

vem – cruel

naragil – in the hell of samsAram

sErAmal – not to be trapped

kAppadhaRku – to protect

engum pErndhu – even if one enters any other place

maRRu Or iRai illai kAN – you would see that there is no other protector

(Hence)

pErndhu – leaving him

onRum nOkkAdhu – not looking at anyone else

In thuzhAy mAyanaiyE – only the amazing entity who is wearing thuLasi garland

pin niRpAy – follow him

nillAppAy – get destroyed, not following him

vyAkyAnam

pErndhu onRu nOkkAdhu In thuzhAy mAyanaiyE pin niRpAy nillAppAy – Either follow emperumAn, who is donning the sweetly fragrant thuLasi garland, without desiring anyone else, or in line with your nature of being independent, get trapped in the bottomless crevices of worldly pursuits and suffer.

AzhwAr tells his heart further “Before you choose either of the two paths which I have just mentioned, listen carefully to the matter that I am going to tell you now”.

en nenjE thollai mA vennaragil sErAmal kAppadhaRku engum pErndhu maRROr iRai illai kAn – Wherever you go in this cruel hell of expansive samsAram which has been following [us] from ancient times, there is no refuge other than that emperumAn who is donning the thuLasi garland, to protect you; knowing this, either follow that emperumAn or engage in worldly pursuits as per your wishes and get destroyed.

We will take up the 61st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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