Category Archives: periya thiruvandhAdhi

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avathArikai

AzhwAr says “We were thinking that we will have emperumAn, who is capable of removing our strong hurdles, as the means and will attain paramapadham (SrIvaikuNtam) through him. Isn’t this the way that we should be?”

Let us go through the pAsuram and its meanings:

emakkiyAm viNNAttukku uchchamadhAm vIttai
amaiththirundhOm ahthanrE yAmARu amaippolindha
menthOLi kAraNamA vengOttu EREzhudanE
konRAnaiyE manaththuk koNdu

Word by Word Meanings

amai polindha – being like a bamboo

menthOLi kAraNamA – nappinnai pirAtti (SrI neeLA dhEvi) who has soft shoulders

vem kOdu – sharp horns

Ezhu ERu – seven bulls

udanE – simultaneously

konRAnaiyE – krishNa, who killed

manaththuk koNdu – keeping in the mind

nAm – we

viNNAttukku uchchamadhAm vIttai  – paramapadham which is above svarga (heaven) etc

emakku amaiththirundhOm – we were desirous

ahdhanRE AmARu – isn’t that, the correct way?

vyAkyAnam

emakkuyAm viNNAttukku uchchamadhAm vIttai amaiththirundhOm – We had desired for us, paramapadham (SrIvaikuNtam) which is above the worlds occupied by brahmA, rudhra, indhra et al.

ahdhanRE AmARu – Isn’t that the way that we should be?

When asked “There are many hurdles to attain paramapadham. How will you overcome these?”
AzhwAr says further “He, who removed the hurdles which prevented him from attaining nappinnaip pirAtti, will remove those hurdles”.

amaippolindha menthOLi kAraNamA vengOttu EREzhudanE konRAnaiyE manaththukkoNdu – AzhwAr says that since he has kept in his mind kaNNan (krishNa) who killed seven bulls which had sharp horns, simultaneously, for the sake of nappinnaip pirAtti, who has soft shoulders resembling bamboo, his hurdles would suffer the same fate which those bulls suffered.

Here, the word amaivu [as in the first verse amaiththirundhOm] comes in the meaning of ‘desire’ with the variant samaivu. Since the word amaiyum would mean “not required”, the word amaiththirundhOm would mean ‘we did not need it’. This would convey the meaning that we did not require kaivailya mOksham (a variant of liberation in which the AthmA (soul), instead of enjoying emperumAn, enjoys itself) which is located in the outskirts of paramapadham and which is above the worlds of brahmA, rudhra, indhra et al. The implied meaning is that for us, who have thought of the consort of nappinnai, kaivalya mOksham, which excludes experience of emperumAn, is not required.

Instead of this, we could also interpret the meaning in another way – we can consider viNNAttukku uchchamadhAm vIttai to refer to paramapadham itself. However, just as hanuman had said “Other than this physical form of a monkey which was embraced by SrI rAma, in whose auspicious qualities I had got engaged, with his divine form, I do not require the aprAkrutha (not related to primordial matter) form with which I have to enter paramapadham as there is nothing in paramapadham for me to enjoy”, we can consider that AzhwAr says “For me who has kept firmly in the mind nappinnaip pirAtti’s consort kaNNa, the experience of paramapadham is not required ”. Did not thoNdaradippodi AzhwAr too say in thirumalai 2 “ichchuvaithavira yAn pOy indhiralOgam ALum achchuvai perineum vENdEn aranga mAnagaruLAnE” (I will not like if I have to leave this experience of enjoying thiruvarangam even if I were to get the opportunity of going to paramapadham)!

We will take up the 49^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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avathArikai

emperumAn tells AzhwAr “You are considering me as the means and goal and keep praising me to spend your time. But the other people in samsAram are just the opposite of this” to which AzhwAr responds “They are people without your grace. Do not feel bad about this”.

Let us go through the pAsuram and its meanings:

ninaiththiRainji mAnidavar onRirappar enRE
ninaiththidavum vENdA nI nErE ninaiththiRainja
evvaLavar evvidaththOr mAlE adhu thAnum
evvaLavum uNdO emakku

Word by Word Meanings

mAlE – Oh sarvESvara! (who cannot be estimated)
mAnidar – manushyas (chEthanas or samsAris, dwellers of the materialistic realm)
ninaiththu – thinking
iRainji – worshipping
onRu irappar – will seek a small benefit
enRu – saying like this
nI – you
ninaiththidavum vENdA – do not think
nErE ninaiththu – thinking (of you), as you are
iRainja – to worship
evvaLavar – how much knowledge do they (samsAris) have?
evvidaththAr – in which place are they?
adhu thAnum – that too (seeking other benefits)
evvaLavum – even a little bit
emakku uNdO – do we (who have your grace), have?

vyAkyAnam

ninaiththiRainji mAnidavar onRu irappar enRE nI ninaiththidavum vENdA – [AzhwAr tells emperumAn] Do not think that other samsAris are “thinking of me, falling at my feet but unlike you [AzhwAr] they do not ask for me as the benefit; they are asking for lowly benefits”.

nErE ninaiththiRainja evvaLavar evvidaththOr – who can think clearly that you are the natural means and goal? From which place and with what level of knowledge could they think this way? The implied meaning here is that only nithyars (permanent dwellers of paramapadham) and mukthars (those who have got liberated from samsAram and have attained paramapadham) could think this way.

mAlE – Oh the great entity! The opinion is that those with very low levels of knowledge cannot think of a great entity such as emperumAn and arrive at a conclusion that emperumAn is like this or that these are his qualities.

adhu thAnum evvaLavum uNdO emakku – Do I have such lowly quality that these samsAris have, of seeking other benefits from you? For persons like me who have your grace, there is no connection with other lowly benefits. It is no wonder that other samsAris, who do not have your blessing, ask for other benefits from you. The opinion is that emperumAn cannot dislike them because of this.

We will take up the 48^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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avathArikai

In the previous pAsuram, AzhwAr said that he considered worshipping emperumAn as a way of spending his time. In this pAsuram, he tells his heart to consider emperumAn as the means and the goal.

Let us go through the pAsuram and its meanings:

nAn kURum kURRAvadhu iththanaiyE nANALum
thEngOdha nIruruvan sengaNmAl nIngAdha
mAgadhiyAm vennaragil sErAmal kAppadhaRku
nIgadhiyA nenjE ninai

Word by Word Meanings

thEngu Odha nIr uruvan – one who has the colour of the stagnant ocean
sem kaN mAl – sarvESvaran (lord of all) who has reddish eyes
nIngAdha mAgadhiyAm – is the final goal who does not (make us) return
vem naragil – in the cruel samsAram (materialistic realm)
sErAmal – so as not to fall
kAppadhaRku – to protect
gadhiyAm – he is also the means
nenjE – Oh heart!
nI – you
ninai – think (about this)
nAn – I (who knew this)
nAl nALum – every day
kURum kURRAvadhu – the words which are said
iththanaiyE – are only this much

vyAkyAnam

nAn kURum kURRAvadhu iththanaiyE – All the words that I say are only these.

Are these said on one day, on one occasion?

nANALum – on every day; all the time, on all occasions, these are all that I say.

AzhwAr describes further as to what he says every day.

thEngu Odham nIr uruvan sem kaN mAl nIngAdha mAgadhiyAm – he, who has the complexion of a stagnant ocean and who has the eyes which reveal that he is the lord of all, is the goal who does not send us back. The term nIngAdha refers to the quality by which, unlike the benefits in samsAram, emperumAn does not let us to return [once we attain him].

vennaragil sErAmal kAppadhaRku gadhiyAm – He is also the means for protecting us from falling into the cruel hell called as samsAram.

nenjE nI ninai – Oh heart! You think about this. We can rearrange the words to form the verse nIngAdha mAgadhiyA vennaragil sErAmal kAppadhaRku gadhiyA nI ninai to get the meaning – Oh heart! Think of emperumAn as the end goal, who does not allow us to return [to samsAram] and who is the means for preventing us from falling into the cruel hell called as samsAram. In both interpretations, the considered meaning is that emperumAn is both the means and the benefit.

ninai – For the jIvAthmA (soul) who has to attain emperumAn, the only activity to be performed is to think of emperumAn as both the means and the goal. The implied meaning is that just as it is mentioned in SrI rAma charama SlOkam (the ultimate SlOkam given by SrI rAma) sakrudhEva prapannAya (for the sake of one who surrenders to me only once), beyond thinking once [that he is the means and goal], there is nothing further to be done.

We will take up the 47^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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avathArikai

In the previous pAsuram, AzhwAr said that only due to the effect of their sins in previous births, do samsAris not engage with emperumAn. When the question arose as to what he did, AzhwAr says “thinking of the sorrow which entails separation from emperumAn, I praised his divine feet”. Let us go through the pAsuram and its meanings:

vinaiyAr thara muyalum vemmaiyai(yE) anjith
thinaiyAm siRidhaLavum sella ninaiyAdhu
vAsagaththAl EththinEn vAnOr thozhudhiRainjum
nAyagaththAn ponnadikkaL nAn

Word by Word Meanings

vinaiyAr – separation (from emperumAn)
thara muyalum – attempting to give
vemmaiyai anji – fearing, thinking of the sorrows
thinaiyAm siRidhu aLavum – even the shortest of moments
sella ninaiyAdhu – not thinking of spending time without him
nAn – I
vAnOr – nithyasUris
thozhudhu iRainjum – worshipping through the faculties of mind and speech
nAyagaththAn – swAmy’s (lord’s)
pon adigaL – beautiful divine feet
vAsagaththAL EththinEn – worshipped through mouth

vyAkyAnam

vinaiyAr thara muyalum vemmayai anji thinaiyAm siRidhaLavum sella ninaiyAdhu vAsagaththAl EththinEn – separation from emperumAn results from sins committed earlier. Fearing such separation, thinking of not separating from him even for the shortest of moments and spending that time [purposelessly], I worshipped him with the sensory perception of speech. Since AzhwAr has already said “ingillai” (pAsuram 30) and since he is going to say further (in pAsuram 54) “vAnO maRi kadalO” wherein he says that sins have already left him, the term vinayAr here will not refer to sins. It will only refer to separation (from emperumAn) resulting from previous deeds. The term sella ninaiyAdhu will refer to not thinking of spending time after separating from him. The term vAsagam would refer to the sense of speech.

What did he worship? AzhwAr responds saying . . . .

vAnOr thozhudhu iRainjum nAyagaththAn ponnadikkaL nAn – I worshipped the great, divine feet of emperumAn which are served constantly by nithyasUris (permanent dwellers of SrIvaikuNtam) through their faculties of mind, speech and body, with the thought that I should never let go of them ever. The term thozhudhu refers to worshipping with the faculties of mind and body while the term iRainji refers to worshipping through the faculty of speech. The word ponnadikkaL refers to the divine feet [of emperumAn] which are both the means and the goal.

We will move on to the 46^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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avathArikai

In the previous pAsuram, there was a reference to troubles with which samsAris (dwellers of the materialistic world) toil without praising emperumAn. As a corollary for that, AzhwAr says in this pAsuram that this is the result of their sins.

Let us go through the pAsuram and its meanings:

vagai sErndha nannenjum nAvudaiya vAyum
miga vAyndhu vIzhAvenilum miga Ayndhu
mAlaiththAm vAzhththAdhiruppar idhuvanRE
mElaiththAm seyyum vinai

Word by Word Meanings

vagai sErndha – that which has come as the path (for manifesting knowledge)
nal nenjum – superior mind
nAvu udaiya – having tongue
vAyum – mouth too
miga vAyndhu – involving deeply
vIzhA enilum – even if they do not attain (emperumAn)
miga Ayndhu – taking lot of troubles
mAlai – sarvESvaran (lord of all)
thAm vAzhththAdhiruppAr – samsAris will not praise emperumAn
mElai – since time immemorial
thAm seyyum vinai – the result of their sins
idhu anRE – is it not this?

vyAkyAnam

For this pAsuram, bhattar (parAsara bhattar, son of SrI kUraththAzhwAn) and piLLai thirunaRaiyUr araiyar would give different interpretations.  bhattar’s interpretation is described first:

vagai sErndha nal nenjum – the superior mind which is the gate for gyAnam (knowledge) to be manifested for the chEthana (sentient entity) who is with his physical body.

nAvudaiya vAyum – the tongue which has been created along with the mouth in order to praise emperumAn.

miga vAyndhu vIzhA enilum – even though they (sentient entities) do not get much involved with emperumAn since among the three qualities of sathva (pure goodness), rajas (passion) and thamas (ignorance) which they are controlled by, rajas and thamas overshadow sathva.

miga Ayndhu mAlaiththAm vAzhththAdhiruppar – Just as it is mentioned in SrI bhagavath gIthA 14-17 “sathvAth sanjAyathE gyAnam rajasO lObha Eva cha I pramAdhamOhau thamasO bhavathO’gyAna mEvacha II” (gyAnam (knowledge) results from sathvam (purely good qualities); desire (in svargam/heaven etc) comes out of rajas; involvement in insentient deeds (not ordained for us), crooked knowledge and ignorance which arise out of carelessness, come from thamas), the knowledgeable sentient entities should push out qualities of rajas and thamas to the background and through their sAthvika AhAram (proper food intake which is prescribed for us) and connection with sAthvikas (those who have predominance of purely good qualities), praise sarvESvaran (supreme being). But most of the chEthanas do not do this.

idhuvanRE mElaiththAm seyyum vinai – isn’t this the sinful deed which they carry out which makes them to remain as samsAris (dwellers of materialistic world) in the times to come? mElai – times to come.

piLLai thirunaRaiyUr araiyar’s interpretation is described next:

vagai sErndha nal nenjum nAvudaiya vAyum – the superior mind which engages with one specific quality of emperumAn’s and the tongue which praises that quality.

miga vAyndhu vIzhA enilum – even though the mind and tongue do not engage with other qualities of emperumAn’s.

miga Ayndhu mAlaith thAm vAzhththAdhiruppar – the knowledgeable chEthana should analyse all the qualities of emperumAn’s and praise him. But, for most, it is not possible to praise emperumAn like this.

idhuvanRE mElaith thAm seyyum vinai – it is due to the result of sins which we have committed in the previous births that the mind and tongue are not engaging with all the qualities of emperumAn’s.

In bhattar’s interpretation, the term vinai refers to the sinful deed of not praising emperumAn. In thirunaRaiyUr araiyar’s interpretation, this term refers to the result of sins committed in earlier times.

We will move on to the 45^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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avathArikai

emperumAn is one who removes hurdles of chEthanas (sentient entities). AzhwAr says that for those who do not attain such emperumAn, it is not possible to overcome the mental agonies which they suffer in this world.

Let us go through the pAsuram and its meanings:

avayam ena ninaindhu vandha surar pAlE
navaiyai naLirvippAn thannai kavaiyil
manaththuyarai vaiththirundhu vAzhththAdhArkkuNdO
manaththuyarai mAykkum vagai

Word by Word Meanings

avayam ena ninaindhu – thinking (of you) as the refuge
vandha surar pAlE – with the dhEvathas (celestial entities) who came
navaiyai – sorrows
naLirvippAn thannai – sarvESvaran who made (the sorrows) to tremble
kavai il manaththu – in the mind without any doubt
uyara vaiththu – holding aloft
irundhu – being stable
vAzhththAdhArkku – those who do not praise
manam thuyarai mAykkum vagai uNdO – is there any way by which they can remove mental agonies?

vyAkyAnam

avayam ena ninaindhu vandha surar pAlE navayai naLirvippAn thannai – Just as it is said in SrI vishNu purANam 1-9-35 “yadhAvath kathithO dhEvair brahmA prAha thatha: surAn I parAvarESam SaraNam vrajadhvamasurArdhanam II” (brahmA, who was well informed by dhEvas (celestial entities) of their troubles, told them “surrender to bhagavAn who is the lord for all without any distinction between lofty and lowly people and who is the enemy for demons”), emperumAn is one who will make the troubles of dhEvas, who approach him saying abhayam (refuge,) to tremble and disappear. The word navai refers to troubles; this could also be taken to refer to sins which are the cause of troubles.

kavaiyil manaththu uyara vaiththirundhu vAzhththAdhArkku uNdo manaththuyarai mAykkum vagai – Is there any way by which mental agonies could be removed for those who do not keep emperumAn in their doubtless minds in a lofty place and who do not praise him? The word kavai refers to doubt – should we hold on to sensory perceptions such as Sabdha (sound) etc or should we hold on to emperumAn? Or it could refer to the doubt as to whether we should move away from emperumAn since we do not have the necessary quality to be with him or should we not leave emperumAn. Keeping emperumAn in a lofty place in the mind would mean that we think of him as our means, our goal, our sustenance, our nourishment and our enjoyment.

We will take up the 44^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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avathArikai

In the previous pAsuram, AzhwAr said that earth stabilised because of emperumAn. In this pAsuram, he says “Is this the only one activity [by which he showed that he is the protector]? Are there not many ways by which he protected the earth? Who else can be the refuge for this earth other than such emperumAn? ”

Let us go through the pAsuram and its meanings:

pAruNdAn pArumizhndhAn pAridandhAn pAraLandhAn
pAridam mun padaiththAn enbarAl pAridam
AvAnum thAnAnAl AridamE maRRoruvrkku
AvAn pugAvA avai

Word by Word Meanings

pAr uNdAn – (emperumAn) swallowed the earth
pAr umizhndhAn – he spat out the earth
pAr idandhAn – he dug out the earth
pAr aLandhAn – he measured the entire worlds (with his divine feet)
pAr idam mun padaiththAn – he created all these worlds during the time of great deluge
enbar – (knowledgeable people) will say

(due to all these reasons)
pAr idam AvAnum thAn – it is only he who becomes this expansive world
AnAl – if this were the case
Ar idamE – who do these places (in the worlds) belong to?
avai – those worlds
maRRu oruvarkku AvAn pugA – will not be subservient to anyone else

vyAkyAnam

pAr uNdAn – during the time of deluge, he protected by keeping in his stomach so that the worlds will not suffer in the deluge.

pAr umizhndhAn – later, he let out the worlds which he had swallowed.

pAr idandhAn – when hiraNyAkshan (a demon) hid the world under water, he took the form of a great boar and dug out the world from the walls of universe and protected it.

pAr aLandhAn – when mahAbali seized all the three worlds from indhra, he took the form of thrivikrama and measured the worlds with his divine feet, redeeming the worlds from mahAbali and giving them back to indhra, thus protecting them.

pAr idam mun padaiththAn – when the chEthana (sentient) entities were without their physical forms and senses, and thus were ineligible to experience the worldly pleasures or to seek liberation, he created them in this world during the time of creation so that they would become eligible and thus protected them.

enbarAl – authentic texts, which do not have any faults in them, and the sages who accepted these texts say that it was only the supreme being who carried out such great tasks which could not have been carried out by anyone else.

pAr idam AvAnum thAn – by protecting through all these activities, by having all the worlds as his physical form and being their indwelling soul, it is only he who is all the worlds. Since he is all the worlds, could one say that the worlds and he have become unified in their svarUpa (basic nature) by their communion? Since it is not possible to have unification due to faults in the worlds, since he is the protector starting with the activity pAr uNdAn (swallowed the world), since he is the cause, since  he is the one who pervades, since the world is protected by him, since the world is the effect of his activity, since it is pervaded by him, and since relationships such as protector – protected, cause – effect, one who pervades and one who is pervaded, SarIra – SarIri (body and soul) have been shown for saying that the world is one with him, it is not possible to have unification in svarUpam. Did not vEdha (sacred text) also say that the entire world is only brahmam (supreme being) and that the reason for this is the cause-effect and SarIra – SarIri relationship, as mentioned in chAndhOgya upanishath 3-14-1 “sarvam kalvidham brahma thajjalAnidhi SAntha upAsItha” (let him worship by remaining peaceful (thinking) that since it is generated from brahmam, it ends with brahmam and it sustains due to brahmam, all these are brahmam)?

AnAl AridamE – when emperumAn is everything for the worlds, who is the refuge for the worlds?

maRRoruvarkku AvAn pugA avai – the sentient entities in the world cannot become anyone else’s possession. The word avai refers to the sentient entities who are in the world. Alternatively, we can say that the activities referred to by words such as uNdAn, umizhndhAn etc cannot be applicable to anyone else. The word Al is filler without any significant meaning.

We will move on to the 43^rd pAsuram.

adiyEn krishNa rAmAnuja dhAsan

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avathArikai

Once AzhwAr mentioned about pUthanA in the previous pAsuram, he continues about emperumAn destroying the wrestlers in this pAsuram.

Let us go through the pAsuram and its meanings:

valiyam ena ninaindhu vandhedhirndha mallar
valiya mudi idiya vAngi valiya nin
ponnAzhikkaiyyAl pudaiththidudhi kILAdhE
pannALum niRkum ippAr

Word by Word Meanings

valiyam ena ninaindhu – thinking that only we are strong
vandhu – coming (to fight)
edhirndha – opposing
mallar – wrestlers (by the names of chANUra and mushtika)
valiya mudi – powerful heads
idiya – falling as if struck by lightning
vAngi – seizing
pon Azhi – donning the beautiful disc
un – your
valiya kaiyAl – powerful divine hands
kILAdhE – instead of tearing
pudaiththidudhi – you beat them (till the hands started aching)

(As a result of that)
ippAr pal nALum niRkum – this earth stabilised for a long time

vyAkyAnam

valiyam ena ninaindhu vandhu edhirndha mallar valiya mudi idiya vAngi valiya nin pon AzhikkaiyAl pudaiththidudhi kILAdhE – The wrestlers chANUra and mushtika thought that they had sufficient strength to defeat kaNNan (krishNa) and came to wrestle with him. But you (emperumAn) seized their powerful heads such that they fell down as if struck by lightning, with your powerful divine hand which dons the divine disc. Instead of tearing their mouths just like you did with the demon kESi, you beat them up in line with wrestling bout.

pannALum niRkum ippAr – This earth will bear witness to your victory over the rude wrestlers, for a long time. The word niRkum refers to the earth remaining as a witness. The word pAr refers to people on the earth. Alternative meaning: Is it not because of emperumAn’s victor over the wrestlers that this earth is remaining stable! Otherwise, it would have got destroyed. Or, we can rearrange the words to read kILAdhE pannALum niRkum ippAr which would mean – after seeing your wrestling with the rude wrestlers, with your soft, divine hands, shouldn’t those living on this earth have lost their lives? Since they are sustaining themselves even after seeing this, their longevity is indeed lengthy. Just as it is mentioned in SrI rAmAyaNa yudhdha kANdam 103-5 “bhUmau sthithasya rAmasya rathasthasya cha rAkshasa: I na samam yudhdhamithyAhur dhEva gandharva dhAnavA: II” (celestial entities and demonic entities said that the fight between rAma who is standing on earth and the demon who is on his chariot is not fair), the opinion here is that those who saw the fight between the rude wrestlers and the childish kaNNa without any fear, will never face death. Here, the word pAr refers to people on earth. kILAdhE niRkum refers to being stable without any destruction.

We will move on to the 42^nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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

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avathArikai

In order to ensure that his heart does not step back again, thinking of its unsuitability, AzhwAr tells his heart “Do not make an attempt at going away from emperumAn again, when you have an opportunity to speak about him and spend your time purposefully”.

Let us go through the pAsuram and its meanings:

vAyppO idhu oppa maRRillai vA nenjE
pOyppOy vennaragil pUviyEl thIppAla
pEyththAy uyir kalAyppAluNdu avaLuyirai
mAyththAnai vAzhththE vali

Word by Word Meanings

vA nenjE – Oh heart! Come [and hear me]
idhu oppa – equivalent to this
vAyppu – opportunity
maRRu illai – there is none
pOyppOy – separating a great deal
vennaragil – in the cruel hell (of separation)
pUviyEl – do not make me enter
thIppAla – one who had cruel nature
pEy thAy – the demon pUthanA, who had the form of a loving mother
uyir – (her) life
pAl kalAy uNdu – drinking after mixing it with milk
avaL uyirai mAyththAnai – one who destroyed her life
vAzhththE – praising
vali – is strength (for us)

vyAkyAnam

vAyppO idhu oppa maRRillai vA nenjE– Oh heart! Come and hear me. There is no other opportunity like this to speak about him and spend the time purposefully.

pOyppOy vennargail pUviyEl – In line with your nature, do not think of your unsuitability (for being with emperumAn) and go away from emperumAn which is equivalent to pushing me into cruel hell. Did not sIthA pirAtti too mercifully say in SrI rAmAyaNam ayOdhyA kANdam 30-18 “yas thvayA saha sa svargO nirayO yasthvayA vinA I ithi jAnan parAm prIthim gachcha rAma mayA saha II” (Oh SrI rAma, my benefactor! Being with you only is heaven for me. Being separated from you only is hell for me. Knowing (my) great love like this, come with me (to the forest))!

thIppAla pEyththAy uyir kalAyppAluNdu aval uyirai mAyththAnai vAzhththuvadhE vali – our strength is only to praise him [emperumAn] who mixed the life of cruel pUthanA with her milk, which she offered when she came in the form of his mother, and destroyed her life.

vAzhththE vali – we can also construe this to mean – be courageous enough to praise.

We will take up the 41^st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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

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avathArikai

Just as AzhwAr had ordained it, his heart set out to speak about emperumAn and this was very sweet for the heart. AzhwAr tells it “Oh heart! Have you seen that there is nothing wrong in what I had told you!”

Let us go through the pAsuram and its meanings:

pizhaikka muyanROmO nenjamE pEsAi
thazhaikkum thuzhAy mArvan thannai azhaiththorugAl
pOyupagAram poliyakkoLLAdhu avan pugazhE
vAyupagAram koNda vAyppu

Word by Word Meanings

nenjamE – Oh mind!
thazhaikkum – sprouting
thuzhAy – divine thuLasi
mArvan thannai – one who has it on his divine chest
azhaiththu – calling (him)
oru kAl – at a point of time
pOy – going to paramapadham (SrIvaikuNtam)
poliya upagAram koLLAdhu – not taking lot of favours
avan pugazhE – his auspicious qualities
vAyupagAram koNda vAyppu – this activity which is recognised as a beneficial act for the mouth
pizhaikka muyanROmO – did we miss out on it?
pEsAi – please tell

vyAkyAnam

thazhaikkum thuzhAy mArvan  thannai – even if a withered thuLasi garland is applied on emperumAn, it will sprout afresh once it comes into contact with his divine form. Such emperumAn who has sprouted thuLasi garland . . .

azhaiththu oru nAL pOy upagAram poliyakkoLLAdhu – Instead of saying “Once that emperumAn comes after he is called, I will make you [AzhwAr’s heart] reach SrIvaikuNtam with the grace of that emperumAn and enjoy the unlimited bliss there”

avan pugazhE vAy upagAram koNda vAyppu pizhaikka muyanROmO – will this activity of praising his qualities as a result of having been provided with a mouth, be incorrect?

nenjamE pEsAi – AzhwAr tells his heart “You please tell”. The meaning implied here is that once knowledge about going in the right path regarding matters related to emperumAn is obtained, saying “I will carry out kainkaryam after reaching SrIvaikuNtam once this body is shed” is equivalent to not being involved with emperumAn.

We will move on to the 40^th pAsuram next.

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