Category Archives: periya thiruvandhAdhi

periya thiruvandhAdhi – 26 – yAnum ennenjum

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, AzhwAr said “van thunbaththai mARRinEn”, implying that he had done something on his own [to remove his sorrow]. In this pAsuram, he says “When emperumAn came to get hold of me, by falling head over heal, all that I did was not to reject him”.

Let us go through the pAsuram and its meanings:

yAnum ennenjum isaindhozhindhOm valvinaiyaik
kAnum malaiyum pugak kadivAn thAnOr
iruLanna mAmEni emmiRaiyAr thandha
aruLennum thaNdAl adiththu

Word by Word Meanings

Or iruL thAn anna – it is as if darkness took a form
mAmEni – having a great divine form
em iRaiyAr – emperumAn
thandha – gave
aruL ennum thaNdAl – the stick of (that emperumAn’s) mercy
adiththu – beating
val vinaiyai – (our) cruel sins
kAnum malaiyum puga – to enter forest sand mountains
kadivAn – to drive away
yAnum en nenjum – my mind and I
isaindhu ozhindhOm – have agreed

vyAkyAnam

yAnum en nunjum isaindhu ozhindhOm – We had to suffer all along only because my mind and I were not willing when emperumAn tried to enter my mind in order to take hold of us. Since we have agreed now [to have emperumAn], that shortcoming has disappeared. My mind and I, who were not harmonious to each other from time immemorial, have now become friendly to each other. When such is the case, do we need to talk about emperumAn who had been making efforts to bring us together, to take hold of us now?

When asked as to attain which benefit that they had agreed, AzhwAr says . . . .

valvainaiyaik kAnum malaiyum pugakkadivAn – AzhwAr says that he and his mind agreed to become harmonious in order to get the benefit of driving away their sins into the forests and mountains. We can consider that AzhwAr is referring to his being unsuitable to be with emperumAn and deciding to move away from him as his cruel sin.

When asked whether he had anything in his hand to achieve this, AzhwAr says . . .

thAnOr iruL anna mAmEni em iRaiyAr thandha aruL ennum thaNdAl adiththu – I did not have any implement in my hand [to drive away my sins]. There was no other means too, to get this benefit. He says that he drove away the cruel sins with the help of the grace which came in the form of stick from emperumAn, who has as his divine physical form, the epitome of darkness itself. The opinion implied here is that other than emperumAn’s mercy there is no means [for us].

Let us move on to the 27th 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

periya thiruvandhAdhi – 25 – ArAnum AdhAnum

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr was asked by some people “You had tried at several instances to correct the errant chEthanas (sentient entities) such as in thiruviruththam 96th pAsuram ‘vaNangum thuRaigaL . . . . ninkaN vEtkai ezhuvippanE’. To what extent were you successful in those efforts?” This pAsuram (25) is a response to that query. In the previous pAsuram, AzhwAr had said that emperumAn is the protector for all.  Though he is the protector, since he has given, to some extent, independence to the bound chEthanas in this samsAram and allowed them to carry out their activities, his efforts at protecting them do not fructify in most of the cases [due to the independence that they have]. AzhwAr says in this pAsuram “the chEthanas do not listen to us if we try to correct them. We made our efforts and it is providence that we somehow escaped”. He feels as joyous as a person would feel who, having escaped from being robbed by thieves, finds in a safe place that the money that he had brought with him is safe.

Let us go through the pAsuram and its meanings.

ArAnum AdhAnum seyya agalidaiththai
ArAyndhu adhu thiruththal AvadhE sIrAr
manaththalaivan thunbaththai mARRinEn vAnOr
inaththalaivan kaNNanAl yAn

Word by Word Meanings

ArAnum – let it be anyone
AdhAnum seyya – let (him or her) do anything
agal idaththai – in the expansive earth
ArAyndhu – searching
adhu – their activities
thiruththal AvadhE – it is possible for us to rectify?
yAn – I
vAnOr inam thalaivan – being the swAmy (lord) for the assembly of nithyasUris (permanent dwellers of SrIvaikuNtam)
kaNNanAl – with the assistance of emperumAn who incarnated  as krishNa
sIr Ar – full of benefit (of being loving towards emperumAn)
manam thalai vanthunbam – the terrible sorrow of samsAram which is uppermost on the mind
mARRinEn – removed

vyAkyAnam

ArAnum AdhAnum seyya agalidaththai ArAyndhu adhu thiruththal AvadhE – let anyone do whatever (s)he wants.  Is it possible for me to examine the expansive earth and rectify each and every chEthana (sentient entity)? AzhwAr cries out here too, just as he had done earlier when he said in thiruviruththam 96 “ninkaN vEtkai ezhuvippanE ” (I will create desire towards you) out of desire to spread devotion towards emperumAn throughout the world and finding that the word was not correcting from the mistakes made, he had cried out in thiruvAsiriyam 6Oh Oh ulaginadhin iyalvE” (Oh! How terrible is the nature of the world!) Just as he had said in the last pAsuram of thiruAsiriyamnaLirmadhich chadaiyanum” that he had somehow escaped, AzhwAr consoles himself in this pAsuram.

vAnOr inath thalaivan kaNNanAl manaththalai vanthunbaththai yAn mARRinEn – With the help of kaNNan (krishNa) who came as simplicity personified as a human being though he is the leader of nithyasUris (permanent dwellers of SrIvaikuNtam), I changed the terrible sorrow of samsAram (materialistic realm) which had occupied my mind. It is in this mind that I have emperumAn residing as my wealth. AzhwAr says “is it possible for me to correct everyone?”

Let us take up the 26th 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

periya thiruvandhAdhi – 24 – thAnE thaniththOnRal

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, AzhwAr mentioned that whether emperumAn protects or not, only he is to be attained since he is naturally related to us. In this pAsuram he proves through both anvayam and vyathirEkam (connection and difference or affirmative and negative aspects) that emperumAn is the protector and he says that there is no question of emperumAn not protecting us.

Let us go through the pAsuram and its meanings:

thAnE thaniththOnRal thannaLapponRillAdhAn
thAnE piRargatkum thaRROnRal thAnE
iLaikkiRpAr kIzhmElAm mINdamaippAnAnAl
aLakkiRpAr pArin mEl Ar

Word by Word Meanings

thanith thOnRal thAnE – he is the only one who has incomparable incarnations
than aLappukku – to compare with him
onRum illAdhAn thAnE – he is the only one who does not have any entity
piRargatkum thaRRONRal thAnE – he is the most famous antharyAmi (indwelling soul) for all the others
thAnE iLaikkil – if such an emperumAn drops down (from protecting)
pAr kIzh mElAm – the earth will become topsy turvy and lose its balance
mINdu amaippAnAnAl – if he starts protecting once again
aLakkiRpAr – one who can estimate (the extensiveness that he has in protecting)
pAril mEl Ar – who is there, on the earth?

vyAkyAnam

thAnE thaniththOnRal – he is the only one who incarnates, without any comparison. Unlike jIvAthmAs who are born out of their karma (past deeds), emperumAn takes incarnations on his own volition, in order to uplift the jIvAthmAs. Hence AzhwAr refers to him as thaniththOnRal. The implied meaning is that this term, on its own, establishes the fact that he is the protector.

To a question whether there is anyone else who does like this, AzhwAr responds  . . .

thannaLapponRillAdhAn – he is one who does not have any other entity (who or) which can be considered as comparison.  Hence the opinion is that there is no one else who can protect.

thAnE piRargatkum thaRROnRal – Just as it is mentioned in bruhadhAraNyaka upanishath 5-7 “Esha tha AthmA antharyAmyamrutha:” (only this paramapurusha (supreme entity) who is the sarvAntharyAmi (indwelling soul of all) has amruthathvam (does not have death) and remains as your indwelling soul), he remains as the indwelling soul for all, other than himself, and is the reason for their existence, behaviour and activities. It is implied through this that when all the others are under his control, there can be no place for doubting whether he is the protector for all.

thAnE iLaikkil pAr kIzh mElAm – If he momentarily steps back from protecting others, the earth will turn turtle. Since earth has not become topsy turvy, the implied meaning is that he protects at all times. Through vyathirEkam (negation) AzhwAr establishes, thus far, that emperumAn is the protector.

Now, through anvayam (connection or assertion) he establishes the same fact.

mINdu amaippAnAnAl – when all the sentient entities become identical to insentient entities, during the time of deluge, and merge with him, if emperumAn decides in his divine mind that he should protect them and creates them (again)

aLakkiRpAr pArin mEl Ar – who can estimate his qualities of being the indwelling soul of all entities, looking after their existence, providing them with SAsthras (sacred texts), incarnating etc and protecting them?

We will move on to the 25th 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

periya thiruvandhAdhi – 23 – iLaippAy iLaiyAppAy

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr tells his heart “It does not matter whether you attain him or do not. He will remain as the protector. In the same way, whether he protects or doesn’t, it is your duty to attain him”.

Let us go through the pAsuram and its meanings:

iLaippAy iLaiyAppAy nenjamE sonnEn
iLaikka naman thamargaL paRRi iLaippeydha
nAy thandhu mOdhAmal nalguvAn nalgAppAn
thAy thandhai evvuyirkkum thAn

Word by Word Meanings

naman thamargaL – the messengers of yama
iLaikka paRRi – making (the chEthanas) to be wizened even as they seize
iLaippu eydha – to become weaker further
nAy thandhu mOdhAmal – preventing the dogs (in hell) from hurting us
nalguvAn – whether he (emperumAn) protects
nalgAppAn – or does not protect
evvuyirkkum – for all creatures
thAn thAy thandhai – he himself is the mother and the father
iLaippAy – whether you become infirm (by not attaining him)
iLaiyAppAy – or do not become infirm (by attaining him)
sonnEn – I instructed you (this secretive message)

vyAkyAnam

iLaippAy iLaiyAppAy – it does not matter whether you become weak by not attaining him or not become weak by attaining him. Alternatively it could be construed as – it does not matter whether you become weak by engaging with worldly matters or do not become weak by attaining emperumAn.

nenjamE sonnEn – Listen to me, I am telling you a beneficial matter. That, emperumAn is every relationship for us, is not something that can be instructed to anyone. It is a secretive matter which could be instructed only to qualified people. I am telling you such a matter; listen to me.

AzhwAr tells his heart further “Whether he protects us or not, no one can deny the fact that emperumAn, who is related to us by his nature, is the protector of all”, considering that his [AzhwAr’s] heart is thinking “he is remaining without protecting us”

iLaikka naman thamargaL paRRiAzhwAr says that when the messengers come to take hold of this jIvAthmA (soul), at the time of seizing him, he becomes very weak.

iLaippeydha nAy thandhu mOdhAmal – to prevent further weakening of the jIvAthmA after he is taken to hell and letting the dogs on him.

nalguvAn nalgAppAn – whether emperumAn protects us or not

thAy thandhai evvuyirkkum thAn – He is like mother and father and every other relationship, in all states, and protects. When he, who is there to protect, does not protect at any point of time, could we go to someone else for protection! Did AzhwAr not say mercifully in thiruvAimozhi 5-8-8kaLaivAy thunbam kaLaiyAdhozhivAy kaLaigaN maRRilEn” (it does not matter whether you get rid of my hurdles or not, I do not have anyone else to protect me)! The opinion here is that “It does not matter whether you attain him or not, he is always protecting you. In the same way, it does not matter whether he protects you or not, you must always consider him as your refuge”.

We will take up the 24th 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

periya thiruvandhAdhi – 22 – kAlE podhaththirindhu

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that after emperumAn took residence in his heart, his sins which were a hurdle for him in attaining emperumAn ran away from his heart. Not finding a place to stay, roaming around till their legs split up, they are calling out now.

Let us go through the pAsuram and its meanings:

kAlE podhaththirindhu kaththuvarAm inanAL
mAlAr kudi pugundhAr en manaththE mElAl
tharukkum idam pAttinodum val vinaiyAr thAm vIRRu
irukkumidam kANAdhiLaiththu

Word by Word Meanings

mAlAr – sarvESvaran (supreme being) who is very great
en manaththE – in my mind
kudi pugundhAr – came with his entourage
mElAl – in earlier times
tharukkum – tormenting
idam pAttinodum – with arrogance
val vinaiyAr – cruel sins
thAm vIRRirukkum idam kANAdhu – not finding a suitable place where then can live in comfort
iLaiththu – being without any strength
kAlE podha thirindhu – roaming all over the place such that their legs would split
ina nAL – in these times
kaththuvarAm – called out

vyAkyAnam

mAlAr kudi pugundhAr en manaththE – Just as periyAzhwAr had mentioned in periyAzhwAr thirumozhi 5-4-10 “aravaththamaLiyinOdum azhagiya pARkadalOdum aravindhappAvaiyum thAnum agambadi vandhu pugundhu” (emperumAn entered my heart with the mattress of AdhiSEshan, the beautiful milky ocean, pirAtti who resides on a lotus), emperumAn entered my mind along with his entourage.

mElAl tharukkum idampAttinodum valvinaiyAr thAm inanAl vIRRirukkum idam kANAdhu iLaiththu kAlE podhaththirindhu kaththuvarAm – the cruel sins, which were tormenting us, with arrogance, from time immemorial, are now unable to find a place from where they can rule; they have lost all their strength; they are roaming all over the place [in search of a place to rule over] with their legs almost split and are calling out. The word tharukkum refers to tormenting. The word idampAdu refers to arrogance. vIRRirukkai refers to ruling [from the heart]. Considering the cruelty of sins, AzhwAr is referring to them as valvinaiyAr in an honorific sense.

We will move on to the 23rd 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

periya thiruvandhAdhi – 21 – senRangu vennaragil

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that the divine foot [of emperumAn] which measured the worlds, came on its own and took residence in his heart. He says further that if anyone tries to control it, it is not possible.

Let us go through the pAsuram and its meanings:

senRangu vennaragil sErAmal kAppadhaRku
inRingennenjAl idukkuNda aNrangup
pAr uruvum pAr vaLaiththa nIr uruvum kaN pudhaiyak
kAr uruvan thAn nimirththak kAl

Word by Word Meanings

kAr uruvan thAn – emperumAn who has the form of clouds
anRu – during that time when mahAbali conducted yagyam (ritual with agni, fire)
angu – on his yagyabhUmi (place where he conducted the yagyam)
pAr uruvum – the form of earth
pAr vaLaiththa nIr uruvum – the form of water [ocean] which is surrounding earth
kaN pudhaiya – such that they [the worlds] are hidden
nimirththa – making them [divine feet] to grow
kAl – divine feet
angu senRu – going to the respective world
vem naragil – in samsAram which is like a cruel hell
sErAmal kAppadhaRku – to protect so as not to get immersed
inRu – now
ingu – in this world itself
en nenjAl – by my mind
idukkuNda – hemmed in

vyAkyAnam

senRu angu vennaragil sErAmal kAppadhaRku inRu ingu en nenjAl idukkuNda – in order to make sure that we do not get caught in the hell called as samsAram (materialistic realm) and to protect us, the divine feet which went to various worlds and measured them, now, in this world, were hemmed in by my heart.  The words vennaragil sErAmal kAppadhaRku could also be taken to mean that (the divine feet) would not allow us to go away from emperumAn, thinking that we are ‘unsuitable’ and would protect us. In the first interpretation, the word vennaragu would mean samsAram and in the second interpretation, it would mean moving away from emperumAn, considering ourselves as ‘unsuitable’. For those who have knowledge, wouldn’t both samsAram and moving away from emperumAn be the same?

In the rest of the pAsuram, AzhwAr explains the nature of the divine feet which were hemmed in.

anRangup pAruruvum pAr vaLaiththa nIr uruvum kaN pudhaiyak kAr uruvan nimirththak kAl – The divine feet, which are hemmed in now, in this world, by my heart, are those which belong to him who, on that day [when mahAbali gave him consent to give land equivalent to vAman’s three steps], took a huge, darkened cloud like form with which he hid all the worlds and the oceans surrounding the worlds.

kAl idukkuNdaAzhwAr is amazed that the divine feet, which measured all the worlds, got hemmed in by his heart.

We will move on to the 22nd 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

periya thiruvandhAdhi – 20 – kANappugil aRivu

Published by:

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

Full Series

<< Previous

avathArikai

AzhwAr says that even though he told his heart to see emperumAn, considering our svarUpam (basic nature) and his activities, shouldn’t the heart feel shy to see him?

Let us go through the pAsuram and its meanings:

kANappugil aRivu kaikkoNda nenjam
nANappadum anRE nAm pEsil mANi
uruvAgikkoNdu ulagam nIrERRa sIrAn
thiruvAgam thINdiRRuch chenRu

Word by Word Meanings

mANi uruvAgik koNdu – assuming the garb of a bachelor
ulagam – throughout the world
nIr ERRa sIrAn – one who has great auspicious qualities and who took as alms
thiru Agam – his beautiful, divine, auspicious form
thINdiRRu – when it felt the entire world
nAm kANappugil – even if we enquire
pEsil – even if we attempt to speak
aRivu kaikkoNda nal nenjam – the superior mind which has knowledge
nANap padumanRE – should it not feel shy?

vyAkyAnam

kANap pugil nAm pEsil aRivu kaikkoNda nal nenjam nANappadum anRE – Even if we, lacking in knowledge, desire to see him and speak about his svarUpam (basic nature) as it is, shouldn’t the heart, which is the seat of knowledge and which thinks good for us, feel shy, after comparing our svarUpam and his activities? AzhwAr says in the latter part of the pAsuram as to what is such an activity that emperumAn carried out.

mANi uruvAgi nIrERRu ulagam koNda sIrAn thiruvAgam senRu thINdiRRu – emperumAn took the garb of a dwarf bachelor and went to mahAbali to get as alms the three worlds. During this time, he went to feel the worlds [touch them] with his beautiful, divine form. If we desire to see that activity or to speak about that, shouldn’t the heart feel shy? In other words, does it make any meaning to see him falling head over heels to take possession of the three worlds? The opinion here is that even though AzhwAr had told his heart in the previous pAsuram “kAN” (to see emperumAn), the good heart, which has knowledge, should have felt shy to see him and to speak about him. The opinion further here is that while emperumAn has been working since time immemorial to get hold of us, it is not proper on our part to attain him on our own. This indicates the significant superiority of paragatha svIkAram (where emperumAn is engaged actively in trying to get hold of the jIvAthmA) over svagatha svIkAram (in which the jIvAthmA is making efforts to attain emperumAn).

thiruvAgam thINdiRRu nANappadumanRE – we can consider this as a re-emphasising of what he himself had mentioned in thiruvAimozhi 1-5vaLavEzhulagu” since the heart, which has knowledge,  should have felt shy in going about to feel emperumAn, considering its [the heart’s] lowliness.

We will take up 21st 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

periya thiruvandhAdhi – 19 – sollil kuRaiyillai

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, it was mentioned that in his younger days, whether he was tied down by a rope or by a snake, he would protect his devotees. In this pAsuram, it mentions about the way he protected the pANdavas after emperumAn had grown up.

Let us go through the pAsuram and its meanings:

sollil kuRaiyillai sUdhaRiyA nenjamE
ellippagal ennAdhu eppOdhum thollaikkaN
mAththAnaikkellAm Or aivaraiyE mARAgak
kAththAnaik kANdu nI kAN

Word by Word Meanings

sUdhu aRiyA nenjamE – Oh mind which does not know the distinction between good and bad
sollil – if one attempts to speak about emperumAn’s [auspicious] qualities
kuRaiyillai – there is no limit to such an activity
thollai kaN – on the earth, which is there for a very long time
mAththAnaikku ellAm – for the huge armies (of dhuyOdhana et al)
Or aivaraiyE – the five pANdavas who had none to support
mARAga – making them as enemies
elli pagal ennAdhu eppOdhum – at all times, without thinking whether it is day or night
kAththAnai – one who protected
kANdum – we will see
nI kAN – you please see

vyAkyAnam

sollil kuRaiyillai – if one tries to speak about matters related to emperumAn, it cannot be done. The opinion is that however much one speaks, it is not possible to estimate emperumAn [his auspicious qualities]

sUdhaRiyA nenjamE – Oh heart which does not know the means! Not knowing that engaging with matters related to emperumAn is good and that these should be held on to or that engaging with other matters is bad and that they should be desisted from.

thollaikkaN mAththAnaikkellAm Or aivaraiyE mArAgak kAththAnai – Against huge armies which made the earth to suffer, emperumAn (as krishNa) made the five pANdavas as the opponents and protected them. If emperumAn had himself destroyed dhuryOdhana et al, the pANdavas would not have recognised that as their victory. Hence, he put them up in the front and made them victorious, protecting them all the time.

ellip pagal ennAdhu eppOdhum kAththAnai – though the pANdavas waged in battle during day hours and slept during the night hours, emperumAn, without distinction between day and night, kept himself awake fully, massaging arjuna’s shoulders, devising the means which will enable pANdavas to become victorious, putting them into practice and protecting them.

kANdum nI kAN – if you desire to see (AzhwAr tells his heart), you can see truthfully.

We will go on to the 20th 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

periya thiruvandhAdhi – 18 – thAmbAl AppuNdAlum

Published by:

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

Full Series

<< Previous

avathArikai

In the previous pAsuram, AzhwAr said that emperumAn will not feel disgusted if samsAris are indifferent to him. In this pAsuram, he says that he will not step back from protecting them even if they insult him either due to love or due to enmity.

Let us go through the pAsuram and its meanings:

thAmbAl AppuNdAlum aththazhumbudhAn iLaga
pAmbAl AppuNdu pAduRRAlum sOmbAdhu ip
palluruvai ellAm padarviththa viththA nin
tholluruvai yAr aRivAr sollu

Word by Word Meanings

thAmbAl – with (yaSOdhAppirAtti’s) rope
AppuNdAlum – even if tied down
aththazhumbudhAn iLaga – to make even that scar to appear small
pAmbAl AppuNdu pAduRRAlum – even if he were to suffer due to being tied down by the snake (kALiyan)
sOmbAdhu – not backing down (due to these troubles)
ippal uruvum – these chEthanas (sentient entities) who have variegated forms such as dhEva (celestial), manushya (human) et al
padarviththa – creating them and spreading them out to many places
viththA – Oh, the causative factor for the world!
un thol uruvai – your form which is very old
yAr aRivAr – who can know?
sollu – please say it yourself, ….

vyAkyAnam

thAmbAl AppuNdAlum – even if yaSOdhAppirAtti ties him with a rope saying “Isn’t he my son! To punish him when he does any mischief is only beneficial”. The scar created by her when she tied him with a rope is much sought after, similar to the mark which forms when the nAyaka (leader) unites with his beloved nAyaki (leading lady). Hence AzhwAr is taking this as an example along with the next (kALia bandhana or tying down by kALiya) :

aththazhumbudhAn iLaga pAmbAl AppuNdu pAduRRAlum – when he had to suffer so much at the hands of kALiya (a poisonous snake) when being tied down, that it will make the former scar appear insignificant.

sOmbAdhu ippal uruvai ellAm padarviththa viththA – not stepping back thinking  “the samsAris have insulted me”, creating jIvAthmAs, who are worse than kALiya in their hatred towards emperumAn, with the thought “is carrying out an apt deed,  in any way bad for my dignity?”, emperumAn is the causative factor for all the worlds, creating jIvAthmAs from out of his divine form.

un thol uruvai yAr aRivAr sollu – could a few people know about your divine form which has been there for a very long time? Please say this yourself. The opinion here is that his svarUpam (basic nature) which remains the same irrespective of whether someone insults him or not, cannot be known by others. AzhwAr requests emperumAn to clarify this himself.

tholluru – here, the meaning for saying old svarUpam is the concern which the possessor [emperumAn] has towards the possession [all his creations].

We will take up the 19th 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

periya thiruvandhAdhi – 17 – sUzhndhadiyAr

Published by:

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

Full Series

<< Previous

There are two avathArikais and two vyAkyAnams for this pAsuram, depending on whether one reads the pAsuram from the point of view of emperumAn or of his followers. First, let us consider the case where the pAsuram is read from the point of view of emperumAn.

avathArikai  – 1

AzhwAr says that in order to cherish his followers, when emperumAn gets close to them and even if they do not welcome him, he does  not take it hard on himself.

Let us go through the pAsuram and its meanings:

sUzhndhadiyAr vENdinakkAl thOnRAdhu vittAlum
vAzhndhiduvar pinnum tham vAy thiRavAr sUzhndhengum
vALvaraigaL pOlarakkan vanthalaigaL thAm idiyath
thALvarai villEndhinAr thAm

Word by Word Meanings

engum sUzhndhu – surrounding on all sides
vAL varaigaL pOl – similar to shiny mountains
arakkan van thalaigaL thAm idiya – such that the strong heads of demon rAvaNa are rent asunder
thAL varai vil – bow, like a mountain, reaching to his foot
EndhinAr thAm – emperumAn who bore (the bow)
sUzhndhu – taking many incarnations
adiyAr vENdinakkAl – when searching for those who are willing to be his servitors
thOnRAdhu vittAlum – even if he does  not get any follower
vAzhndhiduvar – he will remain joyous
pinnum – even after (reaching paramapadham)
tham vAy thiRavAr – he will not discuss this (with pirAtti)

vyAkyAnam – 1

sUzhndhadiyAr vENdinakkAl thOnRAdhu vittAlum vAzhndhiduvar – Just as it is mentioned in thiruvAimozhi 2-7-6edhir sUzhal pukku”, emperumAn will remain joyous even if he does not get desired welcome from samsAris (dwellers of materialistic realm) when he takes incarnations repeatedly, expecting to get followers who will welcome him, thinking “We have taken all efforts for their sake”.

pinnum tham vAy thiRavAr – when he is together with pirAtti (SrI mahAlakshmi), he will not tell even her that these people did not welcome him. When children commit mistakes, it is normal for the father to discuss these with the mother and get comforted. AzhwAr says that emperumAn [the father] will not tell even her [the mother]. The 364th sUthram (aphorism) in SrIvachana bhUshaNam chapter 3 “aRivikka uriyavan agappada vAy thiRavAdhE sarvagya vishayangaLukkum mAraikkum ennA ninRadhirE” (when the apt person is available, not talking to him about this and hiding everything from him are considered as normal) and the explanation given by SrI maNavALa mAmunigaL for that sUthram are an explanation for this pAsuram.

sUzhndhengum vALvaraigaL pOlarakkan van thalaigaL thAm idiyath thAL varai villEndhinAr thAmemperumAn held his bow (in his incarnation as SrI rAma) which was like a mountain reaching down to his foot and surrounded the demon rAvaNa with his arrows which made people think that it was only SrI rAma’s arrows wherever they saw, and severed the heads of rAvaNa which were like shiny mountains. Even though emperumAn has such power (with his omnipotence), he appeared powerless when his followers are indifferent to him. He will not tell even pirAtti that they are indifferent to him.

Let us now consider the pAsuram from the point of view of the followers of emperumAn and go through the 2nd avathArikai and vyAkyAnam.

avathArikai  – 2

AzhwAr says that when emperumAn’s followers are worshipping him, and even if he does not manifest himself to them, they will not despise him. They will remain quiet, thinking “Let him do what his divine mind decides”

vyAkyAnam – 2

adiyAr sUzhndhu vENdinakkAl thOnRAdhu vittAlum vAzhndhiduvar – When emperumAn’s followers pray to emperumAn, with lot of sorrow, to manifest himself to them, and even if emperumAn does not show himself before them, they will remain quiet, saying “Shouldn’t we, his servitors, be patient with him, the Lord, and look at whatever he does?”

pinnum tham vAy thiRavAr – they will not discuss this with those who keep talking about the shortcomings in emperumAn’s auspicious qualities.

sUzhndhengum vALvaraigaL . . . . thAL varai villEndhinAr thAm – they will not detest if SrI rAma, who armed himself with a bow to protect good people, did not manifest himself to them.

We will move on to the 18th 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