Category Archives: thiruviruththam

thiruviruththam – 89 – thIvinaikkaru nanjai

Published by:

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

Full Series

Previous

avathArikai (Introduction)

AzhwAr says “We have reached the stage of being distinct from samsAris; when will we mingle with the people who have attained him and are experiencing him?”

Let us go through the pAsuram and its meanings:

thIvinaikkaru nanjai nalvinakku innamudhaththinaip
pUvinai mEviya dhEvi maNALanaip punmai eLgAdhu
Avinai mEykkum vallAyanai anRu ulagu IradiyAl
thAvina ERRai emmAnai egyAnRu thalaippeyvanE

Word-by-Word Meanings

thI – cruel
vinaikku – (followers’) sins
aru – being rare
nanjai – being like poison [as an antidote]
nalvinaikku – for good deeds
in – sweet
amudhaththinai – being like nectar
pUvinai – lotus flower
mEviya – dwelling aptly
dhEvi – for periya pirAtti (SrI mahAlakshmi)
maNALanai – as her consort
pumnai – lowly act
eLgAdhu – without despising
Avinai – cows
mEykkum – one who tends to
val – being eminent
Ayanai – as krishNa, the cowherd
anRu – during the time of mahAbali
ulagu – worlds
IradiyAl – with two steps
thAvina – one who seized
ERRai – being eminent
emmAnai – sarvESvaran, who is my lord
egyAnRu – when
thalaippeyvan – will I approach?

Simple Translation

sarvESvaran is the rare poison for the cruel sins of his followers; he is the sweet nectar for their good deeds; he is the consort of SrI mahAlakshmi who dwells on a lotus flower; without considering as a despicable act, he tended to cows, having been born in the clan of cowherds and measured all the worlds with just two steps; when will I reach such sarvESvaran?

vyAkyAnam

thIvinaikky aru nanjai – he [sarvESvaran] is the intolerable poison for the bad deeds which are a hurdle in attaining him.

nalvinaikku – for bhakthi (devotion) which is carried out without expecting any benefit from him

innamudhaththinai – he gives unlimited joy and he is the ultimate goal.

Next he explains as to why he removes our sins and creates an engagement in us, with him.

pUvinai mEviya . . . – due to his union with periya pirAtti; there is nothing which is more eminent than his being the consort of periya pirAtti.

punmai . . . – despite having that eminence, since he is together with periya pirAtti, he is easily approachable for his followers.

punmai eLgAdhu Avainai mEykkum – without thinking whether it will be apt for his eminence as the consort of periya pirAtti, he tended to cows without considering it as a despicable act.

vallAyanai – if even a drop of water (rain) falls on the cowherds, he would not tolerate it and hold a mountain as an umbrella for them.

anRulagu . . . – just as he protected one village, he protected this earth.

ERRai – he stood proudly after getting the worlds under his divine feet. He considered the benefit thus obtained as his and not as that of the people of the worlds.

emmAnai – just as sarvESvaran felt proud and eminent after his victories, AzhwAr too felt eminent after losing out to him for such activities of sarvESvaran’s.

egyAnRu thalaippeyvanE – when sarvESvaran’s activites are like these, AzhwAr knows that he is bound to attain him but is not sure as to when. Just as it has been said in SrI rAmAyaNam ayOdhyA kANdam 24-37 “apIdhAnIm sa kAlassyAdh” ((kausalyA dhEvi tells SrI rAma) may that time be just now), though kausalyA knows that SrI rAma would come at the end of fourteen years, she could not wait for those fourteen years to end and wished that that day had come then itself. AzhwAr too is in the same state.

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

thiruviruththam – 88 – thirumAl uruvokkum

Published by:

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

Full Series

Previous

avathArikai (Introduction)

Even though the people of the town blamed her, the nAyaki (AzhwAr) mercifully says in this pAsuram “There is no shortcoming in us, even though the whole town has been blaming us” What has been said in this pAsuram is this – sarvESvaran’s divine form is without any equivalent entity, at all times. If a simile for that is seen, instead of consoling oneself saying “We are able to see a simile for an entity which is non-pareil”, it will create a craving in us to see the original entity itself. For such a person like us, is there any fault? Alternatively, when looking at his activity of creating all the entities and remaining as the sustaining force for them, instead of stopping with that, it would create a desire to see his distinguished divine form. For such a person like us, is there any deficiency?

Let us go through the pAsuram and its meanings:

thirumAl uruvokkum mEru ammEruvil senjudarOn
thirumAl thirukkaith thiruchchakkaram okkum anna kaNdum
thirumAl uruvOdu avan chinnamE pidhaRRA niRpadhOr
thirumAl thalaikkoNda nangatku engE varum thIvinaiyE

Word-by-Word Meanings

mEru – the mountain mEru
thirumAl – the consort of SrI mahAlakshmi
uruvu – with his divine form
okkum – will be equivalent
ammEruvil – on the peak of that mEru mountain
sem – reddish
sudarOn – sUriyan (sun) with his rays
thirumAl – the consort of SrI mahAlakshmi, his
thirukkai – on his divine hand
thiruchchakkaram – with divine sudharSana chakram (divine disc)
okkum – will be equivalent
anna kaNdum – despite seeing entities which are equivalent to sarvESvaran’s divine form and divine weapon
thirumAl – the consort of SrI mahAlakshmi, his
uruvOdu – with the divine form
avan – his
chinnamE – only divine weapons
(desiring to see)
pidhaRRA niRpadhu – calling out
Or –distinguished
thiru – eminent
mAl – bewilderment
thalaikkoNa – developed (firmly)
nangatku – for us
thIvinai – cruel sins
engE varum – how will it happen?

Simple Translation

The mEru mountain is a match for the divine form of sarvESvaran, who is the consort of SrI mahAlakshmi. sUriyan, with his reddish rays, on top of the mEru mountain, is a match for the divine sudharSana chakram held in the divine hand of sarvESvaran. Thus, even though we are able to see the entities which equal the divine form and the divine disc of sarvESvaran, we desire to see the divine form of sarvESvaran and his divine disc. When we call out to him, which is like an eminent bewilderment for us, how will cruel sins reach us?

vyAkyAnam

thirumAl uruvokkum mEru – the mountain mEru, through its huge size and radiance, matches the divine form of SrIya:pathi (consort of SrI mahAlakshmi).

ammEru . . . – sUriyan, who is traversing that mountain mEru

thirumAL thirukkaith thiruchchakkaram okkum – just as it has been said in thiruppallANdu 2 “vadivAr sOdhi valaththuRaiyum sudarAzhiyum” (divine disc having a radiance which pervades sarvESvaran’s entire form, residing on his divine right hand, burning enemies), sUriyan will look like that divine disc.

anna kaNdum – thus seeing entities which resemble sarvESvaran

thirumAL . . . – crying out incoherently to see the divine form which is like the mEru mountain and his distinguished weapons which are described as in thiruvAimozhi 6-4-9 “valakkaiyAzhi idakkaichchangam” (divine disc on the divine right hand and divine conch on the divine left hand)

Alternatively,

thirumAL thiruvokkum mEru . . . – mEru resembles the divine form of sarvESvaran; sUriyan, who is traversing it, resembles the divine disc on his divine hand; these two represent all the entities which sarvESvaran had created and for which he is the sustaining force.

anna kaNdum – even though they [mEru and sUriyan] remain as his physical form as per the relationship described in AdhArA – AdhEya (sustaining – being sustained), niyanthru – niyAmya (controller-controlled) and SEshi – SEsha (owner-owned) modes…

thirumAl . . . – instead of being satisfied with seeing entities for which he is the sustaining force, calling out with a desire to see his distinguished divine form and distinguished divine identities.

thirumAl – just as it has been mentioned in bruhadhAraNyaka upanishath 4-4-5 “nidhithyAsithavya:”-  meditating on him without any break, AzhwAr attained the state which is true nature for him.

thalaikkoNdathalaikkoLLudhal refers to being firm in a matter and not dropping it since some people spoke against it. Not considering the way some people had blamed her [in the previous pAsuram], remaining firm in matters related to sarvESvaran, just like diamond cannot be destroyed by fire.

nangatku – for us, who are involved in matters related to sarvESvaran. Just as the saying goes “avaSyam anubhOkthavyam krutham karma SubhASubham” (everyone has to necessarily experience the results of their deeds, whether good or bad), are our deeds capable of creating any fault in us?

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

thiruviruththam – 87 – pulambum kanai kural

Published by:

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

Full Series

Previous

avathArikai (Introduction)

The nAyaki’s mother tells sarvESvaran “During this time when she is separated from you, harmful entities are tormenting her. You have made her to call out to you which is being seen by the people of the world!”

Let us go through the pAsuram and its meanings:

pulambum kanai kural pOzhvAya anRilum pUngazhipAyndhu
alambum kana kural sUzh thirai Azhiyum Angu avai nin
valam puLLadhu nalam pAdum idhu kuRRamAga vaiyam
silambumbadi seyvadhE thirumAL iththiruvinaiyE

Word-by-Word Meanings

thirumAl – Oh the consort of SrI mahAlakshmi!
nin – as your vehicle
valam – having strength
puLLadhu – periya thiruvadi’s (garudan’s)
nalam – auspicious qualities
pAdum idhu – this singing
kuRRamAga – as a wrongful act (using this as a reason)
iththiruvinai – this lakshmi
kanai kural – with an illegible sound
pulambum – crying
pOzh – splitting (affecting girls in separation)
vAy – having mouth
anRil – nightingale bird
pU – being beautiful
kazhi – in the salt pan
pAyndhu – flowing copiously
alambum – splashing
kanam – heavy
kural – having sound
sUzh – expansive
thirai – having waves
Azhiyum – ocean too
Angu avai – with such harmful entities
(tormenting this girl)
vaiyam – the world
silambumbadi – to cry out
seyvadhE – you are making!

Simple Translation

Oh the lord of SrI mahAlakshmi! The nightingale bird is crying out with a loud voice, splitting the hearts. The ocean, with its waves, is splashing around, to flow copiously into the salt pans. This lakshmi (my daughter) is singing on the strong garuda, your vehicle, about his auspicious qualities. Looking at this, the world is abusing her. You are making all these to happen!

vyAkyAnam

pulambum kanai kural – the nightingale bird is speaking about various matters, with a heavy voice, splitting the hearts of those who have separated from you.

pUngazhi . . . – expansive ocean which is flowing copiously into the salt pans, splashing its waves, making uproarious sound

Angavai – for those who are in separation, there are many harmful entities which torment, such as the bell tied to the neck of bull, rising moon, gentle breeze etc. Alternatively, it is the entities which have already been mentioned here – the call of nightingale and the sound from ocean. All these are tormenting her.

What is her fault for these entities to harm her?

nin valam puL . . . – she sang about garuda, who has a great strength, matching yours, about his qualities to carry you on his shoulders. SrI vishNu purANam 5-30-1 says “garudOvAruNam chathram thadhaiva maNiparvatham | sapAryancha hrishIkESam leelayaiva vahan yayau ||” – after the death of narakAsuran, krishNa left the town of prAgyOthish carrying several things. At that time garuda carried krishNa and maNiparvatham, varuNa’s eminent umbrella on his back as if it was a sport for him.  The nAyaki sang about such gardua. Just as it has been mentioned in sthOthra rathnam 41 “thvadhangri sammardhakiNAnga SObhinA”, having carried out kainkaryam to sarvESvaran and carrying out the scars of footprint on his shoulders, she too wanted to wear the scars of their union. Hence she sang a few words about garuda. Making this out as a fault . . .

vaiyam silambumbadi seyvadhE – without any distinction between elders and youngsters, just because they lived in the same place as the nAyaki, they pointed fingers at her and blamed her. How could they do this?

thirumAL – are you doing all these because she is not your consort?

iththiruvinaiyE – is she in any way inferior to those who desired you? Is she capable of remaining as patient as sIthAppirAtti who was crowded around by the demonic women sent by rAvaNa? Will you allow the people of the town when they blame her condition of being tormented by ocean etc?  Will it not be your fault if your consort is distressed?

svApadhESam (distinguished meaning): Those who are near AzhwAr are asking sarvESvaran “Will it not be a deficiency for you if you delay coming to him when he is so distressed, being unable to overcome separation from you?”

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

thiruviruththam – 86 – adaikkalaththOngu

Published by:

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

Full Series

Previous

avathArikai (Introduction)

In the previous pAsuram, he had narrated the way darkness had tormented him. He says in this pAsuram that however much darkness surrounds and torments, sarvESvaran’s true nature is such that one cannot blame him about anything.

Let us go through the pAsuram and its meanings:

adaikklaththOngu kamalaththalarayan senniyennum
mudaikkalaththUN munnaranukku nIkkiyai Azhisangam
padaikkalamEndhiyai veNNeykkanRu Aychchi van thAmbugaLAl
pudaikkalandhAnai emmAnai ensollip pulambuvanE

Word-by-Word Meanings

adaikkalaththu – as an entity to be protected
Ongu – grown well
kamalaththu – (having been born in the divine navel) lotus’
alar – born in a flower
ayan – brahmA’s
senni ennum – known as head
udai – having an unpleasant smell
kalaththu – in the vessel
UN – food
mun – in earlier time
aranukku – for rudhra
nIkkiyai – one who removed
Azhisangam – divine disc and divine conch
padai – divine weapons
kalan – as ornaments
Endhiyai – one who donned
anRu – during the time of krishNAvathAram (incarnation as krishNa)
veNNey – for butter
Aychhi – yaSodhAp pirAtti
van – strong
thAmbugaLAl – ropes
pudaikka – to hit
alandhAnai – one who had trouble
emmAnai – one who is my lord
en solli – by speaking about what deficiencies
pulambuvan – could I call?

Simple Translation

brahmA was born in the lotus flower which originates from the divine navel of sarvESvaran who is the refuge for all. rudhra took his food from the skull (head) of brahmA [which was plucked by rudhra] which had an unpleasant smell. sarvESvaran removed that curse on rudhra; he holds the divine weapons of disc and conch; when he incarnated as krishNa, he stole butter and was hit by strong ropes by yaSOdhA [his mother]. With what deficiencies in him  could I call him, who is my lord?

vyAkyAnam

adaikkalaththOngu – growing under sarvESvaran, to whom he has surrendered, brahmA is like nikshEpam (treasure)

kamalaththalarayannikshEpam refers to a treasure which is hidden. However, that term refers here to his being looked at by sarvESvaran such that there is no deficiency in him. Apart from that, brahmA has the fortune of having been born directly to sarvESvaran.

senni . . . – while brahmA is considered as the lOkaguru (AchAryan for the world), he is the father of rudhra, who plucked one of his heads and stood as one who has committed a serious crime. brahmA stood in sadness, having his head severed. He [sarvESvaran] removed both their sorrows.

ayan senni ennum mudaikkalam – that skull [severed head of brahmA] became a vessel with a foul smell. Since it was having an unpleasant smell [due to its contact with brahmA’s flesh] wherever rudhra went, he was followed by birds of prey such as eagle etc.

mudaikkalaththu UN mun aranukku nIkkiyai – [due to the curse of brahmA], rudhra had to eat his food by begging for alms, from that skull. rudhra, who is the deity for annihilation, had to suffer like this. sarvESvaran removed this curse for rudhra, in an earlier time. He thought “Someone who was created by me should not suffer for a long time like this” and removed that difficulty. Through this , it has been brought out that for those who are born in samsAram, being attracted by karma and the resultant physical form, difficulties etc are common to all and that these are applicable for these two too (brahmA and rudhra). One stood with his head severed; one stood having committed that heinous act; sarvESvaran stood as one who removed both their sorrows.

Azhi sangam padaikkalam Endhiyai – he constantly holds his divine weapons such as disc and conch since he cannot search for them to protect samsAris [such as brahmA and rudhra] when they are wandering in difficulties. He has the nature of wearing these divine weapons as divine ornaments in order to carry out the activity of protection.

veNNey . . . – though he is capable of removing the difficulties of brahmA, rudhra et al and has the necessary implements for that, when he gets into any difficulty from his followers, he cannot extricate himself from such difficulty. While he is the controller of brahmA, rudhra et al and remains as the supreme entity, he cannot sustain himself without a few materials which have a contact with his followers. While he is avApthasamasthakAman [he does not have any unfulfilled desire], he feels that there is some deficiency and if he cannot get it directly, he goes to the extent of stealing it. Even while stealing it, he makes sure that he leaves evidence behind to be caught; when caught, he does not take any action to extricate himself from such situations.

anRu – a day comes when he gets tied down and looks as a very simple person! Such a day too occurs! I had missed that day when he had himself tied down and looked so simple and I am praying for attaining him today!

Aychchi – he could not seek a remedy for the difficulty posed by a herdswoman!

van thAmbugaLAl – whatever ropes she [yaSOdhA] could lay her hands on, turned out to be short to tie him. Hence she took more ropes and hit him with those. The anger towards a person would be present to the same extent as affection towards that person. It is pertinent here to recall periya thiruvandhAdhi 48 pAsuram “idaichchi kumaiththiRangaL . . .” (the difficulties that he had undergone at the hands of yaSOdhA)

pudaikkalandhAnai – even when he was in such difficulties he did not take any remedial action.

alandhAnai – the term ala refers to blossoming. As she [yaSOdhA] hit him with the ropes, his face became more and more blossomed. periya thirumozhi 5-9-7 says “kaNNiyAr kuRungayiRRAl katta vettenRirundhAn” (as he was tied with short ropes which were tied together, he stood as if agreeing to that act)

emmAnai – as he was being tied and hit, he shed copious amount of tears from his eyes and his dark divine form became pale; with such an act, he made me to be subservient only to him. Just as it has been mentioned in thiruvAimozhi 5-10-3 “paiyavE nilaiyum” (the way he stood trembling in fear), it was this which made me lose my steadfastness.

en sollip pulambuvanE – I desired for him now and am wailing since I could not attain him. I was not there when he carried out his activites in krishNAvathAram and I cannot point out to any deficiency in him. I am unable to attain him now because of the result of my past deeds. He has no shortcoming in him for me to blame him.

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

thiruviruththam – 85 – mANikkangoNdu

Published by:

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

Full Series

Previous

avathArikai (Introduction)

This pAsuram reveals the words of the nAyaki who is saddened by the appearance of night. This could also be treated as the words of the nAyaki’s mother who is lamenting the nAyaki’s position.

Let us go through the pAsuram and its words:

mANikkangoNdu kurangu eRivoththu iruLOdu mutti
ANipponnanna sudar padumAlai ulagaLandha
mANikkamE en maradhagamE maRRoppAraiyillA
ANipponnE adiyEn adi Avi adaikkalamE

Word-by-Word Meanings

kurangu – monkey
mANikkam – gem [carbuncle]
koNdu – taking it
eRivu oththu – equivalent to throwing
iruLOdu – with darkness
(coming)
mutti – getting close
ANipon anna – like a distinguished gold
sudar – radiant sUriyan ([sun]
padum – suffering
mAlai – dusk (appeared)
ulagu – worlds
aLandha – one who seized
mANikkamE – Oh one who is virtuous!
en – being my lord
maradhagamE – one who is invigorating like an emerald gem!
maRRu – over and above
oppArai – those who are equal
illA – ohe who does not have
ANipponnE – Oh one who is like distinguished gold!
adiyEn – this servitor, my
adi – being your servitor
Avi – vital air
adaikkalam – is to be protected (by you)

Simple Translation

Oh one who measured all the worlds! Oh one who is virtuous and is like an invigorating emerald gem to me! Oh one who is like distinguished gold, without anyone being your equal! Just like a monkey threw a carbuncle gem, the dusk time has thrown out sUriyan who is like eminent gold. This AthmA (soul) of mine, your servitor, has to be protected by you.

vyAkyAnam

mANikkam koNdu kurangu eRivoththu – Just like a monkey would throw a gemstone of carbuncle. A monkey, without knowing the great value of a gemstone, throws it out such that it reaches a place where it will be of no use to anyone. Alternatively, being an animal, it throws the gemstone where it cannot be used even by the monkey itself and the gem remains losing its shine.

iruLOdu . . . – coming with darkness. The evening time appeared, destroying sUriyan who is like an incomparable, eminent, reddish gold. Just like the carbuncle gem was destroyed by the monkey, sUriyan was destroyed by darkness.

Instead of merely speaking about evening, she now speaks about sarvESvaran’s great activities.

ulagaLandha mANikkamE – he is one who pushed aside entities such as mahAbali when indhra et al, who think that they are the protectors, withdrew, being unable to fight with such mahAbali. He is an entity who is virtuous, who measured the worlds which are full of forests and mountains.

mANikkamE – he transformed himself though he is priceless and inestimable [for the sake of indhra et al].

en maradhagamE – he is invigorating when embraced.

maRRoppAraiyillA ANipponnE – he is eminent without any simile to compare him with – like distinguished gold.

adiyEn – AzhwAr calls himself as adiyEn [servitor] manifesting his enjoyability [by sarvESvaran].

adiyAvi – If these are the nAyaki’s words, this would refer to the Athmavasthu (her soul) which is subservient to sarvESvaran. It is so much subservient to sarvESvaran that even offering it to him would tantamount to being an act in excess [it belongs to sarvESvaran; hence there is no need even to offer it to him]. It is to be offered as soon as one is bewildered; once offered, it would be so severed from him/her that it would make him/her shrink from thinking “I offered an entity of mine to him”. It will be similar to sthOthra rathnam 53 “athavA kinnu samarppayAmi thE” (What can I offer you?) and thiruvAimozhi 7-9-10 “uRReNNil adhuvum aRRu AngavanRannadhu” (if I wanted to call it as mine, even that Athmavasthu happened to be his). The vyAkyAthA (periyavAchchAn piLLai, commentator for this prabandham) narrates an incident when kUraththAzhwAn was sent by bhagavdh rAmAnujar to thirukkOttiyUr nambi (rAmAnujar’s AchAryan) to find out whether it is gyAthruthvam (being with knowledge about matters relating to sarvESvaran) or SEshathvam (being a servitor of sarvESvaran) which is AthmasvarUpam (the true nature of AthmA). nambi mercifully informed kUraththAzhwAn “Oh my child! Where he should have said ennuLLAn [within me] as in thiruvAimozhi 8-8-2 ‘adiyEnuLLAn udaluLLAn’ (he is within me), he had said adiyEnnuLLAn to signify that it is servitude which is the true identity for AthmA”

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

thiruviruththam – 84 – thaiyanallArgaL

Published by:

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

Full Series

Previous

avathArikai (Introduction)

This pAsuram says how the nAyaki, in a state of bewilderment, runs here and there, calling out to sarvESvaran, since she is not able to see him. This is similar to the way SrI rAma wandered in the forest, looking for sIthAppirAtti, as mentioned in SrI rAmAyaNam AraNya kANdam 60-36, 37 “kvachith udhbhramathE vEgAth kvachith vibhramathE balAth || kvachith maththa iva AbhAthi kAnthA anvEshaNa thathpara: |” (somewhere by forcefulness of illusion and somewhere else by the powerfulness of allusion and elsewhere, due to the love for his impassioned ladylove, he was running like a madman).

Let us go through the pAsuram and its meanings:

thaiyanallArgaL kuzhAngaL kuzhiya kuzhivinuLLum
aiyanallArgaL kuzhiya vizhavinum angangellAm
kaiya ponnAzhi veNsangodum kANbAn avAvuvan nAn
maiyavaNNa maNiyE muththamE enRan mANikkamE

Word-by-Word Meanings

thaiyal naLLArgaL –  gems of women
kuzhAngaL – association
kuzhiya – huge
kuzhuvinuLLum – in gatherings
aiyanallArgaL – wise men
kuzhiya – huge
vizhavinum – in celebrations
angangellAm – at all those places
maiya – like black pigment
vaNNA – one who has a form (such that the eyes of the beholder would feel cool)
maNiyE – one who is easily approachable
muththamE – one who is cool like a pearl
en than – as a lord for me
mANikkamE – one who is eminent like a carbuncle
kaiya – in the divine hands
pon – radiant
Azhi – with divine disc
veN – whitish
sangodum – with SrI pAnchajanyam (divine conch)
nAn – I
kANbAn – to worship (you)
avAvuvan – desired

Simple Translation

Oh one who has a divine form like a black pigment which is comforting for the beholder! Oh one who is easily approachable! Oh one who has a cool nature similar to pearl’s! Oh one who is like a carbuncle and who is my lord! Among the huge gatherings of women who are like gems and among the festive gatherings of wise men, I desire to see your divine hands holding the radiant divine disc and the divine white conch.

vyAkyAnam

thiyanallAr . . . – there are women who are like gems; there are huge gatherings of such women. When AzhwAr sees such gatherings, he would presume that krishNa is amidst them, ready to begin the dance called as kuravai (a dance in which two people will hold their hands tightly together and spin around, holding their feet at the centre).

aiya nallAr . . . – just as the wise saying goes “aRavOr arundhavaththOr aiyar” (eminent are those who follow righteous path and who carry out deep penance). aiyanallAr are even better than such people.  avargaL kuzhiya vizhavinum – places where yagyams (ritualistic events) are held, where they will be present in large numbers. In such places as well as in places where people similar to dhaNdakAraNya rishis are gathered. Places such as the one mentioned in SrI rAmAyaNam ayOdhyA kANdam 57-13 “samAjEshu mahathsucha” (great assembly of wise men).

angangellAm – in places similar to these

kaiya . . . – AzhwAr desires to see sarvESvaran without distinction between his incarnations where he had hidden his divine disc and conch (such as krishNAvathAram) and those where he had displayed them. He had hidden his divine weapons only from demonic entities. What is the hurdle for me to see him with such divine weapons? Didn’t arjunan tell him in bhagavath gIthai 11-46 “thEnaiva rUpENa chathurbhujEna” (I desire to see your form with four shoulders, as before)?

avAvuvan nAn – Does desire have eyes? I desire only “To see”. I do not wish to think “He is difficult to see” If he is difficult to be seen, did he create the desire in  you to see him and punish you?

maiya vaNNA . . . – he says that it is the eminence in the entity that created the desire in him. When someone loses an eminent entity, will that person wait to get it back?

maiya vaNNA . . . – the entity is capable of making the beholder’s eyes to be cool, as if black pigment has been applied.

maNiyE – even when the entity is like this, it has to be experienced fully.

muththamE – if the entity were embraced, all the thirst would evaporate.

enRan mANikkamE – absolutely inestimable.

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

thiruviruththam – 83 – viLarikkural anRil

Published by:

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

Full Series

Previous

avathArikai (Introduction)

In the previous pAsuram, sarvESvaran’s divine eyes tormented the nAyaki. This pAsuram narrates her sadness at seeing two nightingale birds sitting on a palm tree in the frontyard of her house. The two birds had locked their beaks when the female bird leaves. The male calls out after her. Seeing this, the nAyaki goes into a state of stupor. Her mother, hearing the bird’s high pitched calls, says “The sound of the bird is like this. Her [the daughter’s] distress due to separation is like this. Her softness is like this. Will I see her happy with her desire fulfilled?” When parASara bhattar was narrating this, his disciple nanjIyar asked him “Could you please narrate an incident similar to this from SrI rAmAyaNam?” bhattar responded saying “When lakshmaNa left sIthAppirAtti alone in the forest [when she was pregnant] she let out a cry. Sage vAlmIki who heard her cry of distress had a mental makeup similar to the nAyaki’s mother”

Let us go through the pAsuram and its meanings:

viLarikkural anRil menpEdai mEginRa munRil peNNai
muLarik kurambai idhu idhuvAga mugil vaNNan pEr
kiLarikkiLarip pidhaRRum mellAviyum naivumellAm
thaLariRkolO aRiyEn uyyalAvadhu iththaiyalukkE

Word-by-Word Meanings

mel – having a soft nature
pedai – with female bird
mEginRa – being united together
viLari – in a high pitch
kural – voice
anRil – nightingale bird’s
munRil – in the frontyard
peNNai – on top of the palm tree
muLari – made of lotus flower
kurambai – nest
idhu idhuvAga – tormenting permanently
mugil – like cloud
vaNNan – sarvESvaran who has a form like that
pEr – divine name
kiLarik kiLari – taking it repatedly
pidhaRRum – babbling
mel – soft
Aviyum – vital air
naivum – (body) crumbling
ellAm – since all these happened
iththaiyalukku – for this girl
uyyalAvadhu – to be alive
thaLaril kolO – is it possible
ariyEn – I am not sure

Simple Translation

There is a palm tree in the frontyard of nAyakí’s house where a male nightingale bird, with a high pitch, is living with its female nightingale which has a soft nature, inside a nest made with lotus flowers. Her mother says that she is not sure if the nAyaki will survive since she keeps babbling the divine names of sarvESvaran, since she has a soft nature and since her form is crumbling [due to separation from sarvESvaran].

vyAkyAnam

viLarikkural anRil – the term viLari refers to a high pitched voice. The male nightingale bird calls with such a high pitched voice.

men pEdai – the softness of the female nightingale bird is such that when being united, touching it would appear to be similar to touching a flower. If there is separation in such a soft natured entity, the distress would be impossible to tolerate.

mEginRa – being permanently united, without any separation. It would remind one of anapAyini (SrI mahAlakshmi who will not separate from emperumAn even for a moment).

munRil peNNai – the term munRil would refer both to frontyard and entrance. Some people asked vangipuraththu nambi when this pAsuram was being recited “Will anyone have a palm tree in the frontyard of the house?”  nambi responded saying  “You are asking about that! Isn’t that the reason as to why her matters are like this, where even the tender leaves are snapping?” Just as it has been said in periya thirumozhi pAsuram 11-2-1 “munRil thani ninRa peNNai mEl kidandhIrginRa anRilin kUttaip pirikka kiRpavar yArkolo?” (who has the cleverness to remove the nest of the nightingales, which are always together, from the palm tree seen at the entrance?) wouldn’t her relatives be busy in bringing the nAyakan back? The nAyaki is not the type who goes around separating and uniting entities.

muLarik kurambai – the male nightingale will build the nest with lotus leaves and flowers, to be apt for the soft nature of the female bird. Alternatively, muLari would refer to thorns and the nest would be built with thorns to protect the birds from outside attack.

idhu idhuvAga – after building nest like this and not tormenting.

mugil vaNNan pEr kiLarik kiLarip pidhaRRum – repeatedly babbling the divine name of sarvESvaran.

mellAviyum – even though she was reciting the divine names, did it make her feel peaceful? That did not happen because of the tiredness caused in her heart.

naivum– her physical form too was crumbling

ellAm – since all these happened

thaLariRkolO (iththaiyalukku uyyalAvadhu) – survival for this girl

thaLariRkolO – without even this blabbering, the only way to survive is to perish. I do not know whether she can survive without perishing.

svApadhESam (distinguished meaning): those who saw AzhwAr found that his form was getting tormented a lot. They said “Would we see him sustain himself until he reaches his end goal of attaining sarvESvaran? It appears that there is hope only after he leaves this physical form”

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

thiruviruththam – 82 – erikoL sennAyiRu

Published by:

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

Full Series

Previous

avathArikai (Introduction)

jIyar [nanjIyar] would mercifully say that this pAsuram is not to his liking. This is because, just as it is mentioned in periya thirumozhi 7-1-9 “thAyAyaLikkinRa thaNdAmaraikkaNNA” (Oh one who has divine eyes similar to cool, reddish lotus flower and who showers mercy like a mother!), sarvESvaran’s eyes which are soft are described in this pAsuram as being fiery. We could experience what AzhwAr is saying only if we too are suffering in distress, just like AzhwAr.

Let us go through the pAsuram and its meanings:

erikoL sennAyiRu iraNdudanE udhayam malaivAy
viriginRa vaNNaththu emperumAn kaNgaL mINdavaRRuL
erikoL sendhIvIzhasuraraippOla empOliyarkkum
virivasolleer idhuvO vaiyamuRRum viLariyadhE

Word-by-Word Meanings

emperumAn – sarvESvaran, who is my lord
kaNgaL – divine eyes
erikoL – having fire
udhayam malaivAy – in the mountains where it rises from
udanE – simultaneously
viriginRa – spreading
sem – having reddish rays
iraNdu nAyiRu – twin sUriyans’
vaNNanththa – having the true nature
erikoL – having flame
sem – reddish
thI – like fire
avaRRuL – in the splendour of the sUriyan
mINdu – again
vIzh – falling
asuraraippOla – like demons (known as mandhEhar)
empOliyarkkum – like us who are affectionate (in matters related to bhagavAn)
viriva – appeared before us
vaiyam muRRum – throughout the world
viLariyadhu – calling out
idhuvO – was it for this?
solleer – please tell

Simple Translation

The divine eyes of sarvESvaran appear like two sUriyans, spitting fire, which have risen at the same time over the mountains. Just like demons die in the splendour of sUriyan’s flames, sarvESvaran’s divine eyes are harmful for us who are devoted to him.  Please tell us whether it is for this that the world is calling out to that sarvESvaran.

vyAkyAnam

eri . . . – The divine eyes of sarvESvaran are similar to two reddish sUriyans which are spitting fire and spreading it when they rise over the mountains.

mINdu . . . – when the sUriyan rises, demons, known as mandhEhars, will hold on to his chariot, preventing him from going further. The divine water offered by brAhmaNAs when they offer argyam will provide a splendour to sUriyan. The demons will fall into and get destroyed in that fire. Similar to those demons who fall into that roaming sUriyan’s fire and get destroyed . . .

empOliyarkkum viriva – for those like me who desire him and become sorrowful, they cause harm just like they do for the demons.

solleer idhuvO vaiyam muRRum viLariyadhE – is this the result for the world calling out to him? Please tell. Is it to fall into that fire that the world is calling out to him? Isn’t she the one who had thought in thiruvAimozhi 2.1 decad vAyum thiraiyugaLum when she felt that the entire world was suffering from the same sorrows that she was suffering from?

Alternatively

mINdavaRRuL erikoL sendhIvIzhasuraraippOl empOliyarkkum – just like those demons who fall into that flame of sUriyan’s splendour and perish, these eyes are harmful for people like me.

viriva solleer – tell me a refuge. In this context, the term viriva refers to being expansive and thus implies a refuge.

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

thiruviruththam – 81 – uRuginRa kanmangaL

Published by:

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

Full Series

Previous

avathArikai (Introduction)

Darkness had set in everywhere. The nAyaki has become unconscious, thinking about him. Even after seeing her position, her relatives do not seem worried about it; they say “We will do the appropriate remedy at the appropriate time”. An old, knowledgeable woman, seeing this, says “Her position is sinking; her eminence is so great; when such is the case, why are they so lackadaisical? Are they not her parents?”

Let us go through the pAsuram and its meanings:

uRuginRa kanmangaL mElana OrppilarAy ivaLaip
peRuginRa thAyar meynondhu peRArgol thuzhAy kuzhal vAyth
thuRuginRalar thollai vEngadamAttavum sUzhginRalar
iRuginRadhAl ivaLAgam mellAvi eri koLLavE

Word-by-Word Meanings

mel – being soft
Avi – (her) vital air
eri – the fire of separation
koLLa – is swallowing her
ivaL – this nAyaki’s
Agam – form
iRuginRadhu – is perishing
mElana – what is going to happen
uRuginRa – approaching closely
kanmangaL – deeds to be carried out
OrppilarAy – without enquiring about them
thuzhAy – divine thuLasi
kuzhal vAy – on her locks
thuRuginRinar – they are not applying
thollai – being ancient
vEngadam – in the pond of thiruvEngadam
Attavum – giving her a bath
sUzhginRilar – they are not attempting
ivaLai – this distinguished nAyaki
peRuginRa – those who begot
thAyar – mothers
mey nondhu – with the body in pain
peRAr kol – did they not give birth to?

Simple Translation

The fire of separation is slowly destroying the nAyaki’s soft life. Her mothers do not seem to know the distinguished activities which will remove her distress. They are not applying the divine thuLasi, worn by sarvESvaran. They are not giving her a bath in the pond at the ancient thiruvEngadam. It appears that her mothers did not give birth to her, after suffering severe pain in their bodies [implying that she is not born to them but probably adopted].

vyAkyAnam

uRuginRa –  The old lady is wondering whether there is no activity to be performed by them [relatives of nAyaki] considering the relationship between them and the nAyaki.

uruginRa kanmangaL mElana OrppilarAy –  the nAyaki is not well. They have to take some actions for that. Though the time has come now for taking those actions, they seem to be undecided about the actions.

ivaLaippeRuginRa thAyar – should her mothers not be worried about her situation? Do they have to think whether their actions would be beneficial or not? Is it not enough that she is the daughter that they had sired?

mey nondhu peRAr kol – didn’t her mothers give birth to her after suffering pangs of pain during labour? Or, did they adopt her from someone and bring her up?

What is the reason for the old lady to say like this?

thuzhAy kuzhalvAyth thuRuginRalar – The time for carrying out the action which had been mentioned in thiruviruththam pAsuram 53 maNNAyinum koNdu vIsuminE has passed. Now, it is not sufficient to blow divine thuLasi or any of its connected entities such as stem or root or soil. Now they have to decorate her locks with thuLasi such that it is fully covering her locks.

thollai . . . – they do not seem carry out any of the remedial measures which the people of their clan had done in the past.

vEngadam Attavum – the place which is full of stones and forests, appears to be a pond for the nAyaki. Just as it has been said in mahAbhAratham mOksha dharmam 4-50 Esha brahma pravishtOsmi – they are not immersing her in the pond of parabrahmam (sarvESvaran) to give her a bath.

sUzhginRalar – they may not do that. They are not taking the initial steps for that; they are not enquiring about what is to be done. Would enquiring about it be sufficient to improve her situation? Since it is a matter related to sarvESvaran, the minute they take the first steps, it would start yielding the benefits.

Should the disease as well as the remedy be fully analysed before doing anything?

iRuginRadhAl ivaL Agam – would her nature tolerate such a lengthy process? Her form is crumbling.

mellAvi eri koLLavE – is it proper to look at the process when her soft AthmA is getting burnt by the fire of separation?

svApadhESam (distinguished meaning): this pAsuram narrates the way AzhwAr is immersed in matters relating to bhagavAn such that it becomes difficult both for those who try to sustain him and for sarvESvaran [the protector].

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

thiruviruththam – 80 – sIrarasANdu

Published by:

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

Full Series

Previous

avathArikai (Introduction)

The sun had set and darkness engulfed fully. This pAsuram reflects the words of the nAyaki in distress due to that.

Let us go through the pAsuram and its meanings:

sIrarasANdu than sengOl silanAL seleeikkazhindha
pArarasoththu maRaindhadhu nAyiRu pAraLandha
pErarasE em visumbarasE emmai nIththu vanjiththa
OrarasE aruLAy iruLAy vandhu uRuginRadhE

Word-by-Word Meanings

sIr – very well
arasu – kingdom
ANdu – governing
than – his
sengOl – rule
sila nAL – some time
seleei – conducting
kazhindha – after spending
pAr – on the earth
arasE – with the kings
oththu – being equal [to them]
nAyiRu – sUriyan (sun)
maRaindhadhu – set
iruLAy vandhu – darkness, with its true form, came
uRuginRadhu – is contacting
pAr – earth
aLandha – one who seized
pEr – having a great quality
arasE – oh lord!
em – being in close proximity to us
visumbu – for paramapadham (SrIvaikuNtam)
arasE – oh one who is the lord!
emmai – us
nIththu – leaving
vanjiththu – through deceit
Or – being unique
arasE – oh one who became the king!
aruLAy – show your mercy

Simple Translation

The sUriyan (sun) set like kings who rule very well for some time and then leave. Darkness which followed that, engulfed me fully. Oh my lord who measured this earth! Oh the lord of paramapadham which is close to us! Oh the lord who deceitfully left me! You should show your mercy on me.

vyAkyAnam

sIrarasu ANdu – ruling the kingdom well. When the pANdava king dharman left the country for vanavAsam (to dwell in the forest), the people of the country followed him with all their ritualistic paraphernalia, saying “if dharmaputhran does not rule the country we too would not stay here”; ruling the kingdom in such a noble way.

than sengOl silanAL seleei – not ruling for an insignificant period but for a long time, in an eminent way.

kazhindha pAr arasu oththu – ruling like respectable kings such as mANdhAthA (one of the kings in the ikshvAku dynasty, a lineage to which SrI rAma belonged)

maRaindhadhu nAyiRu – when sUriyan is around, it would appear as if nAyakan is around, comforting her. However, with sUriyan setting and night approaching, the sensory organs are focussing only on her separation from the nAyakan and are frightening her. In the daytime, each sensory organ would be involved in matters related to it and distress due to separation would not be intensely felt.

maRaindhadhu – sUriyan is common to all people; however, to the nAyaki, he was more significant since she was looking at his disappearance just like she would keep looking at her nAyakan when he was leaving her.

pAraLandha pErarasE – if sUriyan, who has been caught in the web of darkness, has to be redeemed, it would require the presence of the same entity who had redeemed earth from the clutches of mahAbali.

aLandha – just as he had measured the entire expanse of earth with his divine feet, couldn’t he measure this darkness too? Just as it has been mentioned in thiruviruththam 33 “iruLAr vinai keda” (to annihilate the sins of darkness) wouldn’t he be ruling to get rid of darkness?

pErarasE – he is  not one who carries out lowly and simple acts; all his activities are great ones.

em visumbarasE – after acquiring knowledge about matters relating to sarvESvaran, paramapadham (SrIvaikuNtam) appears to be much closer to AzhwAr than samsAram. Just as it has been mentioned in thiruvAimozhi 6-8-1 “ponnulagu ALIrO” (AzhwAr tells the birds that he would give them SrIvaikuNtam itself to rule), AzhwAr had gifted SrIvaikuNtam as the first gift to those who were to unite him with sarvESvaran.

emmai nIththu vanjiththa OrarasE – thirukkurugaippirAn piLLAn would explain this by saying “As if he had crowned himself separately for the two vibhUthis, it appears that he had taken over this vibhUthi only to separate me and to destroy me”. bhattar would explain this by saying “When he separated from me, he had said ‘I will not leave you’; once he separated me from him, he seemed to say ‘Who can equal me in this nature?’ It appeared as if he had coronated himself separately for this behaviour saying ‘There is none to equal me in dismissing those who will not separate’ ”

aruLAy – when nothing exists, there will be none asking for mercy to be showered. Those who are in paramapadham will not desire anything since they are deeply engaged with the qualities of sarvESvaran; those who are in samsAram will sustain themselves only through food, water etc. Could he not shower his mercy on someone who, staying here, is in the status of those who are in paramapadham? Those in paramapadham would be fully devoted to enjoying the auspicious qualities of sarvESvaran while those in samsAram would be fully devoted to SabdhAdhi vishayam (matters relating to sensory perceptions such as sound, touch etc). sarvESvaran has to shower his mercy on samsAris who have only knowledge about his auspicious qualities but not the experience with them.

What is the need to shower his mercy here, now?

iruLAy vandhu – instead of a tiger disguised as a cow, now the real tiger itself has come in the form of darkness. In other words, instead of fearing deluge, darkness has come to cause harm.   For regular samsAris, deluge would cause harm; for those in separation, darkness itself does that much of harm.

uRuginRadhE – darkness has come to envelop her fully. Before that, she wants to unite with sarvESvaran who is referred to in periya thiruvandhAdhi 26 as “iruLanna mAmEni” – the huge form of sarvESvaran which is dark.

svApadhESam (distinguished meaning): AzhwAr mercifully says that since the time of stay in samsAram creates ignorance, he wants sarvESvaran to redeem him soon from it.

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