Category Archives: thiruppaLLiyezhuchchi

thiruppaLLiyezhuchchi – 10 – kadimalar

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srImathE satakOpAya nama:
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srImadh varavaramunayE nama:

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periyaperumal-thondaradippodiazhwar

Introduction of this pAsuram:

  • nanjIyar highlights – thoNdaradippodi AzhwAr explains that “From the first pAsuram to the ninth pAsuram, dhEvas, rishis who come with ulterior motives and leave after being fulfilled with those motives are explained. In this pAsuram, kindly wake up and bless me who simply seek out to have the vision of your beauitful face while waking up”.
  • periyavAchchAn piLLai highlights
    • Here the upakrama (beginning) and upasamhAra (ending) are perfectly in sync/harmony in this prabandham like few others such as nammAzhwAr‘s thiruviruththam (in the first pAsuram, AzhwAr says “adiyEn seyyum viNNappam” and in the last pAsuram he says “mARan viNNappam seytha“), ANdAL‘s thiruppAvai (in the first pAsuram she says “namakkE paRai tharuvAn” and in the last pAsuram she says “angap paRai koNda“) and ALavandhAr‘s sthOthra rathanam (in the first slOkam he says “nAthAya munayE” and in the last slOkam he says “pithAmaham nAthamunim vilOkya“). Here also, AzhwAr starts with “kathiravan guNadhisaich chikaram vanthaNainthAn” in the first pAsuram and ends with “kathiravan kanaikadal muLaiththanan” in the last pAsuram.
    • For the lotus flowers blossoming seeing the sun, a beautiful example is given. Just like when a father’s face blossoms seeing the return of a son from foreign-land, the lotus flower blossoms seeing the arrival of sun who disappeared the previous evening.

 

கடிமலர்க் கமலங்கள் மலர்ந்தன இவையோ
கதிரவன் கனைகடல் முளைத்தனன் இவனோ
துடியிடையார் சுரி குழல் பிழிந்துதறித்
துகிலுடுத் தேறினர் சூழ்புன லரங்கா
தொடையொத்த துளவமும் கூடையும் பொலிந்து
தோன்றிய தோள் தொண்டரடிப்பொடி யென்னும்
அடியனை அளியனென்றருளி யுன்னடியார்க்
காட்படுத் தாய்பள்ளி எழுந்தருளாயே

kadimalark kamalangal malarnthana ivaiyO
kathiravan kanaikadal muLaiththanan ivanO
thudi idaiyAr suri kuzhal pizhinthu udharith
thugiluduththu ERinar sUzhpunal arangA
thodai oththa thuLavamum kUdaiyum polindhu
thOnRiya thOL thoNdaradippodi ennum adiyanai
aLiyan enRu aruLi un adiyArkku AtpaduththAy
paLLi ezhuntharuLAyE

padha padhArththam (word by word meaning)

punal sUzh – surrounded by the sacred water of cauvery river
arangA – oh srIranganAtha who is lying down in srIrangam!
kadi – fragrant
kamalam malargaL – lotus flowers
malarnthana – have blossomed (fully)
kathiravan – the sun (who can trigger the blossoming of the lotus)
kanai kadal – in the ocean which is by nature making huge noise
muLaiththanan – appeared in the udhayagiri (eastern side)
thudi idaiyAr – the women who have very small waist like a udukkai (hand held small drum which has a thin middle portion with two ends)
suri kuzhal – (their) curly hairs
pizhinthu udhari – dried it fully (removing all water)
thugil uduththu – wearing (their) clothes
ERinar – climbed the bank (came out of the river)
thodai oththa – properly prepared
thuLavamum – thiruthtuzhAi (thuLasi) garland
kUdaiyum – flower basket
polindhu thOnRiya – shiningly manifesting
thOL – shoulder
thoNdaradippodi ennum – carrying the auspicious name “thoNdaradippodi”
adiyanai – dhAsan – servant
aLiyan enRu aruLi – acknowledging that I am a suitable candidate for your blessings
un adiyArkku – bhAgavathas who are the servants of your holiness
AL paduththAy – engage me in their service
(athaRkAga) paLLi ezhuntharuLAy – (for that purpose) kindly wake up and bless me

Simple Translation:

oh srIranganAtha who is lying down in srIrangam which is surrounded by the holy water of the cauvery river!  The fragrant lotus flowers have blossomed seeing the rise of the sun in the ocean which by nature makes constant noise. The women who have very small waist like a udukkai (small hand-held drum) have dried their curly hairs (after completing their bathing), worn their clothes and have reached the banks of the river. (me) This servant (of your holiness) named  thoNdaradippodi (the dust of the lotus feet of the bhAgavathas) is manifesting the shining shoulders which carry the flower-basket that contains properly prepared thiruththuzhAi (thuLasi) garlands . (Thus,) you wake kindly wake up, acknowledge that I am a suitable candidate for your blessings and engage me fully in the service the bhAgavathas (your dear servants).

Highlights from the nanjIyar‘s vyAkyAnam:

  • The reason for AzhwAr quoting the incident of women with thin waists and curly hairs is to remind periya perumAL about the girls of vrindhAvan where the gOpikAs would bathe in the ghats of yamunA and thus wake him up quickly. bhattar used to say “periya perumAL is kaNNan emperumAn and namperumAL is srI rAma”.
  • First periya perumAL‘s identity is revealed by saying “sUzh punal arangA!” – he is identified with srIrangam which is an island in the cauvery river and is his dearest abode. Cauvery river is so pleasant that periya perumAL forgets about virajA river (which separates srIvaikuNtam and samsAram), sarayu river (ayOdhyA) and yamunA river (mathurA/vrindhAvan).
  • Then AzhwAr reveals his own identity of having the flower basket and well prepared garlands which are quite fitting for emperumAn‘s glories. Just like iLaiya perumAL (lakshmaNa) was identified in srI rAmAyaNam as the one who was holding a spade (for working in the fields) and a basket (to carry the soil) along with his bow/arrows to guide perumAL (srI rAma), here AzhwAr is identified with the flower-basket and flowers. This sEshathvam (servitude) is the real wealth for jIvAthmAs.
  • thoNdaradippodi (dust of the lotus feet of bhAgavathas) – as the name suggests AzhwAr is situated in the ultimate position of being the servant of bhagavAn‘s devotees.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • kadimalar – fragrant flowers – It is obvious that the flowers in this srIrangam will be most fragrant since this is the abode of srI mahAlakshmi who is identified in nammAzhwAr‘s thiruvAimozhi 10.10.2 as  “vAsam sey pUnguzhalAL thiru” (the abode of srI mahAlakshmi whose hair is most fragrant).
  • thiruppANAzhwAr identifies in amalanAdhipirAn 10th pAsuram “kOvalanAy veNNey uNdA vAyan … aNi arangan” (srIranganAthan is the same krishNa who as a cowherd boy ate butter).
  • The divine conch and disc are bhagavAn‘s identities as identified in thirumangai AzhwAr‘s periya thirumozhi 11.2.6 “Azhiyum sangumudaiya nangaLadigaL“. Similarly, the flower-basket is the most important identity of a bhAgavatha’s identity. Note: Garland making kainkaryam is glorified as the purest kainkaryam to perform for emperumAn in other places as well. Notably, periyAzhwAr, thoNdaradippodi AzhwAr, ananthAzhwAn, etc., have engaged in this pushpa (flower garlands) kainkaryam.
  • When the extraneous aspects of AthmA are removed, ultimately the AthmA is identified by his sEshathvam (servitude) towards emperumAn and his devotees only.
  • Invalid stage of sEshathvam (servitude) is towards samsAram (materialist people and aspects). First valid stage of sEshathvam (servitude) is towards emperumAn. Ultimate stage of sEshathvam (servitude) is towards bhAgavathas.
  • Why are you still sleeping even after getting a devotee like me who has understood and accepted the ultimate stage of sEshathvam? Should you not get up and bless me now?

Thus ends the English translation for thiruppaLLiyezhuchchi based on the wonderful vyAkyAnams written by nanjIyar and periyavAchchAn piLLai.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 9 – Ethamil

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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periyaperumal-art-3

Introduction of this pAsuram:

 

ஏதமில் தண்ணுமை யெக்கம் மத்தளியே
யாழ் குழல் முழவமோடிசை திசை கெழுமி
கீதங்கள் பாடினர் கின்னரர் கெருடர்கள்
கந்தருவரவர் கங்குலு ளெல்லாம்
மாதவர் வானவர் சாரணரியக்கர்
சித்தரும் மயங்கினர் திருவடி தொழுவான்
ஆதலிலவர்க்கு நாளோலக்க மருள
அரங்கத்தம் மாபள்ளி யெழுந்தருளாயே.

Ethamil thaNNumai ekkam maththaLi
yAzh kuzhal muazhavamOdu isai dhisai kezhumik
kIthangaL pAdinar kinnarar kerudar(gaL)
kadharuvar avar kanguluLellAm
mAthavar vAnavar chAraNar iyakkar
siththarum manginar thiruvadi thozhuvAn
Athalil avarkku nALOlakkam aruLa
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

Ethamil – blemishless (without any defect)
thaNNumai – small one sided drum
ekkam – single string instrument
maththaLi – maththaLam (a type of two-sided drum – like a mrdhangam/dOlak)
yAzh – vINai (string instrument)
kuzhal – pullAnguzhal (flutes)
dhisai – in all directions
muzhavamOdu – with their sound
isai kezhumi kIthangaL pAdinar – ones who are capable of singing with the music spreading (in all directions)
kinnarar – kinnaras
garudar – garudas
gandharuvar avar – gandharvas who are standing there
kanguluLellAm – all through the night
mAthavar – great rishis (sages)
vAnavar – dhEvas
chAraNar – chAraNas
iyakkar – yakshas
siththar – sidhdhas
thiruvadi thozhuvAn – to worship your lotus feet
mayanginar – became mesmerized (in the crowd/close proximity)
Athalil – thus
avarkku – for them
nALOlakkam aruLa – to bless them audience in the grand assembly in the morning
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

The kinnaras, garudas, gandharvas, etc., are playing many blemishless musical instruments such as one sided drums, single stringed instruments, double sided drums, vINai, flutes, etc., making loud sounds which spread in all directions. Some have been arriving throughout the night and others in the morning. Great rishis, dhEvas, chAraNas, yakshas, sidhdhas, etc., have arrived to worship your lotus feet. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and bless them your audience in the grand assembly this morning.

Highlights from the nanjIyar‘s vyAkyAnam:

  • thoNdaradippodi AzhwAr says to emperumAn – all the different types of devotees have arrived and are eagerly waiting to have your dharsan. So, since you are the protector of all, kindly wake up and bless them and engage them in your service.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • To establish emperumAn being the protector of all irrespective them being high/low in stature, thirumazhisai AzhwAr‘s nAnmugan thiruvanthAdhi 47th pAsuram is quoted here:

nanmaNi vaNNanUr ALiyum kOLariyum
ponmaNiyum muththamum pUmaramum
panmaNi nIrOdu poruthurLum kAnamum vAnaramum
vEdum udai vEnkatam

In this pAsuram, thiruvEnkatam (thirumalA) which is the abode of thiruvEnkatamudaiyAn (srInivAsan) who has blakcish-blue bodily-hue (the color of a pure high quality pearl) is also glorified as the abode of yALi (a lion like huge animal with an elephant-like-tusk), lions, gold, precious stones, pearls, flower-bearing-trees, forests which is abundant of water-falls that bring along valuable gems, monkeys and hunters. Here, the principle is, emperumAn has descended to thiruvEnkatam to bless all these different types of entities which are seen in the mountain.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 8 – vambavizh

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srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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vishnu-and-naradha

Introduction of this pAsuram:

வம்பவிழ் வானவர் வாயுறை வழங்க
மாநிதி கபிலையொண் கண்ணாடி முதலா
எம்பெருமான் படிமைக்கலம் காண்டற்கு
ஏற்பன வாயின கொண்டு நன் முனிவர்
தும்புரு நாரதர் புகுந்தன ரிவரோ
தோன்றினனிரவியும் துலங்கொளி பரப்பி
அம்பர தலத்தில் நின்றகல்கின்ற திருள்போய்
அரங்கத்தம்மாபள்ளி யெழுந்தருளாயே.

vambavizh vAnavar vAyuRai vazhanga
mAnidhi kapilai oN kaNNAdi mudhalA
emperumAn padimaikkalam kANdaRku
ERpanavAyina koNdu nal munivar
thumburu nAradhar pugundhanar ivarO
thOnRinan iraviyum thulangoLi parappi
ambara thalaththil ninRu agalginRathu iruLpOy
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

vazhanga – to submit to your highness
vAyuRai – aRugampul (bermuda grass)
mA – the best
nidhi – sanga nidhi, padhma nidhi, etc – wealth (having them in their hands)
vambu avizh – with nice fragrance
vAnavar – dhEvas
kapilai – kAmadhEnu (divine cow)
oN – radiantly shining
kaNNadi mudhalA – Mirror, etc
emperumAn – my lord who is the master
kANdaRku – to accept them and bless us
ERpana Ayina – appropriate (to your stature)
padimak kalam koNdu – bringing the materials
nalmunivar – good/great saints
thumburu nAradhar – thumburu, nAradhar, etc (divine musicians who constantly serve emperumAn)
pungundhanar – arrived
iraviyum – the sun too
thulangu oLi – (his) bright radiance
parappi – spreading everywhere
thOnRinan – appeared
iruL – the darkness
ambara thalaththil ninRu – from the sky
pOy agalginRathu – disappeared
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

Oh my lord who is the master! the great rishis, thumburu, nAradha, dhEvas who live in svargam which has a nice fragrance, kAmadhEnu (the divine cow), etc., have all arrived with bermuda grass, great wealth, mirror, etc., and all the other materials to submit them for your thiruvArAdhanam. The sun has risen spreading his rays everywhere and the darkness has disappeared. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and give your blessings.

Highlights from the nanjIyar‘s vyAkyAnam:

  • nalmunivar” is explained as rishis who are ananya prayOjanas – one who dont expect any other prayOjanam than serving emperumAn for his pleasure alone.
  • The sun dispels the external darkness. But the internal darkness (ignorance) can only be removed by emperumAn who is the rakshaka (protector) for all. Note: piLLai lOkAchAryar explains that in mumukshuppadi 36th sUthram “rakshakathvam” means removing the hurdles (unfavourable aspects) and providing the needs (favourable aspects). In subsequent sUthrams he identifies hurdles/needs for different types of persons. In sUthram 38, among other things, he explains that – for prapannas/mumukshus, samsAra sambandham (existence is this material world due to ignorance) is the hurdle and reaching paramapadham to serve emperumAn eternally is the need. Such rakshakam can be done by emperumAn only.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • nalmunivar” is explained as the ones who are constantly meditating on what is pleasing for emperumAn – “aththalaikkup pAngAnavaRRaiyE mananam paNNumavargaL” (அத்தலைக்குப் பாங்கானவற்றையே மனனம் பண்ணுமவர்கள்).
  • Just like emperumAn listens to lullaby songs while going to sleep, he listens to suprabAtham songs while waking up too. That is why thumburu and nAradha have arrived.
  • As explained by nanjIyar, periyavAchchAn piLLai also explains about how emperumAn should help get rid of internal darkness.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 7 – antharaththu

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

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dhevas - worshipping-periyaperumal

Introduction of this pAsuram:

  • nanjIyar and periyavAchchAn piLLai highlight that what is explained in the 6th pAsuram briefly  is explained in more detail in this pAsuram and the next 2 pAsurams. nanjIyar highlights that indhran (leader of dhEvas) and saptha rishis (ones who propagate knowledge) arrived filling the whole sky to wake him up by singing auspicious slOkas and to worship emperumAn‘s lotus feet.  periyavAchchAn piLLai highlights that as mentioned in thaithriya upanishadh “bhIshAsmAth…” (dhEvas are fearful of emperumAn and act according to his orders), indhran arrived here to manifest his servitude towards emperumAn.

அந்தரத் தமரர்கள் கூட்டங்களிவையோ
அருந்தவ முனிவரும் மருதரு மிவரோ
இந்திரனானையும் தானும் வந்திவனோ
எம்பெருமானுன் கோயிலின் வாசல்
சுந்தரர் நெருக்கவிச் சாதரர் நூக்க
இயக்கரும் மயங்கினர் திருவடி தொழுவான்
அந்தரம் பாரிடமில்லை மற்றிதுவோ
அரங்கத்தம்மாபள்ளி யெழுந்தருளாயே.

antharatthu amararagaL kUttangaL ivaiyO
arunthava munivarum marutharum ivarO
indhiran Anaiyum thAnum vandhivanO
emperumAn una kOyilin vAsal
sundharar nerukka vichchAdharar nUkka
iyakkarum mayanginar thiruvadi thozhuvAn
antharam pAr idamillai maRRidhuvO
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

emperumAn – my lord
un(a) kOyilin vAsal – at your divine temple’s entrance
indhiran thAnum – indhran (the leader of dhEvas)
Anaiyum – airAvatham (his elephant vehicle)
vandhu – not only he has arrived
antharaththu amarargaL – dhEvas who reside in the svarga lOkam (worldly heaven)
kUttangaL – their vehicles, family, assistants, etc
aru thavam munivarum – very saintly persons such as sanaka, sanandhana, etc., rishis
marutharum – maruthas with their assistants, etc
iyakkarum – yakshas
sundharar nerukkavum – gandharvas closely standing
vichchAdharar nUkka – vidhyAdharas pushing each other (in the crowd)
thiruvdi thozhuvAn mayanginar – standing there mesmerized in anticipation of worshipping your lotus feet
antharam – sky
pAr – bhUmi (earth/land)
idam illai – no space
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

My Lord! indhiran, the leader of dhEvas, have arrived at the entrance of your divine temple in his airAvatham (elephant – vehicle). Not only him, the dhEvas of the svarga lOkam, their assistants, great saints like sanaka maharishi, etc., the maruthas along with their assistants, etc., yakshas, gandharvas, vidhyAdharas, etc., arrive there standing close to each other and pushing each other filling the sky and the land leaving no space. They all stand mesmerized in anticipation of worshiping your lotus feet. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and give your blessings.

Highlights from the nanjIyar‘s vyAkyAnam:

  • By the arrival of indhran (who is the leader of dhEvas), saintly rishis, gandharvas, yakshas, vidhyAdharas, etc., to worship emperumAn‘s lotus feet, it is established that srIman nArAyaNan is “sarva swAmy” (master of all).
  • arunthava munivar are explained as sanaka, sanAthana, sanandhana and sanathkumAra – 4 mAnasa puthras (born from the mind) of brahmA who have great thapasyA (austerity).
  • There is so much crowd that even the dhvArapAlakas (the gate keepers) do not have space to stand.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Though indhran is identified in the 3rd line only, according to the essence of the pAsuram where dhEvas, rishis, etc., are highligted and indhran being the leader of them, his arrival should be explained first. An example is cited for such explanation – In praNavam, though the actual sequence of the letters (a, u, ma) lead to explaining the nature of “jIvAthmA” that the jIvAthmA represented by “ma” is the full servant of paramAthmA represented by “a”, but looking at the essence it explains the full lordship of bhagavAn over everyone else.
  • arunthava munivar are explained as saptha rishis who have performed great thapasyA.
  • gandharvas, vidhyAdharas, yakshas are different types of species who have special abilities for singing, dancing, etc.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 6 – iraviyar

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periyaperumal-art-2

Introduction of this pAsuram:

  • nanjIyar and periyavAchchAn piLLai highlight that along with subrahmaNya who is the chief of the army of the dhEvas, all the dhEvas who are given the position to manage the activities of the material universes (by bhagavAn) have arrived with their wives, vehicles, servants, etc., to worship emperumAn and have their desires fulfilled. thoNdaradippodi AzhwAr requests emperumAn to wake up and give them his merciful vision.

இரவியர் மணிநெடுந் தேரொடு மிவரோ
இறையவர் பதினொரு விடையரு மிவரோ
மருவிய மயிலினனறு முகனிவனோ
மருதரும் வசுக்களும் வந்துவந்தீண்டி
புரவியோடாடலும் பாடலும் தேரும்
குமரதண்டம் புகுந்தீண்டிய வெள்ளம்
அருவரையனைய நின் கோயில் முன்னிவரோ
அரங்கத்தம்மா பள்ளி யெழுந்தருளாயே.

iraviyar maNi nedum thErodum ivarO
iRaiyavar padhinoru vidaiyarum ivarO
maruviya mayilinan aRumugan ivanO
marutharum vasukkaLum vandhu vandhu INdi
puraviyOdu Adalum pAdalaum thErum
kumara thaNdam pugundhu Indiya veLLam
aruvarai anaiya nin kOyil mun ivarO
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)
maNi – best
nedu – big
thErodum – with the chariot
iraviyar – dhvAdhasa (12) Adhithyas (suns)
iRaiyavar – the contoller of samsAris
padhinoru vidaiyar – EkAdhasa (11) rudhras
maruviya – most suitable
mayilinan – one who has peacock as his vehicle
aRumugan – (the six headed) subrahmaNya
marutharum – the 49 marudhas (wind dhEvathAs)
vasukkaLum – the eight vasus
vandhu vandhu – arriving to the front pushing each other
INdI – staying close together in a group
puraviyOdu thErum – (their – dhEvas) chariots with the horses
pAdalum Adalum – singing and dancing
kumarathaNdam pugundhu – groups and groups of dhEvas arrived
INdiya veLLam – closely positioned crowd (like a flood of water)
aru varai anaiya – like a big mountain
kOyil – in the temple
ninmun – in front of your divine vision
ivarO, ivanO – they are present
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

The 12 Adhithyas arrived in their best and big chariots. The 11 rudhras who are the controllers of the material world and the materialistic people have arrived. The six headed subrahmaNya have arrived with his most suitable peacock vehicle. The 49 maruthas and the 8 vasus have arrived to the front pushing each other. Oh our lord/master who is lying down in srIragangam! please wake up now to bless us. Staying close in a huge crowd, the dhEvas, along with their chariots and the horses are engaged in great singing and dancing. Groups of dhEvas along with subrahmaNya in a huge crowd arrived at the front of the temple which resembles a huge mountain, seeking the divine vision of you. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and give your blessings.

Highlights from the nanjIyar‘s vyAkyAnam:

  • AzhwAr requests that as both prayOjanAntharaparars (ones seeking materialistic benefits) such as dhEvas and ananya prayOjanars (ones seeking emperumAn‘s kainkaryam only – like AzhwAr himself) have arrived, periya perumAL should wake up and give them a merciful glance and bless them all.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • For 11 rudhras being said as “iRaiyavar” (controller), a pramANam from yajur samhithA 6.2.8 is highlighted. Here rudhran himself prays to dhEvas “sObravIth varam vruNA ahamEva | pasunAmadhipathirasANIthi thasmAth rudhra: pasunAmadhipathi: ||” – I pray unto all of you dhEvas that I should be the leader of these samsAris who are like pasu (cow/cattle/animal). That is why they are said as iRaiyavar by AzhwAr here – since they control the material world and the materialistic people.
  • For INdiya veLLam (flood), it is explained that there are many many dhEvas, etc., who have arrived to worship periya perumAL in srIrangam.
  • For kumara dhaNdam – 2 interpretations are given.
    • First, kumaran means subrahmaNyan and dhaNdam means stem/stick (in this context, something thick and well maintained). This means that the servants/soldiers are explained as a stick that is held tightly together (dhEvas standing so close to each other due to the huge crowd).
    • dhEvas look like very young adults (only 16 year old) and have that ever-lasting youthfulness. dhaNdam means collection. So “kumara dhaNdam” means a huge crowd of dhEvas. dhaNdam also can indicate the collection of weapons they hold.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 5 – pulambina

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srirangam golden vimana historysrIranga vimAnam and srIranganAthan gifted by srIrAma to vibhishaNAzhwAn

Introduction of this pAsuram:

  • nanjIyar highlights that thoNdaradippodi AzhwAr is saying to emperumAn that the dhEvas have arrived with flowers to worship him and since he (emperumAn) does not distinguish between his devotees (high/low), AzhwAr requests him to wake up and accept everyone’s kainkaryam.
  • periyavAchchAn piLLai highlights that in the previous pAsuram, AzhwAr spoke about beetles that were sleeping in the fields and in this pAsuram, AzhwAr speaks about the birds that are sleeping in the gardens/groves. The beetles that are sleeping in the fields are woken up easily as soon as they see the sun rising – these are like the devotees who have controlled their senses.  But the birds that are sleeping in the gardens/groves are woken up only after full dawn – these are like the materialistic people who are engaged in sense enjoyment.

புலம்பின புட்களும் பூம்பொழில்களின் வாய்
போயிற்றுக் கங்குல் புகுந்தது புலரி
கலந்தது குணதிசை கனைகடலரவம்
களிவண்டுமிழற்றிய கலம்பகம் புனைந்த
அலங்கலந் தொடையல் கொண்டடியிணை பணிவான்
அமரர்கள் புகுந்தனராதலி லம்மா
இலங்கையர் கோன் வழிபாடு செய் கோயில்
எம்பெருமான் பள்ளி யெழுந்தருளாயே.

pulambina putkaLum pUmpozhilgaLin vAy
pOyiRRuk kangul pugunthathu pulari
kalanthathu guNadhisai kanaikadal aravam
kaLivaNdu mizhaRRiya kalambagam punaintha
alangalan thodaiyal koNdu adiyiNai paNivAn
amarargaL pugunthanar Adhalil ammA
ilangaiyarkOn vazhipAdu sey kOyil
emperumAn paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

pU – blossomed
pozhilgaLin vAy – in the gardens/groves
putkaLum – birds
pulambina – (woke up and) made cheerful sounds
kangul – the night
pOyiRRu – gone
pulari – early morning time
pugunthathu – arrived
guNadhisai – in the eastern direction
kanai – noisy
kadal – sea/ocean
aravam – sound
kalanthathu – spread
kaLi – joyful (due to drinking of honey)
vaNdu – beetles
mizhaRRiya – by the humming sound
kalambagam punaintha – prepared with different flowers
am – beautiful
alangal thodaiyal koNdu – having the garlands
amarargaL – dhEvas
adi iNai paNivAn – to worship (your) divine lotus feet
pugunthanar – arrived
Athalil – thus
ammA – Master of all!
ilangaiyarkOn vazhipAdu sey kOyil – temple served by vibhishaNAzhwAn who is the king of lankA
emperumAn – Oh my lord/master!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

The birds that are in the well-blossomed-flower-rich groves are making cheerful sounds. The night is gone and the day has arrived. The sound of the noisy sea in the eastern direction is heard everywhere. The dhEvas have arrived to worship your lotus feet with garlands prepared using beautiful flowers that still has the beetles that are making joyfully noise after drinking the honey (in the flowers). Thus, you, who are lying down in srIrangam which was worshipped/served by vibhishaNAzhwAn who is the king of lankA! Oh my lord/master (who is lying down in srIragangam)! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • Night is highlighted as the time when thamO guNam engulfs everyone and puts them to sleep. Early morning is identified as the time suitable for worshiping emperumAn as everyone will be situated in sathva guNam early in the morning.
  • emperumAn crowned vibhishaNAzhwAn as the king of lankA even after him being the brother of rAvaNa who had great enmity towards him. He only saw the devotion of vibhishaNAzhwAn and accept him as his brother.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • thoNdaradippodi AzhwAr himself says in thirumAlai 14th pAsuram “vaNdinam uralum sOlai, mayilinam Alum sOlai, koNdal mIdhaNavum sOlai” – srIrangam is filled with beautiful groves where the beetles make beautiful humming sound, the peacocks dance and the clouded sky keeping the place cool. The sound they make resembles them questioning “why is periya perumAL still sleeping?”
  • periyavAchchAn piLLai says AzhwAr is first saying dhEvas who are prayOjanAntharaparars (ones who seek out material benefits) are waiting to serve periya perumAL. But periya perumAL is still not waking up. So he goes on to highlight that emperumAn is lying down facing south where vibhIshaNAzhwAn is crowned by him even though he was the younger brother of rAvaNan. AzhwAr is referring to vibhIshaNAzhwAn saying “You were brought over here by vibhishaNAzhwAn. Should he himself come here and wake you up?”
  • He also explains “vazhipAdu seygai” (worshiping) means acting according to the will of emperumAn. emperumAn is Asritha parAdhInan (totally under the control of his devotees). Though vibhishaNAzhwAn was originally carrying periya perumAL to lankA, enroute, emperumAn decided to stay here in srIrangam to uplift everyone. AzhwAr says “to fulfill such desire, you should wake up now and bless us all”.

While in all pAsurams (except last pAsuram), arangaththammA is used in the end, only in this pAsuram emperumAn is used. This is to highlight that periya perumAL is “emperumAn“, i.e., my (AzhwAr‘s) dear master.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 4 – mEttiLa

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100_0659

Introduction of this pAsuram:

  • nanjIyar highlights that thoNdaradippodi AzhwAr is praying to emperumAn to wake up and help remove the hurdles that stop him from experiencing/enjoying emperumAn just like he helped his devotees as srI rAma by destroying their enemies.
  • periyavAchchAn piLLai highlights that the cowherd boys are taking the cattle for grazing (their free roaming and feeding on grass). The sounds of the bells from the cattle and the humming of the bees are heard identifying the dawn. Thus AzhwAr requests  emperumAn who is the destroyer of enemies and protector of everyone to wake up and bless him.

மேட்டிள மேதிகள் தளைவிடு மாயர்கள்
வேய்ங்குழ லோசையும் விடை மணிக் குரலும்
ஈட்டிய இசை திசை பரந்தன வயலுள்
இருந்தின சுரும்பினம் இலங்கையர் குலத்தை
வாட்டிய வரிசிலை வானவ ரேறே
மாமுனி வேள்வியைக் காத்து அவபிரதம்
ஆட்டிய அடு திறல் அயோத்தி யெம்மரசே
அரங்கத்தம்மா பள்ளி யெழுந்தரு ளாயே.

mEttiLa mEdhigaL thaLai vidum AyargaL
vEynguzhal Osaiyum vidaimaNik kuralum
Ittiya visaidhisai parandhana vayaluL
irinthana surumbinam ilangaiyar kulaththai
vAttiya varisilai vanavarERE!
mAmuni vELviyaik kaththu
avabiratham Attiya adu thiRal ayOththi emmarasE!
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

mEdu iLa mEdhigaL – tall and young buffaloes
thaLai vidum – letting them (buffaloes) loose (for grazing)
AyargaL – cowherds (who are blowing)
vEynguzhal Osaiyum – the sound/music from the flute
maNi – (of the) bells
kuralum – sound
Ittiya isai – the sound of the two (cowherds’ flutes and bells tied on the buffaloes)
dhisai paranthana – spread in all directions
vayaluL – in the green-fields
surumbu inam – group of beetles
irinthana – started with cheerful sound
ilangiyar kulaththai – rAkshasa clan
vAttiya – destroyed
vari silai – (one who holds) Beautiful bow named sArngam
vAnavar ERE! – dhEvAdhi dhEva! God of gods!
mAmuni – visvAmithra maharishi’s
vELviyai – yAga – fire sacrifice
kAththu – protected
avabiratham Attiya – facilitated the holy dip/bathing after successful completion of the yAgam
adu thiRal – one who has great valour which can destroy enemies
ayOththi emmarasE – My lord! due to you are being the ruler of ayOdhyA
arangaththammA – Oh lord/master who is lying down in srIragangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
The sound/music from the flutes of the cowherds who have let loose their buffaloes for grazing is spread in all directions. The beetles in the green-fields have started their day with cheerful sounds. Oh srI rAma! you destroyed the rAkshsas and protected the yAgam of sage viswAmithra and helped him complete his yAgam and undergo the avabrutha snAnam (holy bathing done after successful completion of yAgam). You are our lord for being the king of ayOdhyA and you have great valour that will easily destroy your enemies. Oh lord/master who is lying down in srIragangam! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • srI rAma felt great satisfaction after killing rAvaNa with his bow named sArngam since that was the desire of the dhEvas (starting with brahmA) who were being greatly troubled by rAvaNa. Here emperumAn‘s quality of being happy when his devotees are protected is highlighted.
  • The glories of archAvathAra emperumAn is highlighted. While srI rAma in ayOdhyA was only visible during his life time, as srIranganAthan (in archAvathAram), he is visible for many many generations (who are well after the time of srI rAma’s vibhavAvathAram). Such is his saulabhyam (easy approachability) in archAvathAram that he is waiting for everyone to approach him.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Beautiful sense of humour from periyavAchchAn piLLai. He says AzhwAr highlighting that the cows and cattles have woken up is to indicate to emperumAn that “even beings of lower intelligence have woken up. You are the supreme being with supreme intelligence and should you not have woken up yet?”. narasimha purANa slOkam 16.13 “AhAra nidhrA bhaya maithunAni thulyAni kalvathra samasthajanthO: | gyAnAth visishtO hi nara: parEbhyO gyAnEna hIna: pasubis samAna: ||” is quoted. This says: AhAram (eating), nidhrA (sleeping), bhayam (out of fear, living together in a community) , maithuna (mating and progeny) is common for all beings. But human form is more intelligent than other forms. If such intelligence is not manifested/used, he is as good as cows (other animals).
  • Reason for hailing viswAmithra as “mAmuni” (great sage) is explained beautifully. muni means who is in constant meditation – through their intense power they can accomplish any goal just by desiring for such things. Here, viswAmithra, instead of using his own svAthanthriyam (independence) and power to protect his yAgam, he fully submitted to srI rAma and fulfilled his task. This total dependence on emperumAn gained him the fame of “mAmuni” from AzhwAr‘s words.
  • As said in srI rAmAyaNam bAlakANdam 1.97 “dhasavarsha saharANi dhasa varsha sathAni cha | rAmO rAjyam upAsithvA brahmalOkam gamishyathi” – srI rAma will rule his kingdom for 11000 years and will return his own divine abode, srI rAma lived only for 11000 years. But srIranganAthan is here for many many milleniums to help everyone. So, to have the fully accomplished, please wake up and bless us.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 3 – sudaroLi

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namperumal2

Introduction of this pAsuram:

சுடரொளி பரந்தன சூழ் திசையெல்லாம்
துன்னிய தாரகை மின்னொளி சுருங்கி
படரொளி பசுத்தனன் பனி மதியிவனோ
பாயிறுளகன்றது பைம் பொழில் கமுகின்
மடலிடைக் கீறி வண் பாளைகள் நாற
வைகறை கூர்ந்தது மாருத மிதுவோ
அடலொளி திகழ் தரு திகிரியந் தடக்கை
அரங்கத்தம்மா பள்ளியெழுந்தருளாயே.

sudaroLi paranthana sUzhdhisai ellAm
thunniya thArakai minnoLi surungip
padaroLi pasuththanan panimadhi ivanO
pAyiruL aganRathu paimpozhil kamugin
madalidaik kIRi vaNpALaigaL nARa
vaikaRai kUrnthathu mArutham ithuvO
adaloLi thigazhtharu thigiRiyan thadakkai
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

sUzhdhisai ellAm – everywhere (in all directions)
sudar oLi – sun’s rays
paranthana – have spread/permeated
thunniya – closely located (in the sky)
thArakai – stars
min oLi – the bright light/shine
surungi – reduced/diminished
padar oLi – well spread light (of)
pani madhi ivan – even this cool moon
pasuththanan – lost his shine
pAy iruL – well spread darkness
aganRathu – removed
vaigaRai mArutham idhu – this early morning breeze
pai – greenish
pozhil – gardens/groves
kamugin – betel-nut trees
madalidaik kIRi – cutting through the leaves (flaps)
vaN pALaigaL nARa – Beautiful spathes giving out nice fragrance
kUrnthathu – blowing (carrying that fragrance)
adal – very strong
oLi thigazhtharu – radiantly shining
thigiri – thiruvAzhiyAzhwAn (chakkaraththAzhwAr – sudharasana chakram)
am thada kai – (the one with) beautiful big divine hand
arangaththammA – Oh lord/master who is lying down in srIragangam!
(AdhalAl) paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
The sun’s rays have spread everywhere. The well-spread light of the stars which were closely located have lost their light and even this cool moon have lost its shine. The well-spread darkness have been removed. The early morning breeze which cuts through the flaps of the betel-nut trees in the groves have arrived carrying the beautiful fragrance of the beautiful spathes. Oh the one with the radiantly shining and strong sudharasana chakram in your divine hand! Oh lord/master who is lying down in srIragangam! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • When the king appears, the impostors run away (fearing for their life). Similarly, when the sun appears the darkness disappears immediately.
  • As the enemies are destroyed by the chakkaraththAzhwAr (sudharsana chakram), AzhwAr requests that the sahaja sathru (the enemy which was born along with us), i.e., being controlled by our senses is destroyed to have the senses focussed on emperumAn only to enjoy him.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • As the sun’s radiance is shining, your radiance (which is the source for sun’s radiance) should also shine – for that you need to wake up. thEjasAm rAshimUrjitham (vishNu purANam 1.9.67) and payilum sudaroLi (thiruvAimozhi 3.7.1) – speaks about the glories of bhagavAn‘s radiance.
  • Even without the sudharsana chakram, emperumAn‘s divine hands are so beautiful. With the sudharsana chakram the beauty becomes multifold.
  • You have come here to bless the ones who are suffering and are looking for your dharsan. Why still sleeping instead of waking up, blessing them and fulfilling the purpose of your descending here?

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 2 – kozhungodi

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gajendramoksham

Introduction of this pAsuram:

  • nanjIyar and periyavAchchAn piLLai highlight that the arrival of eastern winds and the waking up of swans indicate the morning. They highlight that thoNdaradippodi AzhwAr requests that bhagavAn being Asritha vathsala (one who is very attached to his devotees), he should wake up now and bless his devotees.

கொழுங்கொடி முல்லையின் கொழு மலரணவிக்
கூர்ந்தது குணதிசை மாருத மிதுவோ
எழுந்தன மலரணைப் பள்ளி கொள்ளன்னம்
ஈன் பனி நனைந்த தமிருஞ்சிற குதறி
விழுங்கிய முதலையின் பிலம்புரை பேழ்வாய்
வெள்ளெயிறுறவதன் விடத்தனுக்கனுங்கி
அழுங்கிய ஆனையினருந்துயர் கெடுத்த
அரங்கத்தம்மா! பள்ளி யெழுந்தருளாயே.

kozhungodi mullaiyin kozhu malaraNavik
kUrnthathu guNadhisai mArutham ithuvO
ezhundhana malaraNaip paLLikoL annam
Inpani nanaintha thamirum chiRagudhaRi
vizhungiya mudhaliyin pilamburai pEzhvAy
veLLeyiRu uRavathan vidaththinukkku anungi
azhungiya vAnaiyin arunthuyar keduththa
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

guNadhisai mArutham – Wind from the east
kozhu kodi – Well nourished creeper
mullai – jasmine plant
kozhu malar – beautiful flowers
aNavi – touching
ithuvO – this
kUrnthathu – blowing
malar aNai – flower-bed
paLLi koL – sleeping
annam – swans
In pani nanaintha – became wet due to the falling snow/fog (like rain)
tham – their
iru chiRagu – beautiful wings
udhaRi – shaking
ezhundhana – waking up
vizhungiya – swallowed/held (the legs of elephant)
mudhalaiyin – crocodile’s
pilamburai – like a cave
pEzhvAy – big mouth
veLLeyiRu uRa – bitten by white and sharp/hard teeth
athan – that elephant’s
vidaththinukku – for the poison (from those teeth)
anungi azhungiya – suffered greatly in pain
Anaiyin – elephant’s (gajEndhrAzhwAn’s)
aru thuyar – big sorrow
keduththa – dispelled
arangaththammA – Oh lord/master who is lying down in srIragangam!
(AdhalAl) paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
The eastern winds have arrived and is blowing with touching the well nourished jasmine creeper enroute. The swans that sleep in the flower-beds are waking up shaking their wings and feathers which have become wet due to the snow/fog falling like rain. You are the one who removed the sorrows of gajEndhrAzhwAn who suffered greatly in pain due to the poison from the biting of the crocodile’s sharp/hard teeth and the crocodile trying to swallow of its foot using the cave like huge mouth. Oh lord/master who is lying down in srIragangam who helped the elephant! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • bhagavAn revealed vEdham in his hamsAvathAram as said in periya thirumozhi 5.7.3 “annamAy anRu angu arumaRai payanthAy arangamA nagaramarnthAnE“. Since swans have woken up, AzhwAr requests srIranganAthan to wake up as well.
  • As mentioned in vishNu dharmam “paramApadham Apanna:” – gajEndhrAzhwAn faced a great danger of being killed by the crocodile. But emperumAn arrived there, removed gajEndhrAzhwAn’s trouble, accepted the flower (which was held by gajEndhrAzhwAn for emperumAn) in his lotus feet and his service. This is bhagavAn‘s greatest favour.  Similarly, he descended into srIrangam as srIranganAthan in archAvathAram to uplift all samsAris (who are present in the times after vibhavAvathArams). AzhwAr requests emperumAn to wake up and fulfill their cravings to be blessed by him (just like he removed the sorrow of gajEndhrAzhwAn).

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • AzhwAr says “paLLikoL annam” – in dhivya dhEsams (which are very dear to emperumAn), everything – even swans, are given great respect. When emperumAnAr arrived at thiruvEnkatam (thirumalA), periya thirumalai nambi who is emperumAnAr‘s maternal uncle and one of the AchAryas, himself came to the streets to welcome him. When emperumAnAr asked why he himself arrived and did not send some one of lower stature to welcome him, nambi says “nammil siRiyArillai ingu vaththippAril” (among those who live here, there is no one lower to me in stature) –  such was his humility.
  • (similar to nanjIyar‘s vyAkyAnam) Since the swans have woken up, emperumAn who also appeared as swan should have woken up by now.
  • Here AzhwAr says “vizhungiya” (swallowed) when really the crocodile bites and holds the foot tight. This is similar to a mother seeing child very close to an open well and screams “I lost him” out of fear.
  • For “arum thuyar“, it is explained that the sorrow was so big that, perumAL himself jumped directly from paramapadham to rescue gajEndhrAzhwAn.
  • Why are you still sleeping? Would you not wake up and help us who are already fallen in this miserable ocean of samsAram and being bitten by five senses which are like five crocodiles?

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 1 – kathiravan

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

namperumal

Introduction of this pAsuram:

  • nanjIyar highlights that the worshippers (dhEvas) of emperumAn have arrived to worship him and thus AzhwAr requests emperumAn to wake up. Through this pAsuram, it is established that srIman nArAyaNan is the worshippable supreme being and all other dhEvathas are his worshippers.
  • periyavAchchAn piLLai highlights that the sun can dispel the external darkness, but only srIman nArAyaNan can dispel the internal darkness (ignorance). AzhwAr requests that emperumAn wakes up to see that the ignorance is dispelled and also to bless the dhEvas, kings, etc., who have arrived to worship him.

கதிரவன் குணதிசைச் சிகரம் வந்தணைந்தான்
கனவிருளகன்றது காலையம் பொழுதாய்
மது விரிந் தொழுகின மாமல ரெல்லாம்
வானவரரசர்கள் வந்து வந்தீண்டி
எதிர் திசை நிறைந்தன ரிவரொடும் புகுந்த
இருங்களிற்றீட்டமும் பிடியொடு முரசும்
அதிர்தலிலலை கடல் போன்றுள தெங்கும்
அரங்கத்தம்மா பள்ளி யெழுந்தருளாயே.

kathiravan guNadhisaich chikaram vandhaNainthAn
kana iruL aganRathu kAlai am pozhuthAy
madhu virinthu ozhugina mAmalar ellAm
vanavar arasargaL vandhu vandhu INdi
ethirdhisai niRainthanar ivarodum pugundha
irungaLiRRu Ittamum pidiyodu murasum
adhithalil alaikadal pOnruLadhu engum
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

arangaththammA – Oh lord/master who is lying down in srIragangam!
kathiravan – sun
guNadhisai – in the eastern side
chikaram – at the peak (on the udhayagiri)
vandhu aNainthAn – arrived and positioned himself
kana iruL – heavy darkness (of the night)
aganRathu – dispelled and driven out
am – beautiful
kAlai pozhuthu Ay – as the morning arrived
mA malar ellAm – all the best flowers
virinthu – blossomed
madhu ozhugina – lots of honey dripped
vAnavar – dhEvas
arasargaL – kings
vandhu vandhu – arriving quickly pushing each other
INdi – in groups
ethirdhisai – south side where bhagavAn‘s divine vision will reach
niRainthanar – stood there filling the entire place
ivarodum pugundha – arrived along with them
iru kaLiRu Ittamum – Big groups of male elephants (which are the vehicles for some the dhEvas, kings, etc)
pidiyodu – (Big groups of) female elephants
murasum – musical bands
adhirthalil – when this crowd makes noise (happily)
engum – in all directions
alai kadal pOnRu uLathu – alai (waves). resembles the sound of ocean with fierce waves
(AdhalAl) paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
Oh lord/master who is lying down in srIragangam! The sun has arrived at the peak of the eastern side dispelling the heavy darkness of the night. As the beautiful morning time has arrived, honey is oozing out of the best of the flowers. The dhEvas and kings are arriving quickly in groups pushing each other to the south side of the sannidhi (temple) where your divine vision will reach. They stand there filling the entire place. Along with them, big groups of male and female elephants (which are the vehicles of the dhEvas, kings, etc) and persons playing musical instruments have arrived. Their sounds and noises that reaches all directions in eager anticipation of your waking up resembles the great sound of an ocean with fierce waves. Thus, you kindly wake up now and give your blessings to all who have assembled here.

Highlights from the nanjIyar‘s vyAkyAnam:

  • periyAzhwAr thirumozhi 4.1.1 “kathirAyiramiravi kalandheriththAl oththa nIL mudiyan”  – bhagavAn‘s divine head itself shines radiantly with the brightness of 1000 suns. The Sun arises from the eastern side where srIranganAthan‘s lotus feet are.  So, in both sides, bhagavAn‘s radiance is glowing brilliantly.
  • Early morning time is highlighted as auspicious time to meditate on emperumAn.
  • dhEvas and kings (who are filled with pride) arrive at emperumAn‘s sannidhi hurriedly to have their desires fulfilled.
  • srIranganAthan is glorified as ubhaya vibhUthi nAthan (one who rules both spiritual and material worlds) independently. AzhwAr identifying himself as ananya gathi:, meaning one who does not have any other refuge than bhagavAn himself.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Just like when some one wakes up, an assistant/servitor may bring a lamp to light their day, when you wake up, sun himself lights the world with his rays. It is Sun’s small kainkaryam (service) for you. He also arrived in the eastern side to have your divine dharsan and the blessings. As quoted in thaithriya upanishadh “bishOdhEthi sUrya:“, he appears on time and performs his duty as a fearful servant of you.
  • parAsara smruthi “brAhmE muhurththam cha uththAya chinthayEth AthamanO hitham | harir harir haririthi vyAharEdh vaishNava: pumAn ||” – (A vaishNava will wake up early in the morning (around 4am) and will meditate upon the well-being of the AthmA (self). He will recite the name of hari at that time 3 times) and in thiruppAvai 29 “chiRRam chirukAlE vandhunnaich chEviththu” (arriving in the early morning to worship you).
  • Since the dhivya dhEsam is srIrangam which is the dwelling place of srIranganAthan who never gets separated from his divine consort srIranganAyaki thAyAr, the male elephants also arrived with their counterparts (female elephants) to serve the divine couple.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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srIvaishNava education/kids portal – http://pillai.koyil.org