Tag Archives: thaniyan

Arththi prabandham – thaniyans (Invocation)

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thaniyan 1

thEn payilum thArAn ethirAsan sEvadi mEl*
thAn paramapaththi thalaiyeduththu*
mAndharkku uNavAga Arththiyudan oNdamizhgaL seydhAn*
maNavALa mAmunivan vandhu

word-by-word meanings

maNavALa mAmunivan – periya jIyar, who is also known by the name of maNavALa mAmunigaL
vandhu – incarnated in this world.
thAn – During his incarnation,
paramapaththi – highest state of bhakthi (devotion)
thalaiyeduththu – was blessed upon him towards
thArAn – the one who adorns a garland
payilum – that oozes with
thEn –  honey
ethirAsan – and the one who is also known as ethirAsan.
sEvadi mEl –  (maNavALa mAmunigaL) wrote about ethirAsan’s lotus feet
seydhAn – a work called “Arththi prabandham”
oN – that is simply beautiful (object of great enjoyment)
thamizhgaL – in dhrAvida language (thamizh)
Arththiyudan – with much interest in order to reform them after looking at the sad and pitiable state
mAndharkku – This work is targeted towards ignorant souls
uNavAga – and serves as their food for thought

Simple Translation

maNavALamAmunigaL who is also known as periya jIyar, incarnated in this world. During this time, he was bestowed with bhakthi of the highest order known as parama bhakthi by none other than yathirAja, the one who is seen adorning a beautiful garland from which honey oozes out. maNavALa mAmunigaL wrote with much interest (Arththi) about the significance of the lotus feet of yathirAja and that work is celebrated by the name of “Arththi Prabandham” in beautiful thamizh language. This work is targeted toward the ignorant souls and serves as the food for their intellect.

thaniyan 2

vambavizh thAr vaNmai maNavALa mAmunigaL*
ampuviyil kAl porundhA ArththiyinAl* umbar thozhum
viNNulagil chella viraindha ethirAsan padhangaL
naNNi uraiththAr namakku

word-by-word meanings

maNavALa mAmunigaL- periya jIyar, who is also known by the name of maNavALa mAmunigaL
uraiththAr – blessed
namakku – us (with this work called “Arththi prabandham”)
vaNmai – with extreme generosity is seen
thAr – adorned with a garland of beautiful flowers that
vambavizh – blossomed just then.
ArththiyinAl – (maNavALa mAmunigal) with sadness because he realized that
kAl – his divine lotus feet
porundhA –  is not able to fit to live in this
am – beautiful
puviyil – world and so he
viraindha – tried to expedite his
chella – ascend to
viNNulagil – paramapadham (the eternal abode of Sriman nArAyaNan the place for which there is no superior
thozhum – that is being worshipped by
umbar – nithyasUris (eternal servants of Sriman nArAyaNan)
naNNi – This was possible because of his steadfast and unyielding faith in
padhangaL – the lotus feet of
ethirAsan – emperumAnAr

Simple Translation

maNavALamAmunigaL who is seen adorned with a garland of flowers that had just blossomed, blessed us with a work called “Arththi Prabandham”. He regarded that his feet are not fit to live in this beautiful world and wanted to expedite his going to paramapadham, the place of worship for nithyasUris. This was possible for maNavALa mAmunigaL only due to the grace of emperumAnAr.

adiyEn santhAnam rAmAnuja dhAsan

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thiruvezhukURRirukkai – thaniyans (Invocation)

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

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First thaniyan

piLLai lOkam jIyar’s vyAkyanam of thaniyan in maNipravALam (a writing style in which thamizh and sanskrit are mixed) is being translated here.

This thaniyan sings pallANdu (mangaLAsAsanam/well-wishes) to thirumangai AzhwAr who sang the six prabandhams that provide protective walls to emperumAn, like the compound walls that protect our temples.

Acharyas are to be praised directly in front of them. AzhwAr is present in archai thirumEni in many dhivya dhEsasms. This thaniyan sings pallANdu to such an AzhwAr.

thUyOn sudar mAna vEl

thUyOn sudar mAna vEl

ramanujemperumAnAr

thaniyan blessed by emperumAnAr

vAzhi parakAlan vAzhi kalikanRi
vAzhi kuRaiyalUr vAzh vEndhan
vAzhiyarO mAyOnai vAL valiyAl mandhiramkoL mangaiyarkOn
thUyOn sudarmAna vEl

Word-by-word meanings

vAzhi – long live (pallANdu to)
parakAlan – thirumangai AzhwAr who is like yamA for people of other mathams (philosophies);
vAzhi – long live
kali kanRi – thirumangai AzhwAr who destroyed (the illness of) kali yuga;
vAzhi – long live
vEndhan – the king thirumangai AzhwAr
kuRaiyalUr – (of) thirukkuRaiyalUr,
vAzh – the place that lived well (because of him);
vAzhi – long live
sudar –the bright
mAnam – and great
vEl – spear
mangaiyarkOn – (of) thirumangai AzhwAr,
thUyOn – the one who has both inner and outer purity
vAL valiyAl – and who with the strength of his sword
mandhiram koL – received thirumanthra rahasyam
mAyOnai – from emperumAn.
(vazhiy)arO – ‘asai’ as part of thamizh grammar.

vyAkyAnam (meanings)

vAzhi parakAlan – pallANdu to AzhwAr who got the name of parakAlan. ‘para[r]’ (others) refers to those who deny emperumAn.  AzhwAr is a strong force like yama for such people. So AzhwAr is parakAlan.

vAzhi kali kanRi – pallANdu to AzhwAr known as kali kanRi (one who can rid of illness of kali yuga).

kuRaiyalUr vAzh vEndhan vAzhi – pallANdu to the king of, the one who was born in, and the one who protected, the place of thiruk kuRaiyalUr.

Now emperumAnAr sings pallANdu to both AzhwAr and his spear by saying

mAyOnai vAL valiyAl mandhiram koL mangaiyar kOn thUyOn sudarmAna vEl.

mAyOnai – AzhwAr got the thirumanthram by threatening emperumAn using the strength of his sword, the ‘mAyon’ who is in thiruvarangam (srIrangam) lying on the Adhi sEshan.

As it says ‘mAyOn’ in “kadi arangathu aravANaiyil paLLi koLLum mAyonai [perumAL thirumozhi 1-2], and as it says “vAzhi suzhi poriththa nIr ponnith then arangan thannai vazhi pariththa vALan vali”, it was arangan from whom AzhwAr got thirumanthram using the strength of his sword.

AzhwAr stole thirumanthram from the mAyOn who steals all the belongings of those devotees that love Him!! (kai poruLgaL munnamE kaikkoNdAr kAviri nIr sei puraLa Odum thiruvarangach chelvanAr’ [nAchchiyAr thirumozhi 11-6])

AzhvAr got thirumanthram from the emperumAn who is mandhiram (manthram), like it is said in ‘andhaNar mAttu andhi vaiththa mandhiram’ [thirunedunthANdakam 4].

mangaiyar kOn – AzhwAr is king of thirumangai, isn’t it?

thUyOn – AzhwAr is having both inner and outer purity.

ananyArha sEshathvam (no subservience to anyone else), ananya saranathvam (not using anything other than emperumAn as the means to attain Him), ananya bhOgyathvam (not considering anything other than emperumAn as enjoyable) are some of the inner purities of AzhwAr.

Having undergone pancha samskAram, etc., are part of his outer purity.

AzhwAr also gave all of his names in one pAsuram, and those names also show us his inner and outer purity: angamalath thada vayal sUzh Ali nAdan, aruL mAri, arattamukki, adaiyAr seeyam kongu malar kuzhaliyar vEL mangai vEndhan, kORRavEl parakAlan, kaliyan [periya thirumozhi 3-4-10].

sudar mAna vEl big spear that is made of brightness; well qualified to be held by thirumangai mannan who is bright and great.

thUyOn vEl vAzhiyarO – thaniyan says that like AzhwAr his spear is also worthy of being sung pallaNdu. Didn’t ANdAL also sing in thiruppAvai [24], ‘nin kaiyil vEl pORRi’? When singing pallANdu to kaNNan, they too sang pallANdu to his spear also. AzhwAr also says ‘koRRa vEl [periya thirumozhi 3-4-10] about his spear – so unlike other spears which see losses, the one he carries always sees victory; but still because of his [AzhwAr’s, or the one who wrote the thaniyan, that is, emperumAnAr’s] love towards AzhwAr’s spear, pallANdu is being sung for it also.

Second thaniyan blessed by emperumAnAr

[There is no vyAkyAnam by piLLai lOkam jeeyar for this thaniyan; so only the word by word meaning is included here.]

sIrAr thiruvezhu kURRirukkai ennum senthamizhAl
ArAvamudhan kudanthaip pirAn than adiyiNaik kIzh
ErAr maRaip poruL ellam eduththu ivvulagu uyyavE
sOrAmal sonna aruL mAri pAdham thuNai namakkE

Word-by-word meanings

Ar – filled with
sIr – greatness of words and meanings
thiruvezhu kURRirukkai ennum – in the prabandham named thiruvezhu kURRirukkai
senthamizhAl – which is in the form of a beautiful thamizh prabandham (poem),
adi iNai kIzh – which sang about both of the lotus feet of emperumAn
ArAvamudhan – who has the name of ArAvamudhan
kudanthaip pirAn than –thirukkudanthai perumAn,
ErAr maRaip poruLai ellAm eduththu – it is clearly showing the meanings of vEdhas that have the greatness such as apaurushEyathvam (not created by anyone),
ivvulagu uyyavE – for this world to understand and live well;
sOrAmal sonna – AzhwAr gave us all the meanings of vEdhas without missing anything
aruLmAri – that is, the rain of kindness, that is thirumangai azhwAr,
pAdham – his lotus feet
namakkuth thuNai – is our shelter.

Translation in English by raghuram srInivAsa dAsan

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thiruvezhukURRirukkai

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

thiruvezhukURRirukkai (pronounced as thiruvezhukUtrirukkai) is one of the prabandhams sung by thirumangai AzhwAr.

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Audio

thirumangai AzhwAr sang periya thirumozhi first; he ended with the prayer to emperumAn to help get rid of the dhEha sambandham (relationship of AthmA with the body). In his second prabandham thirukkuRunthANdakam, since emperumAn did not show himself to AzhwAr as He wanted AzhwAr to have more hunger for His visit, AzhwAr was not able to bear the delay, and like how an extremely thirsty person would drink and immerse himself into the water, and pour water on himself, AzhwAr sang about emperumAn by talking, and prostrating, and thinking about Him, and tried to sustain himself.

When one drinks some bit of water, he would feel like drinking more and more. AzhwAr also felt much more thirst for emperumAn, and so in his third prabandham of thiruvezhukURRirukkai, he surrendered to thirukkudandhai ArAvamudhan with great longing for Him. So this is a saraNAgathi prabandham. (nammAzhwAr also performed saraNagathi to thirukkudandhai ArAvamudhan – thiruvAimozhi 5-8)

About the name of the prabandham: ezhu – 7, kURu – parts, irukkai – being/having. Or, it is in 7’s – that may be based on poetry based on time, place, counts, is referred to as ‘chiththirak kavithai’ – we can draw thiruvezhukURRirukkai, in the form of a chariot. The chariot starts with a small width and becomes wider and wider. In the same way, thiruvezhukURRirukkai uses numbers 123 in one line of the pAsuram, then uses 12321 in the next line, then 123454321,  12345654321, 1234567654321, and again 1234567654321.

thiruvezhukURRirukkai

This form of poem is called ratha bandham.

Following diagram of the prabandham provides a visual treat – thiruvezhukURRirukkai_English_drawing

thiruvezhukURRirukkai is recited at the start of thEr (chariot) uthsavam in many dhivya dhEsams.

This translation is not meant to be done word by word; it is attempted to provide salient points of the vyAkyAnams. Please contact us if there are any corrections required. As always, your reading and providing valuable comments are welcome.

vyAkyAnam is provided by the vyAkyAna chakravarthy (emperor of commentaries), that is, periyavAchchAn piLLai.

Detailed description provided by puthUr swami has helped understand more meanings of the vyAkyAnam and it was necessary for doing any level of translation here.

Translation by Raghuram Srinivasa Dasan.

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