SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
First thaniyan
This thaniyan is divined by thirukkOshtiyUr nambi.
kalayAmi kalidhvamsam kavim lOka dhivAkaram
yasya gObi: prakASAbir Avidhyam nihatham thama:
Word-by-word meaning
kalayAmi – I meditate upon him,
yasya – by whose
prakASAbi: – shining
gObi: – rays of light (words)
Avidhyam – the ignorance
thama: – that is darkness
nihatham: – was removed,
(tham – He being of such stature),
kali dhvamsam – being one who destroys the blemishes of kali yugam
lOka dhivAkaram – being the sun for the people of the world (who shines light on the meanings)
kavim – that is, the poet, parakAlan (thirumangai AzhvAr).
vyAkyAnam (divined by piLLai lOkam jeeyar)
Introduction to vyAkyAnam of thaniyan
kalayAmi kalidhdhvamsam, … – It asks to prostrate at the divine feet of thirumangai AzhvAr for his help of (bestowing) thirumozhi and other prabandhams.
vyAkyAnam of thaniyan
kalayAmi kalidhdhvamsam – It is asking to worship the poet parakAlan, one having his identity as kali kanRi (remover of kali’s effects).
kavim lOka dhivAkaram – The sun would remove the darkness of outside. This AzhvAr would remove both the inner and outer darkness of the people of the world.
yasyagObi – Whose (such AzhvAr‘s) thousand maRai (vEdham) as said by yathgOsahasram,
they would be
prakASabi: – would be of beautiful garland of thamizh poems, and would be a light that removes darkness of the mind;
by such words that shine,
Avidhyam thama nihatham – the ignorance that is darkness got removed.
So worship him, says the thaniyan.
Second thaniyan
piLLai lOkam jIyar’s vyAkyanam of this thaniyan in maNipravALam (a writing style in which thamizh and samskrutham 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. AzhvAr is present in archA thirumEni (in the form of divine deity) in many dhivya dhEsasms. This thaniyan sings pallANdu to such an AzhvAr.
thUyOn sudar mAna vEl
thaniyan blessed by emperumAnAr
vAzhi parakAlan vAzhi kalikanRi
vAzhi kuRaiyalUr vAzh vEndhan
vAzhiyarO mAyOnai vAL valiyAl mandhiram koL mangaiyarkOn
thUyOn sudarmAna vEl
Word-by-word meaning
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 flourished (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 town 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) reclining 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 who love Him!! (kai poruLgaL munnamE kaikkoNdAr kAviri nIr sey 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, not being enjoyed by anyone other than emperumAn) 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.
Translation by raghuram SrInivAsa dAsan
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