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thaniyan. Word by Word Meaning. pravEsam (Introduction). anbE thagaLiyA. avathArikai. Word by Word Meaning. vyAkyAnam. gyAnaththAl nanguNarndhu. avathArikai. Word by Word Meaning. vyAkyAnam. parisu naRumalarAl. avathArikai. Word by Word Meanings. vyAkyAnaСодержание книги
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en piRavi thIra iRainjinEn innamudhA
anbE thagaLiyaLiththAnai nan pugazh sEr
sIdhaththAr muththukkaL sErum kadal mallaip pUdhaththAr ponnangazhal
Word by Word Meaning
in – sweet amudhA – like nectar
anbE thagaLi – the second thiruvandhAdhi, which starts with the words anbE thagaLi (devotion as container) aLiththAnai – one who mercifully gave
nal – great pugazh – fame
sEr – having joined
sIdhaththu Ar – full of coolness muththukkaL –pearls
sErum – having joined
kadal mallai – one who was born in the divine abode of thirukkadanmallai [modern day mahAbalipuram]
bhUdhaththAr – bhUdhaththAr‟s pon am kazhal – the desirous, beautiful divine feet
en – my
piRavi – births thIra – to be removed
iranjinEn – worshipped
It was bhagavadh SrI rAmAnujar‟s affectionate disciple thirukkurugaippirAn piLLan who mercifully divined this thaniyan. In this, piLLan is saying that he is worshipping at the desirous, divine feet of bhUdhaththAzhwAr, who mercifully gave this prabandham for removing the difficulties of this world [the repeated births that those who live in this world have to undergo], and who was born in the divine abode thirukkadalmallai.
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We shall take up the 1st pAsuram of this prabandham next.
Source: http://divyaprabandham.koyil.org/index.php/2017/09/irandam-thiruvandhadhi-thaniyan/
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pravEsam (Introduction)
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<< thaniyan
In the mudhal thiruvandhAdhi (first thiruvandhAdhi), poygai AzhwAr had said that emperumAnis the Lord of both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm). When it was made known to poygai AzhwAr that both these realms are subservient to emperumAn, that knowledge took the form of bhakthi (devotion). poygai AzhwAr‟s mudhal thiruvandhAdhi is related to gyAnam (knowledge). bhUthaththAzhwAr‟s iraNdAm thiruvandhAdhi (second thiruvandhAdhi) is related to bhakthi. The second thiruvandhAdhi is nothing but the words that flowed out of this bhakthi. In that case, did poygai AzhwAr not have bhakthi? The response will be that he did have bhakthi. (when clay is converted into pot, clay is termed cause and pot is termed effect. In the same way) gyAnam is the causative factor of poygai AzhwAr‟s while bhakthi is the resultant (effect) factor of bhUthaththAzhwAr‟s outpouring. The knowledge that came about after thinking about nithya vibhUthi and leelA vibhUthi is due to poygai AzhwAr. bhUthaththAzhwAr‟s position came about when that knowledge matured and became bhakthi. When bhUthaththAzhwAr reflected on the meditation of poygai AzhwAr on the vibhUthis of emperumAn and their expanse, the words that came out of the manifestation of that bhakthi became this prabhandham (iraNdAm thiruvandhAdhi).
In the mudhal thiruvandhAdhi, the knowledge about emperumAn that he is the Lord of the world and that the world is his possession was mentioned. That knowledge is the upAyam (means) to attain him. In the world, the path to attain anything and the benefit of attaining that entity are different. When such is the case, how will it be apt to say that emperumAn is himself the path and the benefit? This is so because, emperumAn being omnipotent, it will be correct to say that he is the path and he is the benefit. For the objects seen in the world, the nimiththa kAraNam (assertive reason), the sahakAri kAraNam (the collaborative reason) and the upadhAna kAraNam (material reason) are found to be different, whereas in the case of this world, emperumAn himself becomes all three reasons due to his omnipotence. In the same way, it will be correct to say that he is both the means and the benefit.
Whatever is there in the “whole” will also be there in the “parts”. If it is said in a general sense that emperumAn is the head of all the worlds, is it necessary to say that he is also the head of an
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individual! When the path to attain him is with him and not with oneself, should one not look up to him till the path matures? Once paramEsvara mangalaththu ANdAn asked of kurugaikkAvalappan (a disciple of SrIman nAthamunigaL) “what is the connection between emperumAn and the world?” kurugaikkAvalappan responded saying “between which emperumAn and which world?” (implication is that there is no separate world and no separate emperumAn). ANdAn was satisfied with this response. pramANam (authentic texts) say that AthmA is ISvaran (soul is Lord). Just as body is (subservient) to soul, the world is (body) to emperumAn. poygai AzhwAr experienced the saying of thaiththirIya upanishath nArAyaNavalli 11 “pathim viSvasya” (Lord of world). Since bhUthaththAzuwAr is one entity among the entities in the world, this will be applicable to him too. Hence, bhUthaththAzhwAr experiences that emperumAn is Lord to him too.
When knowledge matured into bhakthi, shouldn‟t the two thiruvandhAdhis (the first and the second) be the product of one? Isn‟t it seen that the first thiruvandhAdhi is one AzhwAr‟s and second, another AzhwAr‟s! Even though written by three sages, since vyAkaraNam (grammar) has been the subject matter of all three, isn‟t it considered as one text! In mImAmsA SAsthram, though jaimini has written twelve chapters and vyAsar, four chapters, since the subject matter is the same, are they not considered as one SAsthra! Here too, the same consideration holds good.
That the creator of universe (emperumAn) has unlimited knowledge and power and that he holds Sankam (divine conch) and chakkaram (divine disc) were mentioned in the mudhal thiruvandhAdhi. This is also due to bhakthi. Since the knowledge about these has come about now only (and not earlier) it has been said in this manner. Since emperumAn is the means (path to attain him), it was he who created bhakthi. poygai AzhwAr thinks (in the mudhal thiruvandhAdhi) that it is amazing that emperumAn corrected him as much as it is wondrous that emperumAn controls this amazing world. If one were to ask whether it was only knowledge about emperumAn that poygai AzhwAr had, it should be said that all the AzhwArs had both knowledge about and devotion towards emperumAn. Based on the main subject that they handled, it could be said that poygai AzhwAr‟s main subject was knowledge and bhUthaththAzhwAr‟s was bhakthi. Even though all the AzhwArs knew the divine mind of one another, did they not mercifully say [whatever they had to say] in the same voice (in the same way)! Isn‟t this similar to AdhiSEshan having multitude of heads but one throat!
Let us take up thaniyan for this prabandham next.
Source: http://divyaprabandham.koyil.org/index.php/2017/09/irandam-thiruvandhadhi-introduction/
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1 – anbE thagaLiyA
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< pravESam (Introduction)
avathArikai
AzhwAr is mercifully mentioning about his servitorship born out of the affection and other qualities that he had towards emperumAn, who is apt to be attained, and also about emperumAn‟s role as the Lord. Just as was mentioned in the mudhal thiruvandhAdhi, here too AzhwAr is establishing emperumAn through deduction.
Let us go through the pAsuram and its meanings:
anbE thagaLiyA ArvamE neyyAga
inburugu sindhai idu thiriyA nanburugi
gyAnach chudar viLakku ERRinEn nAraNaRku gyAnath thamizh purindha nAn
Word by Word Meaning
gyAnam thamizh – the thamizh work which gives knowledge purindha – one who composed nAn – adiyEn (servitor)
anbE – bhakthi (devotion)
thagaLiyA – as container (lamp, for ghee) ArvamE – parabhakthi (a stage of devotion wherein one gains knowledge about emperumAn)
neyyAga – as ghee (clarified butter) inbu urugu sindhai – the mind which melts due to happiness
idu thiriyA – as the wick which is placed in the container for holding ghee
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nanbu – AthmA (soul) which is gyAnasvarUpi (the epitome of knowledge)
urugi – being melted gyAnam – paragyAna (ability to have dharSan (vision) of emperumAn)
sudar viLakku – the radiant lamp nAraNaRku – for nArayaNa
ERRinEn – I lit
vyAkyAnam
anbE thagaLiyA– in mudhal thiruvandhAdhi, poygai AzhwAr had mercifully said “vaiyamthagaLiyA” (entire expanse of the world as holding vessel). bhUdhaththAzhwAr thinks of the entire expanse of the earth through his devotion and makes that devotion itself as the container. Since he has already heard the pAsuram “vaiyam thagaLiyA” [sung by poygai AzhwAr] he is transforming his devotion towards emperumAn as the container and is lighting it. Doesn‟t the oil [ghee] need a base [for holding it]? [the word snEham means both oil and devotion in samskrutham]. Hence he is terming devotion [anbu also means snEham] as the base [container] for oil. Devotion which cannot be destroyed by anything became container. This is the base for other things which follow. The knowledge, mentioned earlier [previous prabandham], fructifies fully into devotion. Isn‟t knowledge lending itself to mature into devotion! Isn‟t that the reason why nammAzhwAr mercifully said
in thiruvAimozhi 1-1-1 “mayarvaRa madhinalam aruLinan ” (madhinalam is knowledge matured into bhakthi).
ArvamE neyyAga–Once that bhakthi matures, keeping that bhakthi as the causative factor forenjoying emperumAn, without which AzhwAr cannot sustain himself, his parabhakthi (knowledge about emperumAn) became the base [container] for ghee. Arvam (parabhakthi) is the second stage of devotion. Affection is taken as being involved with emperumAn due to snEham. parabhakthi is that stage where one is constantly thinking of emperumAn and will be unable to move away from him. Alternatively, affection is having compassion towards emperumAn and parabhakthi is the involvement with emperumAn as a result of that compassion. Hasn‟t ANdAL mercifully said in nAchchiyAr thirumozhi 4-8 “Aval anbudaiyAr tham manaththanRi mEvalan” (emperumAn cannot tolerate anything other than the hearts of those who have compassion and involvement)!
inburugu idu sindhai idu thiriyA–the mind which transforms because of enjoyment of bhagavathvishayam (relating to emperumAn) on account of affection and involvement, became the wick for that lamp. Since emperumAn is apt to be attained and has auspicious qualities, the mind keeps meditating on him constantly, melts and being sweet, the mind became the wick. Isn‟t mind the reason for thinking!
nanburugi–nanbu refers to the dharmabhUtha gyAnam of AthmA [dharma bhUtha gyAnam isknowledge of AthmA by which it is able to sense everything which happens in all parts of the body even though AthmA is infinitesimally small and is located inside the heart]. brahma sUthram 2-3-29 says “thadhguNasArathvAth thadhvyapadhESa: prAgyavath” (for AthmA, since gyAnam (knowledge) as a characteristic is the essence, it is referred to as gyAnam itself, just as a person is called gyAnavAn (one with knowledge)). Alternatively, that which has a benefit is
called nanbu and nanbu can refer to AthmA. The benefit to AthmA is that it is distinct from achEthana entity which is fickle and unsteady, it is identified by knowledge and joyousness, it is always present, and it is a servitor to emperumAn. When it is said that it (AthmA) melts, it means that it cannot be cut, it cannot be burnt, it cannot be wet, yet when it comes to matter relating to emperumAn it melts and becomes a liquid like material. Since AthmA, which is always present,
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melts, it means that it involves totally with emperumAn and sinks. Has it not been said in SrIvishNu purANam 1-7-39 “na vivEdha AnmanO gAthram thath smruthyAhlAdha samsthitha:” (prahlAdha did not realise that his body was being bitten by snakes as he was thinking about emperumAn and was joyful)! Thus, with all these, the different stages of devotion to emperumAn have been mentioned. The order of these states is that initially it is parabhakthi, then paragyAnam and then paramabhakthi.
gyAnach chudal viLakku ERRinEn–with the mercy ofemperumAnI lit the lamp which is brightlyburning paragyAnam. Lamp will show itself and will also show other objects. In the same way, bhakthi, which is matured knowledge, will show its SEshathvam (being a servitor) and the SEshithvam of emperumAn (being the master).
viLakku ERRinEn–Once the servitorship is known, since only kainkaryam (service) is to be carriedout, I carried out service in this manner.
nAraNaRku–tonArAyaNnanwho is the Lord of all. Through this, it is mentioned that carrying outservice to any inapt entity is avoided.
gyAnath thamizh purindha nAn–I who composed the thamizh prabandham which is thepersonification of knowledge. As mentioned in vEdhArtha sangraham “bhakthiScha gyAnaviSEsha:” (bhakthi is a classification of knowledge), the prabandham, created by me, gives gyanam which matures into devotion.
gyAnath thamizh purindha nAn–the prabandham that I had composed, apart from being withoutany mistake in thamizh grammar, is also capable of granting mOksham.
gyAnath thamizh purindha nAn gyAnach chuddar viLakku ERRinEn–I who can be trusted,said, just as nammAzhwAr said of himself as being with lot of desire, in thiruvAimozhi 2-1-11“kAdhal kurugUrch chatakOpan sonna”. As said in SrI rAmAyaNam 2-40 “SOka: SlOkAthvamAgatha:” (sorrow was brought out as SlOkam (hymn)), knowledge was brought out as knowledgeable thamizh. I composed this pAsuram so that bhakthi will manifest itself resplendently to all the people of this world, instead of ending with me. AzhwAr is divinely saying this prabandham so that the sAkshAthkAram (ability to see emperumAn) that he obtained, will be available to those who learn this prabandham. Here onward, he is mentioning about his bhakthi, his involvement, the sweetness of emperumAn which is the cause for those two, the aptness with which the AthmA was to think of his servitorship, the servitorship that he had towards emperumAn etc.
We shall move on to the 2nd pAsuram, next.
Source: http://divyaprabandham.koyil.org/index.php/2017/09/irandam-thiruvandhadhi-1/
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2 – gyAnaththAl nanguNarndhu
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avathArikai
AzhwAr says in this pAsuram that those who have such bhakthi [as described in the first pAsuram], even if they recite the divine names of emperumAn in a disorderly way, and even if they are permanent samsAris (dwellers of materialistic realm), emperumAn will make them on a par with nithyasUris (permanent dwellers of SrIvaikuNtam).
Let us go through the pAsuram and its meanings:
gyAnaththAl nanguNarndhu nAraNan than nAmangaL dhAnaththAl maRRu avan pEr sARRinAl vAnaththu aNi amarar Akkuvikkum ahdhanRE nangaL paNiyamarar kOmAn parisu
Word by Word Meaning
nAraNan than – SrIman nArAyaNan‟s
nAmangaL – distinct divine names (which refer to his svarUpa guNam (qualities of his basic nature)) maRRu – and
avan pEr – his divine names (which refer to his expansive wealth) gyAnaththAl – with knowledge (which is the epitome of bhakthi) nangu uNarndhu – knowing very well dhAnaththAl – standing in the position (of the boundary of bhakthi)
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sARRinAl – if meditated upon
nangaL paNi amarar kOman parisu – the quality of emperumAn who is the lord of nithyasUris, who are our friends and who are servitors of emperumAn
vAnaththu aNi amarar Akkuvikkum ahdhenRE – will make us to be on a par with nithyasUris who are like decorations to paramapadham (SrIvaikuNtam)
vyAkyAnam
nAraNan than nAmangaL maRRu avan pEr dhAnaththAl sARRinAl–if the distinctive divinenames of emperumAn which refer to the qualities of his basic nature and his divine names which refer to his aspects [wealth] are recited with bhakthi, from an exalted state
gyAnaththAl nangu uNarndhu–knowing very well through bhakthi (it is difficult to know withoutbhakthi). Even though both dhritharAshtra [father of the 100 kauravas starting with dhuryOdhana] and sanjaya [his charioteer] studied [in gurukula, school of learning from an AchAryan] together, only sanjaya had devotion [towards emperumAn]. dhritharAshtra learnt only the lines [in the lessons]. dhritharAshtra asked of sanjaya “while both of us studied only in the same place, what is the reason that you have knowledge while I do not have it?” sanjaya responded saying “unlike you who learnt only the lines, did I not learn with bhakthi!”
nangu uNarndhu–when reciting his divine names, we should know very well the relationshipbetween emperumAn and us. In other worlds, we should know his qualities and our qualities; that he is the lord and we are his servitors.
nAraNan than nAmangaL– (nArAyaNa is also a divine name. Why then say “nArANan thannAmangaL?”) the divine name nArAyaNa is distinct from other divine names. Just
as emperumAn‟s gyAna, Anandha etc (knowledge, bliss etc) are considered as identities of his basic nature, and other characteristics such as gyana, Sakthi etc (knowledge, power etc) as identities of his qualities, thirumanthram (nArAyaNa) is considered as an identity of his basic nature while other names are considered as divine names. Haven‟t nammAzhwAr in his thiruvAimozhi 9-3-1 “pEr Ayiram koNdadhOr pIdudaiyan” (the strong one with a thousand names) and pEyAzhwAr in his mUnRAm thiruvandhAdhi “nAmam pala solli nArAyaNa” (reciting multitude names) divinely mentioned the same!
nAraNan than nAmangaL–the divine names of the apt Lord, emperumAn
dhAnaththAl–with bhakthi. Reciting for obtaining other benefits [thanemperumAnhimself]. Even ifthere is no need for other benefits, unless these are recited, it will not be possible to sustain oneself, hence reciting these names. That it is not possible to sustain oneself without reciting the names indicates the boundary of bhakthi. The next stage to this is reciting emperumAn‟s divine names with ecstasy.
maRRu–this could be considered either as a metrical syllable or as reciting the divine name abovethe position of bhakthi.
avan pEr–emperumAn‟s divine names which refer to his wealth and qualities.
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avan pEr–since it has been mentioned aspEr(name) instead of mentioning asthirunAmam(divinename) this implies that there is no need for any specific propriety or ritual to recite these names and that they can be recited in any manner (even if it is not orderly). Hasn‟t nammAzhwAr too divinely mentioned in his thiruvAimozhi 3-5-8 “pEr pala sollip pidhaRRi” (babbling the names)! nangu uNarndhu sARRudhal refers to realising with the heart and reciting the divine names through the mouth.
sARRinAl–reciting the divine names such thatemperumAn‟s enemies will become disgusted andhis followers will become very happy on hearing these divine names.
What will emperumAn do if the divine names are recited?
vAnaththu aNiyamarar Akkuvikkum ahdhenRE–emperumAn will make paramapadham to feelproud due to association with such a samsAri [who recites the divine names of emperumAn] and keeping the samsAri as an equal to nithyasUris. An alternative explanation – taking such samsAris to paramapadham and making them as decorative objects for those who reside there (nithyasUris). Hasn‟t nammAzhwAr too divinely mentioned in his thiruvAimozhi 4-2-1 “malipugazh vAnavarkkAvar naRkOvaiyE” (they will complement nithyasUris)! Even when AzhwArs are worshipping emperumAn don‟t they say as said by kulaSEkara AzhwAr in perumAL thirumozhi 2-3-10 “adiyArgaL kuzhAngaLai – udan kUduvadhu enRukolO” (when will I ever be with the group of nithyasUris!).
vAnaththu aNi amarar–the greatness of paramapadham is that it has nithyasUris who arefaultless. We can consider the meaning as: Reciting the divine names will take the samsAris to paramapadham which has nithyasUris as decorative objects. nammAzhwAr too has divinely mentioned in thiruvAimozhi 10-5-8 “pEr Ar OdhuvAr ArAr amararE” (whoever recites the divine names of emperumAn will be considered as equivalent to nithyasUris irrespective of their birth, clan etc).
Is emperumAn giving such a high status to those who recite his divine names only because he does not have anyone who attains him?
nangaL paNiyamarar kOmAn parisu–this is the quality ofemperumAnwho is the lord ofnithyasUris such as AdhiSEshan, garudan et al who are naturally related to us [all are servitors of emperumAn] and who, as mentioned in mahAbhAratham Santhi parvam 344-45 “nithyAnjaliputA hrushtA: nama ithyEva vAdhina:”(always worshipping emperumAn with folded hands and becoming happy on account of that, and always saying nama: (I am not for me [ I am only for emperumAn])).
paNiyamarar–doing service is natural to them [nithyasUris]. It is not that they carry out service oneday and refrain from doing that the next day. Being subservient to emperumAn is their nature.
paNiyamarar–unlike mukthars (those who were samsAris once upon a time, and after beingliberated, reached paramapadham) and mumUkshus (those who are desirous of reaching paramapadham) who were subservient to others for some time and then falling at the divine feet
of emperumAn, saying as in thirukkuRundhANdagam 12 “azhukkudambu echchil vAyAl” (those with dirty forms and disgusting mouths) and as in iraNdAm thiruvandhAdhi 10 “kAvadiyEn patta
kadai ”(you have to rid me of all the lowliness that I suffered before becoming your servitor), these nithyasUris do not have to say such things.
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We shall move on to the 3rd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/09/irandam-thiruvandhadhi-2/
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3 – parisu naRumalarAl
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avathArikai
In the previous pAsuram, AzhwAr said “vAnaththaNiyamarar Akkuvikkum” (samsAris would be made equivalent to nithyasUris). In this pAsuram, he is amazed that samsAris of this world, using the flowers available in this world and worshipping his divine feet here, would reach the SrIvaikuNtam of emperumAn, who is the Lord of the indefatigable nithyasUris. We can construe this as either AzhwAr is speaking with involvement about the activity that emperumAn is going to undertake for his followers or as AzhwAr is speaking about emperumAn‟s followers reaching paramapadham even as emperumAn is waiting for his followers here.
Let us go through the pAsuram and its meanings:
parisu naRumalarAl pARkadalAn pAdham
purivAr pugappeRuvar pOlAm purivArgaL thollamar kELvith thulangoLisEr thORRaththu
nallamarar kOmAn nagar
Word by Word Meanings
pARkadalAn pAdham – the divine feet of emperumAn who is reclining in the milky ocean naRu malaral – with fragrant flowers
parisu purivAr – those who worship him willingly through the means of devotion
purivArgaL thol amarar – the ancient dhEvas (such as brahmA et al) who are sAdhanAnushtAna parar (those who are trying to reach emperumAn through their own efforts)
kELvi – that which can only be heard of (and not be seen) thulangu oLi sEr thORRaththu – with resplendent radiance
nal amarar kOman nagar – paramapadham which is the huge city of the head of nithyasUris pugap peRuvar pOlAm – they will attain, it seems!
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vyAkyAnam
naRu malarAl–with beautiful, fragrant flowers.
pARkadalAn pAdham– Isn‟t it to enable people like us who can go and worship his divine feetthat emperumAn is reclining in a simple manner at thiruppARkadal (milky ocean) which is the origin for all the incarnations of emperumAn! Among the four forms of emperumAn viz. vAsudhEvan, sankarshaNan, pradhyumnan and anirudhdhan, he is reclining in thiruppARkadal as the junior-most, anirudhdhan. The divine feet of such emperumAn who is reclining in thiruppARkadal, who is constantly engaged in reaching samsAris to the other shore, paramapadham.
parisu purivAr–those who are trying to attain emperumAn as per the way showed by SAsthras(sacred texts) – viz. those who are trying to attain emperumAn through the path of bhakthi (devotion)
pugappeRuvar pOlAm–it appears that such people will attain him! There is no fault in the meansto attain him. Only those who do not attain him will be the losers.
pugappeRuvar pOlAm–AzhwAris mentioning, in such a way as to show his displeasure that he isyet to attain paramapadham, of those who would attain paramapadham.
Why is emperumAn taking those who attain him, to paramapadham? Is it that he doesn‟t have anyone who is attaining him? No, there are many dhEvas (celestial entities) who are trying to attain him. Who are these dhEvas?
purivArgaL thol amarar–those who are trying to attain emperumAn through their own efforts. Theold dhEvas such as brahmA et al, who are reciting his divine names, carrying out penance and growing matted hair.
thol amarar–very old dhEvas. Those who are older than us by a few days.
kELvi–even such dhEvas would have only heard ofemperumAn‟s dwelling place of SrIvaikuNtamand would not have seen it. SrIvishNu purANam 1-9-55 says “yam na dhEvA munaya: nachAham na cha Sankara: jAnanthi paramESasya thadh vishNO: paramam padham” (brahmA says that “that is the supreme dwelling place of paramESvara vishNu (supreme Lord) which dhEvas, rishis (sages), Sankara and I have not been able to know a little bit about”).
thuLangu oLi sEr thORRaththu–mahAbhAratham AraNya parvam 136-18 says “athyarkkAnaladhIptham thath sthAnam” (that paramapadham is brighter than sun and fire). That paramapadham appears as such an immeasurable bright place. SvEthAsvathara upanishath 3-8 says “Adhithya varNam thamasa: parasthAth” (having the brightness of sun, located beyond the world of thamas (total darkness or ignorance)). nAchchiyAr thirumozhi 10-2 says “mElthOnRum sOdhi vEdha mudhalvar” (the supreme being who is referred to by vEdhas (sacred texts) who dwells in that place which is beyond all the other places). This is how paramapadham has been referred to [in a few examples].
nal amarar kOmAn nagar–the dwelling place of the Lord of nithyasUris such asperiyathiruvadi (garudan), thiruvananthAzhwAn (AdhiSEshan) who are the naturally residing, permanent
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dwellers there unlike mukthars who have stayed in samsAram for some time and then due to the grace of emperumAn sever their connection with samsAram and reach there in their own order.
nal amarar kOmAn–the charateristic of emperumAn is that he is the Lord of those nithyasUris whoenjoy their goal and who cannot sustain themselves if they are separated from emperumAn, unlike dhEvas who observe certain means on their own for some time. parapapadham is the dwelling place for nithyasUris who give emperumAn his characteristic quality. Instead of saying that brahmam (supreme being) does not have any significant quality, it says that there is a divine abode for him and both he and the divine entities [nithyasUris] reside there! It appears that those who carry out bhakthi at the divine feet of emperumAn with fragrant flowers would enter such
paramapadham! AzhwAr says that such people will initially worship archAvathAraemperumAn (dwelling in idol form in various divine abodes in samsAram), then worship him in vibhavam (various incarnations), then vyUham (at thiruppARkadal) and finally in paramapadham (SrIvaikuNtam). It appears that saying like this is not typical of AzhwArs and they are saying this as per their engagement. It is said that if one worships the junior most form, anirudhdha in thiruppARkadal, he would certainly attain paramapadham! Hence, it is certain that if one were to worship at the divine feet of emperumAn in any one place, he is bound to get the goal [of reaching paramapadham].
Let us move on to the 4th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/09/irandam-thiruvandhadhi-3/
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4 – nagar izhaiththu
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avathArikai
In the earlier pAsuram AzhwAr mentioned about the bhakthi (devotion) that was created in him. Or, it could be construed as how emperumAn taught him to be subservient to him. In this pAsuram, he thinks of emperumAn‟s simplicity and worships him without mamakAram (being possessive).
Let us go through the pAsuram and its meanings:
nagarizhaiththu niththilaththu nANmalar koNdu AngE thigazhumaNi vayiram sErththu nigarillAp paingamalam Endhip paNindhEn panimalarAL angam valam koNdAnadi
Word by Word Meaning
nagar izhaiththu – making my heart as the capital for emperumAn to reside
AngE niththilaththu nAL malar koNdu – making affection (devotion), also termed as pearl, as a flower that has just blossomed that day
thigazhum maNi vayiram sErththu – keeping carbuncle and diamond as water lily and pollen respectively
nigar illA – the incomparable
paim kamalam Endhi – donning bhakthi as a cool lotus flower panimalrAL angam valam koNdAn – emperumAn who keeps SrIdhEvi (SrI mahAlakshmi), who
dwells in a lotus, on his right chest
adi – divine feet paNindhEn – I worshipped
vyAkyAnam
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niththilaththu nAL malar koNdu AngE nagar izhaiththu–The meaning for this could beconstrued either as referring to flower like bhakthi or creating a flower which is as cool as pearl. Just as in the case of “anbE thagaLiyA” where AzhwAr referred to affection (devotion) as a simile for lamp, here too he is referring to bhakthi (devotion) as a simile for flower and is attaining emperumAn with that.
nagar izhaiththu–keeping his heart as a dwelling place fit for emperumAn. nagar is town, referredhere to as temple (it is pertinent to recall that periyAzhwAr has also said „mArvam enbadhOr kOyil amaiththu‟ (setting heart as a temple)).
niththilaththu nAL malar koNdu–thinking of a cool pearl as a petal. Making a petal out ofdevotion.
niththilaththu nAL malar–cool, fragrant flower. As said in SrI rAmAyaNam yudhdha kANdam
“dhvidhAbhajyEyamapyEvam na namEyam” (even if split into two, I will not worship [SrI rAma, said rAvaNa]), being unlike this is in itself cool and comfortable to the mind.
nAL malar–cool flower
AngE–in that mind
thigazhum maNi vayiram serththu–taking shining carbuncles and diamonds as being involved,and keeping them as water lilies and pollens. bhakthi is referred to as radiant carbuncle and diamond gems.
nigar illAp paim kamalam Endhi–donning the incomparable meditation as flower,attained emperumAn.
paingamalam–well spread out lotus flower. In other words, I worshipped with the lotus of my heart.There is a simile for other lotuses. But since there is none for AzhwAr‟s lotus like heart, he is terming it as incomparable cool lotus. In this pAsuram, AzhwAr is terming love as a metaphor for pearl and devotion as a metaphor for carbuncles and diamonds. Hasn‟t been divinely mentioned as
in thiruvAimozhi 1-4-9 “nAdAdha malar nAdi” (searching for flowers which are difficult to get) and in thiruvAimozhi 4-3-2 “pUsum sAndhu en nenjumE” (the sandalwood paste to be applied
to emperumAn is my heart itself)! The reason for terming bhakthi as abhAvapushpam (emotional flower) is because of the maturity of bhakthi resulting from the enjoyment of emperumAn who is always with pirAtti (SrI mahAlakshmii).
Who is AzhwAr attaining?
panimarAL angam valam koNdAn adi–I fell at the divine feet of emperumAn who is embracingthe boundlessly sweet pirAtti on his right side. Thus, he is saying that the entity to be attained is only emperumAn who is with thirumagaL (SrI mahAlakshmi). The apt person to be subservient to like this is only emperumAn. The attainment, even if it is faulty, will become faultless if he is attained when she is with him. She will not allow him to analyse the good and bad deeds of the followers! She will tell him that if compassion is shown only for those with good deeds, it will create a fault in the relationship of being father and mother to the world.
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We shall take up the 5th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/09/irandam-thiruvandhadhi-4/
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5 – adi mUnRil
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avathArikai
In the earlier pAsuram, AzhwAr called bhakthi as lamp and town as temple. In this pAsuram, he is talking only about bhakthi. Or, we can say that he is speaking about how emperumAnremains very simple for people with bhakthi. AzhwAr said in the previous pAsuram “nigarillAp paingamalam Endhip paNindhEn” (he carried an incomparable lotus flower and attained [emperumAn]). emperumAn asks him “Did you attain me?” AzhwAr responds “I just said a word like that. I do not know whether I attained you. Is it possible for anyone to measure you?” AzhwAr is asking in this pAsuram, whether the simplicity of emperumAn which he mentioned in the previous pAsuram could be measured by anyone. We can also say that AzhwAr is talking about the grace showered by emperumAn on those who surrendered to him. Let us go through the pAsuram and its meanings:
adi mUnRil ivvulagam anRu aLandhAy pOlum adi mUnRu irandhu avani koNdAy padi ninRa
nIr Odha mEni nedumAlE nin adiyai
yAr Odha vallAr aRindhu
Word by Word Meaning
padi ninRa – incarnating on earth and standing on it
nIr Odham mEni nedumAlE – Oh supreme being, with the colour of ocean! adi mUnRu – land covered by three steps
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irandhu avani koNdAy – begging (from mAvali) you got the worlds
anRu – during that time ivvulagam – this world
adi mUnRil aLandhAy pOlum – did you measure with your divine feet? No. nin adiyai – your divine feet
aRindhu – knowing very well
Odha vallAr yAr – who is capable of speaking? [There is none]
vyAkyAnam
adi mUnRil ivvulagam anRu aLandhAy pOlum–For the sake of those who have devotiontowards you, you incarnated like vAmana. In order to manifest your bias towards them, you had already decided in your divine mind that you are going to measure the world in three steps and accordingly asked for three steps of land and measured the world. In other words, he begged as if he is not accepting his possessions but is accepting someone else‟s possession.
adi mUnRu irandhu aLandhu koNdAy–In order to make the earth yours, thinking of measuring it,you sought three steps of land from mahAbali. You measured the worlds in just two steps. For this purpose, you showed your small feet [as vAmana] and said that you wanted three steps of land with those feet, ascertaining what you wanted. Since you knew what was going to happen later on, seeking three steps of land and measuring in just two steps, you kept your foot atop mahAbali‟s head and imprisoned him [in pAthAla lOka, the nether word]. Did anyone know this thought process of yours?
padi ninRa–padiis bhUmi (earth). Standing on earth to protect it. Or,padi is to resemble. Youstood to resemble [your greatness]. Another meaning for padi is quality. You stood to manifest your quality of simplicity.
nIr Odha mEni nedumAlE–OhemperumAn, having a beautiful form like the ocean which islapping with waves, you are greater than everyone else.
nedumAlE–mAl–greatness. Oh, the one who had a great form during your thrivikramaincarnation! Or, mAl – affection. Having lot of affection towards your devotees.
nIr Odha mEni nedumAlE–Your form can be described as being similar to the ocean. But it is notpossible to set a limit for y our affection.
nin adiyai yAr Odha vallAr aRindhu–Who can know and talk about the simplicity of your divinefeet? Even after knowing that it is not possible to speak, only a few persons without any knowledge, such as I am, can speak this much. AzhwAr says that there is none who can speak about your divine feet which are indeterminate. Only if someone can determine that activity of yours when you went to mahAbali and measured the worlds after begging him for three feet, could one determine [the greatness of] your divine feet. It may be possible to set a boundary for your greatness, but no boundary can be set for your simplicity.
We shall consider the 6th pAsuram next.
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http://divyaprabandham.koyil.org/index.php/2017/09/irandam-thiruvandhadhi-5/
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6 – aRindhaindhum uLLadakki
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avathArikai
AzhwAr asked in the previous pAsuram whether it is possible to know the quality of emperumAn. This is not something similar to a non-existing entity beyond one‟s knowledge. He says that It is not possible to estimate emperumAn‟s quality. In that case, is it that no one can know about it and do we have to give it up? AzhwAr says that it is not like that. Those who get rid of their desires in worldly pursuits and worship him, recite his divine names, would get to see his divine feet. Those who involve themselves with emperumAn fully would be fortunate to see him. We can construe it as saying that instead of their own efforts, they will get to see him out of his mercy.
Let us go through the pAsuram and its meanings:
aRindhaindhum uLLadakki Aymalar koNdu Arvam seRindha manaththarAych chevvE – aRindhu avan than pEr Odhi Eththum perum thavaththOr kANbarE kAr Odha vaNNan kazhal
Word by Word Meaning
aRindhu – knowing well (the greatness of emperumAn and the lowliness of worldly pursuits) aindhum – the five sensory perceptions
uL adakki – (preventing them from engaging in other pursuits and) engaging with bhagavath vishayam (matters relating to emperumAn) by anchoring firmly
Ay malar koNdu – analysing and taking the appropriate flowers (apt for emperumAn) Arvan seRindha manaththaRAy – with the heart full of bhakthi (devotion)
sevvE aRindhu – knowing well (the relationship of Lord – servant between emperumAn and oneself) avan than pEr – the divine names of that emperumAn Odhi – constantly reciting
Eththum – worshipping
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perum thavaththOr – the great, fortunate ones
kAr Odham vaNNan kazhal – the divine feet of that emperumAn who has the complexion of a dark sea
kANbar – will see and enjoy
vyAkyAnam
aRindhu–Knowing the lowly matters and the great matters. In other words, knowing well thegreatness of emperumAn and the lowliness of worldly matters. Knowing well the lowliness of this physical form [one‟s body].
aindhum uL adakki–ensuring they[one‟s thoughts] do not go towards lowly matters relating toSabdham etc (the five sensory perceptions starting with sound). Pointing out to the five sensory perceptions such as Sabdham etc, the emperumAn who is residing inside [one‟s heart]. Not letting the sensory perceptions to graze outside but controlling them and showing emperumAn who is inside. Making the sensory perceptions to be immersed in the beauty of emperumAn just like tying a raging bull inside the house and feeding it instead of letting it to go outside.
Ay malar koNdu–carrying the apt flowers foremperumAn. Taking fresh flowers.
Arvam seRindha manaththarAy–being with affectionate mind, with involved mind.
sevvE aRindhu–knowing well the relationship that he is the Lord and we are the servitors.
avan pEr Odhi Eththum perum thavaththOr–the fortunate [or blessed] people who reciteemperumAn‟s divine names and worship him. Those who have it as their nature to recite emperumAn‟s divine names.
kANbarE kArOdha vaNNan kazhal–they will get to see the divine feet of emperumAn who ishaving the form of an ocean which removes the tedium in the person who sees it and comforts him.
kANbarE–AzhwArexpresses his desire to see emperumAn‟s divine feet.
kAr Odha vaNNan– emperumAn‟s divine form is such that even nithyasUris would enjoy andexperience it.
kANbarE–by emphasising with the long syllable (kANbarE),AzhwAris reassuring that they willcertainly see [emperumAn‟s divine feet]
We shall consider the 7th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-6/
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avathArikai
AzhwAr tells his divine mind that this being his [emperumAn‟s] nature, keep meditating on his divine feet with affection, without any break. Only those who give up the worldly pursuits and desire only him, will get to have his dharSan (see him). AzhwAr tells his mind, hence you too desire him and attain him. When asked whether there are any hurdles to attaining him, AzhwAr says that those hurdles will suffer the fate of the demon, namuchi.
Let us go through the pAsuram and its meanings
kazhal eduththu vAy madiththuk kaN suzhanRu mARRAr azhal eduththa sindhaiyarAy anja thazhal eduththa pOr Azhi EndhinAn pon malarch chEvadiyE Or Azhi nenjE ugandhu
Word by Word Meaning
Azhi nenjE – Oh mind, which is as deep as the ocean!
(Earlier, during the time of thrivikrama incarnation)
kazhal eduththu – as one who lifted his divine feet mARRAr – those enemies such as namuchi
azhal eduththa sindhaiyarAy anja – shivering with their hearts burning like fire, out of fear vAy madiththu – puckering his lips
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kaN suzhanRu – rolling his eyes (such that his enemies will collapse by the mere look)
thazhal eduththa pOr Azhi – the sudharSana chakkaram (divine disc) which is spitting fire and is battle ready
EndhinAn – emperumAn who is donning
pon malar chE adiyE – the divine feet which are like beautiful flower ugandhu Or – keep meditating, with desire.
vyAkyAnam
kazhal eduththu–lifting his divine foot when he measured the world. This implies that he blessedthe dhEvas (celestial persons), the dwellers of upper worlds, who are his followers. On top of this, this also implies that he destroyed asuras (demons) who are not his followers.
vAy madiththu kaN suzhanRu mARRAr azhal eduththa sindhaiyarAy anja–two interpretationsare given for this: emperumAn donned the divine disc such that demons such as namuchi were fearful with their lips puckered and their eyes rolling, and their hearts burning with the fear of fire. Or, these qualities (of puckering the lips and rolling the eyes) could be attributed to emperumAn and it could be said that he donned the divine disc which spewed scorching fire such that his enemies such as namuchi et al were grieving in fear.
pon malarch chEvadiyE–the divine feet which are like gold, like flower and are beautiful.
Or–try and meditate.
Azhi nenjE–Oh heart, which is deep.
When meditating on emperumAn‟s divine feet,
ugandhu Or–meditate with desire. Do not meditate with your limitations. Meditate with desire.
Instead of having to meditate out of necessity, meditate with desire.
Or– implies “try and attain”
We shall move on to the 8th pAsuram, next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-7/
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8 – ugandhu unnai vAngi
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avathArikai
AzhwAr tells his mind that when taking refuge under emperumAn, make sure that enmity is not lurking behind. It is implied here that taking refuge with falsity will be harmful. When asked whether there are hurdles in taking refuge under him, AzhwAr says that when you take refuge under him, he would destroy the enemy just as he did in the case of pUthanA [a demonic woman sent by kamsan to kill the infant krishNa]. Since he mentioned about namuchi in the previous pAsuram, AzhwAr thought of pUthanA also and hence mercifully mentions about her in this pAsuram.
Let us go through the pAsuram and its meanings:
ugandhu unnai vAngi oLi niRangoL kongai
agam kuLira uN enRAL Avi ugandhu
mulai uNbAy pOlE munindhu uNdAy nIyum alai paNbAl AnamaiyAl anRu
Word by Word Meaning
ugandhu – playacting as if she is full of affection, just like yaSOdhA pirAtti unnai vAngi – lifting you (when you were sleeping)
oLi niRam koL kongai – beautifully radiant bosom (since it was full of milk) agam kuLira uN enRAL – she said “drink” to make the infant happy in its mind AnamaiyAl – hence
anRu – during that time when she offered her bosom to you nIyum – you too, as an infant
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alai paNbAl – due to your [excessive] childishness
mulai uNbAy pOlE – as if you are really suckling ugandhu – (showing outwardly) your happiness (as if you have attained an impossible gift)
munindhu – becoming very angry (in your mind) Avi – (that pUthanA”s) life
uNdAy – you swallowed (along with her milk)
vyAkyAnam
ugandhu – since pUthanA came in the guise of a mother, she came with the affection [put on, in her case] like a mother would have towards her child. She came with the same affection that yaSOdhA would have towards her child, but a feigned one. Even as she had anger towards kaNNan (krishNa) she hid it and came as if she had love. If she did not have love, milk would not have secreted! If she did not have the thought of having love towards her infant, milk will not secrete!
unnai vAngi–lifting you gently even as you were sleeping, just as yaSOdhA pirAtti will lift yougently with love.
oLi niRam koL kongai– the bosom which is shining radiantly with milk, similar to yaSOdhA pirAtti‟smilk laden bosom.
agam kuLira uN enRAL–mothers, before nursing their children, would say a few loving wordswhich would bring out their love for the children as well as remove any tiredness that the children may have. pUthanA said similar words [to krishNa]. She spoke a few words to comfort krishNa‟s heart, making it clear that he has to drink her milk. She spoke so sweetly that his stomach would get filled up with her words themselves, even without the need for drinking her milk.
Avi–her life
nIyum ugandhu mulai uNbAy pOlE munindhu uNdAy–you also became happy and like an infantwishing to drink milk, drank her life with anger, as if you were drinking her milk. Just as she came with feigned love to kill you, you too feigned happiness while drinking her milk and, becoming angry, killed her. He [emperumAn] too did not show his anger and killed her. pUthanA gave her milk to him as if she could not have survived had she not given her milk. He also drank her milk as if he could not have survived had he not taken that milk. The term being angry while suckling is explained this way – when infants are hungry they would like to have milk immediately. If there is any delay, they will start wailing in anger. In the same way, he too was angry. The qualities of devotion and act of surrendering to him that we have would also look feigned like the feeling that pUthanA had when she came to nurse him.
alai paNbAl AnamaiyAl anRu–the way you did when pUthanA came that day to kill you, who arethe beginning of this world. alai paNbal – the simplicity which a great person has. alai paNbAl – since you are an ocean of qualities. While the feigned quality of being a friend is enough to protect, you killed pUthanA and protected yourself, Lord of the world. Isn‟t this because of your great qualities! Isn‟t it because of the partiality that you have towards your followers that you killed pUthanA and gave yourself! AzhwAr says that emperumAn is carrying out such deeds only to sustain them. Alternatively alai paNbAl could also refer to the destructive quality of pUthanA.
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We shall take up the 9th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-8/
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9 – anRadhu kaNdanjAdha
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avathArikai
AzhwAr is wondering as to why talk about pUthanA. He says that we should talk about the wonderful affection of yaSOdhA pirAtti. Is there any comparison for yaSOdhA pirAtti‟s affection? In order to get rid of the sorrow caused by thinking about pUthanA, AzhwAr talks about the activities of yaSOdhA pirAtti and is happy saying that yaSOdhA is unique.
Let us go through the pAsuram and its meanings:
anRadhu kaNdanjAdha Aychchi unakkirangi ninRu mulai thandha innIrmaikku anRu
varan muRaiyAl nIyaLandha mAkadal sUzh gyAlam perumuRaiyAl eydhumO pErththu
Word by Word Meaning
anRu – during that period (when you drank her milk and killed pUthanA such that she fell down like a corpse)
adhu kaNdu – looking at pUthanA‟s corpse after she had nursed you
anjAdha – not fearing whether she would die if she (yaSOdhA pirAtti) nursed you Aychchi – yaSOdhA pirAtti
ninRu – sustaining herself
(as an antidote to pUthanA‟s milk)
unakku irangi mulai thandha – nursing you, being compassionate towards you i nIrmaikku – for this great quality
anRu nI varan muRailyAl aLandha mA kadal sUzh gyAlam – this huge world surrounded by ocean,
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that you measured then because of your special relationship with it
pErththu perumuRaiyAl eydhumO – is it possible to compare [this deed of yours] to that great quality of yaSOdhA pirAtti‟s, even if analysed repeatedly?
vyAkyAnam
anRu adhu kaNdu anjAdha Aychchi–On that day when pUthanA died after nursing you.yaSOdhA did not fear whether anything untoward would happen to her, but feared whether anything untoward would happen to kaNNan (krishNa).
unakkirangi–she was in grief owing to the deep love that she had for you
ninRu mulai thandha innIrmaikku–without fearing for herself, she protected kaNNan by standingfirmly on the floor [and nursing him]
anRu varan muRaiyAl–during that time when he received the world as a gift from mahAbali andmeasured it in a great manner. On that day when he measured the world, being the natural lord of the world. You [emperumAn] are the mother for this world. Hence nursing you is equivalent to nursing the world. nammAzhwAr too has mercifully said in thiruvAimozhi 3-1-10“muRaiyAl ivvulagu ellAm padaiththu … aLandhAy” (you created and measured all the worlds properly).
mA kadal sUzh gyAlam–this earth which is surrounded by huge ocean.
peru muRaiyAl eydhumO pErththu–if they are compared for the greatness of the acts, will theybe equal? Measuring the worlds is a great act. yaSOdhA nursing you without any fear is also a great act. AzhwAr is asking whether his measuring the worlds would equal the act of yaSOdhA pirAtti, even if compared repeatedly. AzhwAr says that if these two acts are compared, the act of yaSOdhA in nursing you is a greater act than that of emperumAn measuring the worlds.
pErththup perumuRaiyAl eydhumO–your act of measuring the worlds will not equal thecharacteristic of yaSOdhA pirAtti.
pErththAl–the meaning for this world can be construed asif thought of.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-9/
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10 – pErththanai mAsagadam
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avathArikai
AzhwAr says – this being the position, I should have had the devotion that yaSOdhA pirAtti had towards you. Even though I did not have love towards you to that extent, I had an involvement with you. He pleads with emperumAn to have mercy on him so that the lowliness of having to fall at the feet of other dhEvathAs for eons should not recur.
Let us go through the pAsuram and its meanings:
pErththanai mAsagadam piLLaiyAy maNNirandhu
kAththanai palluyirum kAvalanE Eththiya nAvudaiyEn pUvudaiyEn ninuLLi ninRamaiyAl kAvadiyEn patta kadai
Word by Word Meaning
kAvalanE – Oh, the omni-protector! piLLaiyAy – as a child
mA sagadam – a huge wheel (inside which a demon had entered) pErththanai – you kicked it such that it was destroyed completely maN – the world irandhu – taking alms (from mahAbali)
(stroking it with your divine feet to make it comfortable) pal uyirum – all the AthmAs (souls)
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kAththanai – mercifully protected
nin – your (such a protector) uLLi ninRamaiyAl – since thinking of (as protector)
Eththiya nA udaiyEn – I am having a tongue which worships you as its nature pU udaiyEn – I am having flowers (fit for worshiping you)
(Moreover)
adiyEn – having a great status as being your servitor patta – having suffered (attaining other deities) kadai – lowliness kA – you have to remove
vyAkyAnam
pErththanai mAsagadam piLLaiyAy–even when you were a little child, you destroyed a hugewheel which could not be moved, by kicking it.
mA sagadam–huge wheel.AzhwAris afraid as to what will happen [toemperumAn] if this wheelcomes and gives him difficulties. This was an activity carried out by emperumAn even before he had become a youth.
maN irandhu kAththanai pal uyirum–even as mahAbali seized the worlds which were yourpossession, you took the role of a mendicant for the sake of indhra (head of celestial persons), sought the worlds as alms and with your divine feet, caressed the heads of all chEthanas (sentient entities) and uplifted them.
kAvalanE–the reason for carrying out the [above-mentioned] deed is that you are the protector.Thus, while protecting is the quality of the protector, the quality of those protected is to carry out kainkaryam (service) to the protector. His activity is that of a protector and my activity is that of a servitor.
When asked as to what he was going to carry out, AzhwAr responds saying
nin uLLi ninRamaiyAl–since I am involved with you, who are having such a quality [of being aprotector]
Eththiya nA udaiyEn pU udaiyEn–I am having a tongue which will recite hymns about you and abody with which I can carry out bodily service to you. AzhwAr says that he has a tongue and hence he can carry out servitorship to emperumAn.
Ehthiya nA udaiyEN–I have a tongue which will praise emperumAn without having to wait for meto give it orders to do so.
pU udaiyEn–I have flowers too with which I can carry out service to you.
nin uLLi niRamaiyAL Eththiya nA udaiyEn pU udaiyEn–since I attained you, I became endowedwith abundance of limbs and materials with which to worship you. Since I thought
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of emperumAn who is fit to be attained, I do not have any shortcoming. Even then, there is something which you have to do….
kA adiyEn patta kadai–you have to mercifully bless me, your follower, so that the lowliness that Ihave been accruing because of carrying out service to other deities who are not fit for those, will not come my way hereafter.
adiyEn patta kadai kA–I, who am having the pride of being your servitor. You have to mercifullyensure that I, who now have the greatness of being your servitor, do not suffer the lowliness of being the servitor to others.
adiyEn patta kadai–how can I describe how I suffered by falling at the feet of other deities, when Ibelong only to emperumAn?
We shall move on to the 11th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-10/
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11 – kadai ninRu
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avathArikai
emperumAn asks AzhwAr “you are saying „protect me‟ and putting all the responsibility on my head. Shouldn‟t there be some benefit or the other with you also?” to which AzhwAr responds saying “one can attain other deities and ask for very low benefits only such as swargam (heaven); is it possible for one to know about you, who are absolutely unquantifiable, and attain you? Who can know about your divine feet and attain you, who can remove the sorrows of having attained other deities? Who can attain you, after knowing your simplicity?”
Let us go through the pAsuram and its meanings:
kadai ninRu amarar kazhal thozhudhu nALum
idai ninRa inbaththarAvar pudai ninRa
nIrOdha mEni nedumAlE nin adiyai yArOdha vallAr avar
Word by Word Meaning
(samsAris (dwellers of materialistic realm))
amarar kadai ninRu – standing at the doorstep of other deities nALum – at all times kazhal thozhudhu – falling at (their) feet
(without realising salvation) idai ninRa inbaththar Avar – they will realise the pleasures lying in-between (such as heaven etc)
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pudai ninRa nIr Odham mEni nedumAlE – Oh the supreme being who is having the form of ocean
which is surrounding this world! nin adiyai – your divine feet
Odha vallAr avar yAr – is there anyone who can think of? (there is no one)
vyAkyAnam
kadai ninRu–standing at the door step of various deities at the places of their dwelling.kadai–door step.
amarar–these deities are called asamarar(immortals) as they live for a few years longer [than we].vEdham says “na brahmA nESAna:…” (not brahmA, not ISan [the deity for creation and destruction as ordained by emperumAn] have seen SrIvaikuNtam). Not realising that these deities also get destroyed one day, the samsAri [dweller of materialistic realm] thinks that they are immortals.
amarar kazhal thozhudhu–the samsAri keeps falling at the feet of such deities, one after another.These deities, unlike emperumAn, are not capable of granting all wishes of a samsAri. Hence the samsAri keeps falling at the feet of each of these deities to get each wish granted.
nALum thozhudhu–these deities keep asking for various things to satisfy themselves such asinfant or goat or rooster etc and are difficult to worship. Thus, until they grant him his wish, the samsAri has to keep holding on to their feet, for a long time. These deities are
unlike emperumAn who had mercifully said in SrI bhagavath gIthA 9-26 “pathram pushpam palam thOyam…” (worship me with a leaf, or a flower or a fruit or water). Even after worshipping them in such a hard way, what can these deities grant?
idai ninRa inbaththar Avar–they [those who worship these deities] will get to experience comfortin swargam (heaven) which is neither here nor there, and is more of a hurdle. They do not enjoy you as in paramapadham (SrIvaikuNtam) like mukthars and nithyars. They do not stay here (on earth) like us, worshipping you and expecting to reach SrIvaikuNtam soon. Since it [heaven] is a place full of egotists and they stay for a long time, as said in mudhal thiruvandhAdhi 56 “kadikkamalaththil uLLirundhum kANgilAn kaNNan adikkamalam thannai ayan” (even though brahmA is residing in the fragrant lotus flower which grows out of emperumAn‟s navel, he does not get to worship the divine feet of emperumAn) they do not worship you to get uplifted and merely enjoy the mediocre comforts such as swargam etc. How ignorant is this!
But why do they carry out such a foolish act? It is because they do not know your greatness, says the AzhwAr…
pudai ninRa nIrOdha mEni–AzhwAr mercifully describes about the divine form
of emperumAn which removes the ennui of those who have dharSan (audience) of his divine form. His divine form has the complexion of the ocean which surrounds the earth. Is it only the divine form?
nedumAlE–Oh one who has immeasurable greatness ofAthmasvarUpam(nature of emperumAn‟ssoul)!
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nin adiyai OdhavallAr avar yAr–Is there anyone here who, knowing that you are greater thaneveryone else, attains your divine feet as the ultimate benefit through worship etc? There are many in this world who attain other deities for lowly benefits. The opinion here is that even among those who worship emperumAn, there are very few who consider him as both the means and the benefit. Hasn‟t emperumAn himself said in bhagavath gIthA 7-19 “vAsudhEvas sarvam ithi sa mahAthmA sudhurlabha:” (those great souls who consider emperumAn as everything are very rare)!
There is another interpretation to this pAsuram.
amarar–other deities such as brahmA, rudhra et al
kadai ninRu–holding on to the door of your temple
kazhal thozhudhu–worshipping your divine feet
nALum idai ninRa inbaththar Avar–instead of enjoying you as the ultimate goal, they will seekpositions such as brahmA, rudhra, indhra etc, similar to asking for loin cloth from a wish fulfilling tree such as kaRpakam (a celestial tree). AzhwAr feels sad about the ignorance of such people. Hasn‟t nammAzhwAr too divinely mentioned in his thiruviruththam 92 “ninnai viNNOr thAL nilam thOyndhu thozhuvar nin mUrththi pal kURRil onRum kANalum aNgol enRE vaigal mAlaiyum kAlaiyumE” (the celestial entities will worship you everyday both in the morning and in the evening, with their feet firmly rooted to the ground [so that you would get rid of their enemies and] not because they wish to see one of your varied forms)! nammAzhwAr conveyed the same meaning in bhUdhaththAzhwAr‟s verse “nin adiyai yAr Odha vallAr” in his verse “nin mUrththi pal kURRil onRum kANalum Angol enRE”
We shall take up the 12th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-11/
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12 – avar ivar enRillai
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avathArikai
Can‟t we hold on to other deities? Why talk ill of them? AzhwAr says that these other deities approach emperumAn and obtain the authority that they need and the [limited] ability to fulfil their followers‟ wishes. Hence, it is appropriate for us for the remainder of our lives to hold on to emperumAn‟s divine feet only (in the second explanation for the earlier pAsuram it was said that the other deities worship emperumAn. In the same way, they get their authority for administrative purposes).
Let us go through the pAsuram and its meanings:
avar ivar enRillai aravaNaiyAN pAdham
evar vaNangi EththAdhAr eNNil pavarum
sezhum kadhirOn oNmalarOn kaNNudhalOn enRE thozhum thagaiyAr nALum thodarndhu
Word by Word Meaning
eNNil – if we analyse (who all get their sustenance from emperumAn)
avar ivar enRu illai – there is no distinction between one person and the other when it comes to attaining him [for getting favours]
aravu aNaiyAN pAdham – the divine feet of emperumAn who has AdhiSEshan as his mattress vaNangi – worship EththAdhAr – those who do not praise
evar – who? (there is none) pavarum sezhum kadhirOn – sun who has well spread out rays in thousands
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oNmalarOn – brahmA who has the beautiful lotus (growing out of emperumAn‟s navel) as his seat kaN nudhalOn – rudhra who has an eye in his forehead
(all these deities)
nALum – every day
thodarndhu thozhum thagaiyAr anRE – aren‟t they having the quality of seeking out the place where emperumAn is dwelling and worshipping him?
vyAkyAnam
avar ivar enRillai–There is no difference between lowly people or great people. (emperumAnisattained, without any distinction, by all entities, including the dhEvars such as brahmA, rudhra et al who are famous for being attained by others, and the people who attain such dhEvas . Is there any child who is not liked by its mother? (thus all the entities attain emperumAn).
Who do they attain?
aravaNaiyAn pAdham–the divine feet of emperumAn who is reclining on the mattress ofAdhiSEshan in thiruppARkadal (milky ocean). Isn‟t reclining on AdhiSEshan a unique identification for emperumAn! AdhiSEshan is there with him in order to speak on our behalf and carry out purushakAram (recommend us to emperumAn). Hasn‟t it been said in SrI rAmAyaNam yudhdha kANdam 17-1 “yathra rAmassa lakshmaNa:” (where rAma is together with lakshmaNa) – vibhIshaNa came to that place where the two were together (that vibhIshaNa came to surrender to SrI rAma who was with lakshmaNa (an incarnation of AdhiSEshan) to play the role of recommending, is mentioned here). When nammAzhwAr surrendered to emperumAn he did so in the presence of AdhiSEshan as in thiruvAimozhi 5-10-11 “nAgaNai misai nambirAn charaNE SaraN”. ANdAL too said the same in her nAchchiyAr thirumozhi 10-9 “nAgaNaiikE senRu” (going to the mattress of AdhiSEshan)
evar vaNangi EththAdhAr–who does not hold on toemperumAn? Everyone attains him. This isbecause one has to attain the divine feet of one who does not have to hold on to someone else (that particular quality is present only with emperumAn)
eNNil–if one were to analyse; or, if one were to think.
pavarum sezhum kadhirOn oN malarOn kan nudhalOn anRE–these people are famous forbeing attained by others. But even these people attain emperumAn.
pavarum sezhum kadhirOn–sun with spread out, infinite number of rays.
oN malarOn– brahmA who is in the lotus shooting out of emperumAn‟s navel.
kaN nudhalOn–rudhra who has an eye in his forehead.
Don‟t these people…
thozhum thagaiyAr nALum thodarndhu–have the quality of followingemperumAnwherever hegoes, compel him and attain him.
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nALum thozhum thagaiyAr–every day they are worshipping emperumAn. Just as a rope will loseits strength if it is untwisted, these people also think that they will lose all their power if they do not worship emperumAn and hence keep following him. Instead of worshipping him because this is what has been ordained, they worship him in order to get some benefits [and lose the more important benefit of enjoying him]. How unjustified is this that they are treating their worshipping
of emperumAn as a wage for getting some benefits instead of treating the act of worshipping itself as the benefit!
We shall move on to the 13th pAsuram.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-12/
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13 – thodar eduththa
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avathArikai
Could only those with authority attain emperumAn? Could only dhEvas, with limitations, attain him and should others lose out being unable to attain him? AzhwAr says that there is no such compulsion. Even an animal, with a lowly birth and lowly activities, such as gajEndhran [an elephant] was able to attain his divine feet and also had his enemy removed by emperumAn, and ultimately reached paramapadham. Wasn‟t he [emperumAn] such a simple entity even for an elephant! Thus, anyone can attain him, says AzhwAr. In the earlier pAsuram, it was mentioned that emperumAn gives what had been desired by those who attain him for other benefits. In this pAsuram, it says that emperumAn gives himself to those who worship him and desire to see him.
Let us go through the pAsuram and its meanings:
thodar eduththa mAl yAnai sUzhkayam pukku anji padar eduththa paim kamalam koNdu anRu idaradukka AzhiyAn pAdham paNindhanrE vAnavar kOn pAzhidhAn eydhiRRu paNdu
Word by Word Meaning
thodar eduththa mAl yAnai – an elephant in exultation, breaking free from its chains and running with the chain in its trunk
sUzhkayam pukku – entered an expansive pond
padar eduththa paim kamalam koNdu – taking lotus flowers which have blossomed well (in order to lay them at the divine feet of emperumAn)
anRu idar adukka – after getting into a deep hurdle (getting caught by a crocodile and unable to free
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itself from the crocodile)
anji – trembling with fear in its mind (whether it would be able to offer the flowers to emperumAn before they wither away)
AzhiyAn pAdham – at the divine feet of emperumAn who is holding in his hand the divine disc (the implement for killing the crocodile)
paNindhanRE – because of worshipping (after surrendering)
thAn – that gajEndhra AzhwAn [in our sampradhAyam certain people (and other entities) are referred to as AzhwAn to indicate their exalted status] paNdu – in ancient time
vAnavar kOn pAzhi – the dwelling place of the Lord of nithyasUris (permanent dweller of SrivaikuNtam), paramapadham eydhiRRu – attained
vyAkyAnam
thodar eduththa mAl yAnai–an elephant which, in exultation, pulling aside the creepers bearingflowers, went about as it pleased. It could also be construed as a huge elephant which removed its chain (used for tying it) and went about as it pleased.
mAl yAnai–elephant in exultation. Alternative meaning: one which cannot be controlled.
sUzh kayam pukku– entering an expansive pond whose bank could not be seen with one‟s eyes[so huge]
sUzh kayam–a pond which could drive away those who entered it, with the help of wild creaturessuch as crocodile etc.
kayam pukku– entering an area which is not its [elephant‟s].
anji–fearful of the hurdle caused by crocodile. The elephant would have felt stronger on land thanin water. It would have been with huge ego similar to that of entities such as brahmA et al. vishNu dharmam 69-47 says “paramApadhamApanna:” (got into a huge difficulty). A difficulty which was huger than such an elephant. It was such a difficulty that emperumAn had to come hurriedly to overcome it.
padar eduththa paingamalam koNdu–padar–being an expansive lotus flower which blossomed. eduththa – a lotus which has grown tall. paingamalam – a beautiful lotus. Alternatively, a cool lotus.
Plucking that lotus with lot of desire.
anRu idar adukka–a difficulty which occurred there due to crocodile.idar–it was such a difficultythat there was no remedy for it other than emperumAn himself coming there.
anji–fearing whether he [gajEndhra] would be able to offer that lotus to the divine feet ofemperumAn before the flower withered.
As a remedy to it…
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AzhiyAn pAdham paNindhanRE–is it not by worshipping at the divine feet ofemperumAnwho isdonning the chakrAyudham (divine disc as a weapon)!
AzhiyAn– one who is donning the divine disc. Hasn‟t vishNu dharmam 69-81 said “grahamchakrENa mAdhava:” (mAdhavan (emperumAn) killed the crocodile with his weapon disc). It is mentioned that emperumAn offers himself to those who desire only himself and no other benefit from him.
paingamalam–it is conveyed here that gajEndhran plucked a very soft lotus in an easy manner.
AzhiyAn–it is conveyed here thatemperumAnhas weapon in his hand to remove the difficulties ofhis followers.
vAnavar kOn pAzhidhAn eydhiRRup paNdu–once upon a time, the elephant ascended themattress of emperumAn, who is the lord of tireless nithyasUris, at his dwelling place of paramapadham (this takes into consideration that the meaning for the word pAzhi could be either place or bed). When such is the quality of emperumAn, is there any boundary for saying that so and so is dear to emperumAn and so and so is not dear to emperumAn? AzhwAr says that everyone is qualified to attain him.
We shall move on to the 14th pAsuram, next.
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14 – paNdip perum padhiyai
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avathArikai
AzhwAr says that once it is known that emperumAn can be attained by everyone, don‟t praise lowly persons who nurture only the life in this materialistic realm but praise emperumAn and make the entire world a purified one through your sojourns. Once knowing the nature of emperumAn, worship at the divine feet of emperumAn, recite his names and through your connection, purify the world.
Let us go through the pAsuram and its meanings:
paNdip perum padhiyai Akkip pazhipAvam koNdingu vAzhvAraik kURAdhE eNdhisaiyum pErththa karam nAngudaiyAn pErOdhip pEdhaigAL thIrththa kararAmin thirindhu
Word by Word Meaning
pEdhaigAL – Oh ignorant people! paNdiyai – stomach perum padhi Akki – filling it up [stomach] with everything as if it were a huge town
pazhi pAvam koNdu – going on accumulating sins through faulty activities carried out knowingly and unknowingly ingu – in this world
vAzhvArai – those who dwell in this materialistic realm kURAdhE – instead of praising them
eN dhisaiyum pErththa karam nAngu udaiyAn – thrivikrama‟s puffed up divine shoulders which blew
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to smithereens the eight directions (when he measured the worlds)
pEr – divine names
Odhi – reciting continuously without expecting any gain in return thirindhu – taking a sojourn all over the world thIrththakarar Amin – purify all the lands (through your connection)
vyAkyAnam
paNdu ip perum padhiyai Akki–nurturing this old materialistic realm. Alternatively,paNdialsomeans stomach. Hence, nurturing the stomach to make it like a huge town. Earlier one person (nanjIyar?) mercifully said that “this body is a mobile celestial vehicle” (since emperumAnhas pervaded the physical body, this body becomes a celestial vehicle for emperumAn). AzhwArfeels sad that this body is being nurtured without knowing emperumAn and AthmA (his SarIram) are being destroyed.
pazhi pAvam koNdu–Gathering ridicules and sins in order to nurture the body. People of thisworld, without realising that they are the repository for the ridicules which come without a reason and the sins which come with a reason, will gather the results of those [activities] which they do unknowingly and those which they do knowingly. Ridicule is something which is thrust on us by others and sin is the result of lowly acts which we carry out ourselves. Ridicule results because we are beholden to someone else and sin, because of our own independence and thinking that “I am my Lord”.
ingu vAzhvAraik kURAdhE–instead of praising the people of this world who are like this [thosewho gather ridicule and sins]. Unless one thinks that there is something called as soul which is different from the body, he will not know that there is a world [SrIvaikuNtam] above and that one has to enjoy the happiness there. Since those who live here are people who think that there is nothing other than what is seen in this world, they will think that there is nothing other than living their lives for sometime here. It is better not to praise such people. It would be better not to praise them saying “can anyone ridicule you! can you accumulate any sin!”
ingu vAzhvArai–those who think that they are living here, while there is nothing called prosperity.
One should not praise someone who thinks that sorrow is pleasure.
pEdhaigAL–Oh ignorant people! Those who think that there is nothing other than what is beingseen with eyes. Those ignorant people who think that wealth which is seen by the eyes, is also a benefit!
eNdhisaiyum pErththa karam nAngu udaiyAn pEr Odhi–with the divine hands puffing up andgrowing in all the eight directions. The hands puffed up such that they wanted to destroy the existing directions and make new, larger directions. AzhwAr tells us to recite the divine names of emperumAn who measured the worlds to protect them.
thIrththakarar Amin thirindhu–go all over the world to make them auspicious. Has it not beendivinely mentioned in perumAL thirumozhi 10-5 “thiridhalAl thavam udaiththu iththaraNidhAnE” (this world is fortunate because of those who go all over the place, with their hands folded and head bowed) and in perumAL thirumozhi 2-6 “thIdhil nanneRi kAtti engum thirundhu” (going to all places, manifesting their activities which are free from any faults)! Correct this world which cannot be set
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right by emperumAn himself, with his divine names. Just as people of this world spoil the others apart from spoiling themselves, those who recite emperumAn‟s divine names will have noble activities themselves and will also make others to have noble activities. Has it not been mentioned in manu smirithi 8-92 “yamO vaivasvathO rAjA yasthavaiva hruthi sthitha: thEna chEdha vivAdhasthE mA gangAm mA kurUn gama:” (there is no need for you to go to gangA or kurukshEthram if emperumAn, who is the King residing amidst the solar galaxy, controlling everyone, stays in your heart and you do not have any argument with him [in other words, if you accept him and are well disposed towards him]).
thirindhu thIrththakarar Amin–make the world sanctimonious by your sojourns (according totradition, there is an anecdote mentioned about people sanctifying the world – once dhEvappiLLai, elder (son?) to piLLAn had to go to a different town. He was very sad about it and told bhattar (elder son of kUraththAzhwAn) “while relatives like all of you are here, only I have to go outside. After reaching there, whose face shall I see when I wake up (meaning that they are all strangers)? bhattar responded by divinely saying “rAmapirAn (SrI rAma) gave mOksham (SrIvaikuNtam) even to grass. Yet, he left behind his sons lava and kuSa even though he had no difficulty in granting them mOksham, so that they could protect this world. In the same way, aren‟t you going outside only to enable those who live there to get uplifted?”
We shall move on to the 15th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-14/
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15 – thirindhadhu venjamaththu
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avathArikai
Even as he thought of emperumAn‟s vAmana avathAram, AzhwAr thinks of how he [emperumAn] changed his identity to incarnate as SrI rAma and as krishNa, in order to protect such followers, and had to put up with much suffering. He is disgusted that such a gentle and soft entity as emperumAn had to suffer so much while people of this world protect only their physical forms and ensure that no harm comes to their forms.
Let us go through the pAsuram and its meanings:
thirindhadhu venjamaththuth thEr kadavi anRu pirindhadhu sIthaiyai mAn pin pOy purindhadhuvum kaN paLLi koLLa azhagiyadhE nAgaththin thaNpaLLi koLvAn thanakku
Word by Word Meaning
vem samaththu – in the deadly (bhAratha) war (when he incarnated as krishNa)
thEr kadavi – (as pArthasArathy, the charioteer) conducting the chariot, fore and back thirindhadhu – wandered anRu – when incarnated as SrI rAma
mAn pin pOy – went behind the demon mArIchan who came as a deceptive deer
sIthaiyai pirindhadhu – suffered after being separated from pirAtti (sIthA pirAtti, mahAlakshmi) kaN – on the ground
paLLi koLLa – to sleep purindhadhuvum – desired
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(thus, all these activities)
nAgaththin thaN paLLi koLvAn thanakku – for emperumAn who is reclining on the cool mattress of AdhiSEshan
azhagiyadhE – are these apt?
vyAkyAnam
thirindhadhu venjamaththuth thEr kadavi–[emperumAn during his incarnation as krishNa ]wandered in the cruel mahAbhAratha war as charioteer, clashing with armies. Even there, was he the chief, getting jobs done through others? He was a mere charioteer for arjuna, crediting arjuna for all the victories and taking the arrows directed at arjuna on himself, by being in the forefront. In battles, usually, the warriors on chariots will first direct their anger on the charioteer [of enemy] and incapacitate him so that it would be easier to tackle the enemy on his chariot. krishNa sat as charioteer under the feet of arjuna, without any armour to protect him when the opponents came at him with their weapons.
venjamaththuth thEr kadavi thirindhadhu–[emperumAn] made the armies clash with each other.Did not the arrows shot by one bhagadhaththan fall on krishNa! Has it not been said in mahAbhAratham dhrONa parvam 29-18 “urasA prathi jagrAha pArtham sanchAdhya mAdhava: ” (kaNNan hid arjuna and took the arrows on his chest)! It appears that while kaNNan thrust his chest to take the arrows which were directed at arjuna, pirAtti (sitting on the chest of emperumAn) took the arrows on herself. Did not pirAtti say in SrI rAmAyaNam ayOdhyA kANdam 27-7 “agrathas thE gamishyAmi” (I shall precede you, in protecting our followers)!
anRu pirindhadhu sIthaiyai mAn pin pOy–going behind the deceptive deer, did he not getseparated from sIthai! Hasn‟t thirumangai AzhwAr mercifully mentioned in his periya thirumozhi 2-5-6 “kiLar poRiya maRithiriya adhanin pinnE padarndhAnai ” (he went behind the deceptive deer which had spots all over its body and which was wandering in their presence)! The deceptive deer had spots on its body to attract sIthAppirAtti. As it was moving about in their presence, sIthAppirAtti requested SrI rAma to secure it for her. SrI rAma went chasing it. However since it was a cruel deer, it did not yield itself to him and tried to escape from him and he also kept chasing it. This chase went so far that ultimately it led to his separation from pirAtti.
mAn pin pOy pirindhadhu sIthaiyai–were we fortunate to have emperumAn and pirAtti togetherwhen they came to protect us? (Did they not separate from each other to protect dhEvas (celestial entities))! They are together, to protect others. They get separated, also to protect others!
sIthaiyai–SrI rAma had mentioned about sIthAppirAtti in SrI rAmAyaNam AraNya kAndam 10-21“prANEbhyO garIyasI” (you are greater than my life). He had to get separated from such pirAtti.
purindhadhuvum kaN paLLi koLLa–what he did or what he desired.kaN paLLi koLLa–
kaNrefers to place. Here it refers to the hard ground. In his younger days, SrI rAma had slept on grass as mentioned in SrI rAmAyaNam bAla kANdam 22-23 “thruNaSayanE anuchithE” (it was not apt for him to sleep on grass). While he [dhaSaratha] wept uncontrollably at this, SrI rAma had to sleep on the hard ground, without even grass. He had to wander in the forests, without even a village in sight. How cruel it was! Did not dhaSaratha cry out, as mentioned in perumAL thirumozhi 9-3 “kallaNaimEl kaN thuyilak kaRRanaiyO kAguththA” (Oh kAguththA! [another name for SrI rAma]
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did you learn how to sleep on stone-bed? I, who had sent him to the forest, did not train him to sleep on stone-bed too, cries dhaSaratha).
kaN paLLi koLLa–while lakshmaNa spread out a bed of leaves for SrI rAma to sleep on, becauseof his separation from sIthAppirAtti, without knowing that, he slept on hard ground.
azhagiyadhE nAgaththin thaN paLLi koLvAn thanakku–for one who, when he sleeps on themattress of AdhiSEshan, his followers will fear as to what will happen to his soft divine form, is sleeping like this [on hard ground] apt? Hasn‟t periyAzhwAr mercifully said in thiruppallANdu
9“paduththa painnAgaNaip paLLi koNdAnukku” (to emperumAn who sleeps on the mattress of AdhiSEshan who has well spread hood)! thirumazhisai AzhwAr too has mercifully said in nAnmugan thiruvandhAdhi 35 “thALAl ulagam aLandha asaivE kol vALA kidandhu aruLum vAy thiRavAn nILOdham vandhalaikkum mAmayilai mAvallikkENiyAn aindhalai vAy nAgaththaNai” (Is it that emperumAn is tired of measuring all the worlds with his divine feet that he is silently lying on the bed of AdhiSEshan in mayilaiththiruvallikkENi which is lapped by the waves from ocean!). He has thought that the reason for lying in such a cool place is because he is probably tired.
azhagiyadhE–does it not appear that protecting the world like this (wandering in the forest insearch of sIthAppirAtti and driving the chariot for arjuna, taking all the arrows aimed at arjuna on himself] is not apt for his divine form!
azhagiyadhE nAgaththin thaN paLLi koLvAn thanakku–AzhwAr feels very sad that he had to liedown on hard ground, when he has such a soft divine form with which he normally reclines on AdhiSEshan; that he had to wander around in search of sIthAppirAtti; that he had to wander in the battle field being ridiculed by the others. He asks whether it is apt for him to protect the world after doing all these? Does he have to protect his followers only by doing all these? AzhwAr mercifully asks with sadness whether he, the primary entity, has to destroy himself like this and protect his followers.
We shall take up the 16th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-15/
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16 – thanakku adimaippattadhu
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avathArikai
AzhwAr asks whether we have to take efforts to attain him instead of attaining him through his efforts, when his actions are like these, toiling hard to protect his followers, as seen in the previous pAsuram. When he is like this for his followers, should it not be that the reason for our having knowledge is to make us attain him? When he is trying to attain us, should we try to attain him? AzhwAr asks whether there is any shortcoming for us when emperumAn, who has no results for his deeds (in other words no pApa or puNya), undergoes hardships which even we, who suffer from pApa and puNya, do not undergo, for protecting us.
Let us go through the pAsuram and its meanings:
thanakkadimai pattadhu thAnaRiyAnElum manaththadaiya vaippadhAm mAlai vanaththidarai EriyAm vaNNam iyaRRum idhuvallAl mAri yAr peygiRpAr maRRu
Word by Word Meaning
thanakku – for himself (who is a chEthana, sentient entity) adimai – being a servitor
pattadhu – that it is being apt thAn aRiyAn Elum – even if he is not able to know
(emperumAn, on his own)
manaththu – in the mind
adaiya – as soon as he reaches
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mAlai – that emperumAn
vaippadhu – to keep him, by providing place Am – is apt
(if the chEthana gets this much taste, emperumAn will remove his enemy and offer himself. How is this possible?)
vanam thidarai – the high ground on which the forest has sprung up
Eri Am vaNNam iyaRRum idhu allAl – other than the activity of digging a lake in that area so that rain water will not flow elsewhere but into that lake maRRu – other than
mAri – rain
peygiRpAr – to make it fall yAr – who is there? (isn‟t rainfall due to emperumAn‟s sankalpam (vow))
vyAkyAnam
thanakkadimai pattadhu than aRiyAnElum–servitorship is always ordained forjIvAthmA(soul).This has been brought out by a few illustrations such as in (1) SrI rAmAyaNam AraNya kAndam 15-7 “paravAnasmi” (I am fully dependent [on emperumAn]), (2) sthOthra rathnam-60“thavAsmi” (I belong to you), (3) vishNuthathvam “svathvam Athmani sanjAtham svAmithvam brahmaNi sthitham” (it is AthmA‟s characteristic to be a possession and brahmam (emperumAn)‟s characteristic to be the possessor). Even if this is not known. Hasn‟t it been said in vishNuthathvam “AthmadhAsyam harE: swAmyam” (AthmA‟s characteristic is to be servitor and hari‟s is to be the Lord).
thAn aRiyAnElum–even if he (chEthana) does not know emperumAn‟s and his qualities. Even ifhe does not know that his quality is being a servitor. Even if he is without good knowledge.
thAn aRiyAnElum–despite pramANams (authentic texts) saying the above mentioned; notcarrying out service to his AchAryan and learning from him about these.
manaththadaiya vaippadhAm–even unknown to thechEthana, ifemperumAnenters his heart inorder to claim ownership of his possession, what is required is not to shun him at that time. Is emperumAn not referred to as mAl? mAl means having affection. All that the chEthana needs to do is to provide emperumAn space when he comes head over heels to the chEthana. It is emperumAn‟s responsibility to do whatever else needs to be done after that. vaduga nambi(a disciple of bhagavath SrI rAmAnujar) once said “we need not carry out any means to attain emperumAn. When the neighbour dons thirumaN kAppu on his forehead, it is enough to tolerate that instead of making fun of him”. Hasn‟t emperumAn said in SrI bhagavath gIthA 18-67 “na cha mAm abyasUyathi” (do not share this secret with one who is jealous of me)! nanjIyar(AchAryan of the vyAkyAthA of this prabandham SrI nampiLLai) once told thiruvarangapperumAL dhAsar “when someone says „emeprumAn‟ be happy that he has given us the quality of not being jealous towards him”. It is opined here that we can only develop a desire towards emperumAn and cannot create the benefit of attaining him. An example is illustrated for this, now.
vanaththidarai EriyAm vaNNam iyaRRum idhu allAl–one can only dig a high ground in theforest and convert it into a lake so that (when rain falls) water can be prevented from going out and can be contained within the lake.
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Apart from this…
mAri yAr peygiRpAr maRRu–is making rain to fall in a specific place, within the control
of chEthana? Isn‟t it varuNa dhEva who is responsible for this! AzhwAr says that when jIvAthmA, appropriate to his being with knowledge, does not show hatred, wouldn‟t emperumAn offer himself to such jIvAthmA as a benefit!
Instead of this, some persons will offer an alternative interpretation for this pAsuram.
[thanakkadimai pattadhu than aRiyAnElum]As mentioned in muNdaka upanishath 1-1-10 “ya:sarvagya: sarvavith” (whoever knows the natural character and natural disposition of all entities) and in SvEthaSvathara upanishath 6-8 “svAbhAvikI gyAnabalakriyA cha ” (it is mentioned that the paramAthmA has natural knowledge, power, deeds etc), emperumAn knows everything as his nature. It used to be said derisively that the meaning for this term is: since the jIvAthmAdoes not know that he is a servitor to such emperumAn and that emperumAn controls everyone, even if he does not have such knowledge, is it possible for such a jIvAthmA to keep emperumAn in his heart? While emperumAn has affection towards his followers, can the jIvAthmA keep him in his heart? Is there anything known that the jIvAthmA can, with his own efforts, know about emperumAn and attain him? While emperumAn himself will create the desire in the jIvAthmA and offer himself, is there any meaning in the jIvAthmA trying anything on his own?
vanaththidarai EriyAm vaNNam iyaRRum idhu–it isemperumAnwho ordains the jIvAthmA todig the lake.
allAl mAri yAr peygiRpAr maRRu– isn‟t it he who also makes indhra (lord of celestial entities) tocreate downpour!
vanaththidarai EriyAm vaNNam iyaRRum idhu–emperumAn makes us avoid avidhyA(ignorance), karmam (deeds resulting from puNyam and pApam), vAsanA (impressions from innumerable births) and ruchi (taste for repeating a particular deed) in our hearts.
That too ….
mAri yAr peygiRpAr maRRu– isn‟t it again he who makes his qualities to strike in the heart ofthe jIvAthmA! If the words are slightly rearranged to read as vanaththidarai EriyAm vaNNam iyaRRum idhuvallAl peygiRpAr maRRu yAr this will not appear to be an illustration. Instead of this, if it is taken to refer to those who have deep involvement with emperumAn, we should consider that emperumAn is only to be attained and is not an object to be spoken of in any way that one thinks of in his heart. Or, even if the chEthana does not know that he is a servitor to emperumAn, he should keep emperumAn in his heart. In other words, carrying out this as one‟s appropriate deed. It can also be taken to mean that he would know that chEthana and achEthana form the body of emperumAn since he knows the meanings of vEdhAnthams (the end portions of vEdhams, dealing with emperumAn). For the term manaththadaiya vaippadhAm, there are three interpretations: attaining emperumAn after seeing how others attain him; having only the desire to attain him; and, emperumAn only will create that desire too. Of these, the first interpretation is credited to [parASara] bhattar [son of kUraththAzhwAn], the second to thirumalai nambi [one of the AchAryas of SrI rAmAnujar) and the third to AzhwAn[kUraththAzhwAn, one of the most important disciples of SrI rAmAnujar].
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We shall consider the 17th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-16/
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17 – maRRAr iyalAvAr
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avathArikai
AzhwAr says that apart from emperumAn who is like this (as mentioned in the previous pAsurams) there is no one who is apt to be attained. Those deities who are well known in samsAram (materialistic realm) as being apt for being attained such as brahmA et al, themselves attain emperumAn to fulfil their desires. This being the case, the only entity for us to attain is emperumAn says the AzhwAr. As mentioned in mahA nArAyaNa upanishath 11-13 “sa brahmA sa Siva: sEndhra:” (he himself is brahmA, he himself is Siva and he himself is indhra), deities such as brahmA, Siva and indhra are part of his physical form, attain him and realise their svarUpam (basic nature). In the 12th pAsuram, AzhwAr had mentioned “pavarum sezhum kadhirOn oN malarOn kaN nudhalOn anRE” (sun, brahmA and Siva follow emperumAn and keep worshipping him everyday). In that pAsuram it was mentioned that apart from emperumAn there is no other SEshi (possessor). In this pAsuram, it is mentioned that apart from emperumAn there is none apt to be attained. In that pAsuram, mention was made of deities in general such as sun. Here, mention is made of deities in high positions such as brahmA. Even those great entities who are occupying great positions, show their emptiness and obtain what they desire from emperumAn.
Let us go through the pAsuram and its meanings:
maRRAr iyalAvAr vAnavarkOn mAmalarOn
suRRum vaNangum thozhilAnai oRRaip piRaiyirundha senjadaiyAn pin senRu mAlaik
kuRai irundhu thAn mudiththAn koNdu
Word by Word Meaning
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vAnavar kOn – indhra, the head of all celestial entities
mA malarOn – brahmA, who dwells on the lotus flower, shooting out of emperumAn‟s navel suRRum vaNangum thozhilAnai – one who has activities such that he is surrounded on the sides and worshipped [by the above-mentioned entities] mAlai – emperumAn
koNdu – keeping (in the heart)
oRRai piRai irundha senjadaiyAn – rudhra who is having reddish matted hair and who dons moon with single kalA (phase of the moon)
pin senRu – following [emperumAn]
irandhu – begging him
kuRai – his shortcoming (of brahmahaththi dhOsham, the fault of removing one of brahmA‟s heads) thAn mudiththAn – he completed his task
(this being the case)
iyal AvAr – apt to be attained maRRu Ar – who else is there, apart from sarvESvaran (supreme being)?
vyAkyAnam
maRRAr iyalAvAr–is there anyone other than sarvESvaran (supreme being)emperumAnwho isknown? There is no one other than emperumAn and only he is apt to be attained.
vAnavarkOn mAmalarOn–indhra, the lord of dhEvas (celestial entities) and brahmA, who has ashis dwelling place the lotus flower growing out of emperumAn‟s navel
suRRum vaNangum thozhilAnai–indhra and brahmA instead of going directly to emperumAn, willgo a little bit away on the side and attain him. emperumAn, who has such a quality (of being worshipped). Or, one who carries out favourable activities. Or, we can interpret it as one whose activities are worshipped by entities such as indhra, brahmA et al. Don‟t even such deities attain emperumAn and fulfil their needs!
thozhilAnai–one who is attained in this way.
While brahmA, indhra et al strive hard to attain emperumAn
maRRar iyalAvAr–who are the others striving?nammAzhwAr, in his thiruvAimozhi 6-10-8 conveysthe same meaning “nOlAdhARREn una pAdham kANa ennum nuNNuNarvin nIlAr kaNdaththu ammAnum niRai nAnmuganum indhiranum ” (one with fine emotions such as Siva, one with supreme knowledge such as brahmA and indhra – these entities come and worship emperumAn saying that they will not adopt any means to attain his divine feet).
oRRaippiRai irundha sem sadaiyAn–oRRaippiRaihere refers to single phase of the moon. Inother words, it refers to a unique phase. Siva, who has reddish matted hair, who dons moon with such a unique phase, and is comfortable.
pin senRu mAlaik koNdu–having affection (mAl) in his heart; havingemperumAn(mAl) in hisheart.
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pin senRu–following emperumAn
kuRai irandhu–and then humbly appealing about his fault
thAn mudiththAn–completed that task and fulfilled his desires. ThusAzhwArsays that evenentities in high positions such as brahmA, Siva and indhra attain emperumAn and have their desires fulfilled. This being the case, AzhwAr asks whether there is anyone other than emperumAn who is fit to be attained.
We shall take up the 18th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-17/
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18 – koNdadhu ulagam
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avathArikai
AzhwAr says that though emperumAn is ISvaran (controller) for all and is attained by all, when it comes to protecting his followers, he will even transform his identity to protect them. When others protect, they will do so without any harm to their identity. But emperumAn will be even willing to change his identity if he has to protect them.
Let us go through the pAsuram and its meanings:
koNdadhu ulagam kuRaL uruvAyk kOL ariyAy oNdiRalOn mArvaththu ugir vaiththadhu uNdadhuvum thAn kadandha EzhulagE thAmaraikkaN mAl orunAL vAn kadandhAn seydha vazhakku
Word by Word Meaning
kuRaL uruvAy – in the form of vAmana (dwarf)
(went to mahAbali and begged)
koNdadhu – seized kOL ariyAy – became narasimha with strength
oN thiRalOn mArvaththu – on the chest of the might iraNiyan (hiraNyakashyap) ugir vaiththadhu – pressed his fingernails and tore him, killing him
oru nAL – at one point of time
thAn kadandha – that which he measured
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Ezh ulagE – all the worlds
uNdadhuvum – keeping in his divine stomach (so that deluge will not swallow it)
(all these activities)
vAn kadandhAn – having the greatness that even if one were to measure the sky, he cannot be measured
thAmaraikkaN – having eyes like reddish lotus mAl – emperumAn
seydha – mercifully carried out
vazhakku – honest activities
vyAkyAnam
koNdadhu–this mentions about emperumAn protecting the world. Even if he carries out verydifficult tasks, he assumes that “I did what I am supposed to do”
koNdadhu ulagam kuRaL uruvAy–for the sake of his followers, he assumed the form of vAmana(a dwarf) to obtain the worlds. For getting back his possession, was it required to go begging? If he had to ask for alms, could he not have gone in his natural form? Did he have to take the form of a dwarf?
kOL ariyAy oNdiRalOn mArvaththu ugir vaiththadhu–In order to keep his finger nails on thechest of the mighty iraNiyan (hiraNyakashyap) did he not assume the form of narasinga (lion face and human torso) which no one else in the world assumed! kOL ari – very powerful narasimha. Could he not have destroyed the enemy iraNiyan with one form? Did he have to combine lion and man?
oN thiRalOn–very powerful iraNiyan.
mArvaththu ugi vaiththadhu–it is implied here that he, with his own hands, touched anddestroyed the enemy of his followers.
ugir vaiththadhu–Could he not have killed him with his divine disc? If he had to do that [killiraNiyan with his nails] since iraNiyan had obtained the boon that he should not die of any weapon, could he not have killed him with his sankalpam (mere thought), if he had so much of ingenuity!
uNdadhuvum thAn kadandha EzhulagE–Was it not enough that he had to assist one follower,prahlAdha? Did he have to protect the entire world?
uNdadhuvum thAn oru nAL kadandha EzhulagE–did he not protect the world which he had oneday (during his incarnation as thrivikrama) kept under his divine feet! Alternatively, we have to construe the meaning for oru nAL as once upon a time when he ate up the world.
thAmaraikkaN mAL–sarvESvaran (supreme being) who is lotus-eyed (it is implied that only theone with lotus eyes can be the ISvaran (controller) for all the worlds). nammAzhwAr too has divinely mentioned in his thiruvAimozhi 6-5-10 “anaiththulagum udaiya aravindha lOchananai” (only the one with lotus eyes is the possessor of all the worlds).
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Who begged as SrI vAmana for the earth, who tore the chest of iraNiyan as SrI narasimha, who ate up the world that he had measured one day?
vAn kadandhAn–one who cannot be estimated (measured). As said inthiruvAimozhi 1-3-
10“vAnilum periyana vallan”, one can measure even the sky but not emperumAn. Alternatively, the word vAn can be taken to imply those in the sky, and the meaning will change to: he is greater than nithyasUris in paramapadham. Or it can mean vAnai aLandhavan – one who measured heaven.
seydha vazhakku–he is the protector of the world. Hence in order to protect the worlds which arehis possession, he carried out certain tasks and was contented that “I did what I was supposed to do”. He thought that he had done all these for himself and not for others. Since he is the Lord, he is responsible for protecting his possession and hence did those. Isn‟t the protector protecting his possession, an apt act!
We shall take up the 19th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-18/
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19 – vazhakkanRu kaNdAy
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avathArikai
emperumAn thinks that these activities [mentioned in the previous pAsurams] are apt to be carried out. But AzhwAr, thinking of his gentle nature, says that he should not have carried out these.
Let us go through the pAsuram and its meanings:
vazhakkanRu kaNdAy vali sagadam seRRAy vazhakkenRu nI madhikka vENdA kuzhakkanRu
thIviLavin kAykkeRindha thImai thirumAlE
pAr viLangach cheydhAy pazhi
Word for Word Meaning
thirumAlE – you
(when you incarnated as kaNNan, [krishNa])
vali sagadam – the powerful wheel
seRRAy – kicked it aside and broke it vazhakkanRu kaNdAy – this is not appropriate for you, please see
vazhakku enRu nI madhikka vENdA – you should not think that this is appropriate for you
(Instead of stopping with this daring act)
kuzha kanRu – a young calf (who is actually a demon)
thI viLavin kAykku eRindha – [which you] threw to destroy another demon who had taken the form of a wood apple
thImai – this mischievous act
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pAr viLanga – to shine brightly on this earth
pazhi seydhAy – you acted wrongly
vyAKyAnam
vazhakku anRu kaNdAy vali sagadam seRRAy–Even though protection is an appropriate act,taking the form of a dwarf [vAmanAvathAram], breaking and destroying a very powerful wheel even though you are gentle, are activities which you should not have indulged in. As an infant, your destroying a wheel is not appropriate for your age,
vali sagadam seRRAy–it could also be construed that you destroyed the wheel with yourstrength. AzhwAr is wondering whether it was appropriate for emperumAn to act that way with his strength.
seRRAy–It is our fortune that the wheel was destroyed and you were victorious (if something hadhappened to you, what would we have done!)
vazhakku enRu nI madhika vENdA–accepted that you had destroyed the wheel. If you say that itwas to be carried out, I say that this should not have been done at all. Though the wheel had been destroyed, you should not think that this activity was correct.
nI madhikka vENdA–you did not have a feeling of remorse that you have carried out an activitywhich was not appropriate for your age and your gentleness! AzhwAr is saying so because if he had also accepted what emperumAn did, he would have carried out similar mischievous acts. When a worm crawls in sand, it would appear that it had left behind some writing [patterns in sand]. In a similar way, when you stretched your leg, the wheel, per chance, broke. Since this incident happened once, should you keep doing the same type of activity repeatedly?
kuzhakkanRu thIviLavin kAykku eRindha thImai–More than the activity carried out earlier, was itappropriate for you to throw a calf on wood apple? Both of them [the demons inside the calf and the fruit] had the same intention of destroying you! Using a demon in the form of a young calf to kill another demon in the form of wood apple was an inappropriate act. AzhwAr is worried [much after the event] as to what would have happened if both the demons had fallen together on kaNNan.
thirumAlE–if something had happened to you, the world would have been without a Lord. As saidin SrI rAmAyaNam ayOdhyA kANdam 16-21 “mangaLAnyabhidhadhyushI” (she carried benediction on SrI rAma), didn‟t sIthAppirAtti , with affection, carry out benediction on you! Could such a person carry out these activities?
pAr viLangachcheydhAy pazhi–you carried out a blame that will last forever on earth.
pazhi–thinking that you are going to protect something on earth, you carried out an activity which would have made both the vibhUthis (his properties, material realm and spiritual realm) lose
you. AzhwAr, out of his affection for emperumAn is terming this as blame. But emperumAn thinks that it is fame for him. This is anyathAgyAnam (mistaking one for another; i.e. considering blame as
fame), feels AzhwAr.
We shall take up the 20th pAsuram next.
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Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-19/
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20 -pazhi pAvam kaiyagaRRi
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avathArikai
AzhwAr says that without any distinction between those who have already praised emperumAnand those who have just begun to praise him, they have all carried out what they were expected to do. As mentioned in the earlier pAsuram, wouldn‟t only those who meditate on the activities that he carried out to protect the world and attain him, flourish!
Let us go through the pAsuram and its meanings:
pazhi pAvam kaiyagaRRi pal kAlum ninnai vazhi vAzhvAr vAzhvarAm mAdho – vazhuvinRi nAraNan than nAmAngaL nanguNarndhu nangEththum kAraNangam thAm udaiyar thAm
Word for Word Meaning
pazhi – blame; disrepute pAvam – bad deeds carried out knowingly
kaiyagaRRi – removing palgAlum – always
ninnai – you vazhi vAzhvAr – those who attain you through the ways ordained in SAsthram (sacred text)
nAraNan than – nArAyaNa, your
nAmangaL – divine names nangu uNarndhu – knowing well
nangu Eththum kAraNangaL thAm udaiyAr thAm – those who have the means to worship you well
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(thus the two types of people)
vAzhavarAm – they will live with happiness mAdhO – is this any surprise!
vyAKyAnam
pazhi pAvam kaiyagaRRi–avoiding the blame which the people of the world heap on them andthe sins which result out of that
pazhi pAvam–pazhiis that which comes because of others heaping blame when one does not doanything on his own. pAvam results when one knowingly causes harm to others. Removing these two. In other words, removing the two inimical forces: blame which comes without a cause and sin which comes with a cause. Should one suffer the result of an action which he has not carried out at all [blame]? This is also due the result of a sin [committed earlier]. Does he have to spoil the apt position for himself due to these?
palgAlum ninnai vazhi vAzhvAr vAzhvarAm–Those who worship you as ordained in SAsthrams(sacred texts) and attain you, will live without any trouble. The means adopted to attain him and the benefit of attaining him would be cause for happiness. Even though it is said that “na sukhAth sukham labhyathE” (one cannot attain happiness through happiness), this does not apply
to emperumAn related matter. Here, both the means (the effort that one takes) and the benefit that one attains will both be happy, without any difference.
mAdhO– this word is like a conjunction. “Is it a surprise?” asksAzhwAr.
vazhuvinRi nAraNan than nAmangaL nangu Eththum–meditating well upon the divine namesof emperumAn without any break. Meditating upon the divine names of emperumAn which are faultless and hence is the reason for meditating.
nAraNan than nAmangaL– it is like speaking about one‟s mother.
nangu uNarndhu–knowing through devotion
nangu Eththum–worshipping such that one cannot sustain otherwise
kAraNangaL–the reason for reciting [his divine names]. That is, devotion; singing
about emperumAn which is the cause for devotion; the desire which is the cause for singing; the puNya (virtue) which is the cause for desire; emperumAn‟s mercy which is the cause for puNya – those who have these will live happily (those who attain puNya due to emperumAn‟s mercy, due to which they have desire towards emperumAn, due to which they sing about him, due to which they develop devotion towards emperumAn, will prosper). Thus, those who worship you after removing their blame and sins and worship you for a long time and those who recite your divine names and worship you without any break, will both prosper. AzhwAr says that only those who receive his mercy will have affection towards him. If the pAtam (text) is thAraNangaL thAmudaiyAr [instead of kAraNangaL thammudaiyAr], thAraNam will refer to sustenance. In other words it refers to having sustenance through engaging with emperumAn, not being swayed by other [worldly] pursuits.
Let us take up the 21st pAsuram next.
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Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-20/
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21 – thAm uLarE
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avathArikai
Looking at their fullness [chEthanas], there is no way that they would reach hell. AzhwArwonders as to why they seek exception and fall into hell. In the earlier pAsuram he advised that we should worship emperumAn well. For that to happen, we should be there [alive] in the first instance.
Let us go through the pAsuram and its meanings:
thAmuLarE tham uLLam uLLuLadhE thAmaraiyin
pUvuLadhE Eththum pozhudhuNdE vAman thirumaruvu thAL maruvu senniyarE sevvE
arunaragam sErvadharidhu
Word for Word Meaning
thAm uLarE – chEthanas are already there (in order to worship emperumAn with their physical bodies and senses)
tham uLLam uL uLadhE – (to think about emperumAn) their minds are within themselves (without the need for having to search outside)
thAmariyin pU uLadhE – lotus flower (in order to offer to the divine feet of emperumAn) is available in plenty (in all water bodies)
Eththum pozhudhu uNdE – the time required to praise emperumAn is available in abundance vAman – sarvESvaran (supreme being) vAmana mUrththi (who kept his divine feet on the heads of
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all)
thirumaruvu thAL – beautiful divine feet maruvu – apt to be bowed to, in obeisance
senniyarE – people with heads are available
(thus, the chEthanas (sentient beings) are there in this world without any shortfall)
sevvE – directly arunaragam – the cruel hell
sErvadhu – to reach
aridhu – very difficult task to carry out
vyAKyAnam
thAm uLarE…–emperumAnhas already created chEthanas, giving them physical forms andsensory perceptions. vishNu thathvam says “vichithrA dhEha sampaththi: ISvarAya nevEdhithum, pUrvamEva kruthA brahman hasthapAdhAdhi samyuthA” (Oh brAhmaNa! The physical body, with hands and legs, has been created in the beginning to be offered to emperumAn). Thus, emperumAn has already given the physical form to chEthanas. They do not have to create themselves.
tham uLLam uL uLadhE–once their existence has been granted, without the need for searchingout for a heart, he has given that also, and has made it, his. Heart is not something that is outside of oneself. In order to hold on to the readily accessible, righteous emperumAn, the readily available heart is sufficient.
Despite these, is it difficult to worship emperumAn?
thAmariyin pU uLadhE–The lotus flower is available! Even if he does not want, these have beencreated already so that he does not have to seek anything outside. emperumAn has removed all his short falls, so that the chEthana does not have to search out for the flower. The lotus flower is not outside his possessions!
Eththum pozhudhu uNdE–The time required to hold on to emerpumAn is also there without anyshortfall. Even if one feels lazy to pluck a flower, emperumAn has created sufficient time for worship!
vAman thirumaruvu thAL maruvu senniyarE–[for the sake of poetic metrics] vAmanan has beenshortened to vAman. Isn‟t vAmanan willing to come even as a mendicant in order to accept whatever the chEthana gives! He has created the head [for the chEthana] so that the chEthana can bow his head at the divine feet of emperumAn. The divine feet manifest the opulence of emperumAn.
vAman– isn‟t he one who is elated, keeping his divine feet on everyone‟s head and is willing tocome even as a mendicant in order to reclaim his possession! All that is required of us is to hold on to him (he doesn‟t expect anything else).
thirumaruvu thAL–As mentioned insthOthra rathnam 31“Sanka chakra rathAnga kalpakadhvajAravindhAnkuSa vajra lAnchanam” (divine feet which have as their identity the following: conch, disc, kaRpaka tree (wish fulfilling tree), lotus flag, goad, vajrAyudham (a weapon like a mace, made of diamond)) his divine feet are such that they manifest clearly that he is the Lord.
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Hasn„t periyAzhwAr too divinely mentioned the same in his periyAzhwAr thirumozhi 5-4-7 “thiruppolindha sEvadi” (his divine feet manifest opulence)!
maruvu senniyarE–emperumAnhad already created the head which manifests the chEthana‟sservitorship! Aren‟t they (chEthanas) those with heads which will accept when emperumAn keeps his divine feet on them! “nAn” (I) denotes egoistic state like that of rAvaNa. “aham” (servitor) denotes the humble state like that of vibhIshaNa.
When this is the position…
sevvE arunaragam sErvadhu aridhu–to go directly to the cruel samsAram (life in the materialisticrealm) is very difficult. When such is the difficulty, how do these people go, searching for samsAram? When emperumAn has given so many implements [physical form, senses, lotus flower, time, head etc] there is no scope for going to hell (Yet these people waste all these implements and take births in samsAram repeatedly, AzhwAr says mercifully, with sadness).
arunaragam–those who do not have knowledge will consider the dwelling place of yama as hell.Those with knowledge will consider taking birth in this word itself as hell. sIthAppirAtti says in SrI rAmAyaNam ayOdhyA kANdam 30-18 “nirayO yasthvayA vinA” (being separated from you is hell). Hasn‟t SrIvishNu purANam 17-63 said “dhEhE chEth prIthimAn mUda: bavithA narakEpi sa:” (that ignorant person will have desire for his physical form even in hell)! Instead, to one who does not have it (desire for his body), there is no scope for going to hell.
We shall move on to the 22nd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-21/
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22 – ariyadhu eLidhAgum
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avathArikai
While going to hell is rare, AzhwAr mercifully mentioned about the activities carried out
by chEthanas on their own, in the earlier pAsuram. AzhwAr says that even if they do not have any implements [to attain emperumAn], if they leave their responsibility with emperumAn and remain that way, that emperumAn will carry out all the tasks will be evident by merely looking at his greatness. Is it easy for samsAris to attain emperumAn? AzhwAr mentions an easy way. If we are able to attain one who takes care of everything, including our existence, everything will become easy, he says.
Let us go through the pAsuram and its meanings:
ariyadhu eLidhAgum ARRalAl mARRip peruga muyalvAraip peRRAl kariyadhOr veNkOttu mAl yAnai venRi mudiththanRE thaNkOttu mAmalarAl thAzhndhu
Word by Word Meaning
ARRalAl – with his power mARRi – removing the hurdle (of chEthana‟s efforts)
(taking upon himself, all the tasks which will result in benefits for the chEthana) peruga muyalvArai – the supreme entity, emperumAn, who is taking all the efforts peRRAl – if we are able to attain [him]
ariyadhu – mOksham [SrIvaikuNtam] which is very difficult to attain eLidhu Agum – will become easy
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Where have we seen this happen? ……..
veN kOdu – having white tusks mAl – huge
kariyadhu Or yAnai – black complexioned, unique, gajEndhrAzhwAn [name of the elephant] venRi mudiththu – victorious (over crocodile) and destroying thaN – cool
kOdu – on the bank of the pond mA – great
malarAl – with lotus flower
thAzhndhu anRE – did it not bow down and carry out service [to emperumAn]?
vyAkyAnam
ariyadhu eLidhAgum–attaining the difficult to attainemperumAnand worshipping him are verydifficult. What should be done for that?
ARRalAl mARRIp peruga muyalvAraip peRRAl–ARRalAlcould mean either with power or withpatience. If we consider the first meaning, this would mean: since emperumAn has no shortcoming in his power, transferring the responsibility from chEthana to himself, and utilising that power for removing the hurdle which stands in the way of the chEthana attaining emperumAn and offering himself to the chEthana. If we attain one who says “why should I expect that this entity (chEthana) should do something? Let me take that responsibility on myself and carry out the task for him”, the difficult-to-get entity will become easy-to-get. emperumAn, with his strength, will protect the chEthana such that the chEthana‟s powerlessness will get negated. If the second meaning is considered (with patience), this would mean: this patience will be useful for emperumAn to put up with all the inimical deeds carried out by the chEthana which would cause hurdles for him in attaining emperumAn.
mARRip peruga muyalvAraip peRRAl–Even the difficult tasks will become easy to achieve if he(a chEthana) can get one who will take the chEthana‟s responsibility on his shoulders so that the chEthana doesn‟t have to do anything. That person who takes the responsibility will give strength to the chEthana and make that also as an act that gives himself strength. He would feel elated that the chEthana has been able to achieve so much (while actually the achievement is the other person‟s) without any knowledge or strength [who can be such a person other than emperumAn!]. It is implied here that he [emperumAn] can be attained only through his grace and if we take any effort that would become the cause for even losing him. As an example, AzhwAr is citing the case of gajEndhran, the elephant.
kariyadhOr veN kOttu mAl yAnai–the elephant which is black in colour, has white coloured tusksand is huge.
venri mudiththanRE thaN kOttu mAmalarAl thAzhndhu–[gajEndhran] the elephant entered thepond, plucked a lotus flower and was harassed by a crocodile. To remove the sorrow of the elephant that it may not be able to offer the flower to the divine feet of emperumAn before the flower withers away, emperumAn came running to the bank of the pond with his dress and crown dishevelled and took the elephant to safety, on the bank. Once he reached the bank, didn‟t gajEndharan offer the flower at the divine feet of emperumAn and remove his enemy! AzhwAr called the elephant, which was troubled by the crocodile, as kariyadhOr veNkOttu mAl yAnai (black coloured, huge elephant with white tusks). The purpose of describing the colour of the elephant and the tusks when the
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elephant was in such a condition [being troubled by crocodile] is: just as a child falls into a well and the mother thinks “what a beautiful child” and starts thinking about the beauty and the various parts of the child, AzhwAr also thinks of the beauty of the elephant in the same way. The
world kOttu refers to bank (of the pond) and the world thaN means being cool. Did the elephant become victorious after it reached the cool bank and offer the flower? Did it become victorious after submitting the flower at the divine feet? Did it not become victorious with emperumAn‟s mercy! If the text is thaN thOttu mAmalarAl the meaning will be “huge flower with cool petals”. When emperumAn had not taken on himself the protection of gajEndhran, the elephant was under the crocodile‟s control. As soon as emperumAn took over its protection, the hurdle for elephant disappeared. The one who is protected with emperumAn‟s mercy will be strong. When emperumAn is angry and does not protect, the enemies will be strong. Just as emperumAn himself has mentioned in SrI bhagavath gIthA 12-7 “thEshAm aham samuthdhArthA mruthyu samsAra sAgarAth” (I save them from the ocean of samsAram), he will protect. When he is angry, he will push us into difficulties, as mentioned in SrI bhagavath gIthA 16-19 “kshipAmi ajasramaSubAn AsurIshvEva yOnishu” (I will push them into demonic births). Thus [if we leave out protection to emperumAn] the difficult task will become easy. All that is required of chEthana for this to happen is not to obstruct when emperumAn wants to shower his mercy on him.
We shall move on to the 23rd pAsuram, next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-22/
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23 – thAzhndhu varam koNdu
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avathArikai
AzhwAr says that emperumAn, who is attained like this, will remove the hurdles which are like enemies of his follower, will be very simple, and will fulfil all the wishes of his follower. He will give wealth to those who ask for it, kaivalyAnubhavam (AthmA experiencing itself) to those who ask for it and himself to those who want to attain him.
Let us go through the pAsuram and its meanings|:
thAzhndhu varam koNdu thakka vagaigaLAl vAzhndhu kazhivArai vAzhvikkum thAzhndha viLanganikkuk kanReRindhu vERRuruvAy gyAlam aLandhu adikkIzh koNda avan
Word by Word Meaning
thAzhndha – (due to the weight of its fruits, the branches of the wood apple tree remained) lowered kanikku – for plucking the fruits
kanRu eRindhu – throwing a calf (as a throwing stick)
vERu uru Ay – inapt form of a mendicant as vAmana (for one who has long hands due to the habit of always giving to others)
gyAlam – the earth aLandhu – measuring
adi kIzh – under his divine feet
koNda – had under his control avan – that emperumAn
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thAzhndhu – worshipping at his divine feet
varam koNdu – attaining his divine feet thakka vagaigaLAl – appropriate manner (to their states)
vAzhndhu – obtaining wealth or kaivalyam (AthmA enjoying itself) or bhagavath prApthi (attaining emperumAn himself)
kazhivArai – those entities who wish to increase their comforts more and more vAzhvikkum – emperumAn will grant them
vyAkyAnam
thAzhndhu–unlike rAvaNa who said, as in SrI rAmAyaNam yudhdha kANdam 36-11 “dhvidhAbhajyEyamapi na namEyam” (even if I were split into two, I will not worship him), giving up one‟s ego and falling at the divine feet of emperumAn
varam koNdu–attainingemperumAnand getting with his mercy instead of trying on one‟s ownefforts to get the desired benefits
varam koNdu–implies that instead of being humble just for one day, having humility permanently
thakka vagaigaLAl–attaining as per the characteristics of the AthmA. Or attaining, following theways mentioned in SAsthras (sacred texts). Or, as per the worthiness of AthmA. One who desires wealth should think of emperumAn to be always with wealth, worship him and think of emperumAn at the time of death. For one who desires kaivalyam, he should think of the purity of emperumAn.
One who desires emperumAn himself should think of emperumAn with his auspicious qualities. This is why AzhwAr used the term thAzhndhu varam koNdu.
vAzhndhu kazhivArai vAzhvikkum–He will let live those who desire to live life fully. He will protectthose who spend their time thinking only of emperumAn and considering that as their life.
thakka vagaigaLAl vAzhndhu kazhivArai–He will grant the benefits to those who seek them andlet them live. He will call those who come to him for alms, as said in SrI bhagavath gIthA 7-
18 “udhArA:” (magnanimous persons). However, there are some hurdles in obtaining from him and these do not go easily. Even these will be removed by himself.
thAzhndha viLanganikkuk kanReRindhu–throwing a calf to fell the fruits which had grown fromtop to bottom in the wood apple tree. Thus, he caused harm to the two demons, vathsAsuran and kapiththAsuran who wanted to harm him [these two demons had entered the calf and wood apple fruit, respectively, with the intention of killing krishNa].
vERRuruvAy–emperumAnis the most magnanimous as brought out in SrI rAmAyaNam yudhdhakANdam 21-7 “gosahasrapradhAthAram” (one who gives away a thousand cows). Yet he made himself as a mendicant [to take his possessions from mahAbali]. Or, one who is the consort
of thiru (SrI mahAlakshmi) went asking for alms. Or, initially he asked for three steps of land, showing his small feet [as vAmana] and once it was granted, transformed himself [into thrivikrama] and measured with huge feet.
gyAlam aLandhu adikkIzhk koNda avan–after measuring earth, he kept it under his divine foot.Will such an entity give up on one who desires emperumAn himself?
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gyAlam aLandhu adikkIzhk koNda avan–just as a mother will embrace her sleeping child,emperumAn also kept his divine feet on the earth, unknown to the earth, and measured it. Hence he will let his followers prosper.
We shall move on to the 24th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-23/
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24 – avan kaNdAy nannejE
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avathArikai
AzhwAr says that after the jIvAthmA was created, emperumAn has given him everything. Is it something great? He says, right from the beginning, did not emperumAn carry out everything for him, including his existence!
Let us go through the pAsuram and its meanings:
avan kaNdAy nannenjE AraruLum kEdum
avan kaNdAy aimpulanAy ninRAn avan kaNdAy
kARRuththInIrvAn karuvarai maN kArOdha sIRRaththIyAvAnum senRu
Word by Word Meaning
nal nenjE – Oh (my) good heart!
Ar aruLum – mOksham (SrIvaikuNtam) which results due to complete mercy kEdum – samsAram (materialistic realm) which results due to aversion
(thus, the controller of both these)
avan kaNdAy – it is that emperumAn himself, see for yourself aimpulan – the five senses
kARRu, thI, nIr, vAn, maN Ay ninRan avan kaNdAy – it is the sarvESvaran (supreme being) himself who is existing as the body composed of the five elements karu varai – the dark mountains
(avan kaNdAy) – it is he senRu – contemplating (to bring to an end this universe)
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kAr Odham sIRRam thI AvAnum – the creator of the fire which will burn the ocean with a rage avan kaNdAy – it is that emperumAn only
vyAkyAnam
avan kaNdAy nannenjE AraruLum kEdum–it is not the chEthana‟s (sentient entity) efforts whichare the reason for his uplifting. It is emperumAn‟s mercy alone which is the reason for the chEthana getting various benefits. It is not merely the activities of the chEthana, but the causeless grace of emperumAn which leads to benefits for the chEthana. It is emperumAn‟s anger which again is the reason for the difficulties experienced by the chEthana. Thus, for whatever benefits or difficulties that the chEthana gets, it is emperumAn‟s grace and anger which are the reasons. There is no puNya or pApa beyond this. We can also say that it is emperumAn‟s mercy which is the reason for the chEthana getting mOksham and his anger, for the chEthana getting samsAram (repeated births in materialistic realm).
nannenjE–Oh heart who agrees with humility when told that emperumAn is the cause for bothpuNya and pApa. Oh heart who is apt to listen about emperumAn.
avan kaNdAy aimpulanAy ninRAn–It is he who creates a thought in us that he is needed for us. Itis he who exists as our sensory perceptions which determine whether we do or do not attain him. The senses will be under his control whether we say that we exist and emperumAn doesn‟t or if we accept that emperumAn exists. It is he who kindles the sensory perceptions to engage with worldly pursuits and leads us astray or makes the sensory perceptions to engage with him and protects us. Both the chain (with which to tie us down) and the crown (with which to take us to glory) are in his hands. He has mercifully said in SrI bhagavath gIthA 10-10“dhadhAmi bhudhdhiyOgam tham yEna mAmupayAnthi thE” (I give you intellect which is the means for attaining me). He has also mercifully mentioned in SrI bhagavath gIthA 16-19 “thAnaham dhvishadha: krUrAn samsArEshu narAdhamAn kshipAmi ajasram aSubAn AsurIshvEva yOnishu” (I always push those who hate me, who are cruel, who are the worst among the men and who are inauspicious, into samsAram (materialistic realm) and that too in demonic birth).
avan kaNdAy kARRuth thI nIr vAn karuvarai maN–it is he who creates these with the help of thefive elements, which are responsible for the chEthana losing emperumAn.
kARRuth thI nIr vAn–since it is the physical body which is a hurdle for attaining him, it is he whogives the body and nurtures samsAram. As said in SrI bhagavath gItha 7-14 “dhavIhyEshA guNamayI mama mAyA dhurathyayA, mAmEva yE prapadhyanthE mAyAmEthAm tharanthithE” (this prakruthi (matter) which is composed of the three qualities [sAthvika or good, rAjasa or passionate and thAmasa or ignorant) has been created by me. This cannot be overcome by anyone on his own efforts. Only those who surrender to me will be able to overcome it), we have to surrender to him and sever our connection with this worldly life.
kARRuth thI nIr vAn karuvarai maN–It is he who creates the five elements and the hugemountains which are responsible for creating the body with which one can attain either life in this samsAram or mOksham.
kArOdhach chIRRath thI AvAnum senRu–at the time of total annihilation [deluge] at the end ofthe yuga (age), it is he who manifests as the huge fire which destroys all these entities. kArOdhach
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chIRRaththI is the fire called as patapAgni which forms in the middle of the ocean. In other words it is the fire which burns water (which would normally put out the fire)! Thus, it is he who controls those which are to be given up and which are to be attained.
Let us move on to the 25th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-24/
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25 – senRadhu ilangai mEl
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avathArikai
In the previous pAsuram it was mentioned that emperumAn stands for all. In this pAsuram his bias towards his followers is mentioned.
Let us go through the pAsuram and its meanings:
senRadhu ilangai mEl sevvE than sIRRaththAl konRadhu irAvaNananik kURungAl ninRadhuvum
vEyOngu thaN sAral vEngadamE viNNavar tham
vAyOngu thol pugazhAn vandhu
Word by Word Meaning
viNNavar tham vAy – apt to be praised by the mouth of nithyasUris (permanent dwellers of SrIvaikuNtam)
Ongu thol pugazhAn – emperumAn with great, long established qualities sevvE – directly senRadhu – went with a rage
ilangai mEl – on lankA
than sIRRaththAl – with his anger konRadhu – destroyed
irAvaNanai – it was rAvaNa
kURungAl – when mentioned
vandhu ninRadhuvum – the place where he stood (so that all chEthanas (sentient entities) would get uplifted at all times)
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vEy Ongu thaN sAral vEngadamE – at thiruvEngadamalai with cool, mountainous sides and tall bamboo shoots.
vyAkyAnam
senRadhu ilangai mEl–this says that unlike rAvaNa who sent [his uncle] mArIcha as a deceptivedeer and made rAma to travel a long distance behind it in order to capture sIthAppirAtti in a cunning way, [SrIrAma] in keeping with his valour, went directly to lankA, waged a war and destroyed rAvaNa.
senRadhu ialangai mEl sevvE–instead of through his sankalpam (vow), he went directly to lankAwalking with his divine feet. As mentioned in SrI rAmAyaNam yudhdha kANdam 1-29 “abhiyAthA” (one who fights in the forefront), SrI rAma went in the forefront of his army and fought.
ilangai mEl–he invaded fearlessly on lankA, a place which entities such as indhra et al would bescared even to mention by name.
than sIRRaththAl konRadhu irAvaNanai–with his anger, he destroyed the heads of rAvana, who,as mentioned in SrI rAmAyaNam yudhdha kANdam “praharthA cha” (one who attacks) was protected by various boons.
than sIRRaththAl–one who has anger under his control. He sought anger and destroyed rAvaNa.He could carry out tasks with his sankalpam (vow) only if he were with the nature
of paramporuL (supreme entity). In rAmAvathAram (incarnation as SrI rAma), since he had truly assumed the characteristics of a human being, he destroyed rAvaNa with his anger alone.
kURungAl–if one were to mention the characteristics ofemperumAn‟s
ninRadhuvum vEy Ongu thaN sAral vEngadmE–in order to help those who had missed outduring his various ages of incarnation so that they do not lose out, the place where he came down to is thirumalai (thiruvEngadam) with its cool, hilly sides which remove the tiredness of those who climb the hills, and with well grown tall bamboo shoots.
ninRadhuvum vEngadamE–He has come to thirumalai so that he can remove the enemies of hisfollowers who had come after the times of his incarnations. Just as he redeemed sIthAppirAtti who was captured by rAvaNa, he is remaining at thirumalali in order to redeem the AthmAs (souls) which have been stolen by chEthanas who claimed them as their own.
viNNavar tham thol pugazhAn–this mentions the place that he had dwelled in, before coming tothirumalai. He is one who has natural greatness, and is praised by the nithyasUris in SrIvaikuNtam. We can also construe this as one who has long established qualities, praised by nithyasUris. Or, since the context is SrI rAmAyaNam, we can consider this as the praise of brahmA et al who said, as in SrI rAmAyaNam yudhdha kANdam 117-27 “sIthA lakshmi: bhavAn vishNu:” (sIthA is SrI mahAlakshmi and you are vishNu).
vandhu–he came as the one who seeks to offer himself, to thirumalai.
We shall take up the 26th pAsuram next.
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Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-25/
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26 – vandhiththavanai
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avathArikai
Since AzhwAr spoke about thirumalai in the previous pAsuram, the thirumalai hill attracted him more. His divine mind goes to it and he speaks about the wealth in thirumalai.
Let us go through the pAsuram and its meanings:
vandhiththavanai vazhi ninRa aim bhUtham
aindhum agaththadakki ArvamAy undhip
padiyamarar vElaiyAn paNdu amararkkIndha padiyamarar vAzhum padhi
Word by Word Meaning
padi amarar – SrIvaishNavas vAzhum – living permanently
padhi – the holy place of thirumalai [thiruvEngadam] vazhi ninRa – standing as a hurdle (to attain emperumAn)
aimbhUtham aindhum – the five elements and the five sensory perceptions
agaththadakki – controlling well inside so that they do not wander out avanai – that emperumAn
vandhiththu – worshipping Arvam Ay – as epitome of affection
undhi – pushing and falling over one another
padi – coming and worshipping amarar – for dhEvas [celestial entities]
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vElaiyAn – emperumAn who is in thiruppARkadal (milky ocean)
paNdu amararkku Indha – the place which he gave to the ancient dhEvas, nithyasUris.
vyAkyAnam
vandhiththu–praisingemperumAn. Without any ego, attaining emperumAn.
vazhi ninRa aimbhUtham aindhum agaththu adakki–controlling inside the evanescent bodythose matters which are hurdles in attaining emperumAn, without letting them go through the senses such as ear etc.
aimb hUtham aindhum–being victorious over the five elements and the five sensory perceptions.
ArvamAy–being engaged fully withemperumAn
undhip padi amarar vElaiyAn–emperumAn, who is reclining inthiruppARkadal(milky ocean), whois attained by dhEvas such as brahmA et al, with each pushing the others [as if in a competition, to attain emperumAn first] and worshipping him.
paNdu amararkku Indha padi–this could be construed in two ways: (1) given to the long standingnithyasUris (permanent dwellers of SrIvaikuNtam); (2) given earlier to nithyasUris.
What was given to the nithyasUris?
padiyamarar vAzhum padhi–thirumalai where the dhEvas of bhUlOkam, SrIvaishNavas(followers of emperumAn who dwell on the earth); thirumalai where they live in total experience.
[parASara] bhattar (son of kUraththAzhwAn, one of the primary disciples of bhagavadh SrI rAmAnujar) told piLLai amudhanAr that this pAsuram should be read as: vazhi ninRa aimbhUtham aindhum agaththadakki ArvamAy vandhiththu undhippadiyamarar vElaiyAn padiyamarar vAzhum padhiyAnadhu paNdu amararkku Indhadhu.
We shall take up the 27th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-26/
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27 – padhi amaindhu nAdi
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avathArikai
AzhwAr says that once he reached the dwelling place of emperumAn [thirumalai] his divine mind went running towards emperumAn just as a creeper would go in search of a supporting pole. In the previous pAsuram, AzhwAr spoke about how emperumAn dwells in thirumalai and mercifully showers his grace. Since that abode is in archAvathAram (emperumAn in deity form), he cannot interact with emperumAn fully. He says that his heart runs searching for emperumAn in paramapadham (SrIvaikuNtam) so that he can interact with emperumAn in all the ways he liked.
Let us go through the pAsuram and its meanings:
padhi amaindhu nAdip paruththezhundha sindhai
madhiyurinji vAn mugadu nOkki gadhi miguththu
angOl thEdiyOdum kozhundhadhE pOnRadhE mAl thediyOdum manam
Word by Word Meaning
padhi – in the pious place of thirumalai amaindhu – standing aptly
nAdi – analysing
paruththu ezhundha sindhai – having mind which grows in a rousing manner madhi urinji – going past the world of moon
vAn mugadu nOkki – going (beyond) past the wall of the universe
(not stopping with that)
mAl thEdi – going in search of paramapadhanAdhan (lord of SrIvaikuNtam)
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gadhi miguththu Odum – going very rapidly
manam – my mind
am kOl thEdi Odum – going in search of a beautiful supporting pole kozhundhu adhu pOnRadhu – it resembled a creeper
vyAkyAnam
padhi amaindhu nAdi–standing aptly in thirumalai. Ensuring that this is the place to be attained.
padhi could also be construed to mean „heart‟ and as said in SrI rAmAyaNam ayOdhyA kANdam 31-25 “aham sarvam karishyAmi” (lakshmaNa told SrI rAma that he would carry out all services), the heart also affirmed.
nAdi–analysing. Searching everywhere [for emerpumAn]
paruththu ezhundha sindhai–the mind, going up rousingly, as a result of that
paruththezhundha–rising rapidly.
madhi urinji–going beyond the world where moon traverses
vAn mugadu nOkki–going up to the wall of the universe
gadhi miguththu–increasing its speed. If the text is taken to bekadhir miguththuit will meanincreasing its radiance.
angOl thEdi Odum kozhundhadhE pOnRadhE–it is similar to a creeper going in search of abeautiful supporting pole.
mAl thEdi Odum manam–it is the way the mind is, going head over heels, lookingfor emperumAn.
mAl–one with affection. Like the river kAvEri breaching its banks and running wildly, my mind isrunning in search of emperumAn who is full in all aspects and who is greater than everyone else.
mAl thEdi Odum manam–nammAzhwAr, in his thiruvAimozhi 9-3-7, has mercifully said “mAgavaikundham kANbadhaRku en manam Ekam eNNum” (to see the paramAkASam (the supreme sky) or SrIvaikuNtam), my mind will think in a focussed way).
We shall go on to the 28th pAsuram, next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-27/
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28 – manaththuLLAn
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avathArikai
As AzhwAr‟s divine mind started engaging with emperumAn this way, emperumAn, instead of dwelling at places that he had seen, even though they were all suitable, chose to keep AzhwAr‟s divine mind as his dwelling place, and entered it. He did not go to any other place, deciding to remain in AzhwAr‟s divine mind. In other words, this pAsuram says that as soon as AzhwAr desired emeprumAn‟s inseparable place of SrIvaikuNtam, emperumAn desired AzhwAr‟s divine mind.
Let us go through the pAsuram and its meanings:
manaththuLLAn vEngadaththAn mAkadalAn maRRum ninaippariya nILarangaththuLLAn enaippalarum dhEvAdhi dhEvan enappaduvAn munnorunAL mAvAy piLandha magan
Word by Word Meaning
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enai palarum – countless vaidhika purushas (those who follow vEdham, the sacred text) and vEdha purusha (vEdham itself); thus by all entities dhEvAdhi dhEvan enap paduvAn – he is famously called as the lord of all dhEvas (celestial entities)
mA kadalAn – one who is reclining on the expansive thiruppARkadal (milky ocean) mun oru nAL – once upon a time (when he incarnated as SrI krishNa)
mA vAy piLandha – one who tore the mouth of a demon who came in the form of a horse, kESi
magan – a small child maRRum – more than that
vEngadhaththAn – one who, as simplicity personified, stands in thirumalai
ninaippariya nIL arangathu uLLAn – one who is reclining in the temple which is sweet beyond anyone‟s thoughts
manaththu uLLAn – he is permanently residing in my mind.
vyAkyAnam
manaththuLLAn–Just asperiyAzhwArhad mercifully mentioned in his periyAzhwAr thirumozhi 5-4-10 “idavagaigaL igazhndhittu enpAl idavagai koNdanaiyE” (leaving aside all other dwelling places, you decided to stay in my heart), emperumAn left all other places and entered AzhwAr„s mind.
vEngadaththAn mAkadalAn–just before enteringAzhwAr‟s divine mind, the places where he hadtaken residence – thiruppARkadal and thiruvEngadam (it is implied that he had taken residence in those places only to attract AzhwAr and through those places he entered AzhwAr‟s divine mind). Just as he had taken residence at thiruppARkadal before standing in thirumalai, in order to enter AzhwAr‟s mind, he stood in thirumalai.
maRRum ninaippariya nIL arangathth uLLAn–unlike thiruppARkadal or thirumalai, one cannotsay thiruvarangam (SrIrangam) in one word. It is very sweet and very huge and suited emperumAn‟s reclining. He reclines in this place as if to tell everyone that he will not leave this place until he attains everyone and seems to be staging a protest! Just as it is mentioned in thaiththirIya upanishath “aprApya manasA saha” (the words returned with the mind, being unable to measure emperumAn), it may be possible to measure emperumAn‟s auspicious qualities, but it is impossible to measure the sweetness of thiruvarangam.
nIL arangam–very expansive temple.
enaip palarum dhEvAdhi dhEvan enappaduvAn–vEdhas (sacred texts) and vaidhika purushas(those who practice vEdham) say, as in SvEthAsvathara upanishath “thamISvarANAm paramam mahESvaram” (you are the Lord of all the Lords) and as in thiruvAimozhi 1-1-1“ayarvaRum amarargaL adipathi” (he is the Lord of nithyasUris who do not forget anything).
paNdorunAL mAvAy piLandha magan–earlier, when he incarnated as krishNa, he, as a child,had torn the mouth of a demon by name kESi. Or, one who incarnated as a human being. Since he destroyed kESi, AzhwAr says that emperumAn removes the enemy who is a hurdle in emperumAn entering his heart. One who is called the Lord of all Lords, one who is in thiruppARkadal, one who tore the mouth of a demon, one who reclines in thiruvarangam which is beyond anyone‟s thoughts, one who resides in thiruvEngadam, entered my heart. One who is the Lord of nithyasUris, one who reclined in thiruppARkadal in order to protect the worlds, who incarnated as kaNNan, who destroyed kESi, the demon, who is the Lord of all Lords, who is reclining in the immeasurable thiruvarangam,
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one who is staying put at thiruvEngadam instead of moving here and there, desired my heart and instead of going to any other place, took permanent residence there itself, says the AzhwAr.
We shall take up the 29th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-28/
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29 – maganAgak koNdu
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avathArikai
Since AzhwAr spoke about krishNAvathAram [incarnation as krishNa] through mA vAy piLandhain the previous pAsuram, he becomes bewildered, being involved with that avathAram.
Let us go through the pAsuram and its meanings:
maganAgak koNdu eduththAL mANbAya kongai
aganAra uNban enRu uNdu maganaith thAy thERAdha vaNNam thiruththinAy thennilangai
nIRAga eydhu azhiththaAy nI
Word by Word Meaning
thennilangai – the beautiful lankA nIRu Aga – to be converted into ashes eydhu – shooting arrows azhiththAy – Oh one who destroyed
nI – you
magan Aga koNdu eduththAL – (in order to suckle you with affection) the one who took a form to make you as her child, such pUthanA‟s mANbu Aya kongai – beautiful bosom
agan Ara uNban enRu uNdu – saying that you would drink to your stomach‟s content, thus drinking (her life along with her milk) maganai – in your matter, as her child
thAy – yaSOdhA, your mother
thERAdha vaNNam – to be without trust thiruththinAy – you carried out
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vyAkyAnam
maganAgak koNdu eduththAL–pUthanA, carried you skilfully just as a real mother would lift herinfant, without displaying any difference. While you were born in SrI mathurA, as the son of vasudhEvar, and grew up in thiruvAyppAdi (SrI gOkulam) as [nandhagOpar‟s] son, puthanA also acted as if you were her child.
mANbAya kongai–her bosom looked beautiful, being filled up with milk, which was saturated withpoison
agan Ara uNban enRu uNdu–Just as pUthanA lifted you [as her son] without displaying anydifference, kaNNan (krishNa) also drank milk as if he were nursing from his mother‟s bosom, without displaying any difference. His position was very much similar to pUthanA‟s. Just like she could not sustain herself without nursing him, he too drank her milk as if he could not sustain himself without that. He drank such that his stomach would feel contented.
maganaith thAy thERAdha vaNNam thiruththinAy–you acted in such a way that your mother,yaSOdhA, will not have any trust in you. If someone says “son”, it will refer only to you, just as it would refer only to yaSOdhA if someone were to say “mother”. Just like it would refer to dhaSaratha chakravarthy if someone says “affection towards son”, this is similar to that. You acted in such a way that your mother would start fretting as to what would happen to you, seeing you drinking poisoned milk from a demonic woman. You acted such that she would fret thinking about this, even after you had grown up. Alternatively, you acted such that no mother would believe her son henceforth. In other words, you acted in such a way that after giving birth to you, your mother yaSOdhA was scared that she had lost you, since you were in the hold of pUthanA.
thiruththinAy–you touched her.
thennilangai nIRAga eydhu azhiththAy nI–The act of burning lankA to ashes was carried outwhen [SrI rAma had] matured into a man, displaying his valour. AzhwAr is worried that suckling pUthanA was done when he was still an infant, before maturing of age. Did he carry out that act when a parent would feel proud that his/her son had gone to the battlefield and would return victorious (like SrI rAma)? Did he not do that act of suckling pUthana, as an infant! If one were to think about rAmAvathAram, one could keep his hand on the chest (and be without any fear) just as it is mentioned in nAnmugan thiruvandhAdhi “kUrambanallAl” (no one other than the one with sharp arrows (SrI rAma)). You [referring to krishNa] who had the fame as mentioned in SrI rAmAyaNam ayOdhyA kANdam 44-7 “kIrthibhUthAm pathAkAm yO lOkE bhramayathi prabhU: kinnAma dhurlabhAm thasya” (what is it which cannot be attained by Sri rAma who let fly his flag called fame!), you who had carried out deeds with a bow in your hands, blowing lankA to smithereens, carried out an act which made your mother not trust her child.
We shall take up the 30th pAsuram next. Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-29/
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30 – nIyanRu ulagaLandhAy
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avathArikai
In the previous pAsuram AzhwAr mentioned about the victories of kaNNan and Sri Rama. In this pAsuram he celebrates [emperumAn‟s ] other incarnations and his activities.
Let us go through the pAsuram and its meanings:
nIyanRu ulagaLandhAy nINda thirumAlE nIyanRu ulagidandhAy enbarAl nIyanRu
kArOdham mun kadaindhu pin adaiththAy mAkadalai pErodha mEnip pirAn
Word by Word Meaning
pErOdham mEnip pirAn – Oh benefactor who has the divine form like a huge ocean! nINda thirumAlE – Oh thirumAl, who has fame beyond one‟s thoughts!
nI – you, who are like these
anRu – once upon a time ulagu – all the worlds
aLandhAy – measured (as thrivikrama) nI anRu – you, at another point of time
ulagu – the earth
idandhAy – (as the great varAha) dug out the earth (from the walls of the universe) nI anRu – you, at another point of time
kAr Odham mun kadaindhu – churned the dark ocean initially mA kadalai – a huge ocean (like that)
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pin – later (during rAmAvathAram)
adaiththAy – built a bridge and blocked enbar – so say (the great sages)
Al – these are also some of the amazing activities
vyAkyAnam
nI anRu ulagu aLandhAy–sages say that you made yourself as a mendicant, approachedmahAbali, who becomes joyous on donating anything, got the worlds as alms from him and measured them with your divine feet. Since AzhwAr spoke in the previous pAsuram about krishNAvathAram in which he moved with everyone without bothering about whether they were high or low in status, mentions in this pAsuram about thrivikrama, who touched the heads of everyone with his divine feet [without any distinction].
nINda thirumAlE–Oh the consort ofSrI mahAlakshmi, and who is beyond any measurement.
nInda thirumAlE–you measured the earth which you got as alms and which appeared as if it wassomething which you could never have got otherwise. You, who are immeasurable, made yourself to be measured by others through this act! In other words, you, the consort of mahAlakshmi, who is the owner of all wealth, made yourself into a mendicant and a bachelor!
nI anRu ulagu idandhAy enbarAl–sages say that since there was none from whom you can askfor alms when the world was being submerged during praLayam (deluge), you took the form of a boar which roams around in water and marshy lands, to release the earth which had got stuck to the walls of the universe and to dig out.
nI anRu kArOdham mun kadaindhu pin adaiththAy–mention is made of his activities
for pirAtti (SrI mahAlakshmi). AzhwAr reminisces about the activities which he carried out for others and for mahAlakshmi without any difference. When indhra (head of celestial entities) and others surrendered to you after losing all their possessions due to the curse of sage dhurvAsa, you churned the great, black coloured ocean, first to get SrI mahAlakshmi and then blocked it (by building a bridge over it during rAmAvathAram).
pin adaiththAy mA kadalai–you blocked the ocean, which you churned [initially] for the sake ofpirAtti, again for the sake of pirAtti.
pEr Odha mEnip pirAn–the one who has the complexion of ocean, churned the ocean. During thetime of churning as well as during the time of blocking, it appeared as if one ocean was shaking another.
pErOdha mEni–the ocean would appear like a pond when viewed against emperumAn.
pirAn–benefactor. emperumAn appeared toAzhwAras nectar, without having to churn the oceanto obtain nectar. emperumAn gave the nectar which he obtained by churning the ocean, to dhEvas (celestial entities) while he offered himself, who is ArAvamudhan (insatiable nectar) to AzhwAr. mA kadal refers to huge ocean. One can construe the meaning for this term as “benefactor who has a form matching huge flood”
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pErOdha mEnippirAn nI anRu ulagaLandhAy–Should one measure the world which arecomposed of forests and craters, with a beautiful form matching ocean!
We shall take up the 31st pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-30/
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31 – pirAn enRu nALum
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avathArikai
AzhwAr says that those who attain the divine feet of emperumAn who always helps in times of danger, would enjoy his aprAkrutha (not made of the five elements that we are made of) divine form with happiness.
Let us go through the pAsuram and its meanings:
pirAn enRu nALum perum pulari enRum
kurA naRsezhum pOdhu koNdu varAgaththu aNiyuruvan pAdham paNiyum avar kaNdIr
maNi uruvam kANbAr magizhndhu
Word by Word Meaning
piRan enRum – Oh one who carried out great benefits! peru pulari – today is the dawn of happiness
(celebrating thus)
nALum – every day
nal – fragrant sezhu – beautiful
kurA pOdhu koNdu – with kurA flowers (a type of flower from forest trees)
varAgaththu aNi uruvan pAdham – divine feet of emperumAn in the form of beautiful wild boar paNiyum avar kaNdir – only those who worship
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maNi uruvam – the sweet, auspicious form (of that emperumAn)
magizhndhu kAnbar – will worship with happiness
vyAkyAnam
pirAn enRum–he made others worship himself, being the destined leader for theAthmA(soul) andbenefactor . Even while understanding this, one would feel “what did my leader do!”
nALum perum pulari enRum–In this useless, unfruitful materialistic life, during hard times, a daywould come when one can enjoy emperumAn! It would be the dawn of a good day! Celebrating such a day just like akrUrar (a minister with the demon kamsan) did when he went to see kaNNan, as mentioned in SrIvishNu purANam 5-17-3 “adhya mE saphAlam janma suprabhAthA cha mE niSA” (Only today my birth became useful! Only today, my night dawned in to a great day!).
pirAn enRum–it has been mercifully mentioned inthiruvAimozhi 1-7-6“pirAn perunilam kINdavan”(the benefactor dug out the huge land mass (earth))
perum pulari–it has been mercifully mentioned inthiruppallANdu 12“nallANdu enRu navinRuuraippar” (they will celebrate all the time saying that good times have come). AzhwAr celebrates saying that even for him, who spends his time thinking of lowly creatures, a day has dawned when he could think of emperumAn, worshipping his good time.
kurA nal sezhum pOdhu koNdu–emperumAn considers whatever his followers keep at this divinefeet as flowers. Don‟t only those who worship emperumAn with flowers and attain him get to see his divine form!
kurA nal sezhum pOdhu koNdu–since thisAzhwArhad constantly travelled only in forests, hesays that it is enough if one worships emperumAn with the flowers of kurA tree which is seen only in forests.
varAgaththu aNi uruvan pAdham–emperumAnassumed the form ofvarAha(wild boar) whichroams in the forest, so that people can worship him with flowers which blossom in the forest.
aNi uruvan–since he assumed the form of a great boar, there was no necessity to decorate himwith ornaments. His form itself appeared as if it had been decorated with ornaments. If emperumAn can assume any form, it is enough if he can be decorated with any flower.
paNiyum avar kaNdIr–SrI bhagavath gIthA 9-2says “susukham karthum avyayam”
(bhakthiyOgam (the practice of devotion) is comfortable to carry out; it does not get destroyed even after yielding the result). In the same way, the path adopted to attain emperumAn is sweetest. The path to get the fruit of enjoying emperumAn is also a benefit.
maNi uruvam kANbAr magizhndhu–thus, those who offer flowers toemperumAnwill happily getto have vision of his divine form which is cool like a bluish gem.
We shall take up the 32nd pAsuram next.
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Source: http://divyaprabandham.koyil.org/index.php/2017/10/irandam-thiruvandhadhi-31/
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32 – magizhndhadhu sindhai
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avathArikai
AzhwAr mercifully says how his sensory perceptions, without waiting for his upadhESam(spiritual instructions) engaged with emperumAn. He says that his mind, speech and bodily faculties engaged with emperumAn.
Let us go through the pAsuram and its meanings:
magizhndhadhu sindhai thirumAlE maRRum magizhndhadhu nin pAdhamE pORRi magizhndhadhu azhal Azhi sangam avai pAdiyAdum thozhil Agam sUzhndhu thuNindhu
Word by Word Meaning
thirumAlE – Oh the consort of mahAlakshmi! sindhai – my heart
sUzhndhu – engaged thuNindhu – with firmness
magizhndhadhu – became happy
maRRum – my faculty of speech, after my heart
un pAdhamE pORRi – worshipping only your divine feet magizhndhadhu – became happy Agam – my body
azhal – one that spits fire on enemies
Azhi – the divine chakkara (disc) sangam – SrI pAnchajanyam (conch)
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avai – and other divine weapons
pAdi Adum – singing and dancing thozhil – in the activity
magizhndhadhu – became happy
vyAkyAnam
magizhndhadhu sindhai–the mind, which had never known what happiness is, became happyafter meditating on emperumAn. AzhwAr says that due to this, there is no need for him to go
to paramapadham (SrIvaikuNtam) and become happy. He says that he will be happy, meditating on emperumAn, here itself.
thirumAlE–this is saying about the cause of happiness. Isn‟t it a matter of happiness whenemerpumAn is with pirAtti (SrI mahAlakshmi)!
maRRum magizhndhadhu un pAdhamE pORRi–after my mind, my faculty of speech praisedyour divine feet and became happy. Here too, we can add the word thirumAlE and say that speech praised thirumAl (consort of SrI mahAlakshmi) and became happy.
magizhndhadhu azhal Azhi sangam avai pAdi Adum thozhil Agam sUzhndhu thuNindhu–thebody engaged in the activity of singing and dancing about chakrAyudham (divine disc) which becomes angry and spits fire on enemies, and pAnchajanyam (divine conch) and became firmly happy. We can also construe the meaning for this as: the body which (worshipped) firmly became happy; the mind, which worshipped firmly, became happy; the speech, which worshipped firmly, became happy. Other parts of the body also became happy after worshipping firmly. Alternatively, we can say that the mind praised emperumAn‟s divine feet and became happy; the speech praised his divine feet and became happy; the body praised his divine feet and became happy.
We shall move on to the 33rd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-32/
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33 – thuNindhadhu sindhai
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avathArikai
The previous pAsuram mentioned about the happiness arising out of enjoying emperumAnwith all three faculties (of mind, speech and body). In this pAsuram, AzhwAr mercifully says how the three faculties engaged with emperumAn to enjoy him. Was it only for enjoying him? AzhwAr says that apart from him, these three faculties would not go to any other place. Thus this pAsuram says that they exist only for him and none else.
Let us go through the pAsuram and its meanings:
thuNindhadhu sindhai thuzhAy alangal angam aNindhavan pEr uLLaththup palgAl paNindhadhuvum vEypiRangu sAral viRal vEngadavanaiyE vAy thiRanaL sollum vagai
Word by Word Meaning
sindhai – my mind thuzhAy alangal (angam) aNindhavan pEr – the divine names of emperumAn who is donning the
thuLasi garland on his divine form palgAl – many times
uLLaththu – in thinking
thuNindhadhu – had firm, deep faith angam – my body too
palgAl – always
paNindhadhu – worships vEy piRangu sAral – having foothills with plenty of bamboo
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viral vEngadavanaiyE – only emperumAn who is residing in thirumalai and is strong vAy – mouth [speech] too
(always)
thiRangaL – (emperumAn‟s) qualities sollum vagai – in the way it says
thuNindhadhu – became confident
vyAkyAnam
thuNindhadhu sindhai thuzhAy alangal angam aNindhavan pEr uLLaththu–my heart becamefirm in meditating on the divine names of emperumAn who is decorated with thuLasi garland. Here the word uLLam is used figuratively to refer to meditating. Alternatively, we can take the two terms uLLaththu sindhai together, which would mean the thoughts in the mind, and say that the thoughts in the mind were firmly engaged in meditating on the divine names of emperumAn who has donned thuLasi garland on his body.
thuzhAy alangal angam–this mentions the beauty of the entity which made the mind to becomefirm [in meditating on his divine names]
angam alangal–my body, always
paNindhadhuvum vEy piRangaL sAral vEngadavanaiyE–only thiruvEngadamudaiyAn, whoresides in thirumalai which has bamboo in abundance on its foothills, and who engages us with his beauty to be fully involved with him.
vAy thiRangaL sollum vagai thuNindhadhu–my mouth (faculty of speech) became confident intalking about his [auspicious] qualities. It became confident in talking about matters connected to him.
vEngadavanaiyE–it will not be confident about anyone else other than him, who does not knowanything about anyone other than us.
The sequence to be followed to get the meanings correctly is: thuNindhadhu sindhai thuzhAy alangal angam aNindhavan pEr uLLaththu; angam palagAl paNindhadhuvum vEy piRangu sAral viral vEngadavanaiyE; avan thiRangaLai vAy sollum vagai thuNindhadhu.
We shall move on to the 34th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-33/
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34 – vagaiyAl avani
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AzhwAr tells emperumAn that he obtained all the great fortune due to his mercy.
Let us go through the pAsuram and its meanings:
vagaiyAl avani irandhaLandhAy pAdham
pugaiyAL naRumalarAl munnE migavAyndha anbAkki Eththi adimaippattEn unakku
en bAkkiyaththAl ini
Word by Word Meaning
munnE – in earlier time vagaiyAl – through a strategy
avani – earth irandhu – (from mahAbali) taking as alms
aLandhAy – measured with your pAdham – divine feet
pugaiyAL – with smoke
naRu malarAl – with good, fragrant flowers miga vAyndha anbu Akki – as one with lot of affection
Eththi – praising ini – henceforth
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en bAkkiyaththAl – the fortune through the special mercy that you showered on me unakku adimai pattEn – I became your servitor
vyAkyAnam
You carried out activities which made me lose out to your beauty and become your servitor
vagaiyAL avani irandhu aLandhAy pAdham–your divine feet with which you measured the earthwhich you obtained through a strategy by which mahAbali, who has demonic qualities, would give willingly donate with compassion.
vagaiyAl–even though mahAbali was fit to be killed like rAvaNa, since he had the quality ofmagnanimity, emperumAn, instead of killing him, imprisoned him in the nether world after getting the worlds through alms. He subordinated mahAbali in such a way that when one tried to beat a snake with a stick, the snake should not be killed and the stick used should not be broken. emperumAn strategised and carried out activities such that mahAbali would give away the earth, which is not his, thinking that it is his, and that he [emperumAn] would accept it as if it were not his. Let indhra, who has attained me, have his purpose fulfilled.
irandhu aLandhAy–you carried out the activity even before I had any affection towards you.
pugaiyAl naRumalarAl miga vAyndha anbAkki Eththi adimaippattEn unakku–with the help ofimplements such as flowers, and with lot of affection towards you, I praised you after losing out to your beauty and surrendered to your divine feet.
What is the cause for this?
en bAkkiyaththAl–with the fortune that I received through your mercy or through the mercy which Idid not shun when you came to shower it on me.
We shall move on to the 35th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-34/
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35 – inidhenbar kAmam
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avathArikai
AzhwAr says that if people of the world do not shun emperumAn when he repeatedly comes, even as a mendicant, falling head over heels, and if they do not engage with worldly pursuits, suffering the consequences and are thus a bit well disposed towards him, that would protect them. He detests that the world thinks [people of the world think] that worldly pursuits are sweet when emperumAn is like this.
Let us go through the pAsuram and its meanings:
inidhenbar kAmam adhanilum ARRa
inidhenbar thaNNIrum endhAy – inidhenRu
kAmanIr vELAdhu nin perumai vEtparEl sEmanIrAgum siRidhu
Word by Word Meaning
endhAy – Oh my Lord!
(the common people)
kAmam – lowly pursuits such as Sabdham etc (five sensory perceptions such as sound etc) inidhu enbar – will consider as fit to be enjoyed
(Even those who have renounced everything)
thaNNIr adhanilum ARRa inidhu enbar – will say that water is sweeter than those pursuits such as Sabdham etc kAmam nIr – the lowly pursuits and water, mentioned above
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inidhu enRu vELAdhu – without desiring them as being enjoyable
nin perumai siRidhu vEtpar El – if they desire even a little bit, you as being enjoyable
(that)
sEmam nIr Agum – (in all situations) will have the characteristic of protecting [them]
vyAkyAnam
inidhu enbar kAmam–worldly people [those in this samsAram, materialistic realm] will considerlust as being sweet. AzhwAr has heard this from such people. Since he has used the term inidhu enbar (will say that it is sweet), it implies that he has had no connection with such pursuits. Just as lowly people will say that the food that they eat is very delicious, people who are after lust will say that it is sweet.
adhanilum ARRa inidhu enbar thaNNIrum–they will say that water is even sweeter than that[lust]. Even those who are experts in lust need water to sustain them. Even though the food that people take may differ, isn‟t water the same for everyone! Just as it is said “Apa Eva hi sumana” (water is liked by all) those who have renounced the world as well as those who haven‟t, will be happy about water, without any distinction. AzhwAr doesn‟t desire even that. Those who are engaged with worldly pursuits will say that lust is sweet and those who are interested in nurturing their bodies will say that water is sweet. AzhwAr has no connection with either. Just as the people of the world cannot know his qualities, he is also unable to know the qualities of worldly people.
enbar–people of the world will say that these are sweet. Since he does not exist in this world[mentally], he says will say.
endhAy–For him,emperumAnis the object of lust as well as water. For him, emperumAn is theonly matter which counts. Isn‟t the AzhwAr one who considers that emperumAn is everything as mentioned in SrI bhagavath gIthA 7-19 “vAsudhEvas sarvamithi sa mahAthmA” (vAsudhEvan is everything to me) and in thiruvAimozhi 7-1-1 “uNNum sORu parugum nIr thinnum veRRilai ellAm kaNNan” (kaNNan is everything to me – the food that nurtures, the water that sustains and the betel leaf that is enjoyed).
inidhu enRu–it implies that something which is not sweet is being considered as sweet. It is similarto imagining fire to be water and entering it to remove one‟s ennui. One gets engaged with worldly pursuits only because of lack of good fortune.
kAma nIr vELAdhu–not desiring lust and water as sweet, since they are really not sweet.
nin perumai vEtparEl–if they desire your qualities. Since enjoyment in this world has limitation andis nonsensical, it will not remain unchanged for ever. But in the case of emperumAn, since he is very sweet, during the time of attaining him by adopting suitable means as well as enjoying the result of attaining him, it would be very sweet without any limitation and it will not be possible for one to get fulfilment after enjoying him. It would be similar to what has been mentioned in thaiththiriya upanishath Anandhavalli 7 “Esha hyEvAnandhayAthi” (isn‟t it only the paramAthmA [emperumAn] making the jIvAthmA to be happy).
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nin perumal vEtparEl– if one were to ask “if it cannot be avoided, should it not be somehowenjoyed?”, instead of doing that ….
nin perumal vEtparEl–one need not desire to enjoy all his greatness. If one were to meditate onhis auspicious qualities, that itself would provide protection. One need not lose a hand or leg, unlike what could happen if one were to pursue lust and water mentioned earlier. It is enough if one has the feeling of being friendly towards emperumAn.
sEma nIr Agum–that will have the quality of protecting that person. emperumAn is one who says,just as he said in SrI rAmAyaNam yudhdha kANdam 18-3 “mithrabhAvEna samprAptham na thyajEyam kathanchana” (there is no place for letting go of this person who has come in the guise of a friend). Hence it is enough if we give up the posture of being unfavourable to him. In the other matters [worldly pursuits] being favourable too will destroy us. If one were to get involved with worldly matters, it will lead to a situation as mentioned in SrI bhagavath gIthA 2-63 “bhudhdhi nASAth praNachyathi ” (due to destruction of intelligence, he submerges in samsAram and is destroyed). Even if one feigns desire in emperumAn, that would protect him as mentioned in SrI rAmAyaNam yudhdha kANdam 18-33 “abhayam sarvabhUthEbhyO dhadhami Ethath vratham mama”(I protect from all creatures; this is my vow). Hasn‟t krishNa mentioned in SrI bhagavath gIthA 9-31 “kaunthEya prathijAnIhi na mE bhakthi: praNaSyathi” (Oh arjuna! Take a pledge yourself that my devotee will not be destroyed)! Hasn‟t he said “arjuna! For this meaning, you take the pledge”! Should one, who desires to get the fame of leading a great life, attain one such as rudhra who gives us up at the hands of his enemies? Should he not attain one who took the arrows directed at his follower, on his own chest!
We shall take up the 36th pAsuram next. Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-35/
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36 – siRiyAr perumai
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AzhwAr tells his heart “let the people of this world do whatever they want. You think about the wonderful activities of emperumAn and be happy”. Let the others do anything. You think about this entity, have faith in emperumAn and do what is needed to be done, tells AzhwAr.
Let us go through the pAsuram and its meanings:
siRiyAr perumai siRidhin kaN eydhum
aRiyArum thAm aRiyAr AvAr aRiyAmai
maN koNdu maN uNdu maN umizhndha mAyan enRu eN koNdu en nenjE iru
Word by Word Meaning
siRiyAr – (without any greatness in them, by nature) lowly samsAris (dwellers of this materialistic realm
perumai – greatness (coming out of ego thinking that there is none their equal )
siRidhin kaN eydhum – will take them towards lowliness only (repeatedly)
aRiyArum – people who cannot discriminate between good and bad (though they think that they are omniscient) thAm aRiyAr AvAr – they will become more and more ignorant
en nenjE – Oh my heart!
aRiyAmai – unknown to others maN koNdu – obtaining earth (from mahAbali)
maN uNdu – (during deluge) keeping that earth inside his divine stomach maN umizhndha – (later) spitting out that earth
mAyan enRu – emperumAn who is an amazing entity eN koNdu – thinking constantly iru – be without fear (that for us who have attained him, there is no shortcoming)
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vyAkyAnam
siRiyAr perumai siRidhin kaN eydhum–for lowly people, even if they think that they are greatpersons, that thought too will end up as lowly only.
aRiyArum thAm aRiyAr AvAr–while they remain ignorant, even if they think that they knoweverything, it will take them only to their earlier state of ignorance.
aRiyArum thAm aRiyAr AvAr–we do not have to establish that they are ignorant. They wouldthemselves, with this act, establish that.
aRiyAmai maN koNdu maN uNdu maN umizhndha mAyan enRu–Let the ignorant people gotheir ways. We shall go behind the people with knowledge [about emperumAn], says AzhwAr. We shall go in the path mentioned in periya thirumozhi 7-4-4 “pErALan pEr Odhum periyOrai oru kAlum pirigilEn ” (I will never separate from the great people who keep reciting the divine names of emperumAn). In other words, with the grace of emperumAn, we shall know about him and only with his grace, attain him.
aRiyAmai–The supreme being, emperumAn, came in the form of a dwarf, without anyone knowingabout it, to beg for alms.
maN koNdu–measuring the earth
man uNdu–keeping the earth in his divine earth during the time of deluge and protecting it.
man umizhndhu–later on, spitting that earth. These activities are examples foremperumAngivinghimself to his devotees and protecting us from the deluge called samsAram (materialistic realm). Hasn‟t thiruvAimozhi celebrated these two events together in 1-10-5 “uNdAnai ulagEzhum Or mUvadi koNdAnai” (one who swallowed the worlds (during deluge) and who measured them with three steps)!
mAyan–one cannot see the boundary for not only these activities, but also for his activities inprotecting his followers. He has such amazing power!
eN koNdu–thinking of him continuously. Alternatively, focussing only on attaining him.
en nenjE iru–Just as arjuna was, after hearing from kaNNapirAn (krishNa) as mentioned in SrIbhagavath gIthA 18-66 “mA sucha:” (be without any worry), AzhwAr tells his heart not to feel sad. Hasn‟t it been divinely mentioned in thiruchchandha viruththam 115 “eththinAL idarkkadal kidaththi Ezhai nenjamE” (Oh my poor heart! Why do are you lie submerged in the ocean of sorrow?)! We have to worry only if we have to protect ourselves with our power or if we are not aware of emperumAn‟s power. Since we are not like that, we do not have to worry.
We shall move on to the 37th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-36/
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37 – irundhaN kamalaththu
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avathArikai
AzhwAr says that all those births in which we do not attain emperumAn are wasted. If emperumAn who is to be attained, is not attained, then it is wasted. When emperumAn asks “if I am not attained, will the births be wasted?”, AzhwAr responds saying “it is my opinion”.
Let us go through the pAsuram and its meanings:
irundhaN kamalaththu irumalarin uLLE
thirundhum thisaimugainaith thandhAy porundhiya nin pAdhangaL Eththip paNiyAvEl pal piRappum EdhangaL ellAm emakku
Word by Word Meaning
Iru – large thaN – cool
kamalaththu – the navel which is like lotus flower iru malarin uLLE – inside the great flower
thirundhu – capable
ninthisaimuganai – nAnmugan (brahmA) thandhAy – Oh emperumAn, the benefactor, gave us!
porundhiya – fitting with all nin – your
pAdhangaL – divine feet
Eththi – praising handsomely paNiyA El – if not utilised in worshipping with bowed head
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emakku – for us
pal piRappum ellAm – the various births that we take EdhangaL – totally useless
vyAkyAnam
irundhaN kamalaththin iru malarin uLLE–inside the large flower shooting from very cool lotus-like navel of emperumAn. irumalar – large flower. This implies that the dwelling place for brahmA is expansive. If the word irumai is taken to mean greatness, the meaning will change to: inside the expansive, cool and unique flower. If the text itself is taken as thirumalar the world thiru will refer to the radiance of the flower.
thirundhu thisaimuganaith thandhAy–emperumAn gave brahmA the capability so that whilecreating the worlds, brahmA need not come every time to seek guidance. He gave brahmA both gyAnam (knowledge) and vEdham (spiritual texts) so that there would not be a need to ask emperumAn at every step [of creating the worlds]. Hasn‟t SvEthAsvathara upanishath 6-18 mentioned “yO brahmANam vidhadhAthi pUrvam yO vai vEdhAmScha prahiNOthi thasmai . . . . .
mumukshUr vai SaraNamaham prapadhyE” (I, desiring mOksham, surrender to him . . . . who created brahmA, who gave him vEdham)! Thus it mentions that the one who created brahmA is the apt entity to be surrendered to. thandhAy – AzhwAr says thandhAy as if emperumAn did a favour to AzhwAr by creating brahmA. Probably he says so since this creation helped him to attain emperumAn.
porundhiya nin pAdhangaL Eththip paNiyAvEl–the others will not fit with each other [fithererefers to being amiable]. emperumAn is the only one who fits with all. The entire world fits him. Being humble towards him is the only requirement. If one does not surrender to his divine feet praising him, it would lead to many types of births.
nin pAdhangaL Eththip paNiyAvEl–Everything would become wasted if we do not fulfil yourexpectations and do not become your servitors. Just as sumithrA told lakshmaNa in SrI rAmAyaNam ayOdhyA kANdam 40-5 “srushtathvam vanavAsAya” (you were sired by me only to follow SrI rAma to the forest), all the days would be good days if we continue to serve emperumAn. The purpose of taking a birth will be served only if we attain emperumAn.
palpiRappum–all the births that we take due to ourkarma(deeds). As mentioned inthiruvAimozhi3-9-10 “senRu senRAgilum kaNdu” (even if many births pass by, emperumAn hopes that
the jIvAthmA will realise in one birth and approach him), emperumAn creates many births for this jIvAthmA so that some birth, out of the innumerable births, will bear fruit. The reason for using the plural number in EdhangaL is because of the varied types of difficulties undergone by the jIvAthmA in each birth. AzhwAr says that all those difficulties are there only for him.
paNiyAvEl–if I do not say that I, desiring liberation, surrender as mentioned in SvEthAsvatharaupanishath 6-18 “mumukshurvai aham prapadhyE”
emakku EdhangaL–those births will become wasted. The purpose of life is only to
attain emperumAn. If it is anything other than this, it is useless, says the AzhwAr. Hasn‟t gAruda pUrvabhAgam 222-22 said “yanmuhUrtham kshaNam vApi vAsudhEvO na chinthayathE sA hAni: thanmahachchidhram sA bhrAnthis sA cha vikriyA” (if one doesn‟t think of vAsudhEvan
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(emperumAn) in any moment in a muhUrtham (approximately one and a half hours), that will be destruction; that will be disaster; that will be bewilderment; that will be evil disposition).
We shall move on to the 38th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-37/
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38 – emekkenRu irunidhiyam
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avathArikai
When asked as to what we should do to fulfil the purpose of taking this birth, AzhwAr says that only reciting the divine names of the consort of thirumagaL (mahAlakshmi) instead of claiming ownership of others‟ possessions will be the purpose of this birth and the activity that we should carry out. He says that instead of treating wealth as purushArtham (goal), enjoying emperumAn is the only apt activity for everyone.
Let us go through the pAsuram and its meanings:
emakkenRu irunidhiyam EmAndhirAdhE thamakkenRum sArvam aRindhu namakkenRum mAdhavanE ennum manam padaiththu maRRavan pEr OdhuvadhE nAvinAl Oththu
Word by Word Meaning
irunidhiyam – great wealth emakku enRu – thinking that it is for oneself
EmAndhu irAdhE – instead of feeling arrogant thamakku enRum sArvam aRindhu – knowing the entity which will always protect us
namakku enRum mAdhavanE ennum manam padaiththu – having the heart with conviction that “it is only emperumAn who is everything for us at all times” maRRu – on top of that
avan pEr – his divine names OdhuvadhE – to recite with tune
nAvinAl Oththu – apt for our tongue to recite like vEdham.
vyAkyAnam
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emakkenRu irunidhiyam EmAndhirAdhE–one who thinks that wealth is for him instead ofknowing about those who do not think of wealth as important
irunidhiyam emakku enRu EmAndhirAdhE– Considering others‟ huge wealth as one‟s own.Later, praising emperumAn and getting emboldened to keep one‟s legs on the head of yama (lord of righteousness). Just as it is mentioned in thaiththirIya upanishath Anandhavalli 9 “Anandham brahmaNO vidhvAn na bibhEthi kuthaSchana” (one who knows the happiness of emperumAn will not be afraid of anything), one who is without any fear. Is it apt to consider emperumAn‟s wealth as one‟s own? When emperumAn who is the epitome of happiness is there, would one desire a little bit of gold? The mere thought of wealth will bring in sadness. But in the case of one who thinks of emperumAn, he becomes fearless as mentioned in thaiththirIya upanishath Anandhavalli 6 “athasO bhayangathO bhavathi” (he becomes fearless).
thamakku enRum sArvam aRindhu–think that it is only emperumAn who is the refuge. Thinkingthat the only permanent refuge for us is emperumAn. emperumAn thinks of the jIvAthmA as being always for him, even when the jIvAthmA does not know what is apt for him.
namakku enRum mAdhavanE ennum manam padaiththu–having the heart considering that it isonly thirumAl (consort of SrI mahAlakshmi) who is our refuge. Having the heart, considering that it only thirumAL who is apt to be enjoyed. Hasn‟t it been mercifully mentioned in nAchchiyAr thirumozhi 12-1 “mAdhavan enbadhOr anbu thannai uRRirundhEn” (I had strong desire for mAdhavan)!
mAdhavan–it is said that it is onlyemperumAnwho is with pirAtti (mahAlakshmi), who is apt to beattained.
manam padaiththu–It has been prayed for in jithanthE SlOkam 1-11 “vigyAnam yadhidhamprAptham yadhitham sthAnamArjitham, janmAntharEpi mE dhEva mAbhUth thasya parikshaya:” (Oh emperumAn! There should be no shortcoming in any birth to the knowledge and the deep belief that I have that you are the means for attaining you and you are the fruit of my attaining you). There is no need for emperumAn to create them (jIvAthmAs) now. Aren‟t they existing already!
maRRu avan pEr OdhuvadhE nAvinAl Oththu–Only reciting his divine names is the activity withthe tongue. It is the activity for the tongue to keep reciting about the twin entities of emperumAn and pirAtti. It is said that this is the manthram (vEdhic hymn) to be pronounced. In harivamSam 183-8, rudhra says “harirEkas sadhAdhyEya:” (hari (emperumAn) is the only one who is apt to be meditated upon always). In thirunedundhANdagam 4, thirumangai AzhwAr says “mandhiraththai mandhiraththAl maRavAdhu enRum vAzhudiyEl vAzhalAm mada nenjamE” (Oh humble heart! If we constantly remember manthram (emperumAn) with the manthram (hymn) without forgetting, we can live happily).
We shall take up the 39th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-38/
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39 – Oththin poruL
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avathArikai
How to praise through the mouth [as mentioned in the previous pAsuram]? Through
reciting thirumanthram (ashtAksharam) which is the gist of all vEdhams (sacred texts), without diminishing its dignity as mentioned in upanishaths, and attaining [emperumAn]. This is OK for those who are able to attain him. AzhwAr says that for those who cannot attain him this way, it is enough if they can recite the divine names of thirumAl (consort of SrI mahAlakshmi) which would be gist of vEdhAnthams (upanishaths). When asked “vEdhAthams say that indhra (lord of celestial entities) et al are fit to be attained but you say that thirumAL is fit to be attained” AzhwAr responds saying “you people are talking ignorantly about the superficial meaning of vEdhAnthams, without understanding the inner meaning. Please know the inner meaning of those statements and understand that in those places where vEdhAntham says that indhra et al are fit to be attained, it says that it is only thirumAl, who has those entities as his body and is their inner residing soul who is fit to be attained”
Let us go through the pAsuram and its meanings:
Oththin poruL modivum iththanaiyE uththaman pEr Eththum thiRam aRImin EzhigAL Oththadhnai valleerEl nanRu adhanai mAttIrEl mAdhavan pEr solluvadhE Oththin surukku
Word by Word Meaning
uththaman pEr – with the divine names of emperumAn, who is the most supreme among all entities Eththum thiRam – the activity of praising
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iththanaiyE – just this much
Oththin poruL mudivum – is the essence of meaning of vEdhams
Oththu adhanai valleerEl – if you are capable of knowing the meaning of vEdham aRimin – do know EzhaigAL – Oh people, impoverished by ignorance!
nanRu adhanai mAttirEl – if you do not have the capability to know that meaning
mAdhavan pEr solluvadhE – reciting the divine names of SrIman nArAyaNan is Oththin surukku – the gist of vEdham
aRimin – know, at least, this.
vyAkyAnam
Oththin poruL mudivum iththanaiyE–AzhwArsays “what I am going to say now is the essence ofall inner meanings of vEdham”. Hasn‟t emperumAn himself declared in SrI bhagavath gIthA 15-15 “vEdhaiScha sarvai: ahamEva vEdhya:” (through all vEdhams, only I am known)!
poruL mudivum– Isn‟t this the limit of the benefit that we would attain!
uththaman pEr Eththum thiRam–knowing the way of reciting the divine names of the supremebeing who can take this confused jIvAthmA, who had thought of emperumAn when he was in good physical and mental state, from this world to SrIvaikuNtam. emperumAn is such a supreme being that he can protect in a way as mentioned in varAha charama SlOkam “sthithE manasi susvasthE SarIrE sathi yO nara: dhAthu sAmyE sthithE smarthA viSvarUpancha mAmajam” (whoever thinks of me, who has the universe as my body and who is without any birth, in a state of good health and balanced state of mind, with all the three dhAthus (the elements of kapam, piththam and vAtham which are related to breathing, digestion and bone joints) in balance) “thathastham mriyamANanthu kAshta pAshANa sannibham aham smarAmi madhbhaktham nayAmi paramAm gathim” (in later years, when he is like a log of wood or stone, in his last stages of life, I think of him, my devotee, and take him to a glorious state). Thus emperumAn is capable of protecting even when the jIvAthmA is not in a position to think of him. Reciting the divine names of such an emperumAn alone is proper.
uththaman pEr Eththum thiRam–reciting the divine names of the entity who has everything else
as his attributes. uththaman – one who provides all protections. mukundhamAlA 34 says “uththarthumarhasi harE purushOththamOsi ” (Oh hari! You, the supreme being, are fit to protect)!
krishNa says in SrI bhagavath gIthA 15-19 “yO mAmEvamasammUdO jAnAthi purushOththamam sa
sarvavidhbhajathi mAm sarvabhAvEna bhAratha” (one who knows me, the supreme being, without any bewilderment, knows all the ways by which he can attain me and is one who worships me in all
aspects ). One should know that emperumAn has everything as his attribute.
pEr–the word which refers to the quality mentioned earlier. In other words, thirumanthram(ashtAksharam). This thirumanthram also contains all the words in it, just like him. hArIthasmruthi 3-45 says “sarvam ashtAksharAnthasththam” (everything present in the four vEdhams is present in the eight lettered thirumanthram). Aren‟t there sayings such as “OmithIdham sarvam” (everything is praNavam), “akArO vai sarvA vAk” (for all words, the letter akAram „a‟ is foremost)!
aRimin EzhaigAL–Oh fickle minded people who think that there is something else to be known!Please know this.
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EzhaigAL–How sad it is that I have to tell you all that there is nothing else to be known otherthan emperumAn! How sad that when the apt entity emperumAn is there you are all involved with worldly matters! It implies that these are ignorant people who take in only the words and not the inner meanings.
Oththadhanai valleerEl–if you are capable of carrying out everything mentioned in the vEdhamswithout any shortcomings
aRimin–then know. Practising vEdhams with their ancillaries. If you care capable of understandingthe inner meaning by listening about vEdhAntham, then know you ignorant people, that reciting the divine name of the supreme being is the essence of all vEdhams. Keep this in your mind.
nanRadhanai mAttIrEl–if you are not capable of carrying out what has been said, viz., carrying outin an orderly way samskArams (rituals) such as upanayanam (wearing yagyOpavIdham, the sacred thread), practising vEdhams with ancillaries, knowing the meanings of vEdhams, carrying out activities as mentioned in vEdhams without any shortcoming and finally seeing emperumAn.
mAdhavan pEr solluvadhE Oththin surukku–reciting the divine names of emperumAn, theconsort of Sri mahAlakshmi, is the essence of all that has been said in vEdhams.
mAdhavan–is it notpirAtti (SrI mahAlakshmi)who identifies emperumAn himself!AzhwArsays“Consider that the sayings of one who attained knowledge through emperumAn‟s mercy [AzhwAr himself] are the true meanings. Believe me who has seen emperumAn with his mercy” Since it has been mentioned that reciting emperumAn‟s divine names is the essence, it should be considered that in the context of not carrying out what has been mentioned in vEdhams (nanRadhanai mAttirEl), everything has been thought of such as practising vEdham etc.
We shall move on to the 40th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-39/
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40 – surukkAga vAngi
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avathArikai
In the previous pAsuram, AzhwAr had said that the essence of all vEdhams is reciting emeprumAn‟s divine names. Instead of saying something for namesake, he tells people in this pAsuram, to think of the meaning of those divine names, emperumAn, soon. Any entity other than him does not have the characteristic of an entity. Hence, only he is apt to be attained. He says that instead of attaining at one‟s convenience, attain him immediately.
Let us go through the pAsuram and its meanings:
surukkAga vAngi sulAvi ninRu aiyAr nerukkAmun nIr ninaimin kaNdIr thiruppolindha
AgaththAn pAdham aRindhum aRiyAdha
bOgaththAl illai poruL
Word by Word Meaning
aiyAr – phlegm (a mucous material)
surukkAga vAngi – contracting the body
sulAvi ninRu – surrounding the body fully [spreading to all parts of the body] nerukkA mun – before it starts troubling
thirup polindha AgaththAn pAdham – the divine feet of emperumAn who is decorated with SrI mahAlakshmi on his chest
nIr ninaimin kaNdIr – please think of [his divine feet]
aRindhum – even if you are conversant with matters relating to emperumAn aRiyAdha – those which will make you ignorant
bOgaththAl – enjoying worldly pursuits starting with Sabdham (the five sensory perceptions) poruL illai – there is no purpose
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vyAkyAnam
surukkAga vAngi sulAvi ninRu aiyAr nerukkA mun nIr ninaimin kaNdIr–phlegm, which ispresent everywhere in the body, will start giving trouble during the last days. At that time, the sensory perceptions of the chEthana (sentient entity) will not be under his control and will not allow him the desire to think of emperumAn. Thus, before such a situation arises, think of emperumAn immediately.
surukkAga vAngi–phlegm will start contracting the body, made of five elements, to look like apurse with a double string [so that it can be contracted fully at the neck].
sulAvi ninRu–it will spread all over the body and kill the person
aiyAr nerukkA mun–before phlegm starts troubling
nIr ninaimin–please keep this in your mind. It is not enough if you say that you will do it.You haveto do it. Has it not been mercifully mentioned in thiruvAimozhi 1-3-8 “mALumOr idaththilum vaNakkodu mALvadhu valamE” (even at the time of leaving this body (at the time of death) it is better to bow down [to emperumAn] and leave)! For those who are trying to attain emperumAn through bhakthi yOgam (the path of devotion) it is compulsory to think of emperumAn at the time of death. For those who are trying to attain emperumAn through emperumAn himself, there is no such compulsion (as mentioned in varAha charamaSlOkam). If one were to think of dhvaya manthram [emperumAn] in the last stage, irrespective of these two states, it is welcome.
But should one have to think [of emperumAn], to the point of hurting oneself, at that stage?
thiruppolindha AgaththAn–AzhwAris asking whether emperumAn‟s physical beauty is such thatit can be forgotten. One need not fear that one has not attempted to attain emperumAn in a long time and feel guilty. This is because as said in SrI rAmAyaNam yudhdha kANdam 116-44 “na kaSchinnAprAdhyathi” (there is none who has not committed a mistake), pirAtti is always there with emperumAn to plead on our behalf. Hence think of the divine feet of emperumAn who is made to look radiant by pirAtti.
aRindhum aRiyAdha bOgaththAl illai poruL–despite being knowledgeable about emperumAnthere is no purpose in going after worldly pursuits just like ignorant people do. There is no purpose in going after worldly pursuits which will make even a knowledgeable person to appear as ignorant. Even though sugrIva maharAjar had total devotion towards SrI rAma, since he was immersed in worldly pursuits for some time, he had to be reminded [about his responsibility] like
others. aRindhum aRiyAdha bOgam can also refer to wealth which does not allow one to give up worldly enjoyments despite knowing that they are harmful. Another interpretation – even if one enjoys worldly pursuits to a large extent, he cannot clearly understand what he had enjoyed and thus even such a person is made to look ignorant. Thus there is no benefit out of enjoying worldly pursuits. Has it not been mercifully mentioned in SrI vishNu purANam 6-5-87 “sandhruSyathE vApyavagamyathE vA thathgyANamagyAna mathOnya dhukkam” (except seeing and knowing about emperumAn, knowledge about all other things is ignorance)! The knowledge which does not lead to attaining emperumAn is not knowledge at all. It will be termed only as ignorance. If a person knows about everything other than emperumAn, he will be called as ignorant only. Even if he does not know about anything other than emperumAn, he will be referred to us a knowledgeable person
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only. In the pAsuram, while referring to emperumAn, it says nIr ninaimin (you think) while referring to worldly pursuits it says aRindhum, meaning one should understand fully about those worldly things. If one were to ask whether it is comfort that one gets through other entities, in reality since they prevent one from attaining the real benefit that one should go after, they create only discomfort. Other entities, other than creating no purpose, also become hurdles to attaining the real benefit. This is brought out well in this pAsuram.
We shall take up the 41st pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-40/
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41 – poruLAl amarulagam
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avathArikai
In the previous pAsuram, did not AzhwAr say “think of the divine feet of emperumAn who is decorated with SrI mahAlakshmi on his chest?”. He takes that instruction for himself and tells his divine mind not to forget emperumAn, who has a beautiful form which removes all the ennui and confers happiness, in the first place.
Let us go through the pAsuram and its meanings:
poruLAl amarulagam pukkiyal AgAdhu aruLAl aRam aruLum anRE aruLAlE
mAmaRaiyOrkkIndha maNivaNNan pAdhamE
nI maRavEl nenjE ninai
Word by Word Meaning
amarulagam – the world of dhEvas [heaven]
poruLAl – with wealth pukku iyal AgAdhu – is not proper to enter
aruLAl – with mercy aRam – through the fruits of puNya (good deeds)
aruLum anRE – will grant with his mercy
aruLAlE – through his mercy mA maRaiyuOrkku – for the parama vaidhikas (those who stand by vEdhas, the sacred texts)
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Indha – one who offered himself
maNivaNNan pAdhamE – the divine feet of emperumAn who has blue complexion nenjE – Oh my heart!
nI maRavEl – do not forget ninai – keep meditating
vyAkyAnam
poruLAl amar ulagam pukkiyal AgAdhu–there are two interpretations: (1) with wealth aspurushArtham (end goal), not entering the apt place for one‟s svarUpam (basic nature), mOkshalOkam (SrIvaikuNtam); (2) not considering places such as brahmalOkam etc as a goal and not attaining them. Just as SrI guNarathna kOSam 21 says “surapuri yadhgachchathO dhurgathi:” (you made those who wanted to attain you to think of dhEvalOkam too as hell), reaching dhEvalOkam is considered as lowly. Just as brAhmaNas would not go anywhere near places inhabited by those born in lowly clans, one should not even go near svargam (heaven).
aruLAl aRam aruLum anRE–why so? Why is it that it is considered as an inappropriate place?The chEthana (sentient entity) likes only materialistic possessions. If he does not get them, he becomes sorrowful. emperumAn, who has immeasurable mercy, unable to tolerate his sorrow, may give him what he desires, saying “why should the chEthana lose out on wealth? Let him have it”. chEthana has sensory perceptions which are active. Hence when he desires wealth, he may even say “do what is righteous for you”. This is similar to a mother yielding to a child which desires to eat sand. He may even say, just as he had told a brAhmaNa by name gOvindhaswAmy, mentioned in periya thirumozhi 5-8-5 “bOgam nI eydhip pinnum nammidaikkE pOdhuvAy” (stay in the world for some time, enjoy all the worldly pleasures and then reach my SrIvaikuNtam). aRam refers to the benefit obtained through righteousness. If svargam is obtained, it will be inimical to the svarUpam (basic nature) of chEthana. Even for obtaining lowly benefits, one needs the mercy of emperumAn. AzhwAr says, that being the case, why not attain emperumAn himself with the help of that mercy.
aruLAlE mAmaRaiyOrkkIndha maNivaNNan pAdhamE–the divine feet of the one who giveshimself through his mercy. He gave mOksham to great sages such as sukar (son of vEdha vyAsar), vAmadhEvar et al who detested the materialistic life and prayed to him to grant his divine feet. Just as it is said “sukhO muktha: vAmadhEvO muktha:” (sukar attained mOksham, vAmadhEvar attained mOksham), he granted them SrIvaikuNtam through his mercy. If the text is taken
as mAmaRaiyORku (singular number) it will refer to sage mArkaNdEya who was granted nithyathvam (permanency). If the text is taken as mAmaRaiyOrkku (plural number) it can be taken to refer to the sages in dhandakAraNyam, to whom he gave his beautiful form itself to enjoy. Hasn‟t it been mentioned in SrI rAmAyaNam ayOdhyA kANdam 1-13 “rUpasamhananam lakshmIm saukumAryam suvEshathAm dhadhruSu: vismithAkArA: rAmasya vanavAsina:” (the sages, who dwell in forests, looked with amazement at SrI rAma‟s beautiful form, gentleness and the aptly fitting guise of sage). rUpasamhananam – natural beauty; lakshmIm – radiance over the
beauty; saukumAryam – the gentle form of his divine body, which, even by looking at it, will become red [it is so gentle and soft]; suvEshathAm – such was his guise as a sage that even the dress made of bark and the matted hair looked like ornaments on him; vanavAsina: dhadhruSu:sages who dwell in forests saw him. Who beheld the sight which is normally held by whom? rig ashtakam 1-2-7 says “sadhA paSyanthi sUraya:” (nithyasUris always behold the sight of vishNu). Thus, the sight, normally seen by nithyasUris in SrIvaikuNtam, was seen in the forest by the sages!
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maNivaNNan pAdhamE– wasn‟t it his beautiful form that he gave the sages!AzhwArtells his heartto think constantly, without forgetting, of the divine feet of emperumAn who has bluish complexion which will remove the fatigue of those who see him. Oh heart which manifests knowledge, do not forget this matter which has been exclusively created for you! Oh heart, you need not be lectured upon! Do not consider these words as having been uttered in an assembly for the sake of utterance! Forgetting emperumAn is equivalent to keeping desire in worldly matters. AzhwAr tells his heart not to forget, so that his heart will not contemplate on worldly matters.
We shall take up the 42nd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-41/
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42 – ninaippan thirumAlai
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avathArikai
AzhwAr, getting dejected with the worldly pursuits, says that only those who think of emperumAn will not enter samsAram again.
Let us go through the pAsuram and its meanings:
ninaippan thirumAlai nINda thOL kANa
ninaippAr piRapponRum nErAr manaippAl piRandhAr pirAndhu eydhum pErinbam ellAm
thuRandhAr thozhudhArath thOL
Word by Word Meaning
thirumAlai – the consort of SrI mahAlakshmi
nINda thOL kANa ninaippan – to enjoy (his) divine shoulders, I think of him ninaippAr – those who think (like this)
piRappu onRum – any type of birth [in any of the classes of dhEvas, humans, animals and plants] nErAr – will not attain ath thOL – those divine shoulders
thozhuvAr – those who worship
manaippAl pirAndhAr piRandhu eydhum inbam ellAm – the small [worldly] pleasures which those who attain since they are born in samsAram (materialistic realm) thuRandhAr – they detest [them]
vyAkyAnam
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ninaippan thirumalai– isn‟t the consort of thirumagaL (SrI mahAlakshmi) apt to be meditated upon!It is similar to thinking of one‟s mother and father. AzhwAr thinks of emperumAn just like how a person who has gone to another country, thinks of his parents. He says that he thinks of the way SrI rAma and sIthAppirAtti were together seen in the ASram (hermitage) of sage SrI athri bhagavAn. He says that it is similar to the way he saw perumAL and pirAtti in the corridor of mrigaNdu maharishi in thirukkOvalUr. Just as lakshmaNa said in SrI rAmAyaNam ayOdhyA kANdam 8-31 “bhrAthA bharthA cha bandhuScha pithA cha mama rAghava” (SrI rAma is my elder brother, lord, relative and father), the purpose of thinking of emperumAn is not for begging him to obtain any benefit.
If not, then for what?
nINda thOL kANa–Instead of seeing the shoulders which have wizened due to separation frompirAtti, I want to see his divine shoulders which have become larger due to his being together with pirAtti. To see the shoulders which appear sweet because of his being together with her. It is not obtaining benefits such as attaining heaven etc.
What should be done with the births which present a hurdle to think of him?
ninaippAr piRappu enRum nErAr–Those who think of emperumAn this way will not attain anybirth, ever. If the text is taken to be piRappu onRum nErAr, the entity which goes by the name birth will not come anywhere near such a person.
manaippAl–in the house
piRandhAr piRandhu eydhum–those who are born in various houses [various births]. The benefitthat they attain, after being born like this . . . .
pErinbam ellAm–all the pleasures. AzhwAr terms the worldly pursuits aspErinbam(greatpleasures).
The heaviness of these pleasures which prevents one from approaching emperumAn all these days ..
thuRandhAr thozhudhAr ath thOL– Aren‟t they the ones who had renounced such pettypleasures! They are the ones who worship the divine shoulders of emperumAn. Alternative interpretation – who can renounce these petty pleasures and worship emperumAn unless emperumAn himself shows his shoulders to the one who thinks of him?
We shall take up the 43rd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-42/
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43 – thOLiraNdettEzhum
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avathArikai
AzhwAr says that it is not possible for us to give up worldly pursuits; we cannot think of emperumAn too; it would be better to hold on to the divine feet of his followers who are firmly engaged with him with the belief that he will remove the enemies of his followers. He says that he need not worship emperumAn‟s shoulders; it is apt to worship those who worship him.
Let us go through the pAsuram and its meanings:
thOL iraNdu ettu Ezhum mUnRum mudi anaiththum thALiraNdum vIzhach charam thurandhAn thAL iraNdum Ar thozhuvAr pAdham avai thozhuvadhu anRE en sIr kezhu thOL seyyum siRappu
Word by Word Meaning
thOL iraNdu ettu Ezhum mUnRum – twenty shoulders mudi anaiththum – all the heads (which sprouted) thAL iraNdum – the two legs vIzha – to be destroyed
saram thurandhAn – emperumAn who shot arrows thAL iraNdum – two divine feet thozhuvAr Ar – whoever worships (their) pAdham avai – divine feet
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thozhuvadhu anRE – isn‟t worshipping them
en sIrkezhu thOL seyyum siRappu – the help provided by my beneficial shoulders (to me)
vyAkyAnam
thOL iraNdu ettu Ezhum mUnRumB– rAvaNa‟s twenty shoulders (2+8+7+3)
mudiyanaiththum–his heads which could not be kept count of, as they kept on sprouting evenwhile they were being severed
thAL iraNdum vIzha–making the two feet, which are the support for his shoulders and heads, tofall down
saram thurandhAn–the purpose of saying individually the shoulders, heads and legs is to providesome pastime for SrI rAma‟s arrows when they were shot. AzhwAr mercifully gives the sequence in which the arrows played. This implies that even though rAvaNa was also created by emperumAn only, since he became an enemy to his followers, emperumAn had to destroy him.
saram thurandhAn thAL iraNdum–the two divine feet ofchakravarthy thirumagan(son ofdhaSaratha chakravarthy). Aren‟t they the target to be attained by us! (implying that only the one who removes our enemy is to be attained).
Such two divine feet
Ar thozhuvAr–in whatever species we are born, with whatever knowledge that we have,worshipping emperumAn‟s divine feet is what is required. The greatness or lowliness for a person comes out of worshipping or not worshipping his divine feet. It is always beneficial for one, whoever he may be, to worship emperumAn‟s divine feet. nammAzhwAr has mercifully stated this in
his thiruvAimozhi 3-7-1 “pARkadal sErndha paramanaip payilum thiruvudaiyAr yavarElum avar kaNdIr” (whoever worships emperumAn who is reclining in thiruppARkdal (milky ocean), in whichever clan he is born or whatever qualities he has, he is a great person).
Ar–whoever he may be. That person can be a rAkshasa such as vibhIshaNa, or a monkey such assugrIva or hanuman, or a regal personality such as arjuna or even a devil such as ghaNtAkarNan.
pAdham avai thozhuvadhu anRE–the person who worships emperumAn can be anybody. Evenwith such a person, his divine feet are apt to be attained. Attaining emperumAn is similar to holding on to someone‟s hands for getting a work carried out. Attaining him through his follower is similar to holding on to his divine feet for the same work. In the latter case, it will be impossible to refuse help.
pAdham avai thozhuvadhanRE–what is being sought is not equality with followers, but attainingtheir feet [being a servitor to emperumAn‟s followers].
en sIrkezhu thOL seyyum siRappu–the assistance which my shoulders can provide to me whiledesiring a benefit. The eminence which my beautiful shoulders can provide for me.
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sIr kezhu thOL–AzhwAr gives the difference between our shoulders and those of emperumAn‟sfollower (the shoulders of emperumAn‟s follower worship the divine feet of emperumAn while my shoulders worship the divine feet of the follower, which is more apt). Hence it is enough if one worships such shoulders. The purpose of one‟s body is to attain purushArtham (goal). AzhwAr is terming his shoulders as sIr kezhu thOL since they have provided the benefit of attaining the followers of emperumAn.
We shall take up the 44th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-43/
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44 – siRandhArkku
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avathArikai
AzhwAr says that those who do not attain emperumAn like this do not have any knowledge. Just as emperumAn‟s followers are apt for us, those who are not his followers are most inapt and are to be given up! Only those who are related to emperumAn are to be respected while others are not to be respected. AzhwAr says that he does not have any connection with such people.
Let us go through the pAsuram and its meanings:
siRandhArkkezhu thuNaiyAm sengaNmAl nAmam maRandhArai mAnidamA vaiyEn – aRandhAngum mAdhavanE ennum manam padaiththu maRRavan pEr OdhuvadhE nAvinAl uLLu
Word by Word Meaning
siRandhArkku – the great SrIvaishNavas (followers of emperumAn) ezhu thuNaiyAm- support, which is the reason for uplifting
sem kaN mAl – emperumAn‟s, who is having reddish eyes
nAmam – divine names maRandhArai – those who forget
mAnidam A – [considered as having been] born in the species of humans vaiyEn – I will not keep in my heart
aRam thAngum mAdhavanE ennum manam padaiththu – having the heart which says “Oh mAdhava who establishes rightesouness!” maRRu – and
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avan pEr – his divine names
nAvinAl OdhuvadhE – reciting with tongue uLLu – keep meditating (that it is apt for us)
vyAkyAnam
siRandhArkku–those who have attainedemperumAn, considering his divine feet as mostappropriate. Just as krishNa has said in SrI bhagavath gIthA 7-18 “gyAnI thu Athmaiva mE matham” (it is my opinion that the knowledgeable person who desires only me, is my AthmA), those who have been referred to as gyAni (knowledgeable) by emperumAn himself.
ezhu thuNaiyAm–he [emperumAn] will be the companion (guide) on the way for such people sothat they do not forget him. For those who attain his divine feet, he will remove their involvement in worldly pursuits, create involvement for them in himself, and at the time of their death, he will precede the AdhivAhikars (those who guide the AthmA in its journey towards paramapadham, after it crosses the world of vidhyuth (lightning) ) towards SrIvaikuNtam). He will hand-hold the AthmA and take it to paramapadham just as he had mentioned in varAha charamaSlOkam “nayAMi paraAm gathim” (I take them to exalted status).
sengaNmAl–due to his motherly affection, which is the reason for being a companion, he hasreddish eyes. This implies how he will act towards those who do not forget him and the reason why we should not forget him.
nAmam maRandhArai–those who forget his divine names
mAnidamA vaiyEn–will not consider them to be human beings.AzhwArsays that he will not thinklowly of those who do not know his divine names. I may even consider them to be omniscient since they have the qualification to know him henceforth. But the one who has forgotten him, after being born as a human being, fit to follow sacred texts and after knowing his sweetness, is not a human at all. krishNa called arjuna, who had forgotten the gIthA that he had discoursed to him, in mahAbhAratham aSvamEdhikha parvam 17-19 as “dhurmEdhAhyasi pANdava” (Oh ignorant pANdava!).
mAnidamA vaiyEn–Can one, whoAzhwArconsiders in his divine mind as “not a human”, be ahuman! If one looks at a pebble and thinks it is a gem, it will not become a gem, will it! Whatever an expert in gems calls a gem, will be a gem. In the same way, only the person, who AzhwAr considers in his divine heart as human, will be a human. Following his footsteps, thirumangai AzhwAr has mercifully mentioned in periya thirumozhi 11-7-9 “AnvidaiyEzh anRadaththArkku ALAnAr allAdhAr mAnidavar allar enRu en manaththE vaiththEnE” (I firmly kept in my mind that the one who does not attain emperumAn who killed the seven raging bulls, is not a human at all). Hasn‟t it been said in narasimha purANam 16-13 “gyAnEna hIna: paSubhissamAna:” (one who does not have knowledge is equivalent to an animal!). Knowledge is that which is mentioned by poygai AzhwAr in mudhal thiruvandhAdhi 67 “oNdAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” (knowledge will attain only the consort of SrI mahAlakshmi).
mAnidamA vaiyEn–AzhwArsays that it can be engraved on stone or copper plate that those whoare not like that are not humans (implying that this opinion is very firm). In other words, those who are given up by AzhwAr, who in turn are those who have been given up emperumAn himself, have
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no further refuge. Hence, those who have been given up by AzhwAr will not be considered by anyone as humans.
aRam thAngum mAdhavanE ennum manam padaiththu–Having the intelligence that it isonly emperumAn, the consort of SrI mahAlakshmi, with his mercy, who protects everyone. Alternatively, having the knowledge that emperumAn, the consort of SrI mahAlakshmi, wears the righteousness of protecting the world. Doesn‟t emperumAn protect the world, being kindled by pirAtti (SrI mahAlakshmi) and to make her happy! (this is the reason why AzhwAr is referring to emperumAn here as mAdhavan, the consort of SrI mahAlakshmi).
mAdhavanE ennum manam padaiththu–having the knowledge that it is only the consort of SrImahAlakshmi is like this. We can also construe this as AzhwAr calling his heart and telling it “Oh heart! Try to recite the divine names of emperumAn, who protects the world, with your tongue. Meditate on him”.
The thoughts in the heart went towards
aRam thAngum mAdhavanE–the consort ofSrI mahAlakshmiwho sustains righteousness.
nAvinAl maRRu avan pEr OdhuvadhE–reciting the divine name which refers to the union
of emperumAn with pirAtti, viz. dhvayam (the couplet which is mentioned at the time of surrendering to emperumAn in the presence of pirAtti).
nAvinAl–the purpose of having the tongue
uLLu–recite (meditate).
We shall move on to the 45th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-44/
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45 – uLadhenRu iRumAvAr
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avathArikai
AzhwAr says that those who praise emperumAn like this will not feel happiness or sorrow whether they get or do not get other benefits. He says that those who hold on to the divine feet of emperumAn, who is very sweet to nithyasUris (permanent dwellers of SrIvaikuNtam), will not bother about getting wealth or losing it.
Let us go through the pAsuram and its meanings:
uLadhenRu iRumAvAr uNdillaiyenRu thaLardhal adhanarugum sArAr aLavariya vEdhaththAn vEngadaththAn viNNOr mudi thOyum pAdhaththAl pAdham payinRu
Word by Word Meaning
aLavu ariya vEdhaththAn – one who is mentioned by the boundless vEdhas vEngadaththAn – one who is dwelling in thiruvEngadam [thirumalai hills]
viNNOr mudi thOyum pAdhaththAn – emperumAn whose divine feet are worshipped by (the crowns of) nithyasUris pAdham – in his divine feet
payinRu – those who are familiar with uLadhu enRu iRumAvAr – will not feel proud that they have (wealth)
uNdu illai enRu – (wealth was) there yesterday and got destroyed today, saying so
thaLardhal adhan arugum sArAr – they will not go anywhere near the characteristic of being slack
vyAkyAnam
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uLadhu enRu iRumAvAr–a person, who has been in abject poverty right from birth, suddenly getsa huge treasure. Soon he starts behaving unlike anyone else in the world. Forgetting his past, he insults his parents and his teachers due to his being wealthy now. If someone talks
about paralOkam (SrIvaikuNtam) he will laugh derisively at them. However, those who are always with emperumAn will not respect wealth as an entity at all. Hence they will not even know its existence.
uNdu illai enRu thaLardhal adhan arugum sArAr–if one has to say the opposite of the earlierphrase (uLadhu enRu iRumAvAr), it should be said as “illai enRu thaLarAr”. However, in the phrase present in the text, it is seen as uNdu illai enRu thalArAr. The purpose of saying this way is that in the case of one who has been in penury for a long time, if that state of penury continues, he will tolerate it and will not feel sad. Unlike that, if a wealthy person becomes poor in between, it will create a huge sorrow for him and make him feel slackened. Isn‟t it the thought that he was rich once upon a time and that he is not so now, that would make him feel enervated? Those who
attain emperumAn will be without this listlessness. Being rich once and not having that wealth later would make the person feel “we were comfortable earlier. But we are suffering now” and be a reason for the weariness. When arthArthi (one who is asking for wealth for the first time) does not get it, it will not make him feel sad. But an Arththan (one who wants to get back lost wealth) will feel sad if he does not get back his wealth. Just as being with emperumAn and being separated from him are desirable, getting wealth and losing it will create sorrow. Would being separated from emperumAn be desirable? In thiruviruththam 2ndpAsuram it says “azhunIr thuLumba alamaruginRana vAzhiyarO”
– the friend of the nAyaki (lead female character), looking at her tears, says “these tears are due to the deep love that the nAyaki has towards the nAyakan (lead male character, in this case emperumAn himself) and this sight is a great one, being reflective of that love. Hence, this love should remain like this always, without any change” and blesses her (vAzhiyarO). In aSOka vanam (in lankA), sIthAppirAtti was suffering in separation from SrI rAma and was in tears. Seeing this, hanuman asks her “kimartham thava nEthrAbhyAm vAri sravathi SOkajam” (who for are the sorrowful tears welling up in your divine eyes?) (These indicate that there are instances where separation from emperumAn is also celebrated). The distinction of gyANis from the worldly people is the sorrow that they have because of separation from emperumAn! Isn‟t it this separation which is mentioned in thiruvAimozhi 6-7 “uNNum sORu” and 6-5 “thuvaLil maNimAdam” decads? thiruvAimozhi 6-5-7 says “munnam nORRa vidhikolO mugilvaNNanthan mAyangolO” (it is either due to my good deeds or his (emperumAn‟s) mercy (that she has become like this)). bhImasEnan on seeing the exhaustion in hanuman‟s body says “nirguNa:paramAthmAsau dhEham thE vyApya thishtathi” (emperumAn having the bow without the arrow in place, is seen all over your body). Thus in several instances, it has been said that separation is also desired.
Moreover,
adhan arugum sArAr–Even the gyAni (knowledgeable person) who does not have anylistlessness due to loss of wealth, will have the sadness of not having wealth. But those who have attachment towards emperumAn will not have even that repentance. Only if they consider wealth as important will they have repentance! They are not the people who think initially that wealth is permanent and later feel that it is not. The feeling of sorrow will happen only if something which was considered as permanent disappears! The reason for such people not having happiness or sorrow is because emperumAn, to whom they are attached, does not have them.
aLavariya vEdhaththAn–Unlike the wealth that we have seen so far, which is not there one dayand appears later, this wealth [emperumAn] is always present. The supreme being is not identified
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by inference or by perception. He is established by vEdhams (sacred texts) which have not been written by any one person and which are unbounded and faultless. emperumAn is known only through vEdhams.
aLavariya vEdhaththAn–He is established by the boundless vEdhams. He is like a wealth whichwill not diminish even as it is being consumed. Hasn‟t thirukkuRundhANdakam mercifully referred to him as “nidhiyinai”(emperumAn is the wealth)! Is it not this wealth which remains after excesses such as aiSvaryam (worldly wealth) and kaivalyam (AthmA enjoying itself) have been filtered out! The material wealth‟s pride is that it can be seen. Unlike this, should emperumAn‟s greatness be felt only through inference? For one who wishes to see emperumAn, what is the purpose in telling him that emperumAn is established only through vEdhams?
vEngadaththAn–emperumAnwho has the pride of being known only through vEdhams, is dwellingin thiruvEngadamalai [thirumalai hills] only because he can be seen by everyone and he remains there as the epitome of simplicity .
Is such an entity, who has all the greatness in him, and who has to be known only through vEdham, equal to others? If that were the case, your (AzhwAr‟s) wealth has become manifested to the eyes just like our (material) wealth.
viNNOr mudi thOyum pAdhaththAn–AzhwAr says that even nithyasUris (permanent dwellers ofSrIvaikuNtam) will suffer like him. thiruvEngadamalai has some greatnesses which are not seen in paramapadham (SrIvaikuNtam). nithyasUris, who have no connection with samsAram (materialistic realm) at all, thinking of emperumAn‟s simplicity, give themselves up to him and offer their heads at the divine feet of emperumAn . He is very much liked by nithyasUris. If one accepts emperumAn, and is an expert on vEdhams, should he not support when emperumAn, who is liked very much by nithyasUris, takes residence at thirumalai?
vEdhaththAn vEngadaththAn–As mentioned in thaiththirIya upanishath 1-4 “yO vEdha nihithamguhAyAm paramE vyOman” (whoever knows about the treasure hidden in paramAkASam (SrIvaikuNtam)), apart from reading in copper inscriptions (vEdhams) that wealth exists, the place where that wealth manifested itself so that it could be seen by the eyes is thiruvEngadam. For experts in vEdham, the great treasures are only the divine places (dhivyadhESams) where emperumAn takes residence with happiness.
viNNOr mudithOyum pAdhaththAn pAdham payinRu uLadhenRu iRumAvAr–For those whohave attained the divine feet of such an emperumAn, is there anything else to think of?
payinRu uLadhenRu iRumAvAr–When they approachemperumAnthey will not think of theprofit/loss which accrue out of material wealth. There is no place for these people either to feel arrogant or listless. This is because the entity emperumAn is such that one cannot think of anything else.
uLadhenRu iRumAvAr–arrogance due to scholarliness, wealth and clan that one is born in, willsurround ignorant people, as mentioned in the saying “vidhyAmathO dhanamatha:”
while gyANis (those with knowledge) will ride over them.
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arugum sArAr–Just as vibhIshaNa gave up everything prior to approaching SrI rAma as said in SrIrAmAyaNam yudhdha kANdam 19-5 “parithyakthA mayA lankA mithrANi cha dhanAni cha” (the kingdom of lankA, friends and wealth have been given up by me), while they have to give up all materialistic things, they will feel happy that all these entities have gone away from them.
We shall take up the 46th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-45-uladhenru-irumavar/
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46 – payinRadhu arangam
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In the previous pAsuram, it was mentioned that since emperumAn‟s followers are attached to him, they gave up worldly pursuits. In this pAsuram, AzhwAr says that emperumAn, leaving aside the pleasures in SrIvaikuNtam, comes to samsAram and attaches himself to his followers. The pAsuram says that apart from his followers, emperumAn has no profit or loss. If the follower tells emperumAn that he has given up everything, as mentioned by SrI vibhIshaNa in SrI rAmAyaNam yudhdha kANdam 19-5 “parithyakthA mayA lankA mithrANi cha dhanAni cha” (kingdom, friends and wealth have been given up by me), emperumAn tells him, as mentioned in SrI rAmAyaNam AraNya kANdam 10-19 “apyaham jIvitham jahyAm thvAm vA sIthE sa lakshmaNAm, na thu prathigyAm samSruthya brAhmaNEbhyO viSEshatha:” (Oh sIthA! I may give up my life, lakshmaNa as well as you, but will never give up my vow, especially that which had been made to brAhmaNas) and considers his follower as everything. It is this act of emperumAn which makes the follower also to learn from him. In SrI rAmAyaNam ayOdhyA kANdam 17-18 “sarvEshAm hi sa dharmAthmA varNAnAm kuruthE dhayAm chathurNAm vayas thAnAm thEna thE thamanuvrathA” (that Sri rAma, who is the dharmasvarUpi (epitome of all rightesouness) showers mercy on the people in the four varNams (classifications based on their profession and qualities) and in the four age-groups; hence, they are also very affectionate towards him). Once a sage by name saubari took fifty forms to marry fifty damsels. In the same way emperumAn also takes different forms to enjoy his follower. If through emperumAn‟s mercy someone like saubari can take multiple forms, should one say anything about the number of forms that emperumAn himself would take, of his own freewill and desire! Even for carrying this out, it is emperumAn who had to struggle and not these people, says the AzhwAr. He says that there is no limitation to the number of divine places (dhivyadESams) where he has taken residence.
Let us go through the pAsuram and its meanings:
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payinRadhu arangam thirukkOtti pannAL payinRadhuvum vEngadamE pannAL payinRadhu aNi thigazhum sOlai aNi nIrmalaiyE maNi thigazhum vaN thadakkai mAl
Word by Word Meaning
maNi thigazhum – shining like a blue gem
vaN thadakkai – being magnanimous, having rounded divine hands mAl – emperumAn
payinRadhu – residing permanently
arangam thirukkOtti – at thiruvarangam and at thirukkOttiyUr pal nAL – for a very long time
payinRadhuvum – also residing permanently
vEngadamE – at thirumalai
pal nAL payinRadhuvum – living permanently for a very long time aNi thigazhum sOlai – having beautiful gardens aNi – being a jewel-piece for the world
nIrmalai – at thirunIrmalai
vyAkyAnam
payinRadhu arangam thirukkOtti–unlike incarnations whenemperumAnhad to go back to
his paramapadham (SrIvaikuNtam) after fulfilling the purpose for which he had taken the incarnation, at thiruvarangam periya kOyil (the big temple at Srirangam) emperumAn resides permanently, with happiness.
thirukkOtti–it is the same at thirukkOshtiyUr too. When he is residing here, there is no need toexclude another place!
pannAL payinRadhuvum vEngadamE–residing for a long time at thirumalai. thirumalai was thedivine place where he set his divine golden feet initially, with a view to residing at many divine places in archAvathAram (incarnations in divine deity form).
pannAL payinRadhu aNi thigazhum sOlai aNi nIrmalaiyE–in the same way he has beenresiding for a long time at thirunIrmalai, which is having beautiful gardens.
Who resides like this?
maNi thigazhum vaN thadakkai mAl–emperumAnwith a form which removes ennui like a bluegemstone, being magnanimous with his rounded divine hands. Since he gave himself to the people of this world for enjoying him, and since he is beautiful, he is referred to as being magnanimous. nammAzhwAr, in his thiruvAimozhi 2-7-11 says “enakkE thannaiththandha kaRpagam” (he is like the celestial wish-fulfilling tree, but gave himself to me) and in thiruvAimozhi 2-7-5 “vittilangu senjOdhi” (emperumAn displays his eyes which are like reddish lotus, shining brightly).
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mAl– it could be construed as „greatness‟ in which case it would refer to his being greater thaneveryone and everything else. Alternatively, it could be construed as „being infatuated‟ in which case it would refer to his being infatuated with his followers.
We shall take up the 47th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-46/
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47 – mAlai ariyuruvan
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avathArikai
AzhwAr tells the people that once he likes you, you also try and like him.
Let us go through the pAsuram and its meanings:
mAlai ariyuruvan pAdhamalar aNindhu kAlai thozhudhezhumin kaikOli gyAlam
aLandhu idandhu uNdu umizhndha aNNalai maRRallAl uLam kidandhavARRAl uNarndhu
Word by Word Meaning
gyAlam – the entire world aLandhu – (playfully) measured
idandhu – (as varAha) dug out
uNdu – (during deluge) kept inside the stomach umizhndha – later spat it out
carrying out the activities (of protection) like these aNNalai – emperumAn, my supreme swAmy
maRRu aLLAl – apart from the protective activities mentioned earlier
uLLam kidandha ARRAl – in different ways residing inside the hearts of followers (melting their hearts)
uNarndhu – meditating
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earlier in order to show mercy on prahlAdha
ari uruvan – that emperumAn who incarnated as narasinga mUrthy pAdha malar – in the divine lotus feet mAlai aNindhu – decorating with garlands kAlai – in the early hours of the morning
kai kOli thozhudhu – worshipping with folded hands ezhumin – uplift yourselves
vyAkyAnam
mAlai ari uruvan pAdhamalar aNindhu–gathering beautiful garlands and offering them at thedivine feet of emperumAn who keeps the form that he takes for the sake of his followers.
ari uruvan–divine feet of narasingan who is beautiful and gentle
kAlai thozhudhu ezhumin kai kOli–worship emperumAn at the appropriate period of sathvam(tranquil), which is also called as brahma muhUrtham [4 am to 6 am] and uplift
yourselves. kaikOli would refer to the involvement with which he is attained. Alternatively it would refer to folding the hands and performing anjali (worshipping with folded hands). emperumAn has created various methods to attain, to worship and to decorate.
gyAlam aLandhu idandhu uNdu umizhndha aNNalai–protecting in all the ways. emperumAnwho has such qualities and activities.
What are those activities?
gyAlam aLandhu–measuring the entire earth. This implies that he keeps his divine feet on theheads of even those who do not fold their hands in worship.
idandhu–incarnating as mahA varAha (great boar) to dig out the earth during deluge. This impliesthat he protects when there is danger.
uNdu umizhndhu–keeping in the stomach due to deluge and protecting, and later spitting so that itworld can go on an outing. This implies that he is accustomed to protecting during times of deluge.
aNNalai–indicating to the world due to his aforesaid activities that he is the head of the world. Thehead who has qualities and activities enjoyed by chEthanas (sentient entities).
aNNal–chief. This indicates the relationship for carrying out the aforesaid activities. It indicates theunbreakable relationship even if he is not the one to protect.
maRRu allAl uLam kidandhavARRAl uNarndhu–apart from these [activities], mediating on all theothers which were to be thought of. Other than the general activities that he had carried out for protecting the world, there will be many other activities to which he would have undertaken for the sake of his followers, making them feel “how simple is he” and losing their hearts out. AzhwAr thinks that since he melts on thinking of activities of emperumAn other then whatever had been mentioned in this pAsuram, others will also melt like he did.
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The sequence to get the correct flow of meaning is: gyAlam aLandhu idandhu uNdu umizhndha aNNalai maRRallAl uLam kidandhavARRAl uNarndhu ariyuruvan pAdhamalar mAlai aNindhu kaikOli kAlai thozhudhu ezhumin.
We shall take up the 48th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-47/
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48 – uNarndhAy maRai nAngum
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avathArikai
emperumAn asks AzhwAr “are there any activities which we have carried out for followers such that you are able to think of without forgetting?”. AzhwAr responds saying “Are the benefits carried out by dhEvarIr (honorific way of saying „you‟) one or two? Aren‟t they so many!” AzhwAr expands the term maRRallAl used in the previous pAsuram, in this.
Let us go through the pAsuram and its meanings:
uNarndhAy maRai nAngum OdhinAy nIdhi maNandhAy malarmagaL thOL mAlE maNandhAy pOy vEyirumsAral viyaliru gyAlam sUzh mAyirum sOlai malai
Word by Word Meaning
mAlE – Oh one who has lot of affection! [towards his followers] maRai nAngum – the four vEdhams (sacred texts)
uNarndhAy – (during every deluge) kept in your mind and let them out
nIdhi – texts such as smruthis which explain the concepts in vEdhams [similar to an auxiliary text] OdhinAy – you mercifully gave through sages such as manu et al.
malar magaL – periya pirAtti, who was born in a flower thOL – with her divine shoulders maNandhAy – you are together, always
vEy irum sAral – having foothills abounding with bamboo shoots viyal – wondrous
iru gyAlam sUzh – circum-ambulated by people in this expansive world mAyirum sOlai malai pOy – coming to thirumAlirum sOlai [a divine abode near present day
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madhurai]
maNandhAy – are residing with happiness in your divine mind
vyAkyAnam
uNarndhAy maRai nAngum–you remembered the four vEdhas (sacred texts). You released thevEdhas during creation of worlds after deluge, just as a person wakes up after sleeping and just as a person remembers after forgetting something. You had remembered to keep the vEdhas safely when the sentient and insentient entities were without a form or name [during deluge] and released them at the start of creation, the next time that it occurs. Since you remembered the vEdhas again, properly, it has affirmed the permanency of the vEdhas as well as the fact that they were not written by any one person. Instead of saying vEdham seydhAn (he created the vEdhams), AzhwAr is saying vEdham uNarndhAn (he remembered the vEdhams). This is similar to the saying in kAtakam 3-9-50 “pUrvE pUrvEbhyO vacha EthadhUchu:” (the forefathers repeated the words of their forefathers). nammAzhwAr has divinely mentioned this in thiruvAimozhi 1-1-7 “uLan sudarmigu surudhiyuL” (he resides in the radiant vEdhas) and in thiruvAimozhi 1-6-2 “mudhu vEdha mudhalvan”(he is termed as the first, complete entity by the ancient vEdhas). He gave vEdhas, in a way similar to giving a copper inscription which gives the details of where a treasure is hidden.
OdhinAy nIdhi–you created the upabruhmaNams (auxiliary texts) such as smruthi(dharmaSAsthras or texts about righteousness), ithihAsa (famous epics SrI rAmAyaNam and mahAbhAratham) and purANas (ancient texts giving the details of various incarnations). Just as the face reflects what is running in the mind, these upabrahmaNams reflect what is mentioned in vEdhas.
maNandhAy malarmagaL thOL–you hugged the shoulders ofperiya pirAtti(SrI mahAlakshmi)who is established in the vEdhas. Not only is emperumAn established in the vEdhas, but the fact that he lives permanently with periya pirAtti in SrIvaikuNtam is also established in the vEdhas. (subsequently several examples confirming that emperumAn is always with periya pirAtti are quoted). yajus samhithai 4-4-12 says “asyESAnA jagathO vishNu pathnI” (she is the mother for the world and consort for vishNu); purusha sUktham “hRIScha thE lakshmIScha pathnyau” (bhUmidhEvi and lakshmidhEvi are your consorts); “ISAnA dhEvI bhuvanasya pathnI” (she controls the world and is consort of vishNu); yajur 3-3 “SradhdhayA dhEvO dhEvathvamaSnuthE” (because of pirAtti, emerpumAn gets the inherent quality of being the lord); SrI sUktham 9 “ISvarIm sarvabhUthAnAm” (she controls all the living beings); lakshmi sahasranAmam 1 “pumpradhAnESvara ISvarIm” (she is the consort of emperumAn who controls jIvAthmA and primordial matter); SrI rAmAyaNam AraNya kANdam 37-18 “aprayamEyamhi thaththEja: yasya sA janakAthmajA” (isn‟t the radiance of that SrI ramA with whom sIthA, the daughter of janaka, is together, immeasurable!); SrI rAmAyaNam bAla kAndam 4-7 “kAvyam rAmAyaNam kruthsnam sIthAyA: charitham” (the entire Sri RamAyaNam epic is about the story of sIthA). Thus, the greatness of pirAtti is mentioned in vEdhas and upabruhmaNas. vEdham affirms that emperumAn and pirAtti are always together. Being established by vEdhas is symbolic of being the supreme entity, just as being the consort of pirAtti is.
maNandhAy pOy vEy irum sAral viyal iru gyAlam sUzh mAyirum sOlai malai–you desired todwell in thirumAlirum sOlai so that people of the world can see you and enjoy you with their eyes instead of remaining only in paramapadham (SrIvaikuNtam) as mentioned by vEdhas, which will remain just that way – on paper [where people of this world could not have seen you]. You were happy with the huge thirumAlirum sOlai which has abundance of bamboo shoots on its foot hills, which is amazing and which is attained by people of the world. If the meaning for the term mAlE is
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taken as „one with affection‟, the meaning for this term will be that this affection becomes the reason for emperumAn to dwell in thirumAlirum sOlai.
We shall take up the 49th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-48/
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49 – malai Ezhum
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avathArikai
AzhwAr says that after emperumAn took residence at thirumalai, there is no need to fear that there is any hurdle for us. Hence, call out his name in such a way that the entire world vibrates with that.
Let us go through the pAsuram and its meanings:
malai Ezhum mAnilangal Ezhum adhira kulaisUzh kuraikadalgaL Ezhum mulai sUzhndha
nanjuraththup peNNai navinRu uNda nAvan enRu
anjAdhu en nenjE azhai
Word by Word Meaning
en nenjE – Oh my heart!
m alai Ezhum – the seven kulaparvathams (major mountains) mA nilangaL Ezhum – the seven dhvIpams (islands) such as jambhUdhvIpam etc
kulai sUzh kurai kadalgaL Ezhum – the seven oceans which are surrounded by shores and which raise continuous noise
adhira – to vibrate
mulai sUzhndha nanju uraththup peNNai – the cruel demonic person pUthanA, who had poison all over her bosom
navinRu – speaking (gibberish words even as he was drinking her milk)
uNda – one who drank nAvan – Oh one who has the divine tongue!
anjAdhu – without any fear azhai – call out
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vyAkyAnam
malai Ezhum–the seven kulaparvathams which are like huge support for earth
mA nilangaL Ezhum–the seven dhvIpams such as jambhUdhvIpam etc
kulai sUzh kurai kadalgaL Ezhum–the seven oceans, without crossing their shores, remainingwithin them and making noise
adhira–making these to vibrate
mulai sUzhndha nanjuraththup peNNai–pUthanA, who was strong, after applying poison all overher bosom
navinRu uNda nAvan enRu–having a tongue which was speaking some unintelligible words as ifhe were expressing his thankfulness to her for nursing him
anjAdhu en nenjE azhai–call out to him without fearing about hurdles.
What will happen to the hurdles? They will face the same fate as pUthanA did.
anjAdhu en nenjE azhai–there is nothing that we need to do for removing our enemies. It isenough if we recite his divine names and enjoy them. Alternatively, we can construe the meaning for anjAdhu as “not being afraid that we are not qualified to recite his names”. Even a demonic person such as pUthanA was able to approach him and hence we need not fear to approach him. AzhwAr tells his divine heart to call him out loudly such that the whole world vibrates with that call.
We shall take up the 50th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-49/
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50 – azhaippan thirumAlai
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avathArikai
AzhwAr had told his divine mind to recite emperumAn‟s divine names. Just as the girls in thiruvAyppAdi (gOkulam) could not continue after starting to recite his divine names and became weary, he too starts to recite his divine names.
Let us go through the pAsuram and its meanings:
azhaippan thirumAlai Angu avargaL sonna pizhaippil perum peyarE pEsi izhaippariya AyavanE yAdhavanE enRu avanai yAr mugappum mAyavanE enRu madhiththu
Word by Word Meaning
izhaippu ariya – difficult to think of
AyavanE – Oh one born as a cowherd boy! yAdhavanE – Oh one who came in the clan of yadhu (as vasudhEvar‟s son)
enRu – saying so
mAyavanE enRu – saying, Oh one who has amazing qualities! madhiththu – meditating
Angu avargaL sonna – those in thiruvAyppAdi (gOkulam) who called out to emperumAn
pizhaippu il perum peyarE pEsi – reciting the great names which engage the person (reciting them) and destroying them
yAr mugappum – in front of everyone thirumAlai avanai – that emperumAn thirumAL
azhaippan – I will call
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vyAkyAnam
azhaippan thirumalai–AzhwAris calling out to the consort of SrI mahAlakshmi, to see him. He istalking about emperumAn without any inhibition. nammAzhwAr too has mercifully mentioned in his thiruvAimozhi 9-8-10 “sindhai kalangith thirumAl enRu azhaippan ” (I will call out to emperumAn emotionally). Will not a brAhmaNa, even if he becomes deranged mentally, recite only vEdham (sacred text)? In the same way, AzhwAr says that he will call out to emperumAn even if his mind is not steady. Has it not been said in krishNa karNAmrutham 2-59 “vikrEthu kAmA kila gOpakanyA murAri pAdhArpitha chiththavruththi: thadhyAdhikam mOhavaSAdhavOchath gOvindha dhAmOdhara mAdhavEthi” (when a cowherd girl, infatuated with the divine feet of kaNNan (krishNa)
, set out to sell curd, called out to people to buy curd by shouting „gOvindhA, dhAmOdharA, mAdhavA‟ [instead of shouting „curd‟] due to her infatuation with him)!
How is this AzhwAr calling out?
Angu avargaL sonna–saying the same words that those in thiruvAyppAdi said, thinking
that emperumAn will have sympathy for him if he calls out to emperumAn in the same way that the people in gOkulam did. Could one not say words which will have the same meaning as the one that the cowherd girls had said? No, only the same words should be told. siRiyAththAn said “more than the meaning of dhvaya manthram, the words contained in it are important. emperumAn will be happy if we recite them” In the same way, repeating the words mentioned by those in thiruvAyppAdi.
pizhaippil perum peyarE pEsi–reciting the divine names which will make it difficult to survive oncesomeone meditates on their inner meanings, due to ecstasy. Even if the divine names have only two or three letters, since one would feel weary reciting them with complete involvement, such names have immeasurable greatness.
pizhaippil perum peyar–divine name which, after hearing, will not let one survive. In the assemblyof sages, the divine names will be such that once they are recited, they will liberate the person from all sins, as said in SrI rAmAyaNam bAla kANdam 1-97 “ya: patEth rAmacharithram sarvapApai: pramuchyathE” (one who reads rAmacharitham (the history of SrI rAma) will be liberated from all sins). But in the assembly of AzhwArs, divine names will be like a poisoned river. nammAzhwAr has mercifully said in thiruvAimozhi 9-5-8 “uyirkku adhu kAlan enRu irandhERku nIr kuyil paidhalgAL kaNNan nAmamE kuzhaRik konRIr” (AzhwAr has warned the cuckoo birds not to tell the names of kaNNan as those names will kill him; yet the birds called out the names of kaNNan).
perum peyar–even if the divine name is made up of one letter, it will be immeasurable.
Izhaippariya–the divine name will be such that no one can approach it on his own efforts.Alternatively, the divine name will be such that it will be beyond one‟s thoughts and will hurt women folk.
AyavanE yAdhavanE enRu avanai– it is possible that the cowherd girls will call out to him as “OhkrishNa! Oh the son of SrI vasudhEva!” thus referring to the clan in which he was born and in which he was brought up. Both being a cowherd boy and being the son of vasudhEvar attract others towards him. The benefit of being connected to these two clans is that he was able to marry neeLaip pirAtti (nappinnai; neeLA dhEvi) as a cowherd boy and rukmiNip pirAtti (SrI mahAlakshmi) as a kshathriya warrior.
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yAr mugappum–calling him out as stated above, in front of everyone, without distinguishingbetween whether that person is a desired person or not.
mAyavanE enRu madhiththu–thinking that he is an amazing entity.
We shall take up the 51st pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-50/
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51 – madhikkaNdAy nenjE
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avathArikai
AzhwAr, thinking about how he had slipped from the correct way [of calling out to emperumAn] tells his heart “Oh heart! You enjoy his beauty etc separately in a steady way unlike me who became emotional”. He says that he will think about emperumAn through his heart, apart from speaking about him.
Let us go through the pAsuram and its meanings:
madhikkaNdAy nenjE maNivaNNan pAdham madhikkaNdAy maRRavan pEr thannai madhikkandAy pErAzhi ninRu peyarndhu kadal kadaindha nIrAzhi vaNNan niRam
Word by Word Meaning
nenjE – Oh heart! maNivaNNan pAdham – the divine feet of emperumAn who has bluish complexion
madhi kaNdAy – think about them
maRRu – also avan pEr thannai – his divine names
madhi kaNdAy – think of them pEr Azhi ninRu peyarndhu – awakening from his sleep in thiruppARkadal (milky ocean)
kadal kadaindha – one who churned the ocean (to offer nectar to dhEvas)
nIr Azhi vaNNan niRam – the complexion of emperumAn which is like the colour of ocean madhi kaNdAy – meditate on it.
vyAkyAnam
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madhikkaNdAy nenjE maNivaNNan pAdham–Oh heart! Think of the divine feet of the one whoremoves fatigue, like a blue gemstone.
maNivaNNan pAdham–Is his divine form forgettable? Fall at his divine feet, having lost out to hisbeauty.
madhikkaNdAy maRRu avan pEr thannai–not only that, think of his other divine names whichrefer to his beauty.
madhikkaNdAy–think and try to get uplifted.
pErAzhi ninRu peyarndhu kadal kadaindha–In order to give nectar to dhEvas (celestial entities)as desired by them, emperumAn did not mind getting out of his ocean which was actually his bed and churned the same ocean. He carried out a task for those who did not ask for him but desired ulterior benefit. He churned his own bed since he attained those who came to him and requested him.
nIrAzhi vaNNar niRam–Just like a black ocean churned the white one,emperumAn, who is blackin colour, churned the milky ocean. Think of such a beautiful entity. Did he not churn in such a way that the standing ocean churned the lying ocean! One, who has the complexion of ocean, churned the ocean.
niRam madhikkaNdAy–dhEvas thought only of their benefit and did not think ofemperumAnwhocarried out the task for them. Oh heart! Do not indulge in such meanness and think of emperumAn.
We shall take up the 52nd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-51/
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52 – niRam kariyan
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avathArikai
AzhwAr says that emperumAn‟s beauty will make him too, who has the ability to advise his divine mind, to be bewildered. He also recounts the mercy that he received due to emperumAn‟s connection with pirAtti and says that this is exclusive for him.
Let us go through the pAsuram and its meanings:
niRam kariyan seyya nedumalrAL mArvan
aRam periyan Ar adhu aRivAr maRam purindha
vALarakkan pOlvAnai vAnavarkOn thAnaththu nIL irukkaikkuyththAn neRi
Word by Word Meaning
niRam kariyan – (like dark clouds which have filled up water) the dark coloured seyya nedu malrAL mArvan – emperumAn who has periya pirAtti, who is reddish in complexion and
who resides in an expansive lotus, on his chest aRam periyan – he is very generous in his mercy
maRam purindha – one who was inimical
vAL arakkan pOlvAnai – mahAbali, who was like the warrior demon rAvaNa
(even though he too should have been beheaded like rAvaNa, not doing that)
vAnavar kOn thAnaththu – in svargam, the land of dhEvEndhra (the Lord of celestial entities) nIL irukkaikku – enabling him to live for a long time neRi – in pAthALa lOkam (nether world) uyththAn – emperumAn who sent him there adhu – his mercy
Ar aRivAr – who is capable to estimate?
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vyAkyAnam
niRam kariyan–emperumAnhas a divine physical beauty which will remove all the anguish of hisfollowers. He has the capability to remove their fatigue.
seyya nedumalarAL mArvan–he has the divine chest in which pirAtti, who, like a lightning amidstcloud, having reddish complexion which is the exact opposite of emperumAn‟s dark complexion, resides always.
aRam periyan–due to his being together with her, he is always merciful.
seyya nedumalarAL mArvan aRam periyan–the reason foremperumAn‟s mercy is pirAtti. Thereason for pirAtti‟s wealth is emperumAn.
Ar adhu aRivAr–none knows this secret. It is like the nineteenth language which no one knows. Only AzhwArs and their followers, AchAryars, know this.
Ar adhu aRivAr–who knows his inner mind and external disposition? There is no one whoknows emperumAn completely.
maRam purindha vALarakkan pOlvAnai–mahAbali who is cruel like rAvaNa. Both of them hadthe quality of considering emperumAn‟s possession as theirs. While rAvaNa seized his consort sIthAppirAtti, mahAbali took hold of his world. Thus, mahAbali is apt to be beheaded like rAvaNa. However, the reason for leaving aside mahAbali unlike rAvaNa who was beheaded, was because of the little bit of magnanimity that he had.
vAnavarkOn thAnaththu nILirukkaikku uyththAn neRi–emperumAn, with his grace, keptmahAbali in pAthAla lOkam (nether world) which is superior to indhra‟s kingdom since he felt “why should mahAbali, who had a desire in kingdom, lose it? Why should he seize indhra‟s kingdom and why should I obtain it in an improper way? Let me give him his kingdom in a proper way”. Who would indeed know emperumAn‟s nature since he kept mahAbali in pAthAla lOkam where he could stay for a very long time unlike indhralOkam where he could lose out indhra‟s kingdom to someone else like indhra lost and feel miserable? neRiyAlE uyththAn would also mean his natural quality (through grace). Was his nature such that anyone would have known? SrIvishNu purANam 5-17-30 says “thadhAmarathvam thridha SAthipathyam manvantharam pUrNamapEtha Sathru:” (mahAbali attained the position of dhEvEndhra, ruling the three worlds for one manvantharam, without enemies). Who will know the mercy of emperumAn who kept mahAbali in pAthala lOkam so that he could attain the position of indhra?
We shall take up the 53rd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-52/
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53 – neRiyAr kuzhaRkaRRai
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avathArikai
AzhwAr says that he has very high regard for thiruvEngadamalai [thirumalai] where emperumAn, who has the nature of showering mercy even on mahAbali, has taken residence so that he could offer himself to everyone.
Let us go through the pAsuram and its meanings:
neRiyAr kuzhaRkaRRai munninRu pin thAzhndhu
aRiyAdhu iLam giri enRu eNNi piriyAdhu
pUm kodikkaL vaigum porupunal kunRu ennum vEngadamE yAm virumbum veRpu
Word by Word Meaning
neRiyAr aRiyAdhu – not knowing that they [are chEthanas who] are deeply integrated with the path at thirumalai hills
kuzhal kaRRai mun ninRu pin thAzhndhu – sprouting from the hair on the front side of their heads and growing on their back side
iLam giri enRu eNNi – thinking that they are small hills pUm kodikkaL – creepers with flowers piriyAdhu – without leaving that place
vaigum – residing permanently
poru punal kunRu ennum – being known famously as thirumalai, with abundant streams vEngadamE – only thiruvEngadam
yAm virumbum – the one that I desire veRpu – divine hills
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vyAkyAnam
neRiyAr kuzhal kaRRai–on the locks of hair of those who are carrying out penance, thinking onlyof thiruvEngadam, avoiding being engaged with worldly pursuits.
mun ninRu pin thAzhndhu aRiyAdhu iLam giri enRu eNNi–the creepers there [onthiruvEngadam hills], bearing flowers, would not think that they are human beings with intelligence [those mentioned in the earlier phrase] since they are not breathing or moving their physical bodies, and would grow on them, from front to back, thinking that they are small hills. Alternatively, the words mun ninRu pin thAzhndhu could be construed as referring to those who have locks of hair on their front and back sides of head and the creepers would grow on them. In other words, they have locks of hair on front and back sides of their head due to their greatness.
piriyAdhu pUm kodikkaL vaigum–the creepers, without leaving that place, will carry on with theiractivities. The creepers will think that if they (who are fully integrated with the path in thiruvEngadam) are human beings, they will move at some point of time or the other and since they are not moving, the creepers will consider them as supporting poles for growing further.
porupunal kunRu ennum vEngadamE–thirumalai having abundance of streams. This mentionsabout the waterfalls and springs which are seen in abundance in thiruvEngadam.
pUm kodikkaL vaigum–vEngadam which has flowering creepers which take residence on thehills.
yAm virumbum veRpu–AzhwArsays that it is the place that he desires. While those who arecarrying out penance in thirumalai would leave their bodies and go to some other world and assume different physical bodies, AzhwAr says that he has reaped the benefit of being born with this body in this world itself and that he desires to enjoy the thirumalai hills.
Let us take up the 54th pAsuram next. Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-53/
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54 – veRpenRu irum sOlai
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avathArikai
After knowing that AzhwAr desires his frontier land thirumalai, emperumAn kept the desire that he had towards his two dwelling places, thirumAlirunjOlai and thiruvEngada malai, in AzhwAr‟s divine mind, to the same extent.
Let us go through the pAsuram and its meanings:
veRpenRu irum sOlai vEngadam enRu ivviraNdum niRpu enRu nI ninaikkum nIrmaipOl niRpu enRu uLam kOyil uLLam vaiththu uLLinEn veLLaththu iLam kOyil kaividEl enRu
Word by Word Meaning
veRpu enRa – widely known as thirumalai irum sOlai – thirumAL irum sOlai vEngadam – thiruvEngadam hills enRa ivviraNdum – thus these two hills
niRpu enRu – the place that we desire to reside in
nI madhikkum nIrmail pOl – just as you have desired in your divine mind uLam kOyil – (my) heart, another temple
niRpu enRu – a place that we desire to reside in uLLam vaiththu – knowing that you are thinking of, in your divine mind
veLLaththu iLam kOyil – thiruppARkadal (milky ocean) which is like a bAlalayam [temporary structure to accommodate emperumAn)
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kai vidEl enRu – please do not give up, saying so
uLLinEn – I pray.
vyAkyAnam
veRpu enRu irum sOlai–the divine hill in the southern part, called as thirumAL irum sOlai
vEngadam enRu ivviraNdum–the divine hill thiruvEngadam on the northern side, these twoplaces
niRpu enRu– the apt dwelling place for us [here the term “us” is used in the honorific sense, to referto emperumAn]
nI ninaikkum nIrmai pOl–just as the essence that you think
niRpu enRu uLam kOyil uLLam vaiththu uLLinEn–thinking that my heart, which is like a temple,is the dwelling place for you
veLLaththu iLam kOyil kai vidEl enRu uLLinEn–I am afraid that thiruppARkadal, which is theorigin for you before you shifted to thirumAlirum sOlai and thiruvEngadam, should not go waste with grass growing there, after you decided to shift to my heart. AzhwAr prays to emperumAn that he should not give up thiruppARkadal which was like a bAlAlayam for emperumAn (temporary structure to take residence in) before he shifted to AzhwAr‟s divine heart. nammAzhwAr too has mercifully stated in his periya thiruvandhAdhi 68 “kallum kanai kadalum vaikundha vAnAdum pullenRu ozhindhana kol” (emeprumAn‟s divine dwelling places such as thiruvEngadam, thiruppARkadal, SrIvaikuNtam etc have become very insignificant, with no one bothering about them after emperumAn shifted his residence to AzhwAr‟s divine mind)
iLam kOyil kai vidEl–Could one forget the place which had done great favour for him? Should onenot be thankful for the favour received? Hence, AzhwAr prays to emperumAn not to give up thiruppARkadal. mAndhAthA, a king, gave all his 50 daughters in marriage to a sage by name saubari. When mAndhAthA went to daughters‟ houses, individually, to check whether they were happy, each daughter told him “there is no problem for me. It is just that he does not go to anyone else‟s house at all”. In the same way, AzhwAr is also afraid that emperumAn will stay only in his heart and will give up his other dwelling places such as thiruppARkadal etc.
We shall take up the 55th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-54/
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55 – enRu maRandhaRiyEn
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AzhwAr says that after emperumAn desired to dwell in AzhwAr‟s divine mind, AzhwAr became full in both knowledge and strength without any shortcoming. He prays to emperumAn that as a consequence, emperumAn should carry out the means for AzhwAr attaining him. He says that emperumAn helped him to think of him in this world where it is very rare to think of emperumAn. Now, emperumAn should himself provide the means for AzhwAr to attain him.
Let us go through the pAsuram and its meanings:
enRu maRandhaRiyEn Ezh piRappum eppozhudhum ninRu ninaippu ozhiyA nIrmaiyAl venRi adal Azhi koNda aRivanE inbak
kadal Azhi nI aruLik kAN
Word by Word Meaning
venRi – being always victorious
adal – being in combat (with enemies) Azhi – chakkaram (disc)
koNda – having in the hand
aRivanE – Oh the omniscient! nI – you, who are like this
Ezh piRappum – in all births eppozhudhum – in all states
ninRu ninaiipu ozhiyA nIrmaiyAl – never forgetting to hold me in your thoughts enRum maRandhaRiyEn – I never forgot you inbam kadal Azhi – the huge ocean of happiness
aruLik kAN – you should bestow on me
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vyAkyAnam
enRu maRandhaRiyEn–I have never known forgetting you. It is mentioned that all that has beenlost would be forgotten if he is seen. AzhwAs was asked whether the reason for this is as mentioned in SAsthram, viz. SravNam (listening), mananam (thinking), nidhidhyAsanam (meditating) about bhagavath vishayam (matters relating to emperumAn) followed
by upAsanam and dhruvAnusmruthi (thinking without any break, which is the final state of bhakthi yOgam to worship emperumAn). AzhwAr says
EzhpiRappum eppozhudhum ninRu ninaippozhiyA nIrmaiyAl–in all my states you[emperumAn] had come in front of me and graced me sayhing “let him not forget us anytime and attain us”. Since this thought of yours [about me] never changes, I am having the quality of not forgetting you. SrI bhagavath gIthA 15-15 says “maththasmruthirgyAnampOhanancha”(memory, knowledge and forgetfulness all emanate from me). Also, emperumAn has said in SrI bhagavath gIthA 7-26 “vEdhAham samathIthAni varthamAnAni cha arjuna, bhavishyANi cha bhUthAni mAm thu vEdha na kaSchana”(only I know those who existed, who are existing and who will exist. Oh arjuna! There is none who knows me truly)! As mentioned in SrIvishNu purANam 1-8-28 “bhOdhOyam vishNuriyam bhudhdhi:” (this vishNu himself is knowledge. She (mahAlakshmi) is intelligence) emperumAn is termed knowledge. thirumazhisai AzhwAr has mercifully mentioned in thiruchchandha viruththam 101 “ninna pAdha pangayam nirantharam ninaippadhAga nI ninaikka vENdumE“ (you have to bless me so that I am able to think of your divine lotus feet all the time); nammAzhwAr has mercifully mentioned in thiruvAimozhi 1-10-10 “maRappaRa ennuLLE manninAn” (he stayed put in my heart such that I can never forget him). Even the knowledge for
the chEthana has to be taken from emperumAn‟s treasure [of knowledge]. It is not only that knowledge is subservient to dharmam(righteousness); AthmA‟s dharma bhUtha gyAnam (knowledge through senses) is also subservient to emperumAn. When his existence itself is under emperumAn‟s control, it goes without saying that his knowledge is also under emperumAn‟s control.
Thus, AzhwAr says that he did not attain emperumAn through karma yOgam (path of deeds), gyAna yOgam (path of knowledge) and the resultant bhakthi yOgam (path of devotion) but through emperumAn himself who is sidhdhOpAyam (readily available as means).
venRi adalAzhi koNda aRivanE–emperumAnsays “We have done what we were supposed to do;can you compel us to do more? ”. AzhwAr responds “You have the weapon which removes all hurdles [discus]. More than that, you know about yourself fully and you also know about me. You also know that I cannot attain you through my efforts and that I can attain you only through your grace. Aren‟t you the omnipotent and the omniscient? ” Hasn‟t jithanthE SlOkam 1-6 said about emperumAn “naiva kinchith parOkshanthE prathyakshOsi na kasyachith; naiva kinchidhasidhdhanthE na cha sidhdhOsi kasyachith” (there is nothing that you have not seen; you are not seen by anyone; there is nothing that has not been attained by you; you are not attained by anyone)! Just as agyAnam (ignorance) and aSakthi (powerlessness) are chEthana‟s
qualities, gyAnam (knowledge) and Sakthi (power) are emperumAn‟s qualities. AzhwAr says that he has not seen any shortcoming in emperumAn‟s knowledge and power. Hence
inbak kadal Azhi nI aruLik kAN–you, who had granted the knowledge without any shortcoming, toattain you, should also enable me to have unlimited happiness out of attaining you, with which I can enjoy you. Just as emperumAn removed the contraction in knowledge, he should also enable as mentioned in thaiththirIya upanishath Anandhavalli 7 “EshahyEvAnandhayAthi” (he – emperumAn – himself makes jIvAthmA ecstatic). You should grant me the ecstasy born out of seeing you. When you carry out the difficult task of enabling me to see you, can you not carry out the easier task of
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granting the consequent happiness? Both the words kadal and Azhi mean ocean. The combination of these two words kadalAzhi thus refers to excessive happiness, Viz. Ocean of happiness.
We shall take up the 56th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-55/
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56 – kANak kazhikAdhal
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AzhwAr was asked “when you are very sure that the means to attain him is through his mercy, why are you, having been in this swirl of births, compelling him to shower his grace on you when you should stay aloof, saying „let him do when he wants‟?”. AzhwAr responds saying “isn‟t that behaviour of staying aloof, only for those with true knowledge [about emperumAn]? Is it possible for those who have attachment towards emperumAn born out of ignorance, arising from their affection for him, to stay quiet?”. AzhwAr was again asked, “You are his servitor. Should you not be as per your nature [of being his servitor]? Could you compel him like this?” AzhwAr says “even though that [of staying quiet] is the rule, when the affection starts growing, is it possible to remain like that?”
Let us go through the pAsuram and its meanings:
kANak kazhi kAdhal kaimikkuk kAttinAl nANap padum enRAl nANumE pENik karumAlaip ponmEni kAttAmun kAttum
thirumAlai nangaL thiru
Word by Word Meaning
thirumAlai kANak kazhi kAdhal – the deep desire to worship emperumAn kai mikku kAttinAl – if it starts increasing greatly nANap padum enRAl – if one should stay quietly
nANumE – is it possible to stay quiet? karumAlai – that emperumAn who is of dark complexion
pon mEni mun kAttA – before his beautiful divine [physical] form identifies him
nangaL thiru – pirAtti (SrI mahAlakshmi) who is our purushakAra bhUthai (one who is of recommendatory nature)
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pENi – with desire
kAttum – will identify
vyAkyAnam
kANak kazhi kAdhal–an affection which will not diminish, even if not seen. Alternatively, anaffection which goes on increasing as one goes on seeing
kai mikkuk kAttinAl–various meanings are given–if it grows abundantly; if it breaks through theshore; if it increases excessively; if I get involved more.
nANappadum enRAl nANumE–is it possible for one, untilemperumAnhimself comes head overheels, to stand in a corner, unobtrusively, shyly? Is it possible to say that we should not fall head over heels towards him? Is it possible to say that you are the lord and I am the servant?
nANumE–is it possible to hear mere words and stay quietly?
On top of that
karumAlai–emperumAnwho has dark complexion, which removes one‟s fatigue.
ponmEni kAttA mun– before showing his form which attracts one‟s mind
thirumAlai nangaL thiru pENi mun kAttum–thirumagaL, who is periya pirAttiyAr (SrImahAlakshmi), will show us emperumAn, the consort of thirumagaL, desirously. Just as it is mentioned in mUnRAm thiruvandhAdhi 1 “thirukkaNdEn ponmEni kaNdEn”, only after
having dharSan (audience) of pirAtti can one have dharSan of emperumAn. If the chEthana (sentient entity) commits an offence by falling head over heels on them, not considering his faults, due to the radiance of their two being together, pirAtti is there near emperumAn to say, as said in SrI rAmAyaNam yudhdha kANdam 166-4 “na kaSchith nAparAdhyathi” (there is none who has not committed a fault) and to make emperumAn to ignore his offence and unite with him.
nANappadum enRAl nANumE–for thechEthana, the involvement [with emperumAn] is therewithout any shortcoming. emperumAn does not mind the faults in the chEthana. Why then should he feel shy?
nangaL thiru–this implies that she is the mother for us, to carry out the role of purushkAram(recommend us to emperumAn). Since she is there to carry out that role,
the chEthana does not have to move away from emperumAn thinking that he is not qualified to attain him. Neither does he have to fear that he has committed an offence. He cannot also stand aloof, saying “let him shower his mercy when he chooses to”.
We shall move on to the 57th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-56/
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57 – thirumangai ninRaruLum
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AzhwAr says that emperumAn, who is united with pirAtti, is the one to be attained by all.
Let us go through the pAsuram and its meanings:
thirumangai ninRaLum dheyvam nA vAzhththum
karumam kadaippidimin kaNdIr urimaiyAl EththinOm pAdham irum thadakkai endhai pEr
nAl dhisaiyum kEttIrE nAm
Word by Word Meaning
thirumangai – periya pirAttiyAr (SrI mahAlakshmi) ninRu aruLum dheyvam – emperumAn, in whose chest she stays permanently nA vAzhththum karumam – the deed of praising with tongue kadaippidimin kaNdIr – hold on, surely
nAm – we irum thadakkai endhai – emperumAn who has two long divine hands
padham – [his] divine feet pEr – with his divine names
urimaiyAl – as per our nature
EththinOm – praised
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(this matter)
nAl dhisaiyum – those in the four directions kEttIrE – did you listen?
vyAkyAnam
thirumangai ninRu aruLum dheyvam–emperumAn, in whose divine chest periya pirAtti isdwelling permanently, as mentioned in thiruvAimozhi 6-10-10 “agalagillEn iRaiyum enRu” (I will not leave this place even for a moment) and blessing [devotees]. pirAtti is the identification for emperumAn, never leaving him. SrI rangarAja sthavam 1-9 says “lakshmIpadhalAkshaika lakshaNam” (emperumAn has the footmarks of pirAtti‟s divine feet as his identification). Only he, who has the marks of pirAtti‟s decorative designs on her divine feet, is the supreme lord. This identification is not coming out of his deeds such as creating the world etc. thirumazhisai AzhwAr has mercifully mentioned in his nAnmugan thiruvandhAdhi 53 “thiruvillAth thEvarai thERElmin thEvu” (don‟t consider as Lord, one, who is not associated with pirAtti). At the beginning of gIthA bAshyam [a commentary on SrI bhagavath gIthA by swAmy rAmAnujar] it is said “Sriya: pathi nikhilahEyaprathyanIka kalyANaikathAna:” (one who is the consort of pirAtti, being the opposite of all faults and having all the auspicious qualities). Even before saying that he has auspicious qualities, since it is mentioned that he is the consort of SrI mahAlakshmi, this becomes his unique identification.
nA vAzhththum karumam–in the activity of praising with tongue
kadaippidimin kaNdIr– instead of thinking “I am saying something”, keep this in your heart firmly.
kadaippidimin kaNdIr–be fully focussed on this.
For people like us, without any qualification, is it possible to praise like this?
urimaiyAl EththinOm–did I praise him in some other method? Did I not worship him because he ismy Lord! Hence, for you people also, there is no shortcoming in praising his divine feet.
endhai pEr nAm urimaiyAl EththinOm–we praised his divine names because we are hisfollowers. We, who know our relationship with him, praised him without trespassing that. We attained him with the blessings of pirAtti, just like lakshmaNa and vibhIshaNa attained him. We did not try to attain him directly, just like sUrpaNakA did, by breaking the method.
irum thadakkai endhai pEr–we praised the divine feet ofemperumAnwho has two huge, wellgrown shoulders.
nAl dhisaiyum kEttIrE–AzhwAris asking whether the people in the directions listened to themeaning of this. By joining with the previous two words, making them as endhai pEr nAl dhisaiyum kEttIrE one can construe the meaning as “aren‟t these emperumAn‟s divine names! Did the people in all directions listen to these!”
We shall go on to the 58th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-57/
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58 – nAm peRRa nanmaiyum
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AzhwAr says that he got all these benefits through the mercy of emperumAn.
Let us go through the pAsuram and its meanings:
nAm peRRa nanmaiyum nAmangai nannenjaththu Ombiyirundhu emmai Odhuviththu vEmbin poruL nIrmaiyAyinum ponnAzhi pAdenRu aruL nIrmai thandha aruL
Word by Word Meaning
vEmbu porulin nIrmai Ayinum – (praising emperumAn) even if it appears like bitterness, the quality of nIm leaves
pon Azhi – one who has the beautiful divine disc pAdu enRu – let you sing
nA mangai – saraswathi [the deity for gyAnam, knowledge] nal nenjaththu – in (our) good heart Ombi irundhu – supporting
emmai – to us
Odhuviththu – teaching us about emperumAn‟s matters nAm peRRa nanmaiyum – our benefit of singing poems aruL nIrmai thandha aruL – came out of the grace of emperumAn who has grace as his nature
vyAkyAnam
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nAm peRRa nanmaiyum nAmangai nannenjaththu Ombiyirundhu emmai Odhuviththu–it ismy great benefit that saraswathi thought that my tongue is proper( place) for singing about emperumAn and making me to praise him.
Ombi irundhu–when I was humble, making me praise him and when I was arrogant, allowing meto be in my way for some time and then teaching me
Odhuviththu–teaching me in my way. Just like teaching princes without hurting them, making meto sing about emperumAn. vAlmIki bhagavAn composed SrI rAmAyaNam due to the grace of brahmA. AzhwAr was graced by emperumAn.
How did he shower his mercy on AzhwAr?
vEmbin poruL nIrmaiyAyinum ponnAzhi pAdu enRu–you are seeing the beautiful divine disc inthe divine hand of emperumAn! Its beauty is very sweet. Even if it appears to be bitter to you like the bitterness of nIm leaves, do not stop singing about him.
ponnAzhi pAdu enRu–is the matter to be sung about [emperumAn] like the taste of nIm leaves? What is the reason for his showing partiality towards us?
aruL nIrmai thandha aruL–the reason for our getting the benefit of singing about him is the gracewhich he, who has grace as his nature, showered on us, says the AzhwAr.
nAmangai Odhuviththu–this implies that saraswathi supportedAzhwArin his singing
about emperumAn. nammAzhwAr too has mercifully mentioned in thiruvAimozhi 1-10-11 “soRpaNi sey Ayiram ” (among the thousand songs in which he carried out kainkaryam to emperumAn through the faculty of speech). Hasn‟t it been mercifully stated in SrIsthavam 11 “lOkE vanaspathi:” that saraswathi is a devotee of pirAtti (SrI mahAlakshmi)!
We shall take up the 59th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-58/
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59 – aruL purindha sindhai
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AzhwAr mentions about the first time that he received the grace from emperumAn which was the cause for his benefits such as these.
Let us go through the pAsuram and its meanings:
aruL purindha sindhai adiyAr mEl vaiththu
poruL therindhu kANguRRa appOdhu iruL thirindhu nOkkinEn nOkki ninaindhEn adhoNkamalam OkkinEn ennaiyum angu Orndhu
Word by Word Meaning
aruL purindha sindhai – the divine mind focussed on mercy adiyAr mEl vaiththu – keeping on us, his followers
poruL therindhu – considering us as entities when we weren‟t
kANguRRa appOdhu – during that time when he showered his grace on us iruL thirundhu – getting rid of the darkness of ignorance
nOkkinEn – I analysed the nature of jIvAthmA and paramAthmA nOkki – after analysing
oN kamalam adhu – those divine feet [of emperumAn] which are like beautiful lotus flowers ninaindhEn – meditated on them (as the goal to be attained)
Orndhu – analysing (that there is no refuge for me other than these divine feet)
ennaiyum – the AthmA angu – at those divine feet
OkkinEn – I offered
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vyAkyAnam
arul purindha sindhai–as mentioned in SrI bhagavath gIthA 16-19 “thAnaham dhvishatha: krUrAnsamsArEshu narAdhamAn kshipAmi ajasram aSubAn AsurIshvEva yOnishu” (I push those who hate me, those who are cruel, those who are the lowliest among humans and those who have inauspicious qualities, always into samsAram (materialistic realm) and that too in the clan of demons), instead of pushing me into such a clan, he showers his grace on me through his divine mind as said in SrI bhagavath gIthA 10-10 “dhadhAmi bhudhdhiyOgam tham yEna mAmupayANthi thE” (I give them intelligence with which they can reach me).
aruL purindha sindhai–he has such a divine mind that he cannot sustain himself withoutshowering grace. This implies that the faults present in the chEthanas are hidden from him by his grace.
adiyAr mEl vaiththu–he showers such grace on his followers like us. Showering his grace withoutlooking at anything other than the criterion that we are his followers. Here, the
term adiyAr (followers) can be construed to refer to followers in general or to the AzhwAr who was standing in the corridor [of mrigaNdu maharishi in thirukkOvalUr] along with the other two AzhwArs when emperumAn started crowding around them with his consort [he could be referring to the first three AzhwArs as adiyAr].
adiyAr mEl vaiththu–emperumAn cannot exist without showering his grace on his followers.Hence, he showers the grace so that he does not lose himself; AzhwAr terms this as causeless mercy.
poruL therindhu kANguRRa appOdhu–at that point of time when he showered his grace on us,so that we would know things as they are. Alternatively, this can be construed as: that point of time when emperumAn considered them too as entities and showered his grace. nammAzhwAr too has mercifully stated in thiruvAimozhi 5-7-3 “poruL allAdha ennaip poruLAkki adimai koNdAy” (you recognised me as a sentient entity when I was lying as an insentient being and made me a servitor).
Since he became qualified to receive his grace …..
iruL thirindhu nOkkinEn–I found that I lost my ignorance which was a hurdle for me to getknowledge. Once I saw this ….
nOkki–I received the true knowledge thatemperumAnis the Lord and I am a servitor.Hence …
ninaindhEn adhoN kamalam–I thought of your divine feet which are like lotus flower. I realisedthat I have to attain only your divine feet. I ascertained that this is my goal.
Orndhu–analysing that I, who am subservient to emperumAn, have no connection with myself andthat I am the possession of emperumAn. Feeling sad that he had mistaken emperumAn‟s possession (the soul) as his own.
ennaiyum angu OkkinEn–I submitted myself to his divine feet. I ascertained that he is the means[to attain him].
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We shall take up the 60th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-59/
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60 – Oruruvan allai
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Does not AzhwAr, who said this (please refer to the previous pAsuram), know that it is emperumAn‟s quality to do at the bidding of his devotees more than aiSvaryam! AzhwAr says that emperumAn will always protect his worlds and that he is very simple in his (AzhwAr‟s) matter.
Let us look at the pAsuram and its meanings:
Oruruvan allai oLi uruvam nin uruvam
Iruruvan enbar irunilaththOr Oruruvam AdhiyAm vaNNam aRindhAr avar kaNdIr
nIdhiyAl maN kAppAr ninRu
Word by Word Meaning
Or uruvan allai – (Oh emperumAn!) you are not the one with unique divine form oLi uruvam – the radiant form (with which you are subservient to your followers) nin uruvam – is your form
(the form with which you are subservient to your followers) irunilaththOr – those who are on this earth
Ir uruvan enbar – say that you have a huge form (of being the supreme lord)
Or uruvam – the incomparable form (of being subservient to followers) Adhi Am vaNNam – being the cause for the salvation of all
aRindhAr avar kaNdIr – only those who know (this) nIdhiyAl – in the fair way
ninRu – standing firmly
maN kAppAr – have the ability to protect this world
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vyAkyAnam
Or uruvan allai–you are the one with the form which is independent. While kata upanishath 13says “nithyO nithyAnAm ” (supreme being has the quality of being permanent and being of the same manner) and chAndhOgya upanishath 6-2-1 says “EkamEva adhvithIyam” (there is only one; there is no second), your form is not the one which is different from everyone/everything else and which controls everyone/everything else.
oLi uruvan nin uruvam–it is existing only for the sake of your followers, which is your quality. Justas it is mentioned in jithanthE SlOkam 1-5 “na thE rUpam nachAkArO nAyudhAni na chAspadham, thathApi purushAkArO bhakthAnAm thvam prakASasE” (there is no quality, form, weapon or dwelling place exclusively for you; however, you are having all these qualities only for the sake of your followers) this is your true quality [of existing for your followers]. Your quality is not of the type mentioned in thiruvAimozhi 1-1-1 “uyarvaRa uyarnalam udaiyavan” (one who has auspicious qualities superior to those of everyone else). Rather, it is as mentioned in thiruvAimozhi 1-3-2 “eLivarum iyalvinan” (having simplicity as his nature).
You, who are like this ….
Ir iruvan enbar irunilaththOr– those who think you have qualities beyond one‟s capabilities tomeasure, are the ignorant ones. They would think that emperumAn, the great supreme being, has only supreme qualities. An alternative meaning for Or uruvan allai is that he does not have the same type of form always. In other words, as mentioned in SrI bhagavath gIthA 4-5“bahUni mE vyathIthAni janmAni” (many births have passed for me) and in thiruvAimozhi 2-9-5“piRappil palpiRavip perumAL” (emperumAn who has had many births of his own volition, unlike we chEthanas who were born due to our deeds), he has had many incarnations and divine names. oLi uruvam nin uruvam – even when you were born like that [with many incarnations], your divine form was more and more of Sudhdha sathvam type (pure good state) and with unlimited radiance. Just as it is mentioned in yajur ashtakam 3-6 3-9 “sa u SrEyAn bhavathi jAyamAna:” (he becomes great just by being born), he has the quality as mentioned in these pramANams. Ir uruvan enbar iru nilaththOr – We can construe this as saying that the people of the world say that emperumAn has one divine form as his basic form and another which he takes on whenever he incarnates.
Or uruvam–the divine form which is radiant, since he incarnates for the sake of his followers.
AdhiyAm vaNNam aRindhAr avar kaNdIr–those who know that it [as mentioned in the previousverse] is the one which is the cause for all the worlds. In other worlds
AdhiyAm vaNNam aRindhAr– the vaishNavas who know that others‟ existence is only because ofhim (emperumAn) who is like this.
Adhi–one who is responsible for the salvation of his followers
nIdhiyAl maN kAppAr ninRu–they are the ones who stand firmly and protect the world, asmentioned in perumAL thirumozhi 3-3 “thIdhil nanneRi kAtti engum thirindhu” (going to all the places, showing the correct path without any defect) and in iraNdAm thiruvandhAdhi 14“thIrththakararAmin thirindhu” (going to various places and purifying them). If emperumAn is termed as svathanthran (independent) the world will go astray and only if he is termed
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as parathanthran (dependent on his followers) will it remain in the correct way. Hence, AzhwAr is correcting those people who say that he is difficult to attain. Earlier he gave up because ofagyAnam (ignorance); now he is trying to give up due to gyAnam (knowledge)
We shall take up the 61st pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-60/
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61 – ninRadhOr pAdham
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avathArikai
AzhwAr narrates how emperumAn showed that he is devoted to his followers. He says that not only his form, even his activities are devoted to his followers only.
Let us go through the pAsuram and its meanings:
ninRadhOr pAdham nilam pudhaippa nINda thOL
senRu aLandhadhenbar dhisaiyellAm anRu karumANiyAy irandha kaLvanE unnaip
piramANiththAr peRRa pERu
Word by Word Meaning
anRu – long ago
karumANi Ay – as a bachelor with black complexion irandha – asking for alms (from mahAbali for 3 steps of earth)
kaLvanE – Oh cunning emperumAn!
ninRadhu Or pAdham – one divine foot which stood (to measure the earth) nilam – the entire earth
pudhaippa – hiding it
nINda thOL – the huge divine shoulder which grew dhisai ellAm senRu – permeating through all directions
aLandhadhu enbar – (knowledgeable people) say that it measured (the upper worlds)
Such an activity that you carried out
unnai piramANiththAr peRRa pERu – is the great benefit that all those who believed you, got
vyAkyAnam
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ninRadhOr pAdham nilam pudhaippa–when nobody had even thought of, a divine foot suddenlyhid the entire earth.
Or pAdham– AzhwAr is not one who would say things in a mathematical way such „as one timeone is one‟ just as we would when one mentions about one divine foot, we would immediately say that the other divine foot did this. Hence, having mentioned about divine foot, immediately he talks about what the divine shoulder did.
nINda thOL senRu aLandhadhu enbar dhisai ellAm–those with knowledge would say that oncehe obtained the alms he had asked for, his shoulders spread out in all directions and permeated everywhere. They would say that the moment mahAbali poured water on his hand as a symbol of having acceded to vAmana‟s request for alms, the shoulders became extremely joyful as if they had got something which they could never get and grew in all directions and measured.
enbar–AzhwAr feels distressed that he is listening to this through his ears today, and is not seeingthe incident! Where did I get lost on that day!
anRu karumANiyAy irandha kaLvanE–Oh one who has the divine form which removes theennui [of followers], one who wouldn‟t go until he obtained what he had asked for in alms, one who made himself as an expert in asking for alms!
mANiyAy– wasn‟t it the disguise of the great emperumAn! If someone calls the great thirumalai hillsas a „stone‟ wouldn‟t his mouth be torn asunder?
irandha–when mahAbali was arrogant to claim the worlds of emperumAn as his own, did notemperumAn go to him and ask his own worlds from him as alms!
kaLvanE–he showed such a [deceitful] divine form to mahAbali and seized everything frommahAbali.
kaLvanE–did he cheat mahAbali? Was it not AzhwAr that he attracted with his beauty! Those whoappropriate AthmA, which is actually emperumAn‟s, as their own are called AthmApahAris(abductors of AthmA). Since emperumAn abducts such people also, he can be called the AthmApahAri of AthmApahAris (abductor of abductors). However, when he had to take back his possession [from mahAbali], instead of taking it directly, he had to obtain it through alms. The reason for that is ….
unnaip piramANiththAr peRRa pERu–the purpose of redeeming earth from mahAbali was not forhelping indhra alone. Was it not to enable those who had given you the responsibility of taking care of themselves, to sleep in peace since there is nothing for them to do [you would be doing everything for them] after they think of this act of yours! swAmy ALavandhAr says in sthOthra rathnam
25 “thvadhagrE SaraNAgathAnAm parAbhava: nathEnu rUpa:” (it is not proper for you if those who surrendered to you suffer); just as he included everyone instead of talking about only him, if people obtain a benefit it will be for everyone and not for just one person. nammAzhwAr too has mentioned in his thiruvAimozhi 8-1-4 “enganam thERuvar umarE” (how will people believe that you are the protector?), talking in the plural instead of only about himself. It is said that bhattar was asking of himself one day “these SrIvaishNavas, after hearing one person say „I will take care of your responsibilities‟ (gIthAchAryan/emperumAn), do not carry out any activity themselves for their lives. Yet they live in comfort, without any shortcoming. What is the reason for this? ”. Later he mercifully
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said “I have understood the reason. Since they have given their responsibility to an entity, they will be without any worry. Since that person will carry out everything for them, including going as a messenger, driving their chariots, taking alms on their behalf etc, they will be peaceful without any shortcoming”
We shall take up the 62nd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/11/irandam-thiruvandhadhi-61/
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62 – pERonRum munnaRiyEn
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avathArikai
AzhwAr says that meditating on emperumAn who is devoted to his followers and being firm that emperumAn will remove all his hurdles and grant him what he needs, he attained emperumAn. He says that just as he removed the bulls which were a hurdle in his attaining nappinnaip pirAtti, and made her his own, he would remove the hurdles for him too.
Let us go through the pAsuram and its meanings:
pERonRum munnaRiyEn peRRaRiyEn pEdhaimaiyAl mARenRu solli vaNanginEn ERin
peruththeruththam kOdu osiyap peNNasaiyin pin pOy
eruththiRuththa nal Ayar ERu
Word by Word Meaning
peN nasaiyin pin pOy – possessed by the desire in the matter relating to nappinnaip pirAtti ERin – (the seven) bulls‟ peruththa eruththam – the huge necks
kOdu – and horns osiya – such that they are broken
eruththu – the necks (of those bulls)
iRuththa – broke
nal Ayar ERu – krishNa, the head of the great cowherds mARu – being the enemy (of our sins) enRu solli – thinking this way
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vaNanginEn – attained him
mun – before this
pERu onRum aRiyEn – I had not known of such an incomparable purushArtham (end benefit) pEdhaimaiyAl – due to ignorance peRRu aRiyEn – (until now) I had not attained it and thus lost
vyAkyAnam
pERu onRum mun aRiyEn–before this, I had not known of any benefit like this.
peRRu aRiyEn–I had lost it due to my ignorance. This benefit would have accrued to those whohad known its existence. However, I had not even known its existence.
AzhwAr gives the reason for not knowing it and not attaining it…..
pEdhamaiyAl–Ohmy! What will ignorance not do! Isn‟t only this ignorance, the cause foreverything!
mARu enRu solli vaNanginEn–I attained him because he is the hurdle for the results of my deedsfrom reaching me. It is not that I attained him in the proper way. I attained him because he is capable of destroying my enemies.
AzhwAr gives an example to show that emperumAn is inimical to his enemies…
ERin peruththeruththam kOdu osiya–breaking the huge necks and horns of the bulls
pen nasaiyin pin pOy–this implies that being possessed by his desire for nappinnaip pirAtti, and inanticipation of attaining her, unmindful of his own safety, he clashed with the bulls.
eruththu iRuththa–breaking the necks of bulls. He will be affectionate towards his followers just ashe is affectionate towards his consorts. He will destroy their enemies.
nal Ayar ERu–he is greater than all the cowherds who are of his age.AzhwArsays that heattained such an entity who would be inimical to his enemies (his sins). As result, just as he removed the seven bulls which were hurdles to his getting nappinnaip pirAtti, AzhwAr says that he would remove AzhwAr‟s hurdles too and offer himself to AzhwAr.
We shall take up the 63rd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2017/12/irandam-thiruvandhadhi-62/
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63 – EREzhum venRadarththa
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AzhwAr says that only emperumAn is apt to be attained since he removed the curse of the egotistic rudhra. He says that when there is any danger, without making any distinction, he would remove such danger, whether it is for his consorts or for the egotistic rudhra. This implies that it is only emperumAn who is greater than everyone else and that other ISvaras (lords) cannot be refuge for others as well as to themselves (in other words they are not capable of protecting others or themselves).
Let us go through the pAsuram and its meanings:
EREzhum venRadarththa endhai eri uruvaththu EREri patta vidu sAbam pARERi
uNdathalai vAy niRaiyak kOttangai oNkurudhi
kaNda poruL sollil kadhai
Word by Word Meaning
ERu Ezhum – the seven bulls
venRu – being victorious over them adarththa – destroyed
endhai – kaNNapirAn (krishNa), my swAmy (lord) eri uruvaththu ERu ERi patta – suffered by rudhra who has a fiery form and who has bull as his
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vehicle
vidu sAbam – curse given by brahmA
(to get rid of)
pARu ERi uNda thalai vAy niRaiya – to fill up the mouth of the skull which eagles eat as food kOdu – hand which is like a bud
am kai – with beautiful hands (given after tearing) oN kurudhi – with beautiful blood
kaNda poruL – that incident seen (when the skull fell out of [rudhra‟s] hands)
kadhai – will end up like mahAbhAratha story
vyAkyAnam
ERu Ezhum venRu adarththa endhai–the lord who was victorious over the seven bulls (for thesake of nappinnaip pirAtti)
eri uruvaththu ERu ERi–Siva who has the complexion of fire and who has bull as his vehicle
ERu ERi–Siva who has a bull (much like a mendicant having bull for his survival)
patta idu sAbam– brahmA, who allowed until Siva plucked out his head, cursed him saying “sinceyou have carried out the heinous crime of severing my head, let this skull never leave your hand”.
idu sAbam– mAthsya purANam 182 says “kapAlee thvam bhavishyasi” (you will become onehaving skull), the curse given by brahmA. brahmA, who could not tolerate the fame of Siva, asked him to sever the head and then put the blame on Siva for severing it.
pARu ERi uNda–pARurefers to birds such as eagles, vultures etc. Siva went from place to place,carrying the skull, which is normally eaten by eagles and vultures, with the birds feeling happy looking at the sight.
thalai vAy niRaiya–to enable the (mouth of the ) skull to fill up
kOttangai–beautiful hand like a bud
oN kurudhi kaNda poruL sollil–emperumAnsprayed the sweat from his divine chest on the skulland made it to break out of Siva‟s hand.
oN kurudhi–beautiful blood. It was similar to the saffron on the chest of emperumAn.
am kai–with the beautiful hand which was capable of removing the heinous crime.
oN kurudhi– mAthya purANam 182 says “thasya rakthasya nisruthA” (the flow of blood). Somepeople say that emperumAn sprayed blood. Is it correct to say that blood was similar to vermillion? There is not much of a difference between the two. It is not incorrect to say this since it compares with the incomparable emperumAn.
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kaNda poruL sollil kadhai–If truth were to be told..
kadhai–this is like mahAbhAratham. Siva need not be an ISvaran like this; neither does he need tobe one who had committed a heinous crime. nampiLLai would narrate an incident involving nanjIyar: One day, nanjIyar gave a mango to nampiLLai and asked him to give it to a person by name nambi thiruvazhudhivaLanAdu dhAsar. When nampiLLai went to him, dhAsar was explaining the meaning for this pAsuram (63rd pAsuram) “We have not heard that kaNNapirAn (krishNa) who had killed seven bulls committed a crime or that he had to go to someone‟s door to carry out any atonement. But Siva did not kill brahmA (brahmA was very much alive after the head was severed). By plucking the head of one who was alive even after losing his head, Siva committed a crime and started going to various places to get rid of its effect. emperumAn removed that crime due to his connection. Isn‟t this the difference between emperumAn and others! ” (it is implied here that the one who killed the bulls did not commit any crime but the one who has bull as his vehicle, committed a crime by severing a head, though the person whose head he had severed, did not die!). Who is ISvaran among these three – Siva, who committed the crime by severing a head? Or brahmA, who lost his head and suffered? Or emperumAn who removed the curse of Siva? You be the judge!
We shall move on to the 64th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-63/
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64 – kadhaiyin perum poruLum
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avathArikai
AzhwAr prays to emperumAn “you are the one who carries out beneficial activities even for those who are proud that they are ISvaras. You should help me, who cannot do anything without you and who am considering you as everything, to enjoy reciting your divine names.”
Let us go through the pAsuram and its meanings:
kadhaiyin perum poruLum kaNNA nin pErE idhayam iruandhavaiyE Eththil kadhaiyin
thirumozhiyAy ninRa thirumAlE unnaip
parumozhiyAl kANap paNi
Word by Word Meaning
kaNNA – Oh krishNa!
kadhaiyin – in ithihAsams (epics) and purANams (ancient biographies) perum poruLum – eminent meanings
idhayam – their inner connotations
irundhavaiyE – as they are Eththil – if known and praised
nin pErE – (they are all) your divine names only kadhaiyin thirumozhiyAy ninRa thirumAlE – Oh thirumAL (SrIman nArAyaNa)! You are the epitome
of all that is mentioned in the great vEdhas
unnai – you
paru mozhiyAlE – to enjoy after identifying you with the great words of vEdhas paNi – please show mercy
vyAkyAnam
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kadhaiyin perum poruLum kaNNA nin peyarE–if one were to delve deep intoithihAsa(epics)and purANas (ancient literature dealing with biographies), what they reveal are your divine names which deal with your auspicious qualities and your divine activities.
idhayam irundhu avaiyE Eththil–even if the meaning is not taken in its entirety and only the innermeaning is considered and emperumAn is praised (it will be the same). If one were to consider the heart of ithihAsas and purANas [in other words, the central theme of these sacred texts], it is your divine names which have been mentioned in them with finality. AzhwAr has used the
verses kadhaiyin perum poruL in the same context as he had used earlier in the verses Oththin poruL mudivum iththanaiyE uththaman pEr Eththum in the 39th pAsuram.
kadhaiyin thirumozhiyAy ninRa thirumAlE–the knowledge mentioned in upanishaths alsomentions words which identify you. Any word with meaning would reveal emperumAn and pirAtti. pirAtti is word and emperumAn is the meaning. Hasn‟t vishNu purANam 1-8-18 said “arthO vishNu: iyam vANI (vishNu is the meaning and she (pirAtti) is the word)!
unnai–you, thirumAL, who have been established inithihAsasandpurANas
unnaip parumozhiyAl kANap paNi–instead of seeing you with the help of these words, you
should shower mercy on me so that I could say as mentioned in thaiththirIya upanishath
“ahamannam ahamannam ahamannam” (“I am food” repeated several times) in a loud voice and see you. You should grace me such that I would feel elated seeing you, praising you with words
which do not have any fault, and enjoying you. Only when I am able to see you, could I praise you with words which are without faults. AzhwAr says that emperumAn should grace him such that he is
given divine eyes with which he would be able to see emperumAn clearly. In the words kadhaiyin
thirumozhiyAy ninRa, the term kadhai could be construed to mean incidents taken from ithihAsas and purANas instead of incidents taken from upanishath.
We shall take up the 65th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-64/
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65 – paNindhEn thirumEni
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avathArikai
emperumAn asks AzhwAr “Is there anything new that I have to do for you? Haven‟t you attained everything already?”. AzhwAr thinking of the benefit that he has attained, responds “the benefit that I had obtained is the affection that I have for you”.
Let us go through the pAsuram and its meanings:
paNindhEn thirumEni paingamalam kaiyAl
aNindhEn un sEvadi mEl anbAy thuNindhEn purindhEththi unnaip pugalidam pArththu AngE
irundhEththi vAzhum idhu
Word by Word Meaning
thirumEni – (Oh thirumAl!) your divine form
paNindhEn – worshipped un sEvadi mEl – on your reddish divine feet
paim kamalam – beautiful lotus flowers
anbu Ay – with affection kaiyAl aNindhEn – offered with hands
unnai – you purindhu Eththi – praising desirously
pugal idam pArththu – looking at your dwelling in paramapadham (SrIvaikuNtam)
AngE irundhu Eththi idhu thuNindhEn – I ascertained to myself that staying there and praising you is the life that I should live
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vyAkyAnam
paNindhEn thirumEni–AzhwArsprefer his divine form to the divine qualities which describe hissvarUpam (basic nature). Hence, AzhwAr says here that he worshipped at the divine feet of emperumAn.
paNindhEn–AzhwAr says that he, who was similar to the nature of rAvaNa when he had said as inSrI rAmAyaNam yudhdha kANdam 36-11 “dhvidhA bhajyEyamapyEvam na namEyam” (even if I am split into two, I will not fall at the feet (of SrI rAma)), after thinking about the beauty (of emperumAn‟s divine form) fell at his divine feet. Being a servitor, he changed the words in mUnRAm thiruvandhAdhi 1 “ponmEni kaNdEn” (saw the divine golden form) to “paNindhEn thirumEni ” (worshipped the divine form).
paingamalam kaiyAl aNindhEn un sEvadi mEl anbAy–with affection, I offered lotus flowers atyour reddish divine feet and held on to them.
kaiyAl–since I submitted the flowers like this, I fulfilled the objective of having been given hands.
aNindhEn–Is it not proper for the losers to serve the victorious!
anbAy paNindhEn–worshipping you like this is not because I obtained knowledge. It is because ofmy involvement with you.
purindhu Eththi–when you set out to go, I worshipped you from the front; later, after you left, Iworshipped you from behind too and praised you.
pugalidam pArththu–when you went back inside, I saw the beauty of your backside.
AngE irundhu Eththi–without having the mind to leave you from there, seeing the beauty of your backside, I did not want to forget the thought of praising you at that place, and ascertained that my
praising you should continue like this. I became firm in that belief. A person by name SrI paranguSa dhAsar moved closely with SrI thirumalai nambi (one of the five AchAryars of swAmy rAmAnujar).
He would quote SrI thirumalai nambi as follows: “In this pAsuram, the word pugalidam refers to
SrIvaikuNtam to which emperumAn returns after completing his incarnation on earth. AzhwAr says that as mentioned in thiruppaLLANdu 12 „sUzhndhu irundhu Eththuvar pallANdE‟ , he would
praise emperumAn amidst nithyamukthas (eternal dwellers of SrIvaikuNtam and those who reached SrIvikuNtam after getting liberated from samsAram) and live there”. As mentioned in
paramasamhithai “chAyA vA sathvamanugachchEth” (like shadow following any sentient being) it
can be construed that AzhwAr is saying that he would look at the servitorship being carried to emperumAn at SrIvaikuNtam and remain ecstatic there.
We shall move on to the 66th pAsuram. Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-65/
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66 – idhu kaNdAy
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AzhwAr says that the benefit obtained out of engaging with matters relating to emperumAn is great. But it is essential not to have desire with worldly pursuits, thinking of the ruins that one would end up with such acts. He says that the reason for attaining emperumAn and for removing of hurdles in this path is not worshipping emperumAn but the ability to see the faults in worldly pleasures.
Let us look at the pAsuram and its meanings:
idhu kaNdAy nannenjE ippiRaviyAvadhu
idhu kaNdAy ellAm nAmuRRadhu idhu kaNdAy nAraNan pEr Odhi naragaththarugaNaiyA
kAraNamum vallaiyE kAN
Word by Word Meaning
nal nenjE – Oh good heart!
ip piRavi Avadhu idhu kaNdAy – the cruelty of samsAram (materialistic realm) is like this, do observe.
nAm uRRadhu ellAm idhu kaNdAy – the sorrows that we experienced (in this samsAram) are like these. nAraNan – SrIman nArAyana‟s
pEr – divine names Odhi – reciting them well
naragaththu – the hell called samsAram
arugu – near
aNaiyA kAraNamum – the reason for hating that we should not be here idhu kaNdAy – is only the fault of this samsAram, do observe.
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(for me, not having to tell each and everything like this)
vallaiyEL – if you are capable of knowing kAN – see for yourself (the lowliness of this samsAram).
vyAkyAnam
nal nenjE–Oh heart who agrees with me when I say that life in this world is terrible!
idhu kaNdAy ippiRaviyAvadhu–The nature of this samsAram (materialistic realm) is not what wehad thought of, earlier. It is that which has been shown to us by emperumAn. Life on earth is the epitome of sorrow. All that we had thought of life on this earth as something great is mere delusion. Even faults in this life will appear to our eyes as faults, only with the grace of emperumAn. Otherwise, they will appear to be without faults. Just as we cannot see emperumAn unless he reveals himself to us, we cannot see the faults too in life unless he reveals them to us.
idhu ellAm nAm uRRadhu–just as there is only happiness in enjoying emperumAn, there is onlysorrow in life. Hasn‟t this (samsAram) given to us only sorrow, in the garb of pleasure, for a very long time! Just as there is only happiness in paramapadham (SrIvaikuNtam) with emperumAn‟s grace, there is only sorrow in samsAram. Has not ALavandhAr mercifully mentioned in sthOthra rathnam
25 “abhUthapUrvam mama bhAvi kim vA sarvam sahE mE sahajam hi dhu:kam” (there is no sorrow that I have not experienced. I am tolerating all the sorrows. Isn‟t sorrow born with me)! It appears that sorrows will be there as long as AthmA is there [in this samsAram]. Even though this AthmA belongs to emperumAn, have you [referring to his heart] not seen all the sorrows that we experienced!
idhu kaNdAy nAraNan pEr Odhi naragaththu arugu aNaiyAk kAraNamum–The reason forreciting the divine names of the apt Lord emperumAn and for not going towards naragam (hell) is only seeing (knowing) the faults in the worldly life that I had mentioned earlier [says the AzhwAr to his heart]. Just as emperumAn enables us to attain him and relieves us from worldly pursuits, seeing the faults in worldly pursuits will enable us to relieve ourselves from these and to hold on to emperumAn.
vallaiyEl kAN–Some people will lose their belongings even when they are awake. In the sameway, even while we know about worldly pursuits, their faults will not dawn in our hearts. Hence, even you have to suffer, see clearly the nature of the worldly pursuits. Even as we are experiencing the sorrows, isn‟t our sin the reason for not moving away from the worldly life! In this matter, doesn‟t even seeing with our eyes become useless! Just as we desire if we see something good, should we not become averse if we see something bad? The opinion here is that since attaining emperumAn is not due to our efforts and since the involvement in worldly pursuits is our desire, what is needed for the jIvAthmAs is to see the faults in the worldly pursuits. Doesn‟t SrI vishNu purANam 6-7-28 say “mana Eva manushyANAm kAraNam bandha mOkshayO!” (it is the person‟s mind which is responsible for both bondage and liberation). When the chEthana (sentient entity) gets involved in unnecessary pursuits, emperumAn, who helps in attaining the necessary entity and avoiding the unnecessary, prevents the chEthana from involving in the unnecessary and gives what he really needs. nammAzhwAr initially saw emperumAn as the head of nithyasUris (imaiyOr thalaivan). This AzhwAr says that he should help in releasing us from falsified knowledge, bad conduct and impure body, all of which are opposite of his being the lord of nithyasUris.
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We shall take up the 67th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-66/
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67 – kaNdEn thirumEni
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avathArikai
Once AzhwAr told his divine mind “Please see”, emperumAn showed himself to AzhwAr causelessly. AzhwAr mercifully tells about the known entities among those that he saw.
Let us go through the pAsuram and its meanings:
kaNdEn thirumEni yAn kanavil Angu avankaik
kaNdEn kanalum sudar Azhi kaNdEn uRunOy vinai iraNdum Ottuviththup pinnum
maRu nOy seRuvAn vali
Word by Word Meaning
yAn – adiyEn (the servitor)
kanavil – in the experience of the mind, similar to dream thirumEni – the beautiful divine form kaNdEn – worshipped
Angu – at that time avan kai – in his divine hand
kanalum sudar Azhi kaNdEn – I saw the divine, radiant disc, which was spitting fire
uRunOy vinai iraNdum – the two deeds of vice and virtue, which are like a disease, fully united (with AthmA)
Ottuviththu – getting rid pinnum – beyond that
maRu nOy seRuvAn – emperumAn who gets rid of even the scent of these deeds which spring up
like off-shoots vali – strength
kaNdEn – I was able to see
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vyAkyAnam
kaNdEn thirumEni–I had the fortune to see the divine form ofemperumAn. According toAzhwArs,enjoying the qualities of emperumAn is something that comes on its own. But enjoying his divine form is very important.
yAn kanavil–instead of seeing him through the sensory perceptions I saw him through my heartwithout any interruption. Instead of seeing him through my eyes which is a manifestation of the knowledge of AthmA and which is part of the exterior sensory perceptions, I saw him through my mind, as if seeing in the dream. As mentioned in manusmruthi 12-122 says “svapna dhI gamyam” (he is to be perceived through the experience of mind, like a dream), I saw him beautifully through my heart, like a dream. It is opined here that since he was able to see him [emperumAn] extensively and since he was great, AzhwAr could not extricate himself from that vision.
Angu avan kai–in the divine hands of an entity who had such a beauty
kaNdEn kanalum sudarAzhi–I saw the divine disc which comes fiercely at the enemies, withoutany interruption.
kaNdEn uRu nOy iraNdum Ottuviththu pinnum maRu nOy seRuvAn vali–I saw him[emperumAn] who gets rid of pApa (vice) and puNya (virtue) which are stuck to the ever-
lasting AthmA and who has the ability to prevent them from coming back again. maRu nOy refers to the traces of one‟s deeds which would return to the AthmA.
vali kaNdEn–being achEthana (sentient entity)the only requirement for him is to know the natureof AthmA which is afraid, on thinking of samsAram and which loses that fear, on thinking of emperumAn.
We shall consider the 68th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-67/
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68 – vali mikka
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avathArikai
AzhwAr says that emperumAn is such that if someone comes to pray to him asking for other benefits instead of himself, he cannot keep quiet; even if he has to strain himself, he will carry out tasks for his followers. Instead of getting rid of the scent of samsAram from them with the help of such an entity, the celestial people (dhEvas) obtained nectar, which is like salt water, from him. Thus he speaks about the activities of emperumAn by which he grants what each person wants from that persons‟ position and how he avoids giving what is not required. AzhwAr says that people lose him on their own [by not asking for him] and that there is no shortcoming in emperumAn.
Let us go through the pAsuram and its meanings:
vali mikka vAL eyiRRu vALavuNar mALa
vali mikka vAL varai maththAga valimikka vANAgam suRRi maRugak kadal kadaindhAn
kONAgam kombu osiththa kO
Word by Word Meaning
vali mikka – being mightily strong
vAL eyiRu – having canine teeth resembling swords vAL – having an army of swords avuNar – demons mALa – to be destroyed
vali mikka vAL varai maththAga – having manthara mountain, which is very strong and radiant, as the churning staff
vali mikka vAL nAgam – the serpent vAsuki, which is very strong and radiant
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suRRi – using it as a rope around the churning staff
kadal maRuga kadaindhAn – one who churned the ocean such that it became a slimey mass
Who is that?
kOL nAgam – the exulting elephant called as kuvalayApIdam, which is very strong kombu – its tusks
osiththa – one who broke it (playfully) kO – the Lord
vyAkyAnam
vali mikka vAL avuNar mALa–making the demons, who are strong, who have radiant canineteeth and who have weapons, to get destroyed. In other worlds, emperumAn made the strength of demons to get destroyed and that of dhEvas (celestial entities) to grow.
vali mikka vAL varai maththAga–when the omnipotent emperumAn himself churned the ocean,he used the manthara mountain which is very strong and which would not decay under the impact, and which is radiant. He made it very strong to use it as churning staff.
vali mikka vAL nAgam suRRi–when he usedmantharamountain as a churning staff, he used theserpent vAsuki as the rope for coiling around the staff since vAsuki would not rupture during the churning process, being very strong and was as radiant as the mountain. In order to ensure that vAsuki would not tear off during the churning process, emperumAn gave it additional strength.
maRugak kadal kadaindhAn–he churned the ocean such that the bottom layers of the oceancame on top. The ocean was agitated like curd is agitated in a vessel and suffered the same pain that the curd in the small vessel suffered.
Who churned the ocean like that?
kOL nAgam kombu osiththa kO–one who is like an anchor for all of us.emperumAnis the leaderwho broke the tusks of the elephant kuvalayApIdam [the royal elephant of King kamsan] which came to harm him. He got rid of his enemy and made us as his servitors through the exhibition of such valour. After destroying his enemy and protecting himself, emperumAn offered himself as the leader of the world. Through this act, he made us all as his servitors. Did not such an emperumAn churn the ocean during that time, in the bargain suffering pain in his divine form!
We shall move on to the 69th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-68/
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69 – kOvAgi mAnilam kAththu
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avathArikai
AzhwAr says that it is not only dhEvas who approach emperumAn and get their needs fulfilled, but even the kings, who are seen by us protecting the world, approach the divine feet of emperumAn who is the cause for the world and these kings obtain their positions through emperumAn only.
Let us go through the pAsuram and its meanings:
kOvAgi mAnilam kAththu nangaN mugappE
mAvEgich chelginRa mannavarum pUmEvum
sengalanAbiyAn sEvadikkE EzhpiRappum thaN kamalam EyndhAr thamar
Word by Word Meaning
kO Agi – being king of kings
mA nilam kAththu – ruling over the expansive earth nam kaN mugappE – in front of our eyes mA Egi selginRa – riding atop horses
mannavarum – kings
sem kamalappU mEvum – one with the reddish lotus flower adorning nAbiyAn – emperumAn with divine navel sE adikkE – to the divine feet
Ezh piRappum – over many births thaN kamalam – cool lotus flowers
EyndhAr – offered thamar – followers
vyAkyAnam
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kOvAgi–being the leaders of the world; since they are ruling the world, they will be very egoistic.They will think that they are also like emperumAn and will be very conceited. They will be egoistic like pouNdra vAsudhEvan, who thought that he was like emperumAn. vishNu dharmam 43-47 says “dhEvEndhras thribhuavanam arthamEka pinga: sarvardhitham thribhuvanagAm cha kArthavIrya:, vaidhEha: paramapadham prasAdhya vishNum samprAptha: sakalapalapradhO hi vishNu:” (worshipping vishNu, dhEvendhra obtained the three worlds, kubEra obtained wealth, kArthavIrya obtained greatness in the three worlds and janaka attained paramapadham (SrIvaikuNtam). Isn‟t vishNu bhagavAn the magnanimous person who gives what we ask of him!)
mAnilam kAththu–protecting the expansive earth
nam kaN mugappE mA Egich chelginRa mannavarum–the kings who mount elephants, horsesetc even as we are seeing them
pUvEgum sengamala nAbiyAn sEvadikkE–other flowers, when they look at the beauty of thelotus flower shooting from the divine navel of emperumAn, being unable to compete with that, lose out and get pushed over. On the divine feet of such emperumAn who has such a divine navel with beautiful lotus flower…
pU mEvum–sweet lotus; if the text is taken aspU Egumthe meaning will change to: the divinenavel of emperumAn, like a lotus, never changing its beauty. Since the other flowers will lose their beauty in a moment, they cannot compete with emperumAn‟s divine lotus like navel and will get pushed over.
Ezh piRappum thaN kamalam EyndhAr thamar–they (the kings) would have offered cool flowersat the divine feet of emperumAn throughout their multitudinous births. Alternatively, this can be construed as: they would be the followers of those who had offered cool flowers at the divine feet of emperumAn over many births. Thus, AzhwAr says that those who had become followers of emperumAn have become kings in this birth, going atop horses.
We shall move on to the 70th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-69/
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70 – thamaruLLam thanjai
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avathArikai
AzhwAr says that if such people are favourable to him (emperumAn) he will not see any distinction between their hearts and the divine abodes where he has taken residence with happiness. Alternatively it could be said that AzhwAr is mercifully mentioning the abodes where emperumAn has taken residence for the sake of his followers. This pAsuram describes the infatuation that emperumAn has for his followers. Thus, in the 68th pAsuram, the way he gave nectar to those who desired it was mentioned. In the 69th pAsuram, the way he gave kingdoms to those who desired them was mentioned. In this pAsuram, the way he gave himself to those who desired him is mentioned.
Let us go through the pAsuram and its meanings:
thamaruLLam thanjai thalaiyarangam thaNkAl
thamaruLLum thaN poruppu vElai thamaruLLum
mAmallai kOval madhiL kudandhai enbarE Evalla endhaikku idam
Word by Word Meaning
thamar uLLam – devotees‟ heart thanjai – thanjai mAmaNik kOyil [a divine abode in thanjAvUr]
thalai arangam – (among all divine places) most special thiruvarangam thaNkAl – thiruththaNkAl [a divine abode near present day sivakAsi] thamar uLLum – what the followers have thought of (as everything for them) thaN poruppu – the cool thirumalai (thiruvEngadam) vElai – thiruppARkadal (milky ocean)
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thamar uLLum – places meditated upon by followers mAmallai – thirukkadal mallai [mahAbalipuram] kOval – thirukkOvalUr
madhiL kudandhai – kudandhai [kumbakONam] with divine fortified walls
thus, all these abodes
E valla endhaikku idam enbar – [his followers] will say are the residences for chakravarthy thirumagan (SrI rAma) who is an expert at shooting arrows.
vyAkyAnam
thamar uLLam–AzhwAr is referring first to the hearts of followers since these are the mostimportant among all the abodes where emperumAn has taken residence. Thus, AzhwAr says that unlike other divine abodes, emperumAn will give prominence to his followers‟ hearts.
thanjai–the divine abode thanjai mAmaNikkOyil, in thanjAvUr.
thalai arangam–the periyakOyil (huge temple) at thiruvarangam, considered to be the first amongall divine abodes of emperumAn and one that could be thought of to be on a par with paramapadham. thirumangai AzhwAr has mercifully spoken of this abode in his thirunedundhANdagam 14 as “appAl mudhalAy ninRa aLappariya Aramudhai arangamEya andhaNanai” (one who is in paramapadham took residence in thiruvarangam, as the primary cause of existence for both nithyavibhUthi (SrivaikuNtam) and leelA vibhUthi (samsAram) with his wonderful form which will remove all faults); nammAzhwAr too has mercifully mentioned in thiruvAimozhi 7-2-3 as “katkilee … thitkodi madhiL sUzh thiruvarangaththAy” (Oh one who is invisible to our eyes! …who lies inside thiruvarangam surrounded by huge walls with firm creepers on them).
thaNkAl–this divine abode ofthiruththaNkAlis the one which removedthirumangaiAzhwAr‟sinfatuation. thirumagai AzhwAr has mercifully spoken of this abode in his periya thirumozhi as “thaNkAl thiRalvaliyai” (the powerful entity at thiruththaNkAl).
thamar uLLum thaN poruppu–thiruvEngdamalai (the hills at thiruvEngadam) which isconsidered by followers as a treasure and which is spoken of by nammAzhwAr in thiruvAimozhi 9-3-8 as “ninRa vEngadam nINilatthu uLLadhu” (the abode thiruvEngadam where emperumAnstood awaiting his followers is on the expansive earth). This abode is everything to SrIvaishNavas.
vElai–the abode thiruppARkadal (milky ocean) which is the cause for emperumAn to takeresidence in all these dhivyadhESams (divine abodes). Since this abode is approached only by entities such as brahmA et al, AzhwAr is not qualifying this abode with any specific adjective and mentions it merely as vElai.
thamar uLLum mAmallai–the abode thirukkadal mallai [present day mahAbalipuram]
where emperumAn took a lying posture on the ground in order to shower his mercy on his follower puNdarIka muni.
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kOval–the divine place thirukkOvalUr where emperumAn jostled withpoygai
AzhwAr, bhUdhaththAzhwAr and pEyAzhwAr. Isn‟t it the place which exulted after making the three of them jostle with each other!
madhiL kudandhai–the divine abode thirukkudandhai [present day kumbakONam] which issurrounded by well fortified walls. An abode which was very dear to thirumazhisai AzhwAr.
enbarE Evalla endhaikku idam–people say that these are the abodes which are the dwellingplaces for chakravarthy thirumagan (son of emperor) [SrI rAma] who is capable of uprooting the enemies. He is the one who destroyed his enemies and made his followers as his servitors. AzhwAr says that these are all abodes where emperumAn took residence in order to redeem his followers from samsAram.
We shall take up the 71st pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-70/
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71 – idangai valampuri
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avathArikai
In this pAsuram, how nithyasUris (permanent dwellers of SrIvaikuNtam), thinking of the activities undertaken by emperumAn during his avathArams (incarnations), fear for his safety out of affection for him and suffer, is told. Isn‟t emperumAn, who is having many people who have deep affection for him, taking residence in places where there is none having affection for him, wonders AzhwAr. In the earlier pAsuram, it was mentioned as to how emperumAn came of his own volition to various divine abodes. This pAsuram mentions the nature of nithyasUris who desire only emperumAn. Even if emperumAn incarnates here, only nithyasUris have affection for him and there is none in this world who has affection for him. AzhwAr is asking as to for whose knowledge the nithyasUris are remaining there, having affection for emperumAn. In the earlier pAsuram, he mentioned as to how he comes as a simple person to various divine abodes. In this pAsuram he mentions emperumAn‟s nature as an easily approachable person.
Let us go through the pAsuram and its meanings:
idangai valampuri ninRArppa erigAnRu adangAr odunguviththadhu Azhi vidangAlum
thIvAy aravaNaimEl thOnRal dhisaiyaLappAn pUvAr adi nimirththa pOdhu
Word by Word Meaning
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vidam kAlum – spitting poison
thI vAy – having frightening mouth aravu – ananthAzhwAn (AdhiSEshan)
aNai mEl – (reclining) on his bed thOnRal – the supreme being
dhisai – all the worlds
aLappAn – to measure pU Ar adi – the soft divine feet, which are like flowers
nimirththapOdhu – during the time when [emperumAn] lifted and made them grow
valampuri – his conch idangai – on his left hand ninRu – standing firmly Arppa – blew vociferously
Azhi – divine disc [sudharSana]
eri kAnRu – spat fire adangAr – enemies such as namuchi
odunguviththadhu – made them incapacitated
vyAkyAnam
idangai valampuri ninRArppa–In order to express its happiness when emperumAn measured theworlds, the conch pAnchajanya, on his left hand, blew loudly. It blew in such a way that enemies, who heard it, fell onto the ground in defeat.
erikAnRu adangAr odunguviththadhu Azhi–the divine disc, not being able to blow like theconch, spat fire on enemies such as namuchi (son of king mahAbali) and frightened them.
vidam kAlum thIvAy aravaNai mEl thOnRal–even as emperumAn is reclining on him, due to hisaffection for emperumAn, thiruvananthAzhwAn (AdhiSEshan) wants to kill the enemies. Accordingly, in the same position (being a bed for emperumAn) he spat poison. emperumAn has such a soft body that his followers [nithyasUris] fear as to what will befall his divine form, even as he is lying on thiruvananthAzhwAn who has such a frightening mouth.
dhisai aLappAn–to measure the directions which had forests and ridges
pU Ar adi nimirththa pOdhu–when he spread out his soft, divine legs. At that time, the divineconch in his left had blew loudly; the divine disc on his right had spat fire; AdhiSEhan spat our poison from his place. Thus all these followers suffered like this.
pU Ar adi–even if he had remained quiet without measuring the worlds, his divine feet were so softthat even his consorts would worry themselves out of affection for him, as to what will happen to his divine fieet. nammAzhwAr too mercifully stated in his thiruvAimozhi 9-2-10 “malarmagaL maRRum nilamagaL pidikkum melladi” (both SrIdhEvi and bhUdhEvi would gently stroke his soft, divine feet). His divine feet were so soft that even SrIdhEvi, who is fragrance personified and bhUdhEvi, who is patience personified, would fear touching them! The divine feet are so soft that they would turn red even if his consorts think about stroking them, even before they touch them! They are like flowers which have been spread out; they are so soft.
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We shall move on to the 72nd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-71/
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72 – pOdhaRindhu
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avathArikai
AzhwAr‟s divine mind took a step back saying that if this is the position of the great nithyasUris with regard to emperumAn, do I have the qualification to approach him? AzhwAr tells his divine mind “you need not fear like that. emperumAn is such a person of easy access that even animals approach him. Hence stay focussed on that”.
Let us go through the pAsuram and its meanings:
pOdhaRindhu vAnarangaL pUnjunai pukku Angalarndha pOdharindhu koNdu EththumbOdhu uLLam pOdhu maNivEngadavan malar adikkE sella aNivEngadavan pEr Ayndhu
Word by Word Meaning
vAnarangaL – monkeys
pOdhu aRindhu – waking up early in the morning (and getting up) pU sunai pukku – entering ponds with flowers (and having a bath) Angu alarndha – just then blossomed pOdhu – flowers
arindhu koNdu – plucking and offering them
Eththum – will worship uLLam – Oh mind!
pOdhu – you too start (to carry out like that)
maNi vEngadavan – thiruvEngadavan who is like a blue coloured gem pEr – divine names
Ayndhu – meditating on
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vEngadavan malar adikkE sella – ensuring that they reach the lotus-like divine feet of emperumAn pOdhu aNi – offer the flowers
vyAkyAnam
pOdhu aRindhu–just as sages get rid of their rajO guNam (being passionate) and thamO guNam(being ignorant) and have only sAthvika guNam (being noble) knowing that it is brahma muhUrtham (the time span between 4 and 6 in the morning), the monkeys also become aware of the time and do not get sleep during this time frame, like EkAgis (solitary people).
vAnarangaL–monkeys worship at the thirumalai hills where nithyasUris come and worship withaffection.
pUnjunai pukku–entering ponds which have flowers. Just as sages take a dip in the waterunmindful of the chillness, the monkeys too have a bath.
Angu–in that place
alarndha pOdhu–beautiful flowers which are neither buds nor fully blossomed.
arindhu–plucking them, they will worship. They will approachemperumAnwith these.
uLLam pOdhu–Oh my mind! Step out! Do not step back in the time available.
What are we going to do? You also, like those monkeys, with beautiful flowers …..
maNi vEngadavan malaradikkE sella–ensuring that the flowers reach the beautiful divine feet ofthiruvEngadavan who has the complexion of a blue gem
aNi–while doing that
vEngadavan pEr Ayndhu koNdu–meditating on the divine names of thiruvEngadavan, wonderingat his simplicity, we shall ensure that we offer the flowers to his divine feet. We shall surrender to him with flowers.
If the text is taken as aNi vEngadavan instead of maNi vEngadavan, the meaning will change to: thiruvEngadamudaiyAn who is like a decorative jewel to the world. We can also interpret this as – even when going towards thiruvEngadavan‟s flower-like divine feet, offer (offer such that they reach thirvEngadavan‟s divine feet).
We shall take up the 73rd pAsuram next. Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-72/
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73 – Ayndhuraippan
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avathArikai
AzhwAr mercifully states in this pAsuram that thinking about how emperumAn remains attainable by everyone, he became sure that he will carry out kainkaryam permanently at his divine feet.
Let us go through the pAsuram and its meanings:
Ayndhuraippan Ayiram pEr Adhi nadu andhivAy
vAyndha malar thUvi vaigalum Eyndha piRaikkOttuch chengaN kari viduththa pemmAn
iRakkAdpadath thuNindha yAn
Word by Word Meaning
piRai Eyndha kOdu – having crescent shaped tusks sem kAn – having reddish eyes kari – the elephant gajEndhrAzhwAn
viduththa – one who released it from the jaws of crocodile pemmAn – the supreme being iRaikku – to SrIman nArAyaNa
AL pada – to be his servitor thuNindha yAn – I became firm
Adhi nadu andhivAy vaigalum – during all times in the morning, noon and night vAyndha malar – flowers that I could get my hands on thUvi – strew them haphazardly
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Ayiram pEr – the thousand divine names
Ayndhu uraippan – I will meditate in my heart
vyAkyAnam
Ayndhu uraippan–I will be constantly meditating on his divine names
Ayiram pEr–When meditating onemperumAn‟s divine names, we would not have any rule that wewill recite only such and such divine names and will leave out such and such divine names. We will recite all the divine names. Should one look for a proper time and place for mentioning one‟s mother‟s name? Only for those who desire only wealth are there rules that only such and such divine names are to be recited. For those who are not looking for any such benefit, there is no such rule. Just as one will swallow a chip of candy that one gets to lay his hands on, we will recite the divine names.
Adi nadu andhi vAy–during beginning, middle and end periods of the day. There is no rule withregard to time for reciting the divine names of emperumAn. One can recite during morning, noon and night, at all times.
vAyndha malar–even among flowers, there is no rule about which flowers are to be offeredto emperumAn. With any flower that one could get his hands on.
thUvi–there is no rule in the way the flowers are offered. Scattering them without following anyprocedure
vaigalum–we will attain him at all times. Just as we eat everyday, we will recite his nameseveryday.
Eyndha piRaikkOttuch chengaN kari viduththa pemmAn–elephant with crescent shaped tusksand reddish eyes. The elephant could be considered as either referring to kuvalayApIdam which was incited by kamsa to kill krishNa or to SrI gajEndhrAzhwAn which was protected by emperumAn from crocodile. If it refers to kuvalayApIdam, we can construe it as referring to emperumAn removing the hurdles for his followers. If it refers to SrI gajEndrAzhwAn, we can construe it as referring to emperumAn‟s affection towards those who approach him.
kari viduththu–unable to let go of the one flower that gajEndhran wanted to offer, releasing thatgajEndhran from the jaws of crocodile.
pemmAn–to my swAmy (master); to my Lord who is the supreme entity. The knowledge that he isa servitor to emperumAn gives the confidence to AzhwAr to attain him.
iRaikku–emperumAn, the ordained lord.
Atpadath thuNindha yAn–I, who became sure that I will carry out service to emperumAn; I whobecame sure in the servitorship which is the benefit of attaining him. AzhwAr says that he carried out service, as emperumAn removed the hurdles; I who became sure that I will carry out service to emperumAn who is capable of destroying enemies.
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We shall take up the 74th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-73/
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74 – yAnE thavam seydhEn
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avathArikai
AzhwAr says that with the happiness derived out of carrying out kainkaryam for emperumAn, he was blessed to be qualified to sing paeans on him. Just as nammAzhwAr mercifully spoke
in thiruvAimozhi 4-5-9 “vAnavar kOnaik kavi solla vallERku ini mARuNdE” (is there any enemy for one who is capable of singing paeans on the lord of nithyasUris?), bhUdhaththAzhwAr also mercifully speaks in this pAsuram.
Let us go through the pAsuram and its meanings:
yAnE thavam seydhEn EzhpiRappum eppozhudhum yAnE thavam udaiyEn emperumAn yAnE irum thamizh nanmAlai iNaiyadikkE sonnEn
perum thamizhan nallEn peridhu
Word by Word Meaning
emperumAn – Oh my swAmy (Lord)! Ezh piRappum – in all births eppozhudhum – in all states thavam seydhEn – carried out penance
yAnE – only I thavam udaiyan yAnE – it is I who reaped the benefit of carrying out that penance
irum thamizh nal mAlai – beautiful garlands of words strung in great thamizh iNai adikkE – (to your) two divine feet
sonnEn – I offered
perum thamizhan – being an expert in great thamizh arts
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peridhu – to a great extent
nallEn – being great yAnE – only I
vyAkyAnam
yAnE thavam seydhEn–only I had carried out penance. This is the difference between me and thepeople of this world.
Ezh piRappum eppozhudhum–It was I who carried out the penance, the benefit of which was tosing paeans about attaining emperumAn, in all births and in all states. sIthAppirAtti said “IdhruSam puNyapApam” (puNyapApam (virtue and vice) are like this) – pirAtti said that there is reason for her unlimited sorrow. The sin (vice) for her is SrI rAma‟s anger. In the same way, this AzhwAr says that there is a reason for the benefit that accrued to him (in other words, he says that the reason is emperumAn‟s mercy). He affirms the reason based on the benefit that he
obtained. nammAzhwAr too has mercifully stated in thiruvAimozhi 2-7-6 “enakkE aruLgaL seyya vidhi sUzhndhadhAl” (emperumAn had to shower his mercy only for my sake).
yAnE thavam udaiyEn–it was I who attained the benefit of carrying out this penance.
emperumAn–the reason for this is that he is my Lord. Hence, both his penance and the benefitare emperumAn only. thirumangai AzhwAr in his thirumozhi 6-3-4 calls emperumAn as “pOndhEn puNNiyanE”, saying that emperumAn is his virtue. AzhwAr asks whether there is anything for him to lose after emperumAn becomes his Lord. Only I have both the penance and the benefit of that penance, says the AzhwAr. The reason for this is that ….
yAnE irundhamizh nanmAlai–there is a major difference between the garland of vEdha (sacredtext) and the garland of thamizh words [dhivya prabandham] that AzhwAr had strung. The garland of vEdha could be learnt only by limited people [male members in the first three varNas) while the garland of thamizh that AzhwAr had strung could be learnt by everyone.
yAnE thavam uadiyEn yAnE irum thamizh nanmAlai iNai adikkE sonnEn–only I had carriedout the penance. As a result of that penance, only I had the fortune of offering to your divine feet, a great thamizh garland, made with superior words without any fault in either the grammar or the poetic metrics, and which could be learnt by everyone.
perum thamizhan–there is none who has immersed in the dhrAvida SAsthram (the sacred text inthamizh) as much as I have. Is it only that there is none to equal me in this?
peridhu nallEn–it is not because of egoistic bent of mind thatAzhwAris calling himself as great.Just as nammAzhwAr had sung in thiruvAimozhi 7-9-4 “ennAgiyE thappudhalinRith thanaik kavi thAn solli”, AzhwAr says that emperumAn, through AzhwAr, composed paeans without any faults, on himself.
nallEn peridhu–Just asnammAzhwArsaid inthiruvAimozhi 4-5-8“yAvar nigar agal vAnaththE”,this AzhwAr says that there is none who is his equal. He says “nithyamukthars (the permanent dwellers of SrIvaikuNtam and those who reached SrIvaikuNtam after being liberated from samsAram) will worship emperumAn without any procedure and I too worshipped without following
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any rule or order. But that my prabandham is without any fault is my special greatness over them (nithyamukthars). They are worshipping him from the apt place of paramapadham singing, as mentioned in thaiththirIya upanishath “Ethath sAmagAyannAsthE” (singing sAma vEdham like this) whereas I am worshipping him from the inapt samsAram (this materialistic world); hence I am greater than they”.
We shall move on to the 75th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-74/
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75 – perugu madha vEzham
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avathArikai
After AzhwAr said that he is great, emperumAn asked him to sing a poem on him and this pAsuram is the poem that AzhwAr sang then. Just as SrI rAmAyanam came out of vAlmIki‟s poems, details about thiruvEngadam come out of this AzhwAr‟s poem.
Let us go through the pAsuram and its meanings:
perugu madha vEzham mAppidikku mun ninRu
iru kaN iLa mUngil vAngi arugirundha thEn kalandhu nIttum thiruvEngadam kaNdIr
vAn kalandha vaNNan varai
Word by Word Meaning
perugum – flowing copiously
madham – the liquid that comes out during periods of exultation vEzham – (male) elephant
mA pidikku mun ninRu – standing in front of its great female elephant iru kaN iLa mUngil vAngi – plucking a bamboo sprout with two nodes
arugu irundha thEn kalandhu – dipping (that bamboo sprout) in honey available nearby nIttum – when it offered (to the female elephant, with its trunk) thiruvEngadam kaNdIr – is that not thiruvEngadam!
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vAn kalandha vaNNan varai – it is the hill which is the residence for emperumAn who has the complexion of cloud
vyAkyAnam
perugum madha vEzham–elephant which secretes the liquid during its period of exultation, in
overflowing manner like a river. Unlike the way periyAzhwAr mentioned in his thirumozhi 1-7-1 “mummadhappunal” instead of secreting from three places in its body, the liquid was flowing from
various places, like a flood, for this elephant, by looking at which even the lions will be scared. When the flow of liquid stops, the elephant will be able to gain some sense. But when it is in exultation, the elephant cannot be controlled in any way.
mAppidikku mun ninRu–it will stand in front of of its proud female elephant. The pride for thefemale elephant is that it is able to control the male elephant which is otherwise uncontrollable when it is in exultation.
mAppidi–the female elephant is capable of making the male elephant to starve for several days forits sake.
mun ninRu–Just as lakshmaNa told SrI rAma in SrI rAmAyaNam AraNya kANdam 15-7
“kriyathAmithi mAm vadha” (please command me that this [activity] should be carried out), the male elephant, when in exultation, would stand humbly before the female elephant. It would carry out any task at the command of the female elephant. All the activities of the male elephant would be under the control of the female. Just as emperumAn, who controls everyone, was under the control of pANdavas (the five sons of king pANdu), the male elephant would be under the control of its female.
mAppidikku mun ninRu–the reason for chEthana not being afraid ofemperumAn‟s svAthanthriyam (independence) is pirAtti (SrI mahAlakshmi). While
his svAthanthriyam in itself is the cause for his forgiving and accepting us, the real reason for this is pirAtti‟s purushakAram(recommendatory role). SrI rAmAyaNa SlOkam 30-39 in AraNya kANdam says “tham dhrushtvA SathruhanthAram maharshINAm sukhAvaham | babhUva hrushtA vaidhEhi bharthAram parishasvajE ||” (after seeing SrI rAmapirAn who destroyed the enemies and comforted the sages, sIthA realised that she existed and embraced her husband tightly).
iru kaN iLa mUngil vAngi–in the same way, the female elephant is present here. Even though themale elephant is not under its own control, it would strive to keep the female elephant happy. It will pluck a bamboo sprout with two nodes and offer it to the female.
iru kaN–Even if the bamboo is so long that it will reach until the nether world, it has only two nodes.
vAngi–Even though the male elephant is so strong that it can bring down a mountain, when itcomes to doing anything for its female, it will be very gentle with whatever it handles for the female. This verse refers to the gentleness of the bamboo and the care exhibited by the male elephant. It handled the bamboo shoot as if it were butter. The male will think that even if there is any shortcoming in its greatness, the female will not accept it.
arugirundha thEn kalandhu–just as inside the sannidhi (sanctum sanctorum) ofemperumAn,various materials used in emperumAn‟s thirumanjanam (divine bath) will be kept in their places
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without any fault, there too (in the forest) sweet materials such as honey will be available at various places without any shortcoming. Honey will be present inside the mountainous caves. The male elephant will dip the bamboo shoot in that honey and offer it to the female. Since AzhwAr has used the word kalandhu (mixed) this implies that bamboo and honey will be like two liquid materials [such soft bamboo].
nIttum–even if the female turns its face away not accepting it from the male, the male will continueto offer it. It will consider its offering [the bamboo] itself as the benefit. The female will be indifferent to its offering, saying “give it to those you like” and the male will beg the female to accept it.
nIttum–just as SrI rAma offered to sIthA as mentioned in SrI rAmAyaNam AraNya kANdam 96-2“idham mEdhyam idham svAdhu” (this is pure; this is sweet), the male elephant will offer [the honey dipped bamboo shoot] to the female.
thiruvEngadam kaNdIr– isn‟t it such thirumalai!
vAn kalandha vaNNan varai–it is the mountain ofemperumAn, who is having the complexion ofcloud. Just as the bamboo shoot and honey mixed well together with the same taste, the colour of cloud and that of emperumAn are the same here. It will be difficult to distinguish between the colour of cloud and the form of emperumAn. Both the subject and the object of comparison are equal in all aspects.
We shall take up the 76th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-75/
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76 – varaich chandhana kuzhambum
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avathArikai
AzhwAr says that just as the song was sweet for him, collecting the materials for his worship and falling at the divine feet of emperumAn, who has taken residence near us and who is the ordained Lord for us, is the act which will bring benefit to the AthmA.
Let us go through the pAsuram and its meanings:
varaich chandhanak kuzhambum vAn kalanum pattum viraippolindha veN malligaiyum niraiththukkoNdu AdhikkaN ninRa aRivan adiyiNaiyE Odhip paNivadhu uRum
Word by Word Meaning
varaich chandhanak kuzhambum – sandalwood paste made from sandalwood trees in mountains vAn kalanum – great jewels
pattum – silken clothes
virai polindha – full of fragrance
veN malligaiyum – garlands of white jasmine flower niraiththukkoNdu – gathering these materials
AdhikkaN ninRa aRivan – the omniscient emperumAn who has been there from time immemorial as
the causative factor for the worlds
adi iNaiyE – the two divine feet Odhi – praising him handsomely with the mouth
paNivadhu – bowing down to him with the head
uRum – will be apt (for the nature of chEthana, the sentient entity)
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vyAkyAnam
varaich chandhanak kuzhambum–sandal paste taken from a good place (mountain). Sandalpaste which has no shortage in fragrance. thirumangai AzhwAr, in his periya thirumadal, has mercifully stated “thennan podhiyil sezhum sandhanak kuzhambum” (the high quality sandal paste prepared from the sandalwood trees in the podhiyamalai range of mountains in the kingdom of pANdiyas).
vAn kalanum–highly valued, divine jewels which are apt for emperumAn. nammAzhwAr too hasmercifully mentioned in thiruvAimozhi 4-3-2 “thEsamAna aNikalanum” (radiant jewels).
pattum– good silken clothes suitable for emperumAn‟s divine waist and appropriate to his softness.
viraip polindha veN malligaiyum–jasmine flower, full of fragrance and being white in colour;being sweet to merely look at, not even needing to be worn.
niRaiththukkoNdu–all these materials [mentioned thus far] should be such that even asemperumAn sees them, they create an involvement for him towards us. periyAzhwAr, considering himself as yaSOdhAppirAtti, says in his periyAzhwAr thirumozhi 2-4-4 “anjanamum koNdu vaiththEn” (I kept the decorative black coloured pigment for applying to the eyes), with lot of affection. We should also exhibit similar affection for emperumAn when taking the materials [mentioned earlier for worshipping him]. Taking the materials in the order in which they should be taken, as mentioned by nammAzhwAr in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the beautiful, pure, garlands appropriate for emperumAn).
AdhikkaN ninRa–emperumAn who has been standing from time immemorial [waiting for theAthmAs to reach him]. emperumAn was existing even when the AthmAs did not have a physical form or sensory perceptions [during deluge]. Before that, being the causative factor for all these AthmAs. When asked which entity should be worshipped, upanishath said “kAraNam thu dhyEya:” (meditate on the that entity who is the cause for everything).
aRivan–the omniscient. If the chEthana does a favourable act towards emperumAn who is apt tobe worshipped, he will always remember that, being the omniscient, as he himself mentioned in mahAbhAratham udhyOga parvam 47-22 “gOvindhEthi yadhAgrandhath krishNA mAm dhUravAsinam ruNam pravrudhdhamiva mE hrudhayAnnApasarpayathi” (when dhraupadhi called out to me from a far away distance, it did not leave my heart, similar to the interest on interest for a loan given). He will wonder whether the chEthana has to do anything more towards him.
adiyiNaiyE–his two divine feet which are comparable only to each other.
Odhip paNivadhu uRum–it is apt to praise and worship him. AzhwAr says that praisingemperumAn with the mouth and bowing with the head would be apt for this AthmA.
uRum–this [praising and worshipping] would be of a very high order, be sweet at that moment andforever too. AzhwAr says that praising and worshipping emperumAn would be similar to being offered sugar candy as a wage for eating a piece of jaggery [adding sweet to sweetness]. He says that to worship emperumAn who is aprAkrutham (extraordinary; not related to materialistic world)
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one need not take aprAkrutha materials. Materials from this world such as sandal paste, jewels, silk cloth, jasmine etc are sufficient.
We shall take up the 77th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-76/
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77 – uRum kaNdAy
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avathArikai
Since AzhwAr who thought of attaining emperumAn in the proper way, found that the way was very nice, tells his heart mercifully that more than getting the experience born out of attaining emperumAn, the experience obtained in observing the activity for attaining him is in itself sufficient for him.
Let us go through the pAsuram and its meanings:
uRum kaNdAy nannenjE uththaman naRpAdham uRum kaNdAy oNkamalam thannAl uRum kaNdAy Eththip paNindhavan pEr IraigyURu eppozhudhum sARRi uraiththal thavam
Word by Word Meaning
nannenjE – Oh good heart! uththaman – the purushOththaman [emperumAn]
nal pAdham – the great divine feet (paNivadhu) – to attain
uRum kaNdAy – it is very apt, see for yourself.
(those divine feet)
oN kamalam thannAl – with beautiful lotus flowers (sARRip paNivadhu) – to decorate and to pay obeisance uRum kaNdAy – is very apt for us, see for yourself sARRi – offering (those lotus flowers with our hands) paNindhu – bowing (with our heads)
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Eththi – praising him handsomely with the mouth
avan pEr IraigyURu – his thousand divine names eppozhudhum – at all times
uraiththal – the act of reciting them thavam – penance
uRum kaNdAy – is apt, see for yourself.
vyAkyAnam
uRum kaNdAy–the worduRudhumhas been shortened asuRum, throughout this verse. We canconstrue the meaning for this as taking the materials mentioned in the previous pAsuram (76) and attaining him. Alternatively, this could be construed as AzhwAr telling his heart to think of this (being explained in subsequent words) as a great act, instead of treating it similar to other benefits.
uRum kaNdAy–for one who has been used to looking for lowly benefits, attaining the divine feetof emperumAn is the most apt act [AzhwAr tells his heart]. You know very well how we had suffered in lowly things from time immemorial.
nannenjE–Oh heart, who is suitable for me! Alternatively, it can be taken as the heart which comesahead of AzhwAr, with excitement, with lot of involvement in this matter.
uththaman–emperumAnwho considers the form, that he takes to protect us, as being for his ownbenefit. Even during the time when we shunned him, he came behind us.
naRpAdham–His divine feet are superior to him to the same extent by which he is superior tous. pEyAzhwAr, in his mUnRAm thiruvandhAdhi 88 has mercifully stated “podhu ninRa ponnangazhal” (his divine, golden, beautiful feet are there for all of us in common). As prayed by kALiyan (the serpent which troubled people and cattle in yamunA nadhi during krishNa‟s time in gOkulam), as mentioned in SrI vishNu purANam 5-7-10 “sOham thE dhEvadhEvESa nArchanAthau sthuthau na cha sAmarthyavAn krupAmAthra manOvruththi: prasIdha mE” (Oh Lord of dhEvas! I am not proficient in praising and worshipping you. For such a person as I am, only you have to shower mercy on me and grace me with your divine mind), the divine feet come on their own and rest on our heads.
uththaman naRpAdham uRum kaNdAy oNkamalam thannAl–one can attain his divine feet witha beautiful lotus flower. Thus we do not have to carry out any great deed. There is no need to look for an aprAkrutha (extraordinary) flower which is apt for him. A normal lotus flower will do.
uRum kaNdAy Eththip paNindhu avan pEr IraigyURu eppozhudhum sARRi uraiththal thavam–the penance of worshipping him and reciting his thousand divine names always is apt.This implies that more than attaining him, the activity undertaken to attain him is very sweet. The period spent in trying to attain purushArtham (the benefit) is sweeter than the period when we attain purushArtham. AzhwAr tells his heart to see for itself the benefit of reciting emperumAn‟s divine names which is similar to carrying out penance. Would reciting his divine names be a penance? Since emperumAn considers this as penance, in empeurmAn‟s opinion this will be taken as carrying out penance.
We shall move on to the 78th pAsuram next.
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Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-77/
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78 – thavam seydhu
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avathArikai
AzhwAr exclaims that it was only nAnmugan (brahmA) who carried out penance like this and effortlessly attained the divine feet of emperumAn.
Let us go through the pAsuram and its meanings:
thavam seydhu nAnmuganE peRRAn tharaNi nivandhaLippa nIttiya poRpAdham sivandha than
kai anaiththum Arak kazhuvinAn gangai nIr peydhu anaiththup pEr mozhindha pin
Word by Word Meaning
tharaNi – the earth
aLappa nivandhu – growing up in size as thrivikrama to measure nIttiya – (the divine foot that) he raised poRpAdham – the great divine foot
gangai nIr peydhu – carrying out service by pouring gangA water which was actually dharmam (all the righteousness)[ which melted upon seeing emperumAn‟s divine foot]
anaiththu pEr mozhindhu – reciting (emperumAn‟s) all the divine names wholeheartedly pin – later
than sivandha kai anaiththum Ara – to make his beautiful hands become benefitted kazhuvinAn – one who washed the divine foot nAnmuganE – it is only nAnmugan
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thavam seyudhu peRRAn – who reaped the benefit out of carrying out the penance of reciting the divine names of emperumAn
vyAkyAnam
thavam seydhu nAnmuganE peRRAn–even though many persons have carried out penance,they did not get the fruits of their penance. Only brahmA reaped the benefit of the penance that he had undertaken. emperumAn considered as penance the sweet activity of brahmA reciting emperumAn‟s divine names. nammAzhwAr too has divinely mentioned in thiruvAymozhi 1-3-5 “vaNakkudaith thavaneRi” (emperumAn considers the act of worshipping too as a penance)
tharaNi nivandhaLappa–the activity of emperumAn to help someone else (indhra) became thefruit of brahmA‟s penance. The activity carried out for someone ended up as a benefit for somebody else.
nanmuganE peRRAn–is there anyone who benefitted as much as brahmA got, by carrying outpenance?
nIttiya poRpAdham–the great divine feet raised in order to measure the earth. AzhwAr says thatwhile brahmA stayed in sathyalOkam, out of emperumAn‟s reach, it fructified for him (did not emperumAn lift his divine foot up to the place where brahmA stayed!).
sivandha than kai anaiththum Arak kazhuvinAn–brahmA washed the divine feet such that hisreddish hands became satisfied. He obtained the benefit of having had many hands.
kai anaiththum Ara–AzhwArsays that brahmA washed till the hands became satisfied just as onesays that a person ate till his stomach became satisfied.
gangai nIr peydhu– dharma (righteousness) filled up brahmA‟skamaNdala(a pitcher used byascetics) even as brahmA thought of washing the divine feet of emperumAn. Just as ISvara samhithai says “gruhIthvA dharmapAnIyam” (taking the water of righteousness), taking the water which formed out of dharma.
anaiththup pEr mozhindhu–by reciting all the divine names of emperumAn, brahmA attained thebenefit of having been provided with a mouth.
pin–after carrying out such an act, brahmA attained the benefit of that penance.AzhwArsays thatit is only brahmA who reaped such a benefit.
We can also sequence the above by saying that righteousness transformed into gangA; then brahmA recited all the divine names of emperumAn; then he washed the divine feet of emperumAn till his reddish hands felt satiated; then brahmA obtained the benefit of carrying out this penance.
We shall take up the 79th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-78/
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79 – pin ninRu
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avathArikai
AzhwAr says that the activity of vAmana, measuring the worlds, is equivalent to SrI rAma going to the forest despite his mother stopping him.
Let us go through the pAsuram and its meanings:
pinninRu thAyirappak kELAn perumbaNaiththOL
munninRu thAnirappAL moymmalarAl sol ninRa
thOL nalandhAn nEr illAth thOnRal avan aLandha nIL nalandhAn aththanaikkum nEr
Word by Word Meaning
thAy – the mother, kausalyA pin ninRu – following [SrI rAma]
irappa – praying (not to go to forest, leaving her)
kELAn – not heeding to that perum paNai thOL – one who is having divine shoulders similar to great bamboo
moy malarAL thAn – sIthA, who is personification of mahAlakshmi, who in turn was born in a lotus flower
mun ninRu – taking the lead (to go to forest)
irappAL – on praying (to take her too to the forest)
(not acceding to that too)
sol ninRa – one who acted as per the word (of SrI rAmAyaNam) thOL nalam thAn – in the matter of the strength of shoulder
nEr illA thOnRal – one who has none comparable, SrI rAma pirAn
aththanaikkum – for that activity (of going to the forest not looking at the ills of the forest and boldly
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going there)
avan aLandha nIL nilam thAn nEr – only the activity of measuring this huge world, is equivalent.
vyAkyAnam
pin ninRu thAy irappak kELAn–kausalyA, mother of SrI rAma, followed SrI rAma and told him“dear son, I have only one son; can I live if I am separated from you? Please do not go to the forest”. Not heeding to her plea, SrI rAma went to the forest.
More than that
perum paNaiththOL mun ninRu–sIthA pirAtti, who is soft and is incarnation of SrI mahAlakshmi,and who is mentioned in SrI rAmAyaNam AraNya kANdam 60-20 as “bAhU rAmasya samSrithA” (one who embraced the shoulders of SrI rAma) and who said as mentioned in SrI rAmAyaNam ayOdhyA kAndam 27-7 “agrathasthE gamishyAmi” (I will precede you [to the forest]), told SrI rAma that she cannot survive without him and prayed to him to let her precede him to the forest. In SrI rAmAyaNam ayOdhyA kANdam 30-18 didn‟t sIthAp pirAtti tell SrI rAma “yasthvayA saha sasvargO nirayO yasthvayA vinA” (it will be heavenly if I am with you and hellish if separated from you)! sIthAp pirAtti‟s divine shoulder has been described here as perum paNaiththOL moymmalarAL. It is opined here that sIthAp pirAtti‟s gentleness and divine beauty were such that SrI rAma himself would come and beseech her.
irappAL–Just as one would throw a beautiful garland into fire thinking that it would make it morebeautiful, the person with a gentle and divine beauty went to the forest [the simile stresses that both acts are absurd]. sIthAp pirAtti prayed to SrI rAma that she will not live separated from him and that she would precede him to the forest. SrI rAma, thinking whether it would be apt to take sIthAp pirAtti to the forest which will be similar to a garland being thrown in sunlight, refused to take her. While sIthAp pirAtti was constantly thinking of SrI rAma, SrI rAma was constantly thinking of sIthAp pirAtti.
sol ninRa thOL nalandhAn nErillAth thOnRal–the epic SrI rAmAyaNa was focussed ondescribing the valour (the strong quality of shoulders) of SrI rAma. Even at the beginning (of the epic) it mentioned as in SrI rAmAyaNam bAla kANdam 1-3 “vIryavAn” (one who is valorous) and in kishkinthA kANdam 3-15 it mentioned “AyathAScha suvruthAScha bAhava: parigOpamA:” (shoulders which were long and which were well rounded). Even sUrpaNaka, who eats corpses, saysof SrI rAma and lakshmaNa, as in SrI rAmAyaNam AraNya kANdam 19-14 “sukumArau mahAbalau” (they are very gentle and very strong). rAmapirAn, who has such shoulder power and who is incomparable …
thOnRal–SrI rAma appeared as if he is the epitome of gentleness.
avan aLandha nIL nilam thAn aththanaikkum nEr–the great expanse of earth which wasmeasured during the incarnation of thrivikrama, would equal that. Just as it is mentioned in periya thirumadal “ponnagaram pinnE pulamba valangoNdu mannum vaLanAdu kaivittu” the act of going to the forest as ordained by his father, not listening to the pleas of his relatives, is equivalent to measuring the worlds. AzhwAr says that the act of going through the stones and thorns in the forest, in rAmAvathAram, with his gentle divine feet is equivalent to measuring the world with its forests and ups and downs with his gentle divine feet during the incarnation of thrivikrama.
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We shall take up the 80th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-79/
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80 – nErndhEn adimai
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avathArikai
AzhwAr says that the moment he thought of emperumAn, he got engaged with him and that the services that he renders at the divine feet of emperumAn were very much delicious for him. He wonders that if this is the status for a person who just thought of emperumAn, what would have befallen those who got to see him entirely, directly.
Let us go through the pAsuram and its meanings:
nErndhEn adimai ninaindhEn adhu oN kamalam
ArndhEn un sEvadimEl anbAy Arndha
adikkOlam kaNdavarkku enkolO munnaip padikkOlam kaNda pagal
Word by Word Meaning
adimai nErndhEn – (at your divine feet) I got to carry out service
oN kamalam adhu ninaindhEn – I thought about the beautiful lotus-like divine feet un sEvadi mEl – in the matter of your divine feet
anbu Ay ArndhEn – I became the epitome of affection Arndha – that which measured the worlds adi kOlam – the beauty of the divine feet kaNdavarkku – to those who were fortunate to have a dharSan (vision) of
padi kOlam kaNda munnaip pagal en kolO – how would it have been to those who were able to have dharSan of the natural decoration in the previous times?
vyAkyAnam
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nErndhEn adimai–I involved myself in service to emperumAn. I attained the service which was aptfor me. Just as he had used the term thuNindhEn in pAsuram 65 (I resolved), AzhwAr is using the term nErndhEn here. Kings get to have their coronation. In the same way, I got to carry out service.
ninaindhEn adhu oN kamalam–I thought of his beautiful divine feet. This is coronation forthis AzhwAr. nammAzhwAr in his thiruvAimozhi 4-3-6 “kOlamAm en sennikku un kamalamanna kurai kazhalE” (your lotus-like divine feet are the apt decoration for my head) and kulaSEkara AzhwAr in his perumAL thirumozhi 7-11 “mAladi mudi mEl kOlamAm kulasEkaran” (the decoration on the head of kulasEkara AzhwAr when kept on the divine feet of thirumAL) have mercifully mentioned that the divine feet of emperumAn would be the decoration on their heads. Those who wish to be servitors should meditate only on the divine feet. In SrI rAmAyaNam AraNya kANdam 1-10 it is said “dhivyagyAnOpapannAsthE” (the sages with divine wisdom surrendered to SrI rAma) and in ayOdhyA kANdam 83-9 bharatha said “dhrushta Eva hi na SOkam apanEshyathi rAghava:” (SrI rAma will remove our hurdles as soon as he sees them).
ArndhEn un sEvadimEl anbAy–I was full of affection for your divine reddish feet and as a resultbecame saturated with that love. I was fully involved in your divine feet with love.
Arndha adikkOlam kaNdavarkku en koLo munnaip padikkOlam kaNda pagal–For those whohad the fortune of seeing emperumAn‟s divine feet, what would have happened when they had the fortune of seeing the divine form of emperumAn, which is the causative factor for the divine feet! In other words, how much would they have suffered [emperumAn‟s beauty would have left them bewildered]! Alternative meaning – AzhwAr refers to himself as one who had the fortune of seeing his divine feet and wonders that if he is so bewildered looking at his divine feet, what would have those, who got to see his complete divine form in earlier period, have suffered? We can also consider this as AzhwAr wondering as to how those who had earlier seen the beauty of his divine form would now have suffered after seeing the beauty of his divine feet. Another explanation is that for those who got to see emperumAn‟s divine feet during the time of his thrivikrama incarnation, how they would have have felt when they had earlier seen the natural beauty of his divine form with the divine feet.
We shall take up the 81st pAsuram next. Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-80/
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81 – pagal kaNdEn
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avathArikai
In the previous pAsuram, AzhwAr spoke of the status of those who got to see emperumAn. In this pAsuram, he mercifully explains the status of emperumAn on showing himself to his devotees. In the previous pAsuram he spoke of the status of the sages of dhandakAraNyam (forest area) on seeing the divine form of SrI rAma pirAn. We can construe that in this pAsuram, AzhwAr says that not only those sages, but even he had the fortune to see emperumAn and as a result, a new dawn occurred to him.
Let us go through the pAsuram and its meanings:
pagal kaNdEn nAraNanaik kaNdEn kanavil migak kaNdEn mINdavanai meyyE migak kaNdEn Un thigazhum nEmi oLi thigazhum sEvadiyAn vAn thigazhum sOdhi vadivu
Word by Word Meaning
pagal kaNdEn – I saw continuous daylight, without any admixture with night, which was like a new dawn
(as a corollary to that)
nAraNanaik kaNdEn – I saw SrIman nArAyaNa (who is like the never-setting sun) mINdu – again
kanavil – more than seeing him directly, through the mind miga meyyE – very clearly
avanaik kANdEn – I got to see him
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Un thigazhum nEmi – having the divine disc on his divine form
oLi thigazhum sEvadiyAn – emperumAn having radiantly divine feet vAn thigazhum – in the paramapadham (SrIvaikuNtam) sOdhi vadivu – the radiant divine form miga kaNdEn – I got to see well (here)
vyAkyAnam
pagal kaNdEn–I saw a good dawn. Days before this were full of heavy darkness. Instead of such aheavily dark day, I saw dawn. Just as akrUra said, as in SrI vishNu purANam 5-17-2 “suprabhAthA cha mE niSA” (my night became a beautiful dawn for me today itself), on the day that he went to see kaNNan (krishNa), AzhwAr also says similarly. There is only one night and one day. In other words, all the times before knowing emperumAn are nights only and all the times after knowing him are only days. There will be no admixture of nights in this.
nAraNanaik kaNdEn– When AzhwAr was asked “Your saying that you had seen dawn is not clearto us. Your words are incomprehensible, similar to those of vadugar‟s. Please say it in a way which is comprehensible to us”, he says that he had seen the sun which does not set. He says that he had also seen himself not sleeping. What has been mentioned in gaudapAdha kArikai 21 “anAdhi mAyayA sUptha:” (jIvAthmA sleeping from time immemorial due to prakruthi sambandham (connection to primordial matter)) is not natural to jIvAthmA. He [jIvAthmA], like iLaiyaperumAL (lakshmaNa) is expected to give up his sleep and carry out service. It is said of nithyasUris in rig ashta. 1-2-7 “sadhA paSyanthi…. jAgruvAm samindhathE” (always awake and seeing). AzhwAr says
that he saw SrIman nArAyaNa who is the lord of both the vibhUthis. He is the sUriya (sun) who does not travel. He is not one who is appointed but one who gives out commands. Just as it is mentioned in thaiththirIya upanishath Anandhavalli 8 “bhIshOdhEthi sUrya:” (sun rises due to his fear of emperumAn), he orders sUriya also. Not only sUriya. Just as thaiththirIyavalli Ara. 3.11 says “antha: pravishta: SAsthA janAnAm sarvAthmA” (being the indwelling soul of all jivAthmAs, he permeates all and controls them) he controls all.
kanavil migak kaNdEn mINdu avanai–instead of seeing with the help of sensory perceptions[with the sensory eyes] AzhwAr says that he saw emperumAn fully, with his mind. He saw emperumAn with the help of his mind which cannot be confused by sensory perceptions.
meyyE migak kaNdEn–I saw beautifully such that I could know very well.
What did I see?
Un thigazhum nEmi–chakrAyudham(disc) which has a beautiful form; or, chakrAyudham whichkills the enemies and stays in their bodies; or, chakrAyudham which stays on emperumAn‟s divine form. Isn‟t he praised by periyAzhwAr in his thiruppallANdu 2 “vadivAr sOdhi valaththuRaiyum sudarAzhi” (chakrAyudha which dwells on emperumAn‟s right hand and is radiant)!
oLi thigazhum sEvadiyAn–one who has divine feet which are radiant; the divine feet whichpromulgate the greatness of the lord.
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vAn thigazhum sOdhi vadivu–I got to seeemperumAnwho resides in paramapadham(SrIvaikuNtam) with radiant form. Alternatively vAn thigazhum could mean having a form like cloud and AzhwAr says that he saw here itself the radiant form which remains in the sky.
We shall take up the 82nd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-81/
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82 – vadikkOla vAL nedungaN
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avathArikai
AzhwAr says “Is it that I saw only that beautiful form?”. In this pAsuram he says that he also saw pirAtti, who has a matching form for emperumAn, along with him. In the previous pAsuram he said that he got to see nArAyaNa. In this pAsuram he says that he saw him together with thirumagaL (mahAlakshmi). It is not the brahmachAri (bachelor) nArAyaNa,
but thirunArAyaNa(SrIman nArAyaNa) that he saw. Just as radiance is to sun, pirAtti is for emperumAn and hence he says that he saw emperumAn with radiance.
Let us go through the pAsuram and its meanings:
vadikkOla vAL nedungaN mAmalarAL sevvip padikkOlam kaNdagalAL pannAL adikkOli
gyAlaththAL pinnum nalam purindhadhu enkolO kOlaththAl illai kuRai
Word by Word Meaning
vadikkOlam – having filtered (pure) beauty vAl nedum kaN – having divine sweet eyes which are shining
mA malarAL – periya pirAttiyAr (SrI mahAlakshmi) who was born in a great lotus flower sevvi padik kOlam – having a natural beauty which is appropriate [referring to emperumAn] kaNdu – enjoying with her divine eyes
pal nAL agalAL – is always together with emperumAn, without separating from him even for a moment pinnum – even after seeing periya pirAttiyAr being engaged with the beautiful form of emperumAn
gyAlaththAL – bhUmippirAtti (bhUdhEvi) adikkOli – being ecstatic
nalam purindhadhu enkolO – why is she nurturing her desire for emperumAn?
kOlaththAl kuRai illai – (despite many people enjoying) there is no shortcoming in the beauty (since
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emperumAn has unlimited beauty, there is no embargo on many persons desiring his beauty at the same time)
vyAkyAnam
vadikkOlam– pirAtti‟s beauty is such that it is fully filtered so that there is no fault in it and only thepure form of beauty is present. nanjIyar (preceptor of the commentator nampiLLai) will ask as to whose beauty is the one which is made from the residue (of pirAtti‟s beauty) (The opinion here is that it is emperumAn‟s beauty which is made from the residual beauty of pirAtti‟s). emperumAn‟s beauty is such that all the other beautiful forms in the world are faulty in comparison with his while pirAtti‟s beauty is such that emperumAn‟s beauty is faulty in comparison with hers.
vAL negungaN mAmalarAL–pirAtti is such that she has this faultless beauty, is radiant and haswide, expansive divine eyes (vAL here means radiance). She is the personification of sweetness. Her eyes have one target and one person. Even those who enjoy this cannot see the boundary for this beauty. Has it not been said in SrI rAmAyaNam sundhara kANdam 16-14 “thrailOkyarAjyam sakalam sIthAyA: nApnuyAth kalAm” (even the entire three worlds cannot match a part of sIthA pirAtti‟s beauty)! The term vAL nedungaN implies that her eyes have the filtered portion out of the filtered beauty of her divine form.
mA malarAL–pirAtti has fragrance as her causative factor. She has the softness and fragrance oflotus flower.
sevvip padikkOlam kaNdu agalAL pannAL–looking at the divine form ofemperumAnwhich isbeauty personified, she will not leave him even for a moment.
sevvirefers to the freshness of the flower which has just blossomed.
padikkOlamrefers to his beauty which is referredto as “arumbinai alarai” (budding flower, about toblossom) in thriuvAimozhi 7-10-1 and as “sadhaika rUparUpAya” (having unchanging form) in SrI vishNu purANam. Even as periya pirAtti is constantly enjoying his beautiful form, she will not leave him even for a moment as mentioned in thiruvAimozhi 6-10-10 “iRaiyum agalagillEn”(cannot separate even for a moment). She will not feel satisfied even after seeing and
enjoying emperumAn for a very long time and will not leave him. Is it because she has no other alternative? No, it is because she cannot take her eyes off him and cannot move away from him and will continue to enjoy him.
Even while periya pirAttiyAr is like this
adikkOli gyAlaththAL–bhUmip pirAtti (bhUdhEvi), with lot of desire, got in to enjoyemperumAn.While periya pirAtti enjoys only emperumAn, bhUmip pirAtti enjoys both emperumAn and periya pirAtti. Consistent with this, she enters with lot of expectation. For periya pirAtti‟s eyes, the target is only emperumAn while for bhUmip pirAtti, since the target is double with the union of emperumAn and periya pirAtti, her longing is twice as much.
gyAlaththAL–epitome of patience.
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pinnum nalam purindhadhu enkolO–In a deep water body [lake or river or ocean] when anexpert in swimming struggles to stay afloat, the person in the shore should not enter that place and instead, plan to move away. periya pirAtti, unable to enjoy emperumAn fully, struggles but bhUmip pirAtti decides to enter the fray. When periya pirAtti, who is far superior to everyone else, herself struggles to enjoy emperumAn, bhUmip pirAtti, instead of moving away from the place, engages with emperumAn. What is the reason for this?
kOlaththAl illai kuRai–For the people in the world, the beauty will be such that even two peoplewill be one too many to enjoy that beauty. But emperumAn‟s beauty which is without any shortcoming is such that, unlike the former case, anyone who comes to him will immerse in it. The beauty of his divine form will attract even those who are on the shores. Even when her nose and ears were cut off, did not sUrpaNakA describe the beauty of rAma and lakshmaNa, as in SrI rAmAyaNam AraNya kANdam 19-14 “tharuNau rUpa sampannau” (they are young and beautiful)! Due to her ill thoughts, she went the wrong way. People will be caught in emperumAn‟s divine form in whatever state they are in. In samsAram, there isn‟t enough beauty for one person to enjoy another. Thus if there are many people, it leads to fight. However, in the case of emperumAn, his greatness is such that many people can enter the river [of emperumAn] to enjoy him. All that is required is a sense of longing to enjoy him.
We shall take up the 83rd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-82/
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83 – kuRaiyAga venjoRkaL
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In pAsuram 74, AzhwAr called himself as “perum thamizhan nallEn” (an expert in great thamizh arts), mentioning about his greatness and composed poems also [to prove his point]. Now, thinking of the union of emperumAn and pirAtti, he feels ashamed and says “am I attempting to sing about them! What a courageous act did I try to enact!” feeling repentence. Earlier, since he spoke about emperumAn who is greater than everyone else, he asked whether there is anyone who is equal to him. But since he has now seen emperumAn along with pirAtti, he says that he has not said anything appropriate to their greatness. nammAzhwAr too has mercifully mentioned in his thiruvAimozhi 3-1-
6 “pUvinmEl mAdhuvAzh mArvinAy ensolli yAn vAzhththuvanE” (Oh one who has SrImahAlakshmi, who stays on a lotus flower, residing in your chest! How can I praise you?). He feels ashamed that he attempted to sing about emperumAn after seeing his greatness. Now it appears to him that what he did earlier (in pAsuram 74) and his desire to obtain benefit from emperumAn are inappropriate.
Let us go through the pAsuram and its meanings:
kuRaiyAga venjoRkaL kURinEn kURi
maRaiyAngena uraiththa mAlai iRaiyEnum eeyungolenRE irundhEn enaippagalum
mAyan kaN senRa varam
Word by Word Meaning
maRai – vEdhas (sacred texts) Angu ena uraiththa mAlai – stating that emperumAn is like that (instead of like this)
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(I, with low level of intelligence)
kuRai Aga – having faults
vem soRkaL – with words which singe the eardrum kURinEn – I spoke kURi – apart from speaking (like that)
mAyan kaN senRa varam – with the mercy which is present in him iRaiyEnum – at least a little bit eeyum kol enRE – will give me (expecting the benefit)
enaip pagalum – for a long time
irundhEn – I am waiting
vyAkyAnam
kuRaiyAga venjoRkaL kURinEn kURi–AzhwArsays that these are the wrong actions that he haddone: I spoke in such a way that there will be faults. I spoke harsh words. I spoke
about emperumAn who is full in everything, with belittling words. On top of that, I spoke in such a cruel way that the ears of those who listened to those words would turn red.
kuRaiyAga–If a person sees an ocean, can he estimate its depth or the length of its shore?Looking at the greatness of emperumAn and his own lowliness, it appears to AzhwAr that his words were belittling.
vem soRkaL–I spoke in such a way thatemperumAn‟s divine mind would have felt hurt.
kURinEn– I spoke about something which I couldn‟t have seen. I spoke of a matter which cannot beestimated, in a way which was limiting it.
kURi–not only doing the above. With the knowledge that I had, I did not even repent for my act. Ifelt that the act that I had undertaken was correct.
maRai Angu ena uRaiththa mAlai–If the person who was spoken about by me were one whocould be forgotten, all that I had done would have been without any fault. But emperumAn, who was spoken about me, is such that whatever he utters becomes vEdha. He is such a supreme lord. muNdaka upanishath 2-1-4 says of emperumAn “vAgvivruthAScha vEdhA:” (whatever was uttered by him became vEdha); he is superior to everyone else. Alternatively, vEdhas which came to explain the true meanings would define him such that he cannot be estimated; he has such greatness. We can construe this as vEdhas saying that he is Angumeaning he is “like that”.
iRaiyEnum eeungol enRE irundhEn–even though none of whatever I had composed on himdeserved any present (gift), I waited in anticipation as to whether emperumAn would give some present for it. Not only did I say something with fault, but I was waiting for being complimented for it!
enaip pagalum–for a very long time
mAyankaN senRa varam–the grace which was present in that wondrousemperumAn.
iRaiyEnum eeyungol enRE irundhEn–after seeing the way he was giving gifts to those who sangabout him earlier, I was also expectantly waiting whether he would not gift me anything.
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Will this AzhwAr sing a hymn for getting a benefit? Even though he did not sing the hymns for a benefit, if emperumAn looks at him and graces him with his eyes, AzhwAr would treat that as a benefit for his svarUpam (basic nature).
senRa varam–we can construe this as meaning thatAzhwArwas waiting in anticipation as towhether emperumAn would grant the boon at least a little bit.
We shall take up the 84th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-83/
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84 – varam karudhith thannai
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AzhwAr says that let other things remain as they are. The matter which is very delicious for me is only this (emperumAn). He gives out the reason for his not moving away from emperumAn. After seeing the way emperumAn gave himself for one devotee, prahlAdha, he felt his fear leaving him and he enjoys emperumAn as “he is ours”.
Let us go through the pAsuram and its meanings:
varam karudhith thannai vaNangAdha vanmai
uram karudhi mUrkkaththavanai naram kalandha
singamAyk kINda thiruvan adiyiNaiyE angaNmA gyAlaththu amudhu
Word by Word Meaning
varam karudhi – keeping the boons (granted by dhEvas, celestial entities) in mind thannai vaNangAdha – not bowing down to him (emperumAn)
vanmai uram karudhi – thinking about (his) strength of boons and physical strength mUrkkaththavanai – iraNiyan (hiraNyakashyap) who was arrogant
naram kalandha singamAyk kINda – breaking him, taking the form of narasimha (face of lion with
body of human) thiruvan – the beautiful
adi iNaiyE – the two divine feet
am kaN mA gyAlaththu – in this expansive beautiful place amudhu – (sweet) nectar
vyAkyAnam
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varam karudhi–iraNiyan had thought too great of the boons that he had obtained from otherdhEvathAs. Just as a person would trust a boat with a hole in it, he was trusting those boons.
thannai vaNangAdha vanmai–he was of the opinion that he would not bow down to thesarvESvara, who is the causative factor for those dhEvathAs too. iraNiyan had the same behaviour as rAvaNa who said in SrI rAmAyaNam yudhdha kANdam 36-11 “dhvidhA bhajyEyamapyEvam na namEyanthu kaSyachith” (even if broken into two, I will not bow down before anybody).
uram karudhi–being vain due to his haughtiness; being egoistic
Ukkaththavanai–one who felt proud because of the strength of his boons and his shoulders; onewho is egoistic. Ukkam refers to a state of being. If the text is considered as mUrkkaththavanai the meaning will change to – one who is arrogant and stubborn.
naram kalandha singamAyk kINda–iraNiyan had taken a boon that he should not be killed byanything which had been created until then. Hence emperumAn took a form which was a combination of lion and human being, narasimha, a form which had not been created until then and eliminated him. He incarnated combining both lion and human.
naram kalandha singam–like a mixture of concentrated milk and sugar or a mixture of milk andhoney, emperumAn took incarnation as a combination of lion and human. If he had taken a form of only lion or man, he would have had to be pushed out.
thiruvan–AzhwArsays that even if emperumAn had combined two forms which were incompatiblewith each other, he had total radiance about him. He says that emperumAn was like SrImath [refers to mahAlakshmi being always with emperumAn]. Haven‟t nAnmugan thiruvandhAdhi 22 “azhagiyAn thane ariyuruvam thAnE” (even if he has the form of lion, he is beautiful) and SrI vishNu sahasranAmam says “nArasimhavapu: SrImAn” (he is lion and human forms put together and has the support of mahAlakshmi) conveyed the same meaning!
adiyiNaiyE–his two divine feet, which complement each other.
angaN mA gyAlaththu amudhu–AzhwArsays thatemperumAnis the nectar consumed on thebeautiful, expansive earth. The nectar which is to be enjoyed in paramapadham(SrIvaikuNtam) is available to be enjoyed on this earth itself, he says.
thiruvan–one who is withpirAtti (SrI mahAlakshmi). Isn‟tthe reason for removing the enemies offollowers, to please the mother of such followers! Just as it is mentioned in SrI rAmAyaNam AraNya kANdam 30-39 “tham dhrushtva SathruhanthAram maharshINAm sukhAvaham babhUva hrushtA vaidhEhi bhArthAram parishasvajE” (after seeing SrI rAma who annihilated the enemies and gave comfort to the sages, sIthA felt that she existed; she was joyous; she embraced him, her husband, tightly), did not sIthAp pirAtti become happy because the demons were eliminated and hence hugged him! Thus AzhwAr says of emperumAn as thiruvan because he killed iraNiyan.
angaNmA gyAlam–since the earth was apt for emperumAn to take incarnation,AzhwArcalls itas angaNmAgyAlam (beautiful, expansive world).
We shall take up the 85th pAsuram next.
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Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-84/
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85 – amudhenRum thEnenRum
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avathArikai
Even as AzhwAr is enjoying the delicious experience of emperumAn, he says that he strung a garland of words, which was like nectar, and worshipped him.
Let us go through the pAsuram and its meanings:
amudhenRum thEnenRum AzhiyAnenRum
amudhanRu koNdugandhAn enRum amudhanna
sonmAlai Eththith thozhudhEn solappatta nanmAlai Eththi navinRu
Word by Word Meaning
amudhu enRum – that he [emperumAn] is like nectar thEn enRum – that he is like honey
AzhiyAn enRum – that he has the divine disc [chakrAyudham]
anRu amdhu koNdu ugandhAn enRum – that he had, in previous time, (churned the ocean and) gave nectar (to dhEvas) and was happy
Eththi – worshipping (him) solappatta – mentioned (like these in SAsthras, the sacred texts)
nal mAlai – the very great emperumAn
amudhu anna sol mAlai – with these pAsurams (hymns) which are like nectar Eththi navinRu thozhudhEn – worshipped him, praising him many times
vyAkyAnam
amudhu enRum– just as it is mentioned in thaiththirIya upanishath “rasO vai sa:” (he is verysweet) emperumAn is like nectar.
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thEn enRum–rig maNdalam 1-21-154 says “vishNO: padhE paramE madhva uthsa:”(honeyflows from the supremely divine feet of SrI vishNu)
AzhiyAn enRum–emperumAnhas the very sweet chakrAyudham (divine disc) capable ofannihilating enemies.
amudhenRum thEnenRum AzhiyAn enRum–it appears that the wordchakrAyudhamis verymuch like the words nectar and honey [in being sweet to followers since their enemies are annihilated].
amudhu anRu koNdu ugandhAn enRum–when dhEvas, the celestial entities, out of fear fromasuras, the demonic entities, sought refuge under emperumAn, he churned the ocean and offered nectar to the dhEvas, who always seek only other benefits. He is one who goes in search of what the dhEvas want, which is the lowly nectar, when they did not want him, who is far sweeter than that nectar.
ugandhAn–He was not angry that the dhEvas did not ask for him but wanted only nectar. He washappy that they came to him for seeking the other benefits too. When people come to him seeking aiSvaryam (wealth), kaivalyam (soul enjoying itself infinitely, instead of carrying out service to emperumAn) etc, isn‟t he the one who celebrates these acts [of people coming to him for other benefits too] as mentioned by him in bhagavath gIthA 7-18 “udhArA: sarva Evai thE” (they are all magnanimous persons, who come to me for alms)!
amudhanna sonmAlai Eththith thozhudhEn–apart fromemperumAnwho is like nectar and thenectar of dhEvas‟, the nectar for AzhwAr is the word spoken about emperumAn.
sonmAlai–this word [about emperumAn] itself is the special nectar forAzhwAras bothemperumAn and the nectar of dhEvas‟ have faults. Since emperumAn has all sweetness within himself, he is termed as nectar. Since AzhwAr‟s word contains emperumAn within itself, he says that his word is nectar.
Eththith thozhudhEn–after praising him with such unbounded sweet words,AzhwArsays that hefell at the divine feet of emperumAn getting rid of his possessive qualities. He says that it is not that he composed poems on emperumAn knowingly. He merely praised emperumAn and worshipped him. The praised words became a poem, due to emperumAn‟s mercy. As mentioned in authentic texts, “yasmin akruthrimagirAm gathirEkakaNtA:” (in whom all the faultless words coalesce with one voice), all authentic sources celebrate emperumAn; they celebrate emperumAn who is superior to everyone else; emperumAn who is the meaning for all words; emperumAn who is praised as in jithanthE SlOkam 1-9 “vachasAm vAchyamuththamam” (he is the greatest meaning for all words).
Eththi navinRu–I worshipped him with lot of affection; I worshipped him such that my involvementwas explicit in my praise. I worshipped him with a garland of fine words.
We shall take up the 86th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/01/irandam-thiruvandhadhi-85/
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86 – navinRuraiththa nAvalargaL
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AzhwAr is asking whether those who got to see emperumAn through their own efforts, by observing other means, could equal him who got to see emperumAn through his mercy. To reach emperumAn who does not have anyone superior to him or even equalling him, shouldn‟t one follow a means which is like emperumAn himself – without anything superior or equal to it? (is there any such means other than emperumAn‟s mercy!) AzhwAr says that when compared to the benefit that he had obtained through emperumAn‟s mercy, those who had attained emperumAn before him have not got anything.
Let us go through the pAsuram and its meanings:
navinRuraiththa nAvalargaL nANmalar koNdu AngE payinRadhanAl peRRa payan enkol payinRAr tham meyththavaththAl kANbariya mEgamaNivaNNanai yAn eththvaththAl kANbankol inRu
Word by Word Meaning
navinRu uraiththa – (through other means, reciting) emperumAn‟s divine names for a long time nAvalargaL – poets
nAL malar koNdu – taking flowers which had just then blossomed AngE payinRu – approaching that emperumAn closely
adhanAl peRRa payan enkol – what is the benefit (that they had) thus obtained?
payinRAr tham – those who carry out efforts through other means [than emperumAn‟s mercy] mey thavaththAl – the penance that they carry out with their physical bodies
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kANbariya – one who is impossible to see
mEga maNivaNNanai – emperumAn who has the complexion of cloud and blue coloured gem yAn – adiyEn (the servitor, I)
inRu – now eththavaththAl kol kANban – with which penance will I see?
vyAkyAnam
navinRu uraiththu–recitingemperumAn‟s divine names repeatedly, with lot of involvement
nAvalargaL–entities such as brahmA et al, who desire other benefits
nAL malar koNdu–taking objects such as freshly blossomed flowers; taking good flowers
AngE payinRadhanAl peRRa payan enkol–what benefits did such people get after attainingemperumAn? The benefit which a person obtains with his own efforts is not a benefit at all.
payinRAr tham–those who carry out means with their own efforts, i.e. those whoattain emperumAn this way.
meyththavaththAl–through the penance that they carry out by subjecting their physical bodies topain
kANbariya mEga maNivaNNanai–emperumAn, who is difficult to see through their own efforts,who is having the complexion of cloud and blue coloured gems, who has a divine form which removes the fatigue of those who see him
yAn eththavaththAl kANban kol inRu–what penance did I, a very lowly entity, carry out and seehim? I saw him because he chose to show himself to me. It is only this much and nothing
else. AzhwAr says that despite not carrying out any effort, he was able to see emperumAn because of his natural grace. Just as nammAzhwAr said of himself that there is none like him as in thiruvAimozhi 4-5-8 “yAr nigar agal vAnaththE” (who, in SrIvaikuNtam, can equal me?) and as
in thiruvAimozhi 4-5-9 “vAnak kOnaik kavisolla vallERku ini mARu uNdO” (is there anyone who can substitute me in singing paeans on emperumAn?), this AzhwAr too is asking if there is anyone who is his equal.
kANban kol inRu–unless I had known yesterday that I am going to see emperumAn today, howcould I find a reason for this? He says that he got to see emperumAn who is causeless, only with the sheer grace of emperumAn.
We shall move on to the 87th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-86/
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87 – inRavaRiginREn allEn
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When AzhwAr was asked as to what is the greatness of the benefit that he attained, he says “don‟t think that I attained this benefit only today. Right from the time that I was in the womb, I have known my nature of servitude to emperumAn and have been enjoying him“.
Let us go through the pAsuram and its meanings:
inRAvaRiginREn allEn iru nilaththaich
chenRAngu adippaduththa sEvadiyai anRu
karukkOttiyuL kidandhu kai thozhudhEn kaNdEn thirukkOtti endhai thiRam
Word by Word Meaning
anRu karukkOttiyuL kidandhu – lying inside the womb, earlier thirukkOtti endhai thiRam – the nature of thirukkOttiyUr perumAn kaNdEn – I had the fortune to enjoy kai thozhudhEn – (as a consequence of that experience) I worshipped with folded hands
Hence, irunilaththai – this expansive mass of land [earth]
Angu senRu aLandha thiru adiyai – (during the time of thrivikrama avathAram) the divine foot which spread out, on its own, to various places and measured them
inRA aRiginREn allEn – it is not that I knew about it only today (I have not forgotten it right from my days of being in the womb)
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vyAkyAnam
inRA aRiginREn allEn–am I knowing something new? I am not starting to know this just now. Ihad received his [emperumAn‟s] grace earlier itself.
iru nilaththaich chenRu AngaLandha thiruvadiyai–not that someone prayed him to do it, butemperumAn went on his own and measured this expansive earth. Did the earth go to the place where he wanted to measure? No; did he not go to where the earth was and measure it!
anRu–much earlier, when no one had the qualification to observe any means, he went on his ownand measured it.
karukkOttiyuL kidandhu kai thozhudhEn kaNdEn–I saw [emperumAn] even when I was insidethe womb.
kaNdEn kai thozhudhEn–in order to manifest the experience that I enjoyed I involved in servitudesuch as joining the palms together (anjali). nammAzhwAr has also mercifully mentioned
in thiruvAimozhi 2-3-3 “aRiyAk kAlaththuLLE adimaikkaN anbu seyviththu” (even when I was ignorant, you created the craving desire in me for carrying out service to you). The rushis of
dhaNdakAraNya said of themselves in SrI rAmAyaNam AraNya kANdam 1-21 “garbhabhUdhAsthapOdhanA:” (even while residing inside the womb, we adopted penance as
wealth). Just as it is mentioned in mahAbhAratham SAnthi parvam 358-73 “jAyamAnam hi purusham
yam paSyEth madhusUdhana: sAthvikas sathu vigyEya: sa vai mOkshArtha chinthaka:” (it is to be known that that AthmA who is blessed by madhusUdhana even as he is born, is the one
with sathvaguNa (noble qualities); it is he who thinks about attaining SrIvaikuNtam), emperumAn graced me even while I was in the womb.
thirukkOtti endhai–the one who has taken residence in thirukkOttiyUr (one of the divine abodes ofemperumAn) saw my pitiable state and blessed me.
thirukkOtti endhai–while I saw emperumAn‟s greatness in SrIvaikuNtam, I saw his simplicity(easily approachable quality) in thirukkOttiyUr. At the very first sight itself, I saw his completeness in archAvathAram (emperumAn‟s incarnation in deity form).
endhai thiRam–I saw the qualities ofemperumAnwho is my Lord.
We shall go on to the 88th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-87/
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88 – thiRambiRRu iniyaRindhEn
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avathArikai
AzhwAr says that emperumAn gives himself only to those who he blesses and takes under him and not to others.
Let us go through the pAsuram and its meanings:
thiRambiRRu iniyaRindhEn thennarangaththu endhai thiRambA vazhi senRArkku allAl thiRambAch chedinaragai nIkkith thAm selvadhan mun vAnOr kadi nagara vAsal kadhavu
Word by Word Meaning
then arangaththu endhai – my swAmy (Lord) who is reclining in the beautiful temple [SrIrangam temple]
thiRambA vazhi – in the path from where one cannot fail
(keeping him as the means to attain him)
senRarkku allAl – except for those people
(for the others)
thAm – on their own
thiRambA sedi naragai nIkki – trying to sever themselves from the terrible hell called samsAram (materialistic realm) which is like an unseverable bush selvadhan mun – before they could go
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vAnOr – nithyasUris (permanent dwellers of SrIvaikuNtam)
kadi – having well fortified nagaram – the city of SrIvaikuNtam
vAsal kadhavu – the entrance door thiRambiRRu – will close
ini ArindhEn – I know now.
vyAkyAnam
thiRambiRRu–for those who thought that they would get on their own efforts, it did not fructify.
ini aRindhEn–I know now.
thennarangaththu endhai–kaNNabirAn (krishNa) told arjuna in SrI bhagavath gIthA 18-66 “mAmEkam SaraNam vraja” (hold on to me as the means). He said “leaving aside various means which are insentient, hold on to me who is paramachEthana (supremely sentient) and who is trying to attain you”. Those words were spoken to one arjuna at one point of time. periya perumAL (SrIranganAtha, who is dwelling in the SrIrangam temple), tells at all times “mAm Ekam SaraNam vraja” The word mAm refers to the simplicity of emperumAn. The simplicity found in periya perumAL is far greater than that found in krishNa. periya perumAL‟s simplicity will make the simplicity of krishNa to run for life. ANdAL has mercifully stated in nAchchiyAr thirumozhi 11-10 “semmaiyudaiya thiruvarangar” (SrIranganAthar who acts in unison through his thoughts, speech and actions) and in nAchchiyAr thirumozhi 11-3 “sengOludaiya thiruvarangachchelvanAr” (SrIranganAthar who rules both materialistic and spiritualistic realms with a spectre in his hand). Even to reach SrIvaikuNtam, he [emperumAn] has to decide first.
thiRambA vazhi senRArkku allAl–other than those who hold on to him as the means
thiRambA vazhi–the means which will never fail. In other words, the way which was determined inSrI bhagavath gIthA 18-66 “mAm Ekam” (he is the only way). Unlike the other forms
of emperumAn (para, vyUha and vibhava which are approachable only to nithya-mukthars (eternally free and liberated ones respectively), mukthaprAyars (those who are at par with liberated ones) and the fortunate ones), archAvatharam is easily accessible to everyone. It can also be construed as – attaining other dhEvathAs is the wrong path and attaining emperumAn is the way which will not fail.
thiRambAchchedi naragai–the hellish place (materialistic realm) which was made that way bypeople themselves, from which escaping is impossible.
thiRambA–the hell from which one cannot escape. The place which will remain despiteexperiencing it for a long time.
nIkkith thAm selvadhan mun–even for those who can escape this.
But, before that
thAn selvadhan mun–thischEthana (sentient entity)who isomniscient and omnipotentis unableto cross this simple hurdle! (in other words, is it possible for the chEthana who is ignorant and incapable, to cross this hurdle?) The opinion here is that the time that he had spent carrying out
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sinful activities has been without any beginning, hence he does not have enough time to cross this samsAram.
vAnOr kadi nagara vAsal kadhavu–the door to SrivikuNtam which is fortified by the presence of
nithyasUris. kadi refers to protection. Hasn‟t emperumAn himself said in varAha charama SlOkam “nayAmi paramAm gathim” (I will take you to a great status)! Instead of attaining him by not shunning
him when he comes to help us, how sad it is that one loses the opportunity by attempting to attain him through one‟s own efforts by destroying one‟s own svarUpam (basic nature)!
kadi nagaram–kadi can also refer to fragrance, in which case the meaning will change toSrIvaikuNtam which is sweet.
AzhwAr says that he learnt that he somehow escaped from this predicament. Attaining him through his mercy is the best. When emperumAn is attempting to attain the chEthana, the chEthana making efforts to attain him and losing him through such activities is very lowly. There are people who lose him because they are inimical to him. There are also people who lose him, despite being favourable to him, by attempting to reach him on their own as stated previously. Thus there are two types of people who lose him.
We shall move on to the 89th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-88/
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89 – kadhavikkadham siRandha
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emperumAn asks AzhwAr “Have I helped anyone who has held on to me, for you to say like this?” to which AzhwAr responds “Haven‟t you done so?”. AzhwAr says how the karmas (deeds, both good and bad) of those who hold on to him disappear. He tells about the way emperumAn carries out activities for his followers and how he removes their enemies.
Let us go through the pAsuram and its meanings:
kadhavikkadham siRandha kanjanai mun kAyndhu Adhavip pOr yAnai osiththu padhaviyAy pANiyAl nIrERRup paNdorukAl mAvaliyai mANiyAy koNdilaiyE maN
Word by Word Meaning
kadham siRandha – very angry
kanjanai – kamsa mun kadhavik kAyndhu – getting angry with him in his presence
poR yAnai – the elephant kuvalayApidam which came to fight with him [krishNa] adhavi – controlling it
osiththu – breaking its tusks
paNdu oru kAl – once upon a time padhaviyAy – having the quality of gentleness
mANiyAy – as a brahmachAri (bachelor) mAvaliyai – king mahAbali
pANiyAl – with hand
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nIr ERRu – taking water as indication of accepting alms maN koNdilaiyE – did you not obtain earth?
vyAkyAnam
kadham siRandha kanjanai–kamsa who was very angry
kadhavi mun kAyndhu–like spitting fire
mun kAyndhu–doing to himself what he wanted to do (i.e. while kamsa wanted to kill krishNa,krishNa killed kamsa)
Or
kadhavi–getting angry
kadham siRandhu–it can be said that the anger itself appeared to be beautiful
adhavip pOr yAnai osiththu–breaking the tusks of the elephant, incapacitating it. krishNa keptdodging the elephant and drove it such that the elephant became tired and he pulled out its tusks without any effort. This was done to help vasudhEva and dhEvaki.
padhaviyAy–being very simple. Since you [emperumAn], despite having so much strength, saw agood quality in mahAbali. Alternatively the word padhaviyAy can be construed as – unlike killing kamsan, emperumAn honourably let mahAbali to live.
pANiyAl–with the hand which had only given to others all along
nIr ERRu–getting very joyous at getting back his possession of the worlds as if it is somethingwhich he could never get
paNdoru kAl mANiyAyk koNdilaiyE maN–did you accept it as a gift such that your wealth(greatness) showed? Did you not accept the gift as a bachelor, manifesting the quality of seeking alms! It appeared as if your hands had got scarred by accepting alms continuously. Even
as emperumAn left SrIvaikuNtam for his incarnation as vAmana, he kept thinking about seeking alms.
pANiyAl nIrERRup paNdorukAl mAvaliyai mANiyAyk koNidilaiyE maN–with the hand whichyou had used only for giving to others, you accepted the water which mahAbali offered [as a sign of giving what emperumAn sought]. Once upon a time when mahAbali had vowed only to give, did you not obtain earth as alms with the hands which had got scarred by accepting alms? AzhwAr is asking whether he did not put an end to the enemy of indhra who had attained him.
We shall take up the 90th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-89/
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90 – maNNulagam ALEnE
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emperumAn asks AzhwAr “you are saying that I have killed kamsan; I have killed kuvalayApIdam etc. You are only talking about my activities. What is it that you want? Say that.”. AzhwAr says “Have I not received all the benefits!”.
Let us go through the pAsuram and its meanings:
maNNulagam ALEnE vAnavarkkum vAnavanAy
viNNulagam thannagaththu mEvEnE naNNith
thirumAlaich chengaN adiyAnai engaL perumAnaik kai thozhudha pin
Word by Word Meaning
thirumAlai – the swAmy (lord) of pirAtti (SrI mahAlakshmi) sem kaN – having divine eyes like reddish lotus nediyAnai – the supreme being engaL perumAnai – emperumAn
naNNi – approaching
kai thozhudha pin – after worshipping him with joined palms
maN ulagam ALEnE – can I not administer this leelA vibhUthi (materialistic realm) under my control! vAnavarkkum vAnavanAy – being the head of nithyasUris (permanent dwellers of SrIvaikuNtam) viN ulagam than agaththu – all places in SrIvaikuNtam mEvEnE – will I not enjoy great joy, comfortably!
vyAkyAnam
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mannulagam ALEnE–if one takes a step towards emperumAn, is ruling the earth a great task? Have I notgot that too!
vAnavarkkum vAnavanAy viNNulagam thannagaththu mEvEnE–is being the head of nithyasUris andbeing in SrIvaikuNtam a great task? Have I not got that too!
vAnavarkkum vAnavanAy–I will be as much greater than nithyasUris as nithyasUris are greater thansamsAris.
mEvEnE–just as SrI rAma gave his sandals to SrI bharathAzhwAn and asked him to look after the kingdom,I too got SrIvaikuNtam! Will SrIvaikuNtanAtha not give his divine feet and grace us to be like him! Just
as nammAzhwAr had mercifully stated in thiruvAimozhi 4-3-11 “vaiyam manni vIRRirundhu viNNumALvar maNNUdE”, will emperumAn not make the two vibhUthis (nithya vibhUthi and leelA vibhUthi) mine! hanuman had mentioned in SrI rAmAyaNam yudhdha kANdam 116-24 “arthaScha mayA prApthA dhEvarAjyAdhayO guNA: hatha Sathrum vijayinam rAmam paSyAmi susthitham” (after seeing the victorious SrI rAma who had annihilated the enemies, all great things including the world of dhEvas have been obtained by me). In the same way AzhwAr too mentions that he has got both vibhUthis.
vAnavarkkum vAnavanAy–for the wordvAnavarinstead of nithyasUris, one can also construe dhEvassuch as brahmA et al and we can consider the meaning as AzhwAr saying that he got all the wealth such as brahmA et al.
thirumAlaich chengaN nediyAnai engaL perumAnaik kai thozhudha pin–After
approaching emperumAn, who is the consort of SrI mahAlakshmi, emperumAn who has the quality of motherly forbearance and emperumAn who is our Lord, and worshipping him with joined palms, is there any shortcoming in happiness and mOksham (SrIvaikuNtam)? Aren’t all these things present in emperumAn himself?
thirumAlai–did I approach brahmAchAri (celibate)emperumAn? Did I not approachthirumAL(consort ofSrI mahAlakshmi)?
sem kaN nediyAnai–one who looks at those who worship him with lot of affection. Is emperumAn not of thetype mentioned in mahAbhAratham uththara parvam 47-22 “gOvindhEthi yadhAgrandhath krishNa mAm dhUravAsinam ruNam pravrudhdhamiva mE hrudhayAnnApasarpathi” (the calling out of dhraupadhi from afar towards me did not leave my heart and was like a debt which kept increasing with interest over interest)!
engaL perumAnai–did I attain a place which is not apt for me? Did I not approachemperumAnwho is verymuch related to me! Just as it is mentioned in SaraNagathi gadhyam “asman swAmin”, is he not our swAmy (lord)?
kai thozhudha pin– isn’t it true that both the vibhUthis become ours after worshipping him with joinedpalms!
We will take up the 91st pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-90/
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91 – pinnAl arunaragam
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AzhwAr says that once a person has subordinated himself to prakruthi (primordial matter; here it refers to samsAram, the materialistic realm), it is not possible to avoid narakam (hell) once the AthmA leaves the body. Hence he tells us to make an effort to worship emperumAn. He says, keep your head on the divine feet of emperumAn and your feet on the head of yama.
Let us go through the pAsuram and its meanings:
pinnAl arunaragam sErAmal pEdhuRuvIr munnAl vaNanga muyalminO pannUl aLandhAnaik kArkkadal sUzh gyAlaththai ellAm
aLandhAn avan sEvadi
Word by Word Meaning
pinnAl – after the body falls down
aru naragam – the cruel hell sErAmal – how to prevent from reaching there
pEdhuRuvIr – Oh people, who are bewildered! pal nUl – in different types of SAsthras (sacred texts)
aLandhAnai – one who has been affirmed
kAr kadal sUzh gyAlaththai ellAm aLandhAn avan – emperumAn who measured all the earth which is surrounded by dark oceans
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sEvadi – the fresh divine feet
munnAl – now itself vaNanga – to worship
muyalmin – make an effort
vyAkyAnam
pinnAl aru naragam sErAmal pEdhuRuvIr–naragam (hell) is waiting to cause suffering once thesoul leaves the body. This world is already giving sorrows.
pEdhuRuvIr–Oh people who are indulging in evil deeds, ignorant of the impending sorrow, andnow being bewildered out of repentance!
munnAl vaNanga muyalminO–you cannot postpone this any further. You have to do itimmediately. First worship emperumAn and then carry on with any other work. Instead of giving excuses such as “We are children; we can do it later; we are young, what is the urgency now? we have become old, what is the use of doing it now?”, take a moment, decide, and even if it leads to a fracture of your limbs, go and fall at the feet of emperumAn. Just as vibhIshaNa hurriedly went, as mentioned in SrI rAmAyaNam yudhdha kANdam 17-1 “AjagAma muhUrthEna yathra rAmas sa lakshmaNa:” (he hurriedly reached the place where SrI rAma and lakshmaNa were together), go immediately and fall at the divine feet of emperumAn.
Is there any authentic source of information to reach him like this?
pannUl aLandhAnai–he is confirmed in many sacred texts as the supreme being. He is attemptedto be known through the collection of words. Has it not been said in SrI bhagavath gIthA 15-
15 “vEdhaiScha sarvairahamEva vEdhya:” (only I am known through all the vEdhas (sacred texts)) and in yajur AraNya 3-11 “sarvE vEdhA: yathraikam bhavanthi” (in whom all the vEdhas confluence together)!
kAr kadal sUzh gyAlaththai ellAm–all the earth surrounded by dark coloured ocean.
gyAlaththai ellAm aLandhAn–There is no need to search for vEdhas to know that he is the lord ofall the worlds. It can be known from the fact that he is ruling all these worlds.
aLandhAn– because you were asked to attempt [to fall at this feet], don‟t wonder whether it shouldbe done; do it. Since he did not shun anyone when he measured the worlds, not shunning [him] is what is required now also.
sEvadi–just as an infant seeks the bosom of its mother, go and worship his divine feet. Is itrequired to pay for mother‟s milk? Drinking mother‟s milk itself is the wage for the mother. Otherwise, will not the relationship between the mother and the infant become false?
pEdhuRuvIr–Is there any point in being fearful now, after carrying out all the sinful deeds?
We shall take up the 92nd pAsuram next.
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Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-91/
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92 – adiyAL mun
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avathArikai
AzhwAr says that if we attain him, we will get all the benefits. He says that we have to attain him not only for not going to hell [as mentioned in the previous pAsuram], but also for getting desired benefits.
Let us go through the pAsuram and its meanings:
adiyAl mun kanjanaich cheRRu amarar Eththum
padiyAn kodi mEl puL koNdAn nediyAn than
nAmamE EththumingaL EththinAl thAm vEndum kAmamE kAttum kadidhu
Word by Word Meanimg
mun – before (kamsa could harm him) adiyAl – with his divine feet
kanjanai – kamsa seRRu – killed him by kicking
amarar Eththum padiyAn – one who is worshipped by dhEvas kodi mEl puL koNdAn – one who has garuda on his flag nediyAN than – sarvESvaran who has a deep memory namamE – reciting his divine names EththumingaL – worship him
EththinAl – if (you) worship him like this
thAm vENdum kAmam – the benefit that one desires
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kadidhu – quickly
kAttum – (the divine names will) grant
vyAkyAnam
adiyAl–emperumAnstamped on kamsa‟s chest with his divine feet.
adiyAl–he jumped on kamsa with his beautiful, divine feet. He had to keep his divine feet on hisenemy kamsa when he should have kept them elsewhere [refers to keeping them on soft, fragrant lotus flower].
mun kanjanaich cheRRu–he sought out kamsa who wanted to cheat him and did to him whatkamsa wanted to do to him [i.e. killed him].
amamrar Eththum padiyAn–since kamsa was killed, dhEvas such as brahmA et al were veryhappy that they had got back their tenements and praised emperumAn. Weren‟t they the ones who lost their possessions because of kamsa!
kodi mEl puL koNdAn–he has a flag only for protecting others.
kodi mEl puL koNdAn–he is said to haveperiya thiruvadi(garuda) on his flag.
Isn‟t emperumAn the one who has a unique identification for himself with one who came and attained him!
nediyAn than nAmamE EththumingaL–recite the divine names of one who has a deep memoryand who will not ever forget us even if we recite his names just once and forget. Isn‟t he the one who said in mahAbhAratham uththara kANdam 47-22 “gOvindhEthi yadhAgrandhath krishNa mAm dhUravAsinam ruNam pravrudhdhamivamE hrudhayAnnApasarppathi” (the cry-out of dhraupadhi when she called “gOvindha!” when I was very far away, has not left my heart even after so many years, and remains as interest on interest for a debt taken)! nediyAn can also mean supreme being.
EththinAL thAm vENdum kAmamE kAttum kadidhu–it will grant you all your wishes. It will giveyou everything including removing your hurdles, wealth, kaivalyam (soul enjoying itself) and emperumAn himself .
kadidhu–unlike worshipping other deities where the benefit will come much delayed, here thebenefit will be granted immediately. kadidhu could also mean ”worship him immediately”.
We shall take up the 93rd pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-92/
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93 – kadidhu kodunaragam
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avathArikai
AzhwAr tells us that before we attain hell we should worship emperumAn who has unlimited sweetness and who removes our enemies.
Let us go through the pAsuram and its meanings:
kadidhu kodunaragam piRkAlum seygai
kodidhenRadhu kUdA munnam vadisangam
koNdAnaik kUndhal vAy kINdAnaik kongai nanju uNdAnai EththuminO uRRu
Word by Word Meaning
kodu naragam – the cruel hell
kadidhu – will be so horrible that we cannot even see it piRkAlum – on top of that
seygai – the activities (of yama and his followers there) kodidhu – cannot be borne
enRu – knowing thus adhu kUdA munnam – before that event happens [to us]
vadi sangam koNdAnai – one who has the sharp conch in his divine hand
kUndhal vAy kINdAnai – one who destroyed the demon kESi by tearing apart his mouth kongai nanju uNdAnai – emperumAn who drank the poison from the bosom (of demon pUthanA)
uRRu – attain him eththumin – worship him
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vyAkyAnam
kadidhu kodu naragam–the cruel hell will be horrible even to look at.
piRkAlum seygai kodidhu–the activities there will be even more horrible. The followers of yamawill indulge in activities such as throwing people in a river of blood, throwing them over grass which will be sharper than sword etc.
piRkAlum seygai kodidhu–more than seeing hell, seeing their activities there will be even more horrible. Their [followers of yama] grotesque forms will be terrible to look at. piRkAlummeans on top of that. Have the cruelties in hell not been mentioned in periyAzhwAr thirumozhi 4-5-7
“thennavanthamar seppamilAdhAr sEvadhakkuvAr pOlap pugundhu pinnum vankayiRRAl piNiththeRRip pin munnAga izhuppadhan munnam” (the followers of yama, who do not have any
finesse in their actions, will drive the soul as if they are driving oxen; they will drag the soul upside
down with their ropes)!
kodidhenRu–thinking that as being very cruel
adhu kUdA munnam–before reaching that place [hell]
vadi sangam koNdAnai–one who has the sharp SrI pAnchajanyam (divine conch) on his divinehand. Do we need to talk about its sharpness since it is a weapon! Or, if we take the sound emanating from the conch as referring to its sharpness, then we can say that this talks about the greatness of conch whose sound can kill the enemies. Has it not been mentioned in SrI bhagavath gIthA 1-19 “sa ghOshO dhArthrAshtrANAm hrudhayAni vyadhArayath” (the sound of krishNa‟s conch tore the hearts of dhrutharAshtra‟s sons). Or, we can construe that the word vadi also refers to its beauty. In other words, one who has the beautiful conch in his divine hand.
kUndhal vAy kINdAnai–one who tore the mouth of the demon kESi who came in the form of ahorse. Horse is referred to us kUndhalmA [animal with hair]. Since horse has hair on the nape of its neck, it is referred to as kUndhal.
kongai nanju uNdAnai–one who killed pUthanA.emperumAnkilled kESi in later years while hekilled pUthanA as an infant. Isn‟t destroying enemies a natural act for him!
EththuminO uRRu–think of him through your heart and praise him with your mouth. After knowingthat hell is horrible, if you worship him who removes enemies, he will remove the hurdle „hell‟ for us.
kadidhu kodu naragam– wasn‟t even dharmaputhra [yudhishtra] bewildered after seeing hell!
We shall move on to the 94th pAsuram. Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-93/
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94 – uRRu vaNangi
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avathArikai
AzhwAr says “Haven‟t you seen how my heart worships emperumAn! You also worship like that”. He implores us to attain emperumAn who protects the world and who has unlimited sweetness. Just as the elders carry out worship first and then ask the children to worship, and just as the elders carry out activities such as sandhyAvandhanam and tell others to do likewise, AzhwAr demonstrates worshipping emperumAn.
Let us go through the pAsuram and its meanings:
uRRu vaNangith thozhumin ulagEzhum muRRum vizhungum mugilvaNNan paRRip
porundhAdhAn mArvidandhu pUmpAdagaththuL
irundhAnai Eththumen nenju
Word by Word Meanimg
ulagu Ezhum muRRum vizhungum – swallowing all the worlds without leaving out anything (so that deluge cannot destroy them) mugilvaNNan – one who has the complexion of cloud
porundhAdhAn – iraNiyan (hiraNyakashyap) who was not a match for him paRRi – catching hold of him
pUmpAdagaththuL irundhAnai – emperumAn who is sitting in the beautiful divine abode of thiruppAdagam
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en nenju – my heart
Eththum – will worship
(You also, like this)
uRRu vaNangith thozhumin – hold on to him, worship him and attain him (without leaving him)
vyAkyAnam
uRRu–approaching; instead of saying that we do are not qualified and leaving him, approach him.
vaNangith thozhumin–fall at his divine feet without having any ego. Fall at his divine feet and holdon to him.
ulagEzhum muRRum vizhungum mugilvaNNan–ensuring that worlds such as earth do not goseparately, keeping them in his divine stomach and protecting everyone because of the danger [of deluge]
mugil vaNNan–just as clouds let out rain without any distinction, irrespective of whether the placewhere it rains is land or sea [i.e. raining everywhere], emperumAn also protects everyone without making any distinction. Just as a mother feels happy while nurturing her infant, emperumAn‟s divine form will feel happy because of protecting us. emperumAn, whose form removes our fatigue and who has the quality of magnanimity. That he protects us will be known from his divine form itself.
paRRip porundhAdhAn mArvu idandhu–the wayemperumAnheld iraNiyan, who was no matchfor him, iraNiyan fell down dead. He tore iraNiyan‟s heart. Alternative interpretation – the way emperumAn held iraNiyan, he thought that iraNiyan would fall at this feet. But once he knew that he will not be agreeable for that, he tore his heart.
pUm pAdakaththuL irundhAnai–since then, emperumAn has taken dwelling at the sweet divineplace thiruppAdagam (in kAnchipuram) in order to remove the enemies of his followers.
pUm pAdakaththuL irundhAnai–it is the dhivyadhESam (divine abode)
where emperumAnremoves the deluge for his followers, which is samsAram, and creates deluge for their enemies, which is fear. Even though one iraNiyan had been annihilated, since this world has many more iraNiyans, he has taken residence here to destroy them too.
Eththum en nenju–my heart worships him. prahlAdha (son of iraNiyan) worshipped narasimha,who incarnated briefly and disappeared. But this AzhwAr is worshipping the emperumAn who has taken archAvathAra (deity) form forever at thiruppAdagam. This itself is the difference between the two.
Eththum en nenju–AzhwAr says, you also worship him.
pUmpadagaththuL irundhAnai–he has taken residence at thiruppAdagam so that everyone cansee how he had helped a child.
We shall move on to the 95th pAsuram next.
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Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-94/
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95 – en nenjamEyAn
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avathArikai
AzhwAr says that emperumAn who is the reason for the creation of all the worlds and is the refuge for all the worlds entered all the parts of his body, from his dwelling place at thiruvaththiyUr (kAnchipuram). He talks about how he exists without knowing anything other than emperumAn.
Let us go through the pAsuram and its meanings:
ennenjamEyAn en senniyAn dhAnavanai
vannenjam kINda maNivaNNan munnam sEy UzhiyAn Uzhi peyarththAn ulagEththum
AzhiyAn aththiyUrAn
Word by Word Meanimg
dhAnavanai – the demon (iraNiyan)
val nenjam – strong chest kINda – one who tore
maNivaNNan – one who has the complexion of a blue coloured gem stone munnam sEy UzhiyAn – he was everything in the earlier period of creation Uzhi peyarththAn – one who destroyed everything during the time of deluge
ulagu Eththum AzhiyAn – one who is worshipped by the people of the world and who reclines in thiruppARkadal (milky ocean)
aththiyUrAn – one who is residing in thiruvaththiyUr
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en nenjam mEyAn – he stood firmly in my heart
en senniyAn – he took residence in my head
vyAkyAnam
en nenjam mEyAn en senniyAn–onceAzhwAr‟s heart likedemperumAn, emperumAn madehimself present in all the parts of AzhwAr‟s body. Even as AzhwAr kept one part of his body with emperumAn, he entered all the parts of AzhwAr‟s body.
en nenjamEyAn en senniyAn–he is inside my heart.nammAzhwArtoo has mercifully mentionedin thiruvAimozhi 10-6-6 “thalaimEla thALiNaigaL thAmaraikkaN ennammAn nilaipErAn ennenjaththu eppozhudhum” (my Lord, emperumAn, with lotus eyes, will never leave my heart once he keeps his divine feet on my head).
dhAnavanai vannenjam kINda–he tore the strong heart of iraNiyan who proclaimed himself asGod.
van nenjam–iraNiyan had a heart which had no compassion either towardsemperumAnor hisfollowers. He had a heart which will not hesitate to carry out a disrespectful deed towards emperumAn or his followers. Even when he saw the fearful form of narasimha, his heart did not soften. One can even assume that it was so hard that even chakrAyudham (emperumAn‟s divine disc) could not crack it open.
maNivaNNan–emperumAnhas a form which removes fatigue, with the happiness that withiraNiyan destroyed, the enemy of prahlAdha had been destroyed. This implies that emperumAn‟s form is like a blue coloured gem, being very soft and great.
munnam sEy UzhiyAn– Just as it is mentioned in chAndhOgya upanishath “sadhEva sOmyaidham agra AsIth” (Oh child, this existed even before creation), emperumAn had both chith and achith (sentient and insentient entities) in subtle form, as his body, even before creation, when the world had been destroyed and they were waiting for their time. We can also construe this as emperumAn who was present even at the time of deluge, preparing for creation.
Uzhi peyarththAn–He destroyed them [the worlds]. He destroyed them since he did not get thebenefit out of creating them. As the time approaches, it is he who destroys too.
Uzhi peyarththAn–it can also be taken that it wasemperumAnwho created everything indicatedby time.
ulagEththum AzhiyAn–he reclines in thiruppARkadal (milky ocean) in the form of anirudhdha, tobe worshipped by everyone. Or, it can be construed as emperumAn who is holding the divine disc, to be worshipped by everyone.
aththiyUrAn–one who is dwelling in thiruvaththiyUr (kAnchipuram)
aththiyUrAn en nenjamEyAn–thiruvaththiyUr is just like thiruppARkadal.
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AzhiyAn aththiyUrAn en nenjamEyAn–just asperiyAzhwArmercifully said in periyAzhwArthirumozhi 5-4-10 “ida vagaigaL igazhndhittu en pAl ida vagai koNdanaiyE” (leaving aside your divine abodes, haven‟t you taken residence in my heart!)
We shall take up the 96th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-95/
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96 – aththiyUrAn
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avathArikai
AzhwAr says that the one who liked him is the lord of both leelA vibhUthi (materialistic realm) and nithya vibhUthi (spiritualistic realm).
Let us go through the pAsuram and its meanings:
aththiyUrAn puLLai UrvAn aNimaNiyin
thuththi sEr nAgaththin mEl thuyilvAn muththI maRaiyAvAn makadal nanjuNdAn thanakkum
iRaiyAvAn engaL pirAn
Word by Word Meanimg
puLLai UrvAn – one who has periya thiruvadi (garudAzhwAn) as his vehicle
aNi maNiyin thuththi sEr nAgaththin mEl thuyilvAn – one who reclines on AdhiSEshan who has beautiful carbuncles and sweetly identified hoods
muththI maRaiyAvAn – one who is described by vEdhas (sacred texts) which talk about the rituals with three types of agni (fire)
mA kadal nanju uNdAn thanakkum iRai AvAn – he is the swAmy (lord) for rudhra (Sivan) who swallowed the poison which got generated during churning of the big ocean engaL pirAn – our lord aththiyUrAn – residing at thiruvaththiyUr [kAnchipuram]
vyAkyAnam
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aththiyUrAn puLLai UrvAn–one who has garuda as his vehicle.Sri kUraththAzhwAndivinelymentions in his varadharAjasthavam 25 “AdhirAjayamadhikam bhuvanAnAmISa thE bhiSu nayan kila mouLi:” (Oh Lord, your crown gives out the fact that you are the lord of all the worlds!). Being the indwelling lord of thiruvaththiyUr and having the vEdhasvarUpi (one who manifests vEdhas) garuda as his vehicle would indicate that he is the supreme being.
puLLai UrvAn–Just as it is mentioned inthiruvAimozhi 1-8-1“Odum puLLERi”, only he who rideson garuda and controls the worlds can be the supreme entity.
aNi maNi in thuththi sEr nAgaththin mEl thuyilvAn–he reclines on thiruvananthAzhwAn(AdhiSEshan) who is decorated with carbuncles and has beautiful hoods. aNimaNi means beautiful gems. It refers to carbuncles worn beautifully by AdhiSEshan. in thuththi refers to the identification on the beautiful hood. sEr refers to AdhiSEshan having the beauty to be appropriate as the mattress for emperumAn since he has gems and identification on his beautiful hoods. nAgaththin – thiruvananthAzhwAn has all the qualities of being the mattress for emperumAn – softness, fragrance, coolness etc. mEl thuyilvAn – it is evident that one who has such AdhiSEshan as his mattress is the supreme being. Didn‟t kaushIthaki upanishath say “amithaujA: paryanka: thasmin brahmA AsthE” (ananthan who has excessive strength is the mattress; brahmam (supreme being) resides on top of that mattress)!
muththI maRaiyAvAn–vEdhas talk about the three types of agnis (ritualistic
fire) gArhaspathyam, AhavanIyam and dhakshinAgni. emperumAn is worshipped by the vEdhas with the three agnis. Unlike other purANas and Agamas which were created by people, vEdhas haven‟t been created by anyone [they are called as apaurashEyam, not created by any purusha or soul]. Thus, while the other purANas and Agamas may talk about other deities also, vEdhas have affirmed emperumAn as the supreme being.
If the text is taken as muththi maRaiyAvAn, it will indicate that emperumAn is affirmed as the means for attaining mOksham (liberation) by the upanishath part of vEdhas.
mA kadal nanjuNdAn thanakkum iRaiyAvAn–emperumAn is theISvaran(one who controls) forrudhra who drank the poison which came first when the big ocean was churned (for obtaining nectar) and due to which , out of ego, he called himself as ISvaran. rig maNdalam 10, sUthram 136-7 says “kESa vishasya pAthrENa yadhrudhrENa apibadh saha” (kESava, who has beautiful locks of hair, drank the poison along with rudhra, who was a container for that poison). rudhra, who goes around saying that it was he who drank the poison, was just a vessel and was it not emperumAn, who as his antharyAmi (indwelling soul of rudhra) drank that poison!
By saying puLLai UrvAn……nAgaththin mEl thuyilvAn which includes nithyasUris garuda and
AdhiSEshan, emperumAn‟s lordship over nithyavibhUthi has been indicated. By saying mA kadal nanjuNdAn, rudhra, the head of samsAris, was referred, thus indicating emperumAn‟s lordship over leelA vibhUthi. Since maRaiyAvAn was mentioned in between these two sets of words, it was indicated that vEdha has affirmed his lordship over both the vibhUthis. AzhwAr says next that emperumAn, without considering his superiority, came to thiruvaththiyUr in order to help us.
engaL pirAn aththiyUrAn– hasn‟t such anemperumAncome to thiruvaththiyUr in order to help us!By saying “en nenjamEyAn en senniyAn” AzhwAr says that emperumAn, apart from having affection
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towards him, came to hasthigiri (sanksrit name for thiruvaththiyUr) to help all those who are connected to him either directly or through lineage.
We shall move on to the 97th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-96/
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97 – engaL perumAn
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avathArikai
AzhwAr says that in order to bless him, emperumAn came to thirukkudandhai and took a reclining position, as a simple entity.
Let us go through the pAsuram and its meanings:
engaL perumAn imaiyOr thalaimagan nI sengaN nedumAL thirumArbA pongu
padamUkkil AyiravAyp pAmbaNaimEl sErndhAy
kudamUkkil kOyilAyk koNdu
Word by Word Meanimg
thirumArbA – Oh one who has periya pirAtti (SrI mahAlakshmi) on his chest! sem kaN nedumAL – as the supreme being with reddish divine eyes imaiyOr thalai magan – you are the lord of nithyasUris engaL perumAn nI – you are our lord kudamUkku il – having the kumbakOnam region
kOyilAyk koNdu – thinking of it in your divine mind as the temple pongum pada mUkkin – having well spread out hoods and nose Ayiram vAy – one with thousand mouths
pAmbu – AdhiSEshan (serpent mattress of emperumAn)
aNai mEl – on top of that mattress sErndhAy – you reclined and blessed us
vyAkyAnam
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thirumArbA–Oh one who has thiru (SrI mahAlakshmi) on his chest! The opinion here is that theprimary reason for emperumAn to have us as his servitors is the recommendatory role played by pirAtti. AzhwAr is thinking of the first part of dhvaya mahAmanthram. parASara bhattar in his SrI guNarathna kOSam 44 had said “vEdhAnthAs thathvachinthAm murabhidhurasi yathpAdhachinhaistharanthi” (vEdhAnthas (upanishaths) bring to an end the discussion about who is the supreme being by looking at the identification marks of pirAtti‟s divine feet on the chest of murAri (emperumAn, the killer of mura)). In the same way, purusha sUktham in uththara bhAgam has said “hrIScha thE lakshmIScha pathnyau” (SrIdhEvi and bhUmidhEvi are your consorts). Thus emperumAn‟s supremacy was established through his connection with his consorts.
imaiyOr thalaimgan–nammAzhwArsays inthiruvAimozhi 1-1-1“ayarvaRum amarargal adhipathi”(he is the lord of nithyasUris who do not forget anything). rig vEdham says “thadhvishNO: paramam padham sadhA paSyanthi sUraya: ” (nithyasUris constantly keep looking at that great dwelling place of vishNu). The opinion in both these is that he is the supreme entity, being the lord of nithyasUris. Next, AzhwAr enjoys the divine eyes of emperumAn with which he has enslaved the nithyasUris.
sengaN nedumAl–chAndhOgya upanishath 1-6-7 says “thasya yathAkapyAsam puNdarIkamEvam akshiNI ” (there are two divine eyes for the supreme entity, which are like lotuses blossomed by sun). nedumAl – very great entity. The opinion here is that it is clear that he is the supreme entity who is referred to by vEdhAntham (upanishath) going by his divine eyes.
engaL perumAn– “to be our lord” is the opinion ofappiLLai(one of the vyAkhyAthas for this dhivyaprabandham) while periyavAchchAn piLLai as well as nampiLLai take it as an exclamatory (calling out) part.
nI–you, who are having such greatness as well as simplicity.pAmbaNaiyin mEl sErndhAyissupposed to be its continuation.
kudamUkkil kOyilAyk koNdu–having the divine abode thirukkudandhai as histemple. kudamUkku il refers to the region of thirukkudandhai.
pongu pada mUkkin AyiravAyp pAmbaNai mEl sErndhAy–the well spread out hoods whichAdhiSEshan has due to contact with emperumAn, and his noses as well as his thousand tongues with which he is ready to praise emperumAn due to the resultant happiness. emperumAn is reclining in a divine manner on such AdhiSEshan. periyavAchchAn piLLai‟s opinion is that apart from blessing us in standing posture at thiruvaththiyUr [previous pAsuram], emperumAn has taken position in thirukkudandhai in reclining posture with a vow that he will not get up until he uproots samsAram, with his greatness and simplicity. appiLLai‟s opinion is that just as he enslaved us showing his beauty in thiruvaththiyUr, he enslaved us showing his beauty in thirukkudandhai.
We shall take up the 98th pAsuram next. Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-97/
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98 – koNdu vaLarkka
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avathArikai
AzhwAr enjoys the activities of the one who blessed him with his grace. He says that if one were to look at the way emperumAn, who controls all the worlds, blends freely with a lowly samsAri such as himself, this would also appear to be one of those great activities of emperumAn. It can also be said that AzhwAr is saying that just as world cannot exist without emperumAn, emperumAn also cannot exist without him.
Let us go through the pAsuram and its meanings:
koNdu vaLarkkak kuzhaviyAyth thAn vaLarndhadhu uNdadhu ulagEzhum uLLodunga koNdu kudamAdik kOvalanAy mEvi ennenjam idamAgak koNda iRai
Word by Word Meanimg
kOvalanAy – being born as a cowherd kudam koNdu Adi – dancing with pots on hand and head
and, in the same position
en nenjam mEvi – getting into my heart
idamAgak koNda iRai – the lord, considering( my heart) as the temple for himself koNdu vaLarkka – enabling others to cuddle and nurture him
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kuzhavi Ay – as an infant
thAn vaLarndhadhu – he grew up mercifully
at that time
uL odunga – shrinking within (in a corner) uNdadhu – ate as food
ulagu Ezhum – the seven worlds! (How amazing!)
vyAkyAnam
kOvalanAy–the supreme being,emperumAn, came in the clan of cowherds who do not know thedifference between left hand and right hand [they are so ignorant].
mEvi–fitting well into that clan. When he was asked by the cowherds, after seeing his superhumanactivities (including lifting the gOvardhana hill for seven days to protect them and their cattle), he said, as mentioned in SrI vishNu purANam 5-13-13 “nAham dhEvO na gandharvO na yakshO na rAkshasa: I aham vO bAdhavO jAtha: naichinthyamithO‟nyathA: II” (I am not a dhEva or gandharva or yaksha (all these three are different types of celestial beings) or rAkshasa (demonic clan). I was born as your relative; you should not think in any other way). He affirmed that he is one among the cowherds since he fitted so well in their clan.
kudam koNdu Adi–being born in the clan of cowherds, he danced their traditional dance with pots.
Dancing with pots on their hands and heads is typical of cowherd people.
The word mEvi could be taken together with en nenjam and meaning for this would be:
kudamAdi en nenjam mEvi–AzhwArsays that even as krishNa came dancing in the street withpots, seeing the involvement of AzhwAr in his activity, he entered the heart of AzhwAr and carried on with the dance in his heart.
idamAgak koNda iRai–the supreme being entered the hard heart ofAzhwArwhich will not easilymelt for anything, made it melt by his dance and thus made AzhwAr‟s heart as his dwelling place. AzhwAr says that not only did emperumAn have the soft quality of taking AzhwAr‟s heart as his residence, but he also has the quality of aghatithaghatanA sAmarthyam(ability to perform impossible tasks) since he melted AzhwAr‟s heart which was stronger than stone, iron , diamond etc. In the same breath, AzhwAr mentions another aghathithaghatanAsAmarthyam of emperumAn …
koNdu vaLarkkak kuzhaviyAyth thAn vaLarndhadhu–did he not recline on the tender banyanleaf as a child who would be caressed and nurtured by everyone! nammAzhwAr was moved so much by his innocent form of an infant on the tender banyan leaf that he praised him in
his thiruvAimozhi 4-2-1 ”bAlanAy EzhulaguNdu parivinRi Alilai anna vasam seyyum aNNalAr”and in thiruvAimozhi 3-7-10 “adiyArndha vaiyamuNdu ALilai anna vasam padiyAdhumil kuzhavi” (he reclined on a tender banyan leaf as an innocent infant with none to care for him, after swallowing the worlds)
What were the activities that he indulged in as an infant? ……
http://divyaprabandham.koyil.org 274 http://koyil.org
uLLodunga uNdadhu ulagEzhum–what he ate as an infant, and which would occupy a smallcorner of his little stomach, were all the worlds! AzhwAr is amazed at this activity of the infant swallowing all the huge worlds, making them rest in a corner of his stomach and lying on a tender banyan leaf. Ezhulagam is indicative of all the worlds in samsAram.
We shall take up the 99th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-98/
http://divyaprabandham.koyil.org 275 http://koyil.org
99 – iRai emperumAn aruL
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avathArikai
AzhwAr talks about how emperumAn carries out the activities for dhEvathAs who desire other benefits [and not emperumAn].
Let us go through the pAsuram and its meanings:
iRai emperumAn aruLenRu imaiyOr
muRai ninRu moymmalargaL thUva aRaikazhala sEvadiyAn sengaNediyAn kuRaLuruvAy
mAvadivil maN koNdAn mAl
Word by Word Meanimg
imaiyOr – dhEvathAs (such as brahmA, rudhra et al) emperumAn – Oh our lord!
iRai – Oh supreme being!
aruL enRu – please show mercy (in our matter), so saying muRai ninRu – standing in the form of servitors moy malargaL – beautiful flowers
thUva – scattering them in a disorderly way
aRai kazhala sEvadiyAn – having divine feet adorned with warrior‟s anklets sem kaN – having reddish eyes
nediyAn – being superior to everyone else
mAl – having affection towards his followers
http://divyaprabandham.koyil.org 276 http://koyil.org
kuRaL uruvAy – incarnating in the form of vAmana (dwarf)
mAvadivil – with mahAbali maN koNdAn mAl – measured the earth
vyAkyAnam
iRai emperumAn aruL enRu–Oh supreme being for the world and our ordained Lord! Show usmercy.
iRai emperumAn aruL enRu–Just as it is mentioned inthiruvAimozhi 2-2-10“kaLvA! emmaiyumEzhulagum ninnuLLE thORRiya iRaiva! ” (Oh the mischievous lord who created us and all the worlds within you! Oh our lord!) the dhEvathAs will worship emperumAn.
aruL enRu–if the people living in the town find that one of their belongings has been stolen, theywill assemble at the house of the head of the town who protects them and cry out about the loss of their property/possession. In the same way, these dhEvathAs will also come to emperumAn who is their protector and plead with him if their possessions / lands are taken away by demons such as rAvaNa et al. Who are these people who come and pray…..
imaiyOr–these are the people mentioned bynammAzhwArin histhiruvAimozhi 2-2-10as
“veLLERan nAnmugan indhiran vAnavar ” (dhEvathAs such as rudhra, brahmA, indhra et al); they are the people, who have their own worlds, vehicles, flags, weapons etc [granted by emperumAn] and who, blowing their own trumpets, will call themselves as ISvarOham (I am the Lord). AzhwAr says that they leave aside their ego and trumpets and come and pray to emperumAn.
muRai ninRu–they will know thatemperumAnis the lord and that they are the servitors, andholding their hands together, will bow down to emperumAn.
moymmalargaL thUva–just as their followers worship them with beautiful flowers, thesedhEvathAs will worship emperumAn with beautiful flowers.
thUva–in their anxiety that whatever they have prayed for now should be granted , they will sprinklethe flowers, not at the divine feet of emperumAn but haphazardly on his head.
What does emperumAn do when they worship him like this?
aRai kazhala sEvadiyAn–emperumAnwho stands with his warrior‟s anklets sounding reverbrantlyon his divine feet. Even as they are praying, he gets ready to do their bidding. kazhal is indicative of all other ornaments worn by him on his divine feet.
sengaN nediyAn–one who has lotus like eyes, indicative of the fact that he is the lord for all thesedhEvathAs, as mentioned widely in sacred texts – SvEthAsvathara upanishath says
of emperumAn “tham ISvaraNAm paramam mahESvaram tham dhEvathAnAm pramamcha dhaivatham ” (he is the mahESvaran for all these ISvarars and he is the dhEvathA for all these dhEvathAs).
nediyAn–he is the greatest among all.
http://divyaprabandham.koyil.org 277 http://koyil.org
mAl– even though they come to him for helping them with lowly benefits, he doesn‟t frown at thembut showers affection on them like water flooding the channels once the sluice gates are opened in a lake. He is affectionate towards them in the hope that at some point of time in the future, they will come to him, asking for himself instead of such lowly benefits.
Did he not lower his status while carrying out their tasks!
kuRaL uruvAy–the opinion is that in order to carry out the task for such followers, he did not takea great form consistent with his greatness of giving everything to others, but took the form of a dwarf (vAmana) for whom taking alms from others is the ordained duty.
mAvadivil maNkoNdAn–he took a huge form [after being granted his wish by mahAbali] capableof swallowing all the worlds, in order to measure the worlds [and get back what his followers had lost].
kuRaL uruvAy mAvadivil–Just asthirumazhisai AzhwArmentioned in his thiruchchandhaviruththam 109 “surukkuvAinRiyE surunginAy surungiyum perukkuvArai inRiyE perukkameydhu peRRiyOy ”, he dwarfed himself and grew to very large extent of his own volition, without anyone asking him to do so.
We shall take up the 100th pAsuram next.
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-99/
http://divyaprabandham.koyil.org 278 http://koyil.org
100 – mAlE nediyOnE
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avathArikai
emperumAn asks AzhwAr “you have mentioned about how others approach me for other benefits. What is it that you want me to do for you?”. AzhwAr says “shrink the affection that I have for you so that I can hold it”.
Let us go through the pAsuram and its meanings:
mAlE nediyOnE kaNNanE viNNavarkku mElA viyan thuzhAyk kaNNiyanE mElAl [mEnAL]
viLavinkAy kanRinAl vIzhththavanE enRan aLavanRAl yAnudaiya anbu
Word by Word Meanimg
mAlE – Oh one who is affectionate (towards his followers)! nediyOnE – Oh one who cannot be estimated [as this much]!
viNNavarkku mElA – Oh one who is the lord of nithyasUris!
viyan thuzhAyk kaNNiyanE – Oh one who is adorning the thuLasi garland! kaNNanE – Oh one who was born as krishNa!
mEnAL – once upon a time
viLavin kAy – wood apple fruit (inside which a demon had entered) kanRinAl – with a calf (inside which another demon had entered) vIzhththavanE – Oh one who felled it yAn udaiya – that I have (towards you)
anbu – the affection enthan aLavanRu – does not remain within me
vyAkyAnam
mAlE–one who is superior to everyone else! We can also construe this as one who has excessiveaffection towards his followers.
http://divyaprabandham.koyil.org 279 http://koyil.org
nediyOnE–one who cannot be estimated. This can also be construed as one who has boundlessaffection.
kaNNanE–the qualities mentioned earlier can be seen in kaNNan (krishNa). One who is bound tohis followers; one who controls everyone.
viNNavarkku mElA viyan thuzhAyk kaNNiyanE–this mentions about the absence of limit to hiswealth. One who is superior to nithyasUris and who is donning the garland of thuLasi as a manifestation of his wealth. It says how emperumAn is donning the divine garland on his shoulders and is manifesting his beauty to nithyasUris.
mElAl [mEnAL] viLavin kAy kanRinAl vIzhththavanE–earlier, he had plucked a wood-apple fruitusing a calf. Demons [sent by kamsan to kill krishNa] had entered the two objects, wood apple and calf. By throwing the calf at the fruit, krishNa hit one against the other and destroyed both [demons] of them. This is mentioned to show that he will destroy our enemies too like this.
enRan aLavanRAl yAnudaiya anbu–the affection that I have towards you has grown too big and Iam unable to enjoy you due to this. You have to shrink the size of this love so that I can contain it within myself. AzhwAr is speaking like hanuman who said, as in SrI rAmAyaNam uththara kANdam 40-16 “snEhOmE paramO rAjan thvayi nithyam prathishtitha: bhakthiScha niyathA vIra bhAvO nAnyathra gachchathi ” (the deep affection that I have towards you is firmly stabilised in me. My devotion towards you is also permanent. My thoughts do not go elsewhere). The mAl (affection) that emperumAn has towards AzhwAr is because of the affection that AzhwAr has towards him. AzhwAr is unable to contract that affection. emperumAn showed himself to AzhwAr. When emerpumAn told AzhwAr to carry out service to him with affection, AzhwAr is trying to sustain himself by saying what he had said at the beginning [of this prabandham] “anbE thagaLiyA ArvamE neyyAga”
Alternatively, once love becomes excessive, isn‟t the next stage having direct vision
(sAkshAthkAram)! Hence, we can construe that AzhwAr is having direct dharSan of emperumAnby saying “thirukkaNdEn ponmEni kaNdEn” in the next prabandham.
periya pirAtti periya perumAL thiruvadigaLE SaraNam bhUthaththAzhwAr thiruvadigaLE SaraNam emperumanAr thiruvadigaLE SaraNam nampiLLai thiruvadigaLE SaraNam periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
appiLLAr thiruvadigaLE SaraNam
Source: http://divyaprabandham.koyil.org/index.php/2018/02/irandam-thiruvandhadhi-100/
http://divyaprabandham.koyil.org 280 http://koyil.org
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iraNdAm thiruvandhAdhi
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