SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ArAl kadaindhidappattadhu avan kANmin
UrAnirai mEyththu ulagamellAm uNdumizhndhum 27
Word by Word Meanings
Azhi nIr – ocean
ArAl kadaindhidappattadhu – was agitated by whosoever
avan kANmin – the distinguished person who carried out all those activities
Ur A nirai mEyththu – grazing all the herds of cattle in that place
ulagu ellAm uNdu umizhndhum – swallowing the worlds (during the time of deluge) and spitting them out (during the time of creation)
vyAkyAnam
AzhinIr ArAl kadaidnhidaip pattadhu – SrI rAmAyaNam yudhdha kANdam 19-31 says “apramEyO mahOdhadhi:” (ocean cannot be estimated by anybody). By whom was the ocean, which cannot be estimated by anyone, agitated? By whom was the essence of the ocean, its nectar, removed during the process of agitation, just as mentioned in nAchchiyAr thirumozhi 10-9 “kadalE! kadalE! unnaik kadaindhu kalakkuRuththu udaluL pugundhu ninRu uRalaRuththavaRku” (Oh ocean! Despite being his mattress [emperumAn rests on thiruppARkadal, kshIrAbdhi], he churned you after entering you [with a mountain] and took away the nectar, which is your essence)? Was the ocean churned by dhEvas (celestial entities) and asuras (demonic entities) who gave up after starting the process of churning? thirumazhisaippirAn said in thiruchchandha viruththam 21 “aranganE! thanranga nIr kalangavanRu kunRusUzh marangaL thEya mAnilam kulunga mAsuNam sulAy nerunga nI kadaindhapOdhu ninRa sUrar enseydhAr” (due to the curse of sage dhurvAsa, when the celestial entities lost their wealth and took refuge under you, pleading with you to give them back their wealth, you churned the ocean with a mountain in such a way that the trees around the ocean started getting eroded. When you churned the ocean with vAsuki, a snake and the earth trembled, what were the highly capable warriors from both the celestial entities’ side and demons’ side doing?) nammAzhwAr too mercifully said in thiruvAimozhi 7-1-7 “anRu dhEvAsurar vAnga alai kadal aravamaLAvi Or kunRam vaiththa endhAy” (on that day when the celestial and demonic entities got hurt when they tried to churn the ocean for taking out nectar, you had churned the ocean with [manthara] mountain as shaft and the snake vAsuki as rope). Did he not churn the ocean after the celestial and demonic entities gave up (due to their inability), and after taking several forms to support the mountain on the bottom, sides and top? The implied meaning here is that whether he, who had taken so much of efforts and suffered, for prayajOnAnthaparars (those who expect other benefits) would let this lady [parakAla nAyagi] who is like SrIdhEvi (SrI mahAlakshmi) to suffer. Just as it is mentioned in periya thirumozhi 6-1-2, is he not like the one who had “viNNavar amudhuNa amudhil varum peNNamudhu uNda emperumAn” (he is my lord who coveted SrI mahAlakshmi who came from the ocean after he had taken out the nectar from it and given it to celestial entities for them to eat)?
avan kANmin – The opinion here is: Will your daughter suffer in separation from this entity or will she suffer in separation from any other deity?
UrAnirai mEyththu – grazing all the herds of cattle in the town. It cannot be said that he was grazing cattle from the entire village since the number of cattle in his house was limited. Just as it has been mentioned in thiruppAvai 21 “vaLLal perum pasukkaL ARRappadaiththAn maganE aRivuRAy” (Oh the son of one who has plenty of cows! Wake up) and in periya thirumozhi 10-4-3 “ungaL tham AniraiyellAm vandhu pugutharumbOdhu” (when all your cattle enter), wasn’t the wealth of cattle, which they had, such that people would cast evil eyes? Despite that, since the purpose of his being born in the clan of cowherds was only to protect cows, he will graze the cattle present in the entire town. When a capable person engages in the activity of protecting others, even if the number of entities to be protected were high, would he not demand more of such entities! In the same way, he [the person identified by the fortune teller] also would graze cattle from the entire town, apart from grazing his own cattle.
ulagellAm uNdumizhndhum – keeping all the words which were caught in the deluge, inside his divine stomach so that they do not suffer; unable to bear seeing them lying there itself, releasing them appropriately.
ulagellAm uNdumizhndhum – there is not even an atom which can remain without entering his divine stomach.
UrAnirai mEyththu ulagellAm uNdumizhndhum – since he is doing all these effortlessly, grazing the cows in the town as well as swallowing and spitting out the worlds appear similar to her (the fortune teller).
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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