SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
UrE madhiL katchchi UragamE pEragamE
pErA maRudhu iRuththAn veLLaRaiyE vehkAvE 70
Word by Word Meanings
madhiL kachchi UragamE – Uragam, which is within the fortified kAnchi
pEragamE – the sannidhi in appakkudaththAn, thiruppEr
pErA maRudhu iRuththAn veLLaRaiyE – thiruveLLaRai where kaNNa, who broke through the two marudha trees which were erect, has taken residence
vehkAvE – thiruvehkA
madhiL kachchi UragamE – the protective wall built around the town of kAnchi is appropriate to the strength and firmness of the supreme entity who has taken residence within in, at thiru Uragam. Here, emperumAn stands as thrivikrama, who measured all the worlds, and is gently massaging all the people, without any distinction between vaSishta (learned person) and chaNdALa (lowly person), just like a mother gently massages her child. parakAla nAyagi says that she will go there and displaying her physical form, will tell the people there that emperumAn who touched everyone in his thrivikrama incarnation, did not touch her alone.
pEragamE – in Uragam there is the protective wall which acts as a boundary to check people coming in. Without any such wall, lying between two rivers, emperumAn is giving dharSan to those who travel through that way, without any protection, and is displaying himself and his belongings. It is famous for this reason. She says that she will go to thiruppEr, show her form and tell everyone as to how he is granting everything to his devotee.
pErA marudhu iRuththAn veLLaRaiyE – the term pErA in pErA marudhu could taken as an adjective for marudhu; the meaning for perAmarudhu would then be the marudhu tree, inside which two demons had pervaded, which was very firm. Alternatively, the term pErA could be taken as pErndhu (to be uprooted) and the meaning for pErA marudhu would then be that kaNNa took baby steps towards the marudhu tree and uprooted it by walking through it. Since the verse is marudhiRuththAn veLLaRaiyE, it would mean that unlike SrI gOkulam where demons had pervaded every single blade of grass in order to kill kaNNa, thiruveLLaRai is a divine abode where people with lot of affection for emperumAn live. These people are descendants of those who had lived there when periyAzhwAr had sung the pAsuram as in periyAzhwAr thirumozhi 2-8-1 “chadurargaL veLLaRai ninRAy! andhiyam pOdhu idhuvAgum azhaganE! kAppida vArAy” (this is the time of dusk [when bad elements would be roaming around]. Oh one who is standing in thiruveLLaRai where affectionate and intelligent people are residing! Come inside and be protected) and are hence very affectionate towards emperumAn. [parakAla nAyagi says] I will go to such a divine abode, show my form to the people who are there and announce to them “See how affectionate has he been towards one who has been affectionate towards him”
vehkAvE – isn’t emperumAn lying in the divine abode of thiruvehkA with the name sonnavaNNam seydha perumAn (supreme entity who did as per the wishes of his devotees)? This has been amply manifested in his act of rolling his bed and going behind thirumazhisai AzhwAr when AzhwAr told him to roll his bed and walk out of the temple along with him as mentioned in his pAsuram “kaNikaNNan pOginRAn kAmarupUngachchi maNivaNNa nI kidakka vENdA thuNivudaiya sennAppulavanum yAn pOginREn nIyum un pannAgappAy suruttikkoL” (Oh one with the form of gemstones! (my assistant) kaNikaNNan is leaving this place; I, a tamil poet with firm tongue, too am leaving this place; you should not remain here anymore after we have left. You too roll up your mattress of AdhiSEshan and follow us). Later, when thirumazhisai AzhwAr decided to return to kAnchi, he told emperumAn to spread his mattress like before, which emperumAn duly followed, as mentioned in the pAsuram “kaNikaNNan pOkkozhindhAn kAmarupUngachchi maNivaNNa nI kidakka vENdum thuNivudaiya sennAppulavanum yAn pOkkozhindhEn nIyum un painnAgap pAy viriththukkoL” (Oh one with the form of gemstones! kaNikaNNan is returning to kAnchi; I too am returning; you should also return with us; hence you roll back your AdhiSEshan mattress and follow us). In his haste to follow the instructions of his devotee thirumazhisai AzhwAr, emperumAn interchanged the positions of his divine head and divine feet on his AdhiSEshan bed and lay back in thiruvehkA itself. parakAla nAyagi says that she will go to such divine place and tell the people assembled there “See whether he has acted as per my words”, show them my emaciated form and destroy that emperumAn’s name [of acting as per the wishes of his devotees].
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
archived in http://divyaprabandham.koyil.org