Category Archives: iyaRpA

periya thirumadal – 41 – kanni than innuyirAm

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kanni than innuyirAm kAdhalanaik kANAdhu
thannudaiya mun thOnRal koNdEkath thAn senRangu                       53
annavanai nOkkAdhu azhiththurappi vALamaruL
kannavil thOL kALaiyaik kaippidiththu mINdumpOy                           54

Word by word meaning

kanni – a girl
than innuyir kAdhalanai kANAdhu – not allowing (her) to see her husband who is like her lifeline
thannudaiya mun thOnRal koNdu Ega – her elder brother carrying her (preventing her from being with her husband)
angu – in that state
annavanai – that elder brother
nOkkAdhu – not minding him
azhiththu urappi – abusing him by using ignominious words
thAn senRu – leaving, forcefully
vAL amarum – in a big battlefield
kal navil thOL kALaiyai – her beloved, who is having mountain-like huge shoulder and who is proud like a bull
kaippidihthu – marrying him
mINdum pOy – reaching her dwelling place

vyAkyAnam

kanni – the incidence of sIthAppirAtti following SrI rAma (to the forest) after being united with him for twelve years (in ayOdhyA) is not a great event; this girl (vEgavadhi) who has not united with her beloved earlier, disregarding her elder brother and going behind her beloved is indeed a great act. Unlike what has been mentioned in SrI rAmAyaNam sundhara kANdam 38-17 “samA dhvAdhaSa thathrAham rAghavasya nivESanE I bhunjAnAmAnushAn bhOgAn sarvakAmasamrudhdhinI II” (for twelve years I was residing in the palace of perumAL (SrI rAma) experiencing aprAkruthabhOgas (enjoyment not related to materialistic world) and had all my desires fulfilled completely) vEgavadhi had not experienced the pleasures of uniting with her beloved.

than innuyirAm kAdhalanaik kANAdhu – not seeing her beloved, who is sweeter than her lifeline and who is the epitome of love.

thannudiaya mun thOnRal koNdEga – her elder brother unable to tolerate her going with her beloved, separated her from her beloved, to take her with him .

thAn senRu – leaving him (her brother) of her volition

angu annavanai nOkkAdhu – not bothering with affection for her brother, who tried to take her back and who was upset that she had not even taken leave of him when she went back to her beloved

azhiththu – destroying his true nature by using ignominious words

urappi – speaking abusive words such as “the way that you are trying to separate me from my beloved, it appears that you are thinking that the two of us should get married” and “despite being your sister, it appears that you want to make me as your wife and rule over me, you despicable!”

vAL amaruL – in the huge battle that broke out between her brother and her beloved

kannavil thOL kALaiyaik kaippidiththu – the girl vEgavadhi renounced her brother’s hand and caught hold of her beloved’s hand.

kal navil thOL – her beloved’s shoulder was like a firm rock, capable of holding on to, after renouncing her brother and other relatives.

kALai – even if he did not have strength in his shoulders, his (youthful) age was apt to follow him.

kaippidiththu – holding on to the hand, in front of everyone, of the one who had drawn his bow for her sake.

mINdum pOy – going away from her brother. It could also be considered as – going back to her dwelling place.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 40 – pinnum karu negungaN

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

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pinnum karu nedungaN sevvAyp piNainOkkin
minnaNaiya nuNmarungul vEgavadhi enRuraikkum                                           52

Word by word meaning

pinnumapart from that
karu nedu kaN sem vAy piNai nOkkin min aNaiya nuN marungul – having dark, long hands, reddish mouth, looks of a deer and a slender waist similar to lightning
vEgavadhi enRu uraikkum – being spoken of as vEgavadhi (name of a lady)

vyAkyAnam

Starting from pinnum, until puNarndhilaLE: this narrates a story from mahAbhAratha, in which a gandharvasthrI (a celestial lady) marries a gandharva (a celestial male); her elder brother tries to take her back by waging a war on the gandharva. Not minding about him, the celestial lady went to her husband and enjoyed with him.

pinnum – a lady who has the greatness to be spoken of in the same breathe after speaking about pirAtti [sIthA]

karunedungaN – Just as it has been mentioned in SrI rAmAyaNam sundhara kANdam 16-5 “asIthEkshaNa”  (one with long eyes) and in thiruvAimozhi 9-4-1maiyAr karungaNNi  kamalamalar mEl seyyAL” (reddish complexioned SrI mahAlakshmi who has decorated dark eyes and who resides on a lotus flower), pirAtti (SrI mahAlakshmi) has the greatness of having dark eyes. This vEgavadhi has more expansive eyes than pirAtti.

sevvAy – her reddish mouth was similar to sIthAppirAtti’s just as mentioned in SrI rAmAyaNam AraNya kANdam 64-76 “purEva mE chArudhathIm . . . . jagath saSailam parivarththayAmyaham ” (if sIthA who has a beautiful smile is not handed back to me like before, I will pull this earth with its mountains, upside down) wherein sIthAppirAtti’s smile was capable of making even SrI rAma who is the protector of all to take such an action in separation. It was also similar to the one described in periya thirumozhi 5-7-7 “surikuzhal kanivAyththiru” (SrI mahAlakashmi who has great tresses and lips which are similar to kovvai (common creeper of the hedges) fruit).

piNai nOkkin – her looks were such that it would make one inseparable from her even for a moment as mentioned in SrI rAmAyaNam sundhara kANdam 96-10 “na jIvEyam kshaNamapi” (I cannot live even for a moment) and were similar to the one mentioned in periya thirumozhi 11-5-1 “mAnamarum mennOkki” (she had eyes which were as soft as those of a deer’s),

minnaNaiya nuN marungul – this refers to her slender waist which creates a fear in him and makes him wonder whether it will snap and fall down, just as it is mentioned in periya thirumozhi 3-9-5 “minnaNaiya nuNmarungul melliyal” (having a very slender waist similar to lightning).

vEgavadhi enRu uraikkum – one who is referred to as vEgavadhi. Just as SrI rAmAyaNam narrated the story of sIthAppirAtti, vEgavadhi was such that mahAbhAratham narrated her story.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 39 – anna nadaiya

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

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anna nadaiya aNangu nadandhilaLE                                                      51  

Word by word meaning

annam nadaiya aNangu – sithAppirAtti who has the gait of a swan
mannan irAman pin – behind that mahAraja, SrI rAma
panju adiyAl – with soft, like cotton, divine feet
nadandhilaLE – did she too not go?

vyAkyAnam

panjadiyAl – with divine feet which are soft like cotton. Just as it is said “padhmasamaprabhA:” (having a radiance like a lotus), for radiance and softness, only lotus and cotton are referred to as similes.

mannan – leaving aside the crown which would have made him as the ruler of bhUdhEvi (earth) since he chose to be the ruler of SrIdhEvi (sIthAppirAtti) and going to the forest; hence he is called as king. Just as it has been mercifully mentioned by sIthAppirAtti in SrI rAmAyaNam ayOdhyA kANdam 118-51 “dheeyamAnAm na thu thathA prathijagrAha rAghava:, avigyAya pithuS chandham” (rAmapirAn did not accept me even as my father offered me to him without getting his father’s consent), as soon as janaka maharAja was ready to give her hand in marriage to him, SrI rAma asked him “Has my father arrived?” Hearing this, just as she (sIthAppirAtti) lost out to his pithrubhAravaSyam (being subservient to father) the word mannan also refers her losing out to his greatness of giving up the kingdom.

irAman – if one has to go behind SrI rAma who makes everyone joyous, one can go not only to this forest but to any place; even to hell. Did sIthappirAtti not say in SrI rAmAyaNam ayOdhyA kANdam 30-18 “yasthvayA saha sa svargO nirayO yas thvayA vinA” (being together with you is svargam; being separated from you is hell)!

vaidhEhi – being the daughter of vidhEharAja who once said “there is nothing which belongs to me in the burning mithilA” she (vaidhEhi) too has the greatness of leaving aside the kingdom and going to the forest.

enRuraikkum – the whole of SrI rAmAyaNam will say this. Did not vAlmIki too say in SrI rAmAyaNam bAlakANdam 2-41 “sIthAyAScharitham mahath” calling it the life story of sIthAppirAtti!

enRuraikkum – it could also be said that she stood to be praised by the entire world as the thilak (eminent one) among all the women.

anna nadaiya – her gait was such that once SrI rAma sees her gait resembling a swan, he would engage in madal.

aNangu – lexicon says “sUrum aNangum dheyvappeNNE” (both celestial women and aNangu are divine women). SrI rAmAyaNam bAlakANdam 77-25 says “thasya bhUyO viSEshENa mythilee janakAthmajAdhEvathAbhis samA ” (mythili, the daughter of king janaka, was distinguished for SrI rAma, being on a par with dhEvathas). Just as it is mentioned in SrI rAmAyaNam sundharakANdam 55-26 “thryANAm bharathAdhInAm bhRathrUNAm dhEvathA cha yA” (whosoever is the deity for the three brothers, bhrathA et al ) and as mentioned in periya thirumozhi 10-2-5 “sIthai enbadhOr dheivam” (a deity called as sIthA), she remains as the deity for all, SrI rAma as well as the others, without any distinction.

nadandhilaLE – did not one with such greatness walk along! When she, who is the mother for the entire universe, without looking at her svarUpam (basic nature) go along with him after compelling him to agree, to go the forest, what is wrong in us in engaging in madal when we do not attain him?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 38 – pinnum thirai vayiRRu

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

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pinnum thiraivayiRRup pEyE thirindhulavAk                                        49
konnavilum vengAnaththu Udu vengadhirOn
thunnu veyil vaRuththa vembaralmEl panjadiyAl                                50
mannan irAman pin vaidhEvi enRu uraikkum

Word by word meaning

pinnum – moreover
thirai vayiRu pEyE thirindhu – having only ghosts, which are with empty stomachs (due to lack of food), which keep roaming
ulavA kol navilum – having only the sound of killing continuously being emitted
vem kAnaththUdu – inside the cruel forest
kodu kadhirOn thunnu veyil vaRuththa vembaral mEl – on top of the pebbles which have been roasted by the rays of the hot sun
vaidhEvi enRu uraikkum – one who is referred to as vaidhEhi

vyAkyAnam

pinnum – more than what had been said before

thirai vayiRRup pEyE thirindhu – only ghosts were roaming there, with empty stomachs. They have not had any food and hence are famished. Since the verse says pEyE it implies that there is no other creature in that place.

ulavAk kol navilum – the only talk there seems to be “this person entered the forest and died; that person who entered the forest is struggling for his life”. It could also be considered as ulavA vengAnam – the cruel forest which keeps extending continuously, just as it is said in SrI rAmAyaNam bAla kANdam 1-30 “thE vanEna vanam gathvA” (they entered one forest after another)

vem kAnaththUdu – amidst the most cruel forest

kodum kadhirOn – one who is on the side of kaikEyi; one who created  hot rays just to torment SrI rAma.

thunnu veyil – full sunshine

veyil vaRuththa vem paral – the sunshine is roasting pebbles; as they are getting roasted, the pebbles become cruel themselves and become capable of roasting the sunshine; in the end, they attain sufficient heat even to burn the sun.

vem paral mEl – on top of such pebbles

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 37 – minnuruvil veN thEr

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

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minnuruvil ve(vi)N thEr thirindhu veLippattu                               48
kanniraiththu thIyndhu kazhai udaindhu kAl suzhanRu

Word by word meaning

mAdhirangaL min uruvil veN thEr thirindhu – with the mirage which is like lightning, spread in all directions
veLippattu – everything appears to be arid land, with not even a blade of grass seen anywhere.
kal niRaindhu thIyndhu kazhai udaindhu kAl suzhanRu – being full of stones, grass having been burnt, bamboo cracking up, with tornado continuously striking

vyAkyAnam

From now onwards, until the verse vengAnam, these are all attributes to forest.

mAdhirangaL – in all the directions

minnuruvil veN thEr – mirage which is like lightning. The words veN thEr and pEyththEr refer to mirage.

veLippattu – there is not a blade of grass seen anywhere in sight. Everything is like absolutely dry land.

kal niRaindhu – everywhere it is tightly packed with stones, without any vacant space.

kazhai udaindhu – even green bamboo sticks, due to excessive heat, have all cracked up.

kAl suzhanRu – tornado striking

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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periya thirumadal – 36 – ponnagaram pinnE

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

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ponnagaram pinnE pulamba valam koNdu                                                47
mannum vaLanAdu kaivittu mAdhirangaL

Word by word meaning

ponnagaram – all the people who were residing in the beautiful city of ayOdhyA
pinnE pulamba – even though they came behind (SrI rAma) crying (telling him not to go to the forest)
valam koNdu – not stepping back from his from resolve
vaLam mannu nAdu kaivittu – renouncing the wealthy state of kOsala

 vyAkyAnam

ponnagaram – ayOdhyA matches the aprAkrutha (not belonging to material world) land of  SrIvaikuNtam which is mentioned in thiruvAimozhi 6-8-1 as “ponnulagu” (golden place). The reason for this is that just as nithyamukthas (permanent residents of SrIvaikuNtam as well as those who went from material world after attaining liberation), the people of ayOdhyA took great joy in mingling with SrI rAma. SrI rAmAyaNam ayodhyA kANdam 59-9 says “api vrukshA: parimlAnA: sapushpAnkura kOrakA:” (Even insentient entities in ayOdhyA such as trees with flower, tender shoot and bud were withering (due to separation from SrI rAma)).

ponnagaram pinnE pulamba – the people of ayOdhyA went behind SrI rAma, wailing, and calling out to him, unable to sustain being separated from him. Did not kulasEkara AzhwAr too say in perumAL thirumozhi 8-5 “suRRamellAm pinthodara” ((SrI rAma) was followed by relatives and others)!

valam koNdu – emperumAn who incarnated as SrI rAma to display qualities of easy approachability, softness etc relating to simplicity, hardened his heart to manifest a deep resolve since he was going away from those who are dear to him. valam – strength.

mannum vaLanAdu kaivittu – though he gave up his right over the throne, did he at the least stay in the country? Did he not leave the country and go to forest?

mannum vaLanAdu – the state of kOsala, which is sweeter than ayOdhyA and over which he had the  right to rule over.

kaivittu – leaving ayOdhyA, with even animals suffering from the pangs of separation, just as it is mentioned by dhaSaratha chakravarthy’s minister sumanthra “mama thvaSvA nivruthasya na prAvarthantha varthmani I ushNamaSru vimunjchanthO rAmE samprasthithE vanam II” (my horses (after leaving SrI rAma) could not go on the correct path; after SrI rAma went to the forest, they shed tears of sorrow). bhUthaththAzhwAr says in iraNdAm thiruvandhAdhi 15thirindhadhu venjamaththuth thErkadavi pirindhadhu sIthaiyai mAn pin pOy” ( was it he (SrI rAma) who entered the forests and got separated from sIthA?)  He normally sleeps on the serpent bed (AdhiSEshan). Did he sleep on the ground? Is it not an act which makes others to feel very much worried for him? Just as kulasEkara AzhwAr says in perumAL thirumozhi 9-2 “evvARu nadandhanai emmirAmAvO” (How did you manage to walk in the forest, our dear SrI rAma?) and in perumAL thirumozhi 9-3 kallaNai mEl kaNthuyilak kaRRanaiyO kAkuththA” (Oh SrI rAma! Did you learn to sleep on a bed of stones?) did he not carry out activities which made those who were dear to him have a churning feel in their stomachs?

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 35 – thannudaiya thAdhai

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

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thannudaiya thAdhai paNiyAl arasu ozhindhu

Word by word meaning

thannudaiya thAdhai paNiyAl – as per the counsel of his father dhaSaratha
arasu ozhindhu – avoiding ruling of the land (and setting forth for the forest)

vyAkyAnam

thannudaiya thAdhai – being affectionate towards his father dhaSaratha chakravarthy such that he would think “Isn’t perumAL  one who obeys my authority? He would do just as I tell him to do”. Alternative meaning – son of dhaSaratha.

paNiyAl – He did not reach up to dhaSaratha’s thoughts. dhaSaratha thought “Instead of going to the forest, would he not tie down my legs and my neck and take over ruling of this country?”

arasu ozhindhu – when ordered by dhaSaratha “leave the country and go to the forest”, instead of hesitating “Should I leave this country?” SrI rAma was focussed on being a forest dweller. When he was told that he was going to take charge of the country, people saw that his face had blossomed with a beauty. When he was told that he has to go to the forest, people said that they had seen  aiSwaryam (opulence) which had formed on his face which they had never seen before. It appeared as if when dhaSaratha chakravarthy told him to go the forest, SrI rama felt relieved as if a huge load had been removed from his head, a load which created svAthanthriyam (independence) in him. When bharathAzhwAn caught hold o f SrI rAma’s legs (in chithrakUtam) and compelled him to return to ayOdhyA, SrI rAma behaved as if he had adorned himself with a garland of fresh flowers and removed that garland once the freshness was gone [here, garland refers to the crown worn by kings; SrI rAma was happy that he had removed the crown that he would have worn had he become the king].

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 34 – pon aNaiyAr pinnum

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

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ponnanaiyAr pinnum thiruvuRuga – pOrvEndhan

Word by word meaning

pon anaiyAr thAm – those who are fortunate
pinnum thiru uRuga – let them shine with more and more of physical beauty
pOr vEndhan – rAma, who is like a tiger in war

vyAkyAnam

pon anaiyAr – since they are sleeping on the bed of flowers which is like sleeping on fire, they are similar to gold which gains lustre after being burnt in fire. Alternatively, the term pon anaiyAr would refer to those who are fortunate. AzhwAr is mocking them saying that since these people are capable of sleeping even amidst forest fire, they are indeed fortunate ones!

pinnum thiruvuRuga – let this fortune be with them forever.

The prabandham now talks about sIthAppirAtti who followed SrI rAma to the forest. As a precursor to it, the prabandham talks about the quality of SrI rAma wherein he does not expect anything from anyone.

por vEndhan – one who has great valour, like a tiger, in war. One who is called as raNamukharAman [rAna is war; mukham is face]

vEndhan – even though dhaSaratha chakravarthy was ruling ayOdhyA, rAma had the strength to rule the country, making dhaSaratha to remain aloof. Just as bharatha had said “na mantharAyA na cha mAthrasyA dhOshO na rajyO na cha rAghavasya I mathpApapamEvAthra nimiththamAsIth vanapravESa raghunandhasya  II” (it was not due to the fault of mantharA (servant of kaikEyi) or of my mother that SrI rAghava (SrI rAma) had to leave the kingdom and go to the forest. It was purely due to my sins that he had to go) the opinion of bharatha is that one who was capable of piercing seven sAla trees with one arrow could not have gone to the forest because of lack of any strength.

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 33 – chinna malarkkuzhalum

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

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chinna malarkkuzhalum algulum menmulaiyum                        45
inniLa vAdai thadavath thAm kaN thuyilum

Word by word meaning

chinnam malar kuzhalum – tresses, adorning themselves with flowers which had just then blossomed.
algulum – waist
mel mulaiyum – soft bosom
in iLa vAdai thadava – being stroked by the sweet, youthful northerly winds
kaN thuyilum – sleeping (happily)

vyAkyAnam

chinnam malarkkuzhalum – having tresses which have spread flowers. While they are not supposed to adorn their tresses with flowers unless the nAyaka himself strings it, as mentioned in thiruppAvai 2malarittu nAm mudiyOm” (we will not plat and adorn our hair with flowers) it is amazing that they have decorated their hair with flowers! chinnam – to spread out

kuzhalum algulum menmulaiyum inniLavAdai thadava – how they get the pleasures when touched by the northerly wind, just as they would get if stroked by their beloved on each and every limb separately!

inniLa vAdai – it is like an arrow with poison applied on its head.

iLa vAdai – the wind is becoming youthful by torturing others repeatedly.

thAm kaNthuyilum – can they, being separated from their beloved, sleep? Should they not be similar to what has been mentioned in nAchchiyAr thirumozhi 5-5 “porukayaRkaNNiNai thunjA” (my eyes which are similar to two fighting fish are not sleeping)? Since they are sleeping it is possible that these are not their eyes, but eyes borrowed from others!

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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periya thirumadal – 32 – thunnu madhiyugaththa

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

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thunnu madhiyuguththa thUnilA nINeruppil                                         43
thammudalam vEvath thaLarAdhAr kAmavEL
mannum silaivAy malar vALi kOththeyyap                                            44
ponnedu vIdhi pugAdhAr tham pUvaNaimEl

Word by word meaning

thunnu madhi uguththa – emitted by moon which has dense rays
thU nilA nIL neruppil – in the huge fire, also known as pure moon
tham udalam vEvath thaLarAdhAr – those who do not weaken such that their bodies are burnt

Who are such appreciative people?

kAmavEL – manmadha (cupid)
silai vAy mannum malar vALi kOththu eyya – even when manmadha strings arrows of flowers on his bow and shoots (affirming that engaging with madal is the purushArtham (benefit) now)
pon nedu vIdhi pugAdhAr – those who do not enter the beautiful, long streets
tham pU aNai mEl – on their bed of flowers

vyAkyAnam

thunnu madhi uguththa thU nilA nIL neruppil – moon, which has densely packed rays, emitted pure moonlight which was like cruel fire.

madhi uguththa thUnilA nIL neruppu – unable to bear the heat of the rays, she thinks that the moon too is emitting out the hot rays, instead of keeping them with it.

thUnilA – the moon becomes pure, after the hot rays have been emitted.

nIL neruppil – it is a fire which does not die down even after rendering to ashes, all the materials which were to be burnt.

neruppu – nIL neruppu – one could say that fire is very cold when compared to the heat emitted by this moon. Fire becomes moon and moon becomes infinite fire. Fire will burn down only the body; the infinite fire nIL neruppu is capable of burning out the inner soul too and hence, she is calling it as nIL neruppu. Normal fire would be put down by water. This infinite fire cannot be put out by water. nIr vaNNan (emperumAn who has the complexion of water) is required for putting out this fire.

tham udalam vEvath thaLarAdhAr – it is not a body which has been borrowed. It is their own bodies (tham udalam). When it is being burnt, how is it possible to stand and not be affected! Unlike nammAzhwAr who had mentioned mercifully in thiruvAimozhi 8-8-3uNarvum uyirum udambum maRRu ulappinavum pazhudhEyAm uNarvaippeRa” (knowledge about worldly matters, vital air (life), body, all other entities relating to primordial matter are all wasted), these people are not the ones who have attained the knowledge to hate their bodies; these people nurture their bodies.

kAmavEL silai vAy mannum malarvALi kOththeyya pon nedu vIdhi pugAdhAr –  unlike those people who, as soon as cupid shoots fitting arrows of flowers from his bow at them, will walk down the beautiful and long streets with madal in their hands, they will stay indoors, after latching their houses.

pon vIdhi – beautiful street; the street will welcome those who step on it, engaging with madal, beckoning them repeatedly, manifesting its beauty.

nedu vIdhi – the street is so long that one could engage with madal for a kalpa kAlam (day of brahmA).

pugAdhAr – they will not enter the street at all, even if manmadha keeps shooting arrows of flowers at them. They lack in the knowledge to enter the street which is like a fort of stones.

tham pUvaNaimEl . . . ponnaNaiyAr – they are the fortunate ones who are capable of lying on the bed of flowers, imagining the touch of northerly winds on their bodies as the touch of their beloved’s hand.

tham pUvaNaimEl – when separated from their beloved, while they are expected to sleep on the floor, they prepare their beds of flowers themselves and lie on them.

tham pUvaNai – while the bed is meant for two (nAyaka and nAyaki), only one (nAyaki) is lying on it.

pUvaNai – Just as seen in thiruvAimozhi 9-9-4 “menmalarp paLLI vempalli” (the soft bed of flowers is like a bed of fire), how are they lying on a bed which appears to be pouring molten fire for us!

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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