Category Archives: siRiya thirumadal

siRiya thirumadal – 65 – UrAr igazhilum

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UrAr igazhilum UrAdhu ozhiyEn nAn                                       77
vArAr pUm peNNai madal

Word by Word Meanings

UrAr igazhilum – even if all the people abuse (me)
nAn – I
vAr Ar pU peNNai madal UrAdhu ozhiyEn – I will not stop from engaging with long, beautiful madal

vyAkyAnam

UrAr igazhilum – just as vAsavadhaththai was praised by the people, as mentioned in the 68th verse of this prabandham “UrAr igazhndhidappattALE”, the people will praise me too.

UrAdhu ozhiyEn nAn – instead of praising like that, even if they abuse me, I will not stop from engaging with madal.

vArAr pUm peNNai madal – even when they {SrI rAma et al] had great asthrams (weapons) such as brahmAsthram, just like they felt inferior to opponents such as indhrajith, when I am having my asthram madal in my hand, will I let my desire remain unfulfilled?

vArAr pUm peNNai madal – Haven’t you seen the long, beautiful madal in my hand? Haven’t you seen the brahmAsthram in my hand?

There is a thanippAdal (separate verse) at the end of the prabandham, attributed to the great thamizh poet kambar.

kambar’s song

UrAdhu ozhiyEn ulagaRiya oNNudhalIr
sIrAr mulaiththadangaL sEraLavum – pArellAm
anROngi ninRaLandhAn ninRa thirunaRaiyUr
manROnga Urvan madal

Oh those with resplendent foreheads! Until I embrace the emperumAn, who measured the worlds, with my bosom, I will not stop from engaging with madal, for the world to see. I will engage with madal at the junction of the main roads in the divine abode of thirunaRaiyUr, where that emperumAn has taken residence.

This completes the English translation of periyavAchchAn piLLa’s vyAkyAnam, supplemented by the finer details in puththUr’s swAmy’s explanatory notes for thirumangai AzhwAr’s siRiya thirumadal prabandham.

periyapirAtti samEdha periyaperumAL thiruvadigaLE SaraNam
thirumangai AzhwAr thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 64 – OrAnai kombu

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OrAnai kombosiththu OrAnai kOL viduththa                       75
sIrAnai sengaN nediyAnaith thEn thuzhAyth
thArAnai thAmaraipOl kaNNAnai eNNarum sIrp                      76
pErAyiramum pidhaRRip perum theruvE

Word by Word Meanings

Or Anai kombu osiththu Or Anai kOL viduththa sIrAnai – having attained the greatness of being partial by breaking the tusk of one elephant, kuvalayApIdam and removing the suffering of another elephant gajEndhran
sem kaN nediyAnai – having reddish eyes and being unreachable for me
thEn thuzhAy – (being separated from me) thuLasi with honey dripping from it
thArAnai – donning the garland
eN aru sIr pEr Ayiramum pidhaRRi – incoherenty reciting a (new) sahasranAma which reflects his innumerable (curel) qualities
peru theruvE – through the main street

vyAkyAnam

Will I stop with destroying his greatness in archAvathAram (emperumAn in idol form) alone? She says that she will also destroy his great qualities in his incarnations.

Or Anai kombu osiththu Or Anai kOL viduththa sIrAnai – while both are elephants, have you seen the partiality that he has shown in killing kuvalayApIdam and protecting gajEndhran? From this itself, you could see that he has nectar in one eye and poison in the other.

sIrAnai – he is similar to a sweet which is full of jaggery on the outer side and plain [tasteless] puffed rice on the inner. I will announce to the world that outwardly he would appear that he is protecting everyone but in reality he has inferior qualities.

sengaN nediyAnai – what is the purpose in having lotus-like eyes which manifest his motherly forbearance? He is unreachable for me. He is like a cup of cool water with sweet fragrances added, but kept at a place unreachable for me.

thEn thuzhAyththArAnai – It appears that the garland which is decorating him will drip with honey only when he separates from those who are dear to him. Though he is decked with honey dripping thuLasi garland, he is one who is thArAn i.e. does not give that.

thAmarai pOl kaNNAnai – he displays new eyes everyday after separating from me.

eNNarum Sir pErAyiramum pidhaRRi – he has a sahasranAmam (thousand divine names) to reflect his auspicious qualities. I will recite another sahasranAmam which will reflect his cruel qualities.

When told to recite the sahasranAmam which she was intending to recite, she says “Will I recite that from a corner which will be heard by just a few people?” What will you do then?

perum theruvE – I will recite it in the middle of the street, that too in the main street.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 63 – pArOr pugazhum

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pArOr pugazhum vadhari vadamadhurai                             74
UrAya ellAm ozhiyAmE nAn avanai

Word by Word Meanings

pArOr pugazhum vadhari vadamadhurai – SrI badharikASramam, which is praised by all the people of the world, mathurA which is in the northern direction
Ur Aya ellAm ozhiyAmE – without missing any of the divine abodes (entering all those places)

 vyAkyAnam

pArOr pugazhum vadhari – isn’t this the abode which is praised by the people of this world as being the place where emperumAn carried out penance for their well being? I will go there, show my form and ask the people “Oh those who can see! Look at me and then decide as to who carried out penance – is it emperumAn or I?”

vada madhurai – initially when it was the hermitage of the great sages, it was the place where vAmana (one of emperumAn’s incarnations) had carried out penance; in rAmAvathAram, it was the place where SrI Sathrugna had defeated lavaNAsura and ruled over the place; in krishNAvathAram, it was the place where emperumAn incarnated himself as kaNNa. Thus, mathurA is the abode which did not lose its connection with bhagavath vishayam (matters relating to the supreme being) as brought out by the famous saying “mathurA nAma nagarI puNyA pApaharI SubhA” (the town mathurA is pious, removes sins and auspicious). I will go there and show them as to how he ran out of that place because I have reached there.

UrAyavellAm ozhiyAmE – will I say a few words in only a few places [as mentioned in the few verses stated above] and leave? I will enter all those places which I have not spoken of. It is not possible for me to say everything [here]. If you wish, you could follow me to all those places and make a note.

nAn – I, who am capable of destroying all his qualities which he is boasting of, in all the places where he is entering to hide himself, being fearful of me

avanai – he, who is torturing me and who is trumpeting that he is under the control of archakas (who are involved in carrying out timely ArAdhana (worship) of emperumAn at various divine abodes)

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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siRiya thirumadal – 62 – ErAr pozhil

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ErAr pozhil sUzh idavendhai nIrmalai                                      73
sIrArum mAlirunjOlai thirumOgUr

Word by Word Meanings

ErAr pozhil sUzh idavendhai nIrmalai – thiruvidavendhai which is surrounded by beautiful gardens, thirunIrmalai
sIrArum mAlirunjOlai thirumOgUr –
beautiful thirumAlirunjOlai, thirumOgur

vyAkyAnam

ErAr pozhil sUzh idavendhai – thiruvidavendhai (a dhivyadhEsam near present day mAmallapuram) has beautiful gardens around it so that emperumAn, who has taken the form of wild boar in this dhivyadhESam, can roam around, as an outlet, in line with his form. The emperumAn is residing in this divine abode to reflect his infatuation with bhUmippirAtti, just as mentioned in thirunedundhANdagam 18 “pArvaNNa madamangai paththar” (one who is infatuated with bhUmippirAtti). I will go there, inform the people as to how he tortured me, a servitor of pirAtti and ask them to decide for themselves whether the affection which he shows towards bhUmippirAtti is real or an outward show, thus subjecting his love to a measurement.

nIrmalai – just as it has been said in thirunedundhANdagam 18 “nIrvaNNan nIrmalaikkE pOvEn” (I will go to thirunIrmalai itself where he is manifesting his characteristic of being simple, like water), thirunIrmalai is the divine abode which acts like shadow for those who have lost their self-restraint while trying to attain him so that they could take comfort. I will tell them to see in my form as to how I, who am engaging in madal after losing my self-restraint, am unable to enter that abode too.

sIrArum mAlirum sOlai – emperumAn remains without moving, like a tree, in the southern direction, which was not regarded highly in ancient days by vaidhikas (those who follow vEdhams) and manifests his simple and easily approachable qualities to lowly people too, as brought out in periyAzhwAr thirumozhi 5-3-3 “punaththinaik kiLLip pudhu avi kAtti un ponnadi vAzhga enRu inakkuRavar pudhiyadhu uNNum ezhil mAlirunjOlai endhAy” (Oh one who is residing in thirumAlirunjOlai and who is my lord! The hilly tribal people offer freshly plucked millets to your divine feet, and without asking for any other benefit, worship you and eat the offered millets). I will go there, show my form and establish that his qualities are one of supremacy (and not simplicity) and of being tough to approach and not easily to approach.

thirumOgUr – isn’t this the divine abode for emperumAn who is blissful with his devotees, without any distinction, through the faculties of mind, body and speech, just as it has been mercifully mentioned in thiruvAimozhi 10-1-6thirumOgUr Aththan” (one who has taken residence at thirumOgUr and is trustworthy)? I will show how trustworthy he is, after going there.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 61 – kArAr maNi niRa

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

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kArAr maNi niRak kaNNanUr viNNagaram
sIrAr kaNapuram chERai thiruvazhundhUr                                          72
kArAr kudandhai kadigai kadal mallai 

Word by Word Meanings

thiruviNNagar, which is the divine abode of kaNNapirAn with the complexion of bluish gemstone, the great thirukkaNNapuram, thiruchchERai, thErazhundhUr, thirukkudandhai which is full of water bodies, great kadigai mountain (chOlasimhapuram), thirukkadalmallai

vyAkyAnam

kArAr maNi niRak kaNNanUr viNNagaram – leaving aside paramapadham where the residents are complete [with their knowledge, qualitities, activities etc], emperumAn came to thiruviNNagar so that he could manifest himself to those who have shortcomings [in their knowledge, qualities, activities etc]. Didn’t nammAzhwAr too mercifully mention in his thiruvAimozhi 6-3-9thannoppAr illappan thandhanan thana thAL nizhalE” (emperumAn who is non-pareil, gave me the shadow [protection] of his divine feet)! I will show them my form and ask them “Has he manifested himself to me who has shortcomings?”

sIrAr kaNapuram – the great abode of thirukkaNNapuram which is the pukkagam (place of residence of husband) for parakAla nAyagi. I have expressed my excusive existence for emperumAn, as mentioned in periya thirumozhi 8-9-3 “kaNNapuram onRu udaiyAnukku adiyEn oruvarkku uriyEnO” (Will I, a servitor of emperumAn who resides at thirukkaNNapuram, belong to any one else?) I will go to that abode, display my form and tell them “Look at the way he has made me suffer”

thiruchchERai – emperumAn residing at thiruchchERai, is famous for not knowing the difference between the bosom of his mother [yaSOdhA} and others [pUthanA, the demon sent by kamsan to kill him] as a child. This has been brought out in periya thirumozhi 7-4-1 pAsuram ”kaN sOra vengurudhi vandhizhiya vendhazhalpOl kUndhalALai maNsEra mulaiyuNda mA madhalAy” (Oh infant who sucked the life out of pUthanA, the demon with red coloured hair which looked like fire, such that her eyes lost all energy and a flood of blood flowed out of her!) I will go to that place and tell them how he has shown partiality by not even touching me.

thiruvazhundhUr – isn’t this the dhivyadhEsam (divine abode) where he manifested his quality of not sustaining himself if he cannot have butter which has been touched by his devotees? I will go there, tell the people to see my emaciated body and ask them whether he had sustained himself by touching me.

kArAr kudandhai – is invigorating kudandhai not famous as the place where kaNNan, who is the servitor of his servitors, has taken residence? I will go there and prove to them by displaying my form that I, who am his servitor, am not cruel.

kadigai – this divine abode is famous for emperumAn who is as sweet as a sugar candy fruit [fruit which has grown in the plant, which was growon from the seed of sugar candy, a non-existing entity], as brought out by the pAsuram in periya thirumozhi 8-9-4 “kadigaiththadangunRin misaiyirundha akkArakkani” (emperumAn who is known as akkArakkani who has taken residence atop the huge mount of kadigai). I will go there and ask “For whom is he residing here with all his sweetness? Is it for his own enjoyment? Is the well-known term bhakthAnAm (for the sake of his devotees) as mentioned in jithanthE SlOkam a lie?”

kadal mallai – Has he not earned fame in thirukkadanmallai (a divine abode, now known as mAmallapuram) by leaving aside his mattress of thirvandhAzhwAn (AdhiSEhan) and lying on the floor, in order to bless his devotee puNdarIkar? I will go there and ask the people “Is he lying on the floor to attain me or am I lying on the floor to attain him? Look at our forms and decide for yourselves”

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 60 – ArAmam sUzhndha

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

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ArAmam sUzhndha arangam kaNamangai                        71

Word by Word Meanings

ArAmam sUzhndha arangam kaNamangai – thiruvarangam, which is surrounded by beautiful gardens, thirukkaNNamangai

vyAkyAnam

ArAmam sUzhndha arangam – arangam (SrIrangam) which is surrounded by gardens. Here, the term ArAmam (gardens) refers to other divine abodes [of emperumAn]. It is SrIrangam which is surrounded by other divine abodes. In the divine minds of AzhwArs, SrIrangam is the permanent dwelling place of emperumAn from where he bestows [his divine mercy] on his devotees and the other divine abodes are like gardens where he takes rest during daytime when he goes for hunting. Don’t kings, when they go out for hunting to various places, rest for a while at those places during the noon-time and return to their palaces for resting at night? This is much similar to that. That emperumAn protects both nithyavibhUthi (SrIvaikuNtam) and leelAvibhUthi (samsAram) while residing at SrIrangam is brought out by kulasEkara AzhwAr in his perumAL thirumozhi pAsuram 1-10 “vanperu vAnagam uyya amararuyya maNNuyya maNNulagil manisaruyya thunbamigu thuyaragala ayarvu onRu illAch chugam vaLara agamagizhum thoNdar vAzha anbodu then thisai nOkkip paLLi koLLum aNiyarangan thirumuRRaththu . . . .” (in the courtyard of SrIrangam where thiruvarangan [emperumAn] has taken residence, by lying down facing southern direction, for uplifting upper worlds and those who live there, for uplifting earth and those who are living on earth, uplifting his devotees so that they enjoy bliss without any trace of sorrow . . ). I will go to that place wherefrom he is ruling with his sceptre, show my form and ask “Is this the way he would protect his devotee?”

kaNamangai – thirumangai AzhwAr himself has sung of this divine abode in his periya thirumozhi 7-10-9 “kaNgaLAraLavum ninRu kaNNamangaiyuL kaNdukoNdEnE” (I saw that emperumAn till my eyes became satiated, at thirukkaNNamangai). I expressed my desire to see him till my eyes became satiated. You could judge for yourself whether I saw him till my eyes became satiated, by looking at my form, says parakAla nAyagi.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 59 – pErAli thaNkAl

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

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pErAli thaNkAl naRaiyUr thiruppuliyUr

Word by Word Meanings

pErAli thaNkAl naRaiyUr thiruppuliyUr – The famous divine abode of thiruvAli nagar, thiruththaNkAl, thirunaRaiyUr, kutta nAttu thiruppuliyUr

vyAkyAnam

pErAli – the famous thiruvAli. Being the place where thirumangai AzhwAr was born, it is famous for emperumAn offering himself to AzhwAr for his enjoyment. I will go there and tell the people “Look at the way he has offered himself to me for my enjoyment, by looking at my form. See and decide for yourself as to for how many days he has starved me”. While she (parakAla nAyagi) is living in thiruvAli, is it apt to say that she will go to thiruvAli and abuse emperumAn? Even though she lives there, since it does not appear to exist for her, it does not appear to be close to her and hence she says that she will go to thiruvAli.

thaNkAl – Since he removes the difficulties of his devotees, like a cold breeze, the place became thaNkAl! I will go there and tell the people who have eyes which can see “Look at my form. Look at the way he has helped me to rid me of my difficulties”

naRaiyUr – is it not an abode which is famous for emperumAn’s giving up his independence and giving primacy to pirAtti (SrI mahAlakshmi)? I wil go there and tell the people “Look at the way he is listening to his pirAtti by looking at me, who is her belonging”

thiruppuliyUr – Just as it is mentioned in thiruvAimozhi 8-9-7 says “mellilaich chelva vaNkodippulga vIngiLandhAL kamugin“ (even insentient entities exchange affection as seen in the behaviour of betel leaf creeper hugging arecanut tree), it is the place where plants, men and women live united. I will go there and tell them “Look at the way I am united with my beloved”

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 58 – UrE madhitkatchi

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

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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

vyAkyAnam

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

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siRiya thirumadal – 57 – kArAr thirumEni

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

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kArAr thirumEni kANum aLavum pOych
chIrAr thiruvEngadamE thirukkOvalUrE                                                        69

Word by Word Meanings

kAr Ar thirumEni kANum aLavum pOy – going from place to place [one divine abode to another] until I see his divine form which is like a dark cloud
sIr Ar thiruvEngadamE thirukkOvalUrE – the eminent thiruvEngadam and thirukkOvalUr

vyAkyAnam

kAr Ar thirumEni kANum aLavum pOy – did she not suffer like this only because she saw his divine form initially? When asked as to till when her determination to engage in madal will last, she says that it will be most appropriate if she could see him, she will then stop engaging ith madal. Alternatively, when her friend says “You should unite with him” she responds “It is not necessary to unite with him. Earlier too, I suffered after seeing him; even now, it is sufficient if I see him”.

When asked as to how she is going to see him, she says . . . .

sIrAr thiruvEngadamE . . . .  – I will go to each place where he is manifesting each of his [innumerable] qualities, show my body which has been eaten away by separation, and by destroying his quality manifested in each of those places I will make him come running to me in despair; thus, I will see him. Now she talks about some of those divine abodes where he is manifesting such qualities:

sIr Ar thiruvEngadamE – great thiruvEngadam. amalanAdhipirAn 3 says “mandhi pAy vadavEngada mAmalai vAnavargaL sandhi seyya ninRAn” (the divine abode of thiruvEngadam, located in the northern direction, has monkeys jumping from one tree to another; emperumAn has taken residence here so that nithyasUris could come here and carry out worship); thiruvAimozhi 1-8-3 says “kaNNAvAn enRum maNNOr viNNOrkkuth thaNNAr vEngada viNNOR veRpanE” (one who has the ever-cool thiruvEngadam, which is nithyasUri’s place, is the protector for both samsAris and nithyasUris); nAnmugan thiruvandhAdhi 45 says “thaNNaruvi vEngadamE vAnOrkkum maNNOrkkum vaippu” (it is only thiruvEngadam, with its cool streams, which is the wealth for nithyasUris and SrIvaishNavas on earth). Thus we see that thiruvEngadam has the greatness of being equal to both nithyasUris and to nithyasamsAris. parakAla nAyagi says that by going there “I will tell all the people how indifferent such emperumAn has been to me and ensure that he is not the lord of both vibhUthis (realms)”

thirukkOvalUrEmudhal thiruvandhAdhi 86 says “nIyum thirumagaLum ninRAyAl kunReduththup pAyum pani maRuththa panbALA vAsal kadai kazhiyA utpugA kAmar pUngOval idai kazhiyE paRRi ini” (Oh one who is simple and who held the gOvardhana hill to block the torrential rain! How amazing is it that you and your pirAtti are standing in the corridor of the hermitage (where the first three AzhwArs were standing) wherein no one could go out or no one could enter, and are showering your mercy!) emperumAn is still standing there since it is the place where the first thre AzhwArs assembled together, enjoying the smell of that soil. parakAla nAyagi says that she will go to thirukkOvalUr, show her emaciated form and tell everyone how he gave up on his devotee.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 56 – thAr Ar

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

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thAr Ar thadam thOL thaLaikkAlan pin pOnAL                                    67
UrAr igazhndhitappattALE maRRenakku ingu
ArAnum kaRpippAr nAyagarE nAn avanai                                           68

Word by Word Meanings

thAr Ar thada thOL thalai kAlan pin pOnAL – she went behind vathsarAjan [her beloved] who has huge shoulders with garland decorating them, and who had his legs chained
UrAr igazhndhitappattALE – Was she spoken ill of, by the people? (no)
ingu – in my present state
enakku – for me (who has this determination)
maRRum kaRpippAr – those who counselled patience which is opposite of my determination
ArAnum – whoever it may be
nAyagarE – can their words be binding on me? (I will not listen to them)
nAn avanai – I will, his [emperumAn’s]

vyAkyAnam

thAr Ar thadam thOL thaLai kAlan pin pOnAL – she went behind her beloved person, vathsarAjan who was chained by her father

thAr Ar thadam thOL thaLaikkAlan – not bothered about the chain around his legs, she saw his shoulders and the garland on his shoulders; desiring him,  she followed him.

UrAr igazhndhidap pattALE – the people of the land only praised her and did not abuse her (this narration is mentioned in bhAsan’s drama as well as in the twelfth chapter of kathAsarithsAgaram which is based on old books such as bruhathkathai and historical facts).

maRRu enakku ingu ArAnum kaRpippAr nAyagarE – those who think of correcting me, by saying words against my determination, are not my lords. I went past the state mentioned in thiruvAimozhi 3-7-1payilum thiruvudaiyAr evarElum avar kaNdIr payilum piRappidaidhOru emmaiyALum paramarE” (whoever is fully devoted to emperumAn, irrespective of their clan, conduct etc, they will be my lord in any number of births in this materialistic world) and in periya thirumozhi 7-4-1 “thAL thozhuvAr kANmin en thallai mElArE” (those who worship the divine feet of emperumAn are those whose divine feet I will sustain on my head). Those who accept my determination will be my lord. Those who counsel me patience by saying “You will attain him in the course of time. Wait patiently until then” are not my lords; they are people who I do not need. Her state is much similar to that of parAnguSa nAyagi as mentioned in thiruvAimozhi 5-3-6annai en seyyilen Ur en sollilen” (what does it matter to me as to what my mother does or what the people of the land tell about me).

nAn – I, who have moved away from those who are not in agreement with my determination.

avanai – he, who made me reject everyone other than himself.

nAn avanai – I who set out to play with bundles of flower and he who set out to dance with pots; this could be construed as “I set out to make him fall for my beauty, ended up with falling for that dancer and losing my heart to him”

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

adiyEn krishNa rAmAnuja dhAsan

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