Category Archives: siRiya thirumadal

siRiya thirumadal – 32 – UrArgaL ellArum

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UrArgaLellArum kANa uralOdE
thIrA veguLiyaLAych chikkena Arththadippa                       36
ArA vayiRRinOdu ARRAdhAn – anRiyum

Word by Word Meanings

UrArgaLellAm kANa – (such simplicity) to be seen by all the people in the village
uralOdE – to a [grinding] mortar
chikkena Arththu adippa – to tie down firmly and beat
ArA vayiRRinOdu ARRAdhAn – one who stood with sorrow and his stomach hurting
anRiyum – further

vyAkyAnam

UrAragaL ellArum kANa – haven’t all the people in thiruvAyppAdi (SrI gOkulam) lost butter to kaNNa or their womenfolk to him! She (parakAla nAyagi) was waiting to engage in madal.   Just as he was beaten with everyone looking at him, she was waiting to engage in madal such that everyone would see it. I (the fortune-teller) was waiting to instruct that to everyone. All the people other than us were enjoying his divine forms and divine qualities which he was offering. Those who aren’t hungry are enjoying the feast. We, who are hungry, are fasting. In other words, those who thought “If we could, we will see him; otherwise, it doesn’t matter to us” enjoyed seeing him. We, who wouldn’t be able to sustain ourselves unless we see him even if we have to engage in madal to achieve that goal, haven’t seen him.

uralOdE – what an action did she perform! Instead of bringing the mortar to where he was, with his flower-like soft divine body, she dragged him to where the mortar was.

thIrA veguLiyaLAy – Since it was anger born out of love, the anger too was without an end, just like her love. Only if there is a limit to her love, since she thought “What ill will befall him since he has eaten so much of butter” would there be a limit to her anger at his eating butter!

chikkena Arththadippa – she tied him firmly to the mortar and she hit him firmly with the rope. What an act did she perform!

ArA vayiRRinOdu ARRAdhAn – what did he do? Just like those, who have been put in prison during the time of thiruvadhyayana uthsavam (festival conducted during the month of mArgazhi) in SrIrangam temple due to the order of the King, would lament that they have missed out on the festival, he felt unhappy that he was tied down here while butter and womenfolk were making merry, going around, like in a great flood.

ARRAdhAn – he could not bear it. What is it that he could not bear? He could not bear his doubt as to where they have hidden butter and their womenfolk.

anRiyum – [the fortune teller says] should you not listen to another great danger, further? What has been just now narrated was the way he was tied down to a mortar by the affectionate yaSOdhA and beaten by her. The narration now talks about how he was tied down by kALiyan (a poisonous snake), his enemy. Since she (yaSOdhA] was his mother, who had the liberty to beat him and had affection for him, one could put up with being tied down by her hands. The fortune teller is asking whether they were willing to listen to the story of kALiyan.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 31 – vArAththAn

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

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vArAththAn vaiththadhu kANAL vayiRadiththingu                           34
ArAr pugudhuvAr aiyar ivar allAl
nIrAm idhu seydhIr enROr nedum kayiRRAl                                       35

 Word by Word Meanings

avaLum vArA kaNdu – that yaSOdhA too, on reaching and seeing
thAn vaiththadhu kANAL – not finding the butter that she had kept (in the uRi)
vayiRu adiththu – beating herself on her stomach (wondering if eating this amount of butter would lead to indigestion for kaNNa)
aiyar ivar allAL – other than this great person
ingu pugudhuvar Ar Ar – who else can enter this place?

(There is no one else. Making sure that only this person has stolen it)
idhu seydhIr nIrAm enRu – saying ‘only you have done this’
thIrA veguLiyaLAy – with uncontrolled anger
Or nedu kayiRRAl – with a short rope that her hands could reach out to

vyAkyAnam

vArAththAn vaiththadhu kANAL – as soon as she came back, yaSOdhA checked the uRi and found that the butter that she had kept there was missing.

vayiRadhiththu – she would not beat herself on the stomach if kaNNa had eaten the butter, saying that “I have lost the butter”; why then did she beat herself? It is either because she felt that it would cause trouble for his stomach [due to indigestion, having eaten so much of butter] or due to her concern “Today he has stolen butter; tomorrow, he will steal the girls; in the end where will it lead him?”

ingu ArAr pugudhuvAr – she had kept the butter well protected, just like lankA was protected. In such a place, who else could enter other than he?

aiyar ivar allAl – only the chief [referring to kaNNa, derisively] would indulge in such an act.

nIrAm idhu seydhIr – did you engage in this act on your own or was there assistance from others also?

enRu – saying so, she lifted him by his hand, even as he was [feigning to be] asleep.

Or nedungayiRRAl – she had not kept a rope ready to tie him, anticipating that he would steal butter and that she would have to tie him. Hence, she caught hold of a rope which she could lay her hands on.

negungayiRRAl – when this AzhwAr (thirumangai AzhwAr) himself explicitly narrated the same incident in his periya thirumozhi 11-5-5 “kaNNikkuRungayiRRAl kattuNdAn” (he was tied down with a small rope with several knots in it), since he had mentioned that it was with a small rope, the term nedungayiRu (long rope) is a viparIthalakshaNai (saying the exact opposite of what was intended to be said). It is similar to calling a fool as a wise man. The correct interpretation is that he was tied with a small rope. Alternatively, the term nedumai need not refer to the long length of the rope but to its greatness. In other words, just as the ocean attained greatness due to its contact with emperumAn as brought out in the 19th pAsuram of mudhal thiruvandhAdhimAlum karungadalE ennORRAy? vaiyagamuNdu AlinilaiththuyinRa AzhiyAn kOlak karumEnich chengaNmAl kaNpadaiyuL thirumEni nI thINdappeRRu” (how fortunate are you, oh ocean! You are feeling the divine form of the supreme being who was sleeping on a banyan leaf after swallowing all the worlds and is reclining on you), this rope too acquired greatness due to its contact with emperumAn and hence is referred to as nedum kayiRu.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 30 – mOrAr kudamurutti

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

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mOrAr kudamurutti mun kidandha thAnaththE                                               33
OrAdhavan pOl kidandhAnaik kaNdavaLum

 Word by Word Meanings

mOr Ar kudam – the pot which is full of buttermilk
urutti – making it to roll (to manifest his lack of desire in it)
mun kidandha thAnaththE – in the same place where he was lying earlier
OrAdhavan pOl – as if he did not know anything
kidandhAnai – kaNNa, who was lying down

vyAkyAnam

arugirundha mOr Ar kudam urutti – his childishness will not stop with eating the butter. Just as it is mentioned in periyAzhwAr thirumozhi 2-9-1 “veNNey vizhungi veRungalaththai veRpidaiyittu adhan Osai kEtkum kaNNapirAn kaRRa kalvi” (after swallowing the butter (without leaving anything behind), kaNna will break the empty pot on a stone and relish the sound of its breaking. Such is the trickery that he has learnt!) isn’t he the one who relishes the sound of the pot getting broken after he has eaten the butter inside and breaking it on a stone! In the distinguished meaning for this verse, empirAn takes the AthmA which is inside the body, which is like the sweet butter and relishes getting rid of the body which is like the pot. In the same way, here too he eats butter which is the essence and discards the pot containing buttermilk which is the residue (after butter had been removed from it). Just as he cannot bear to see thankless people amidst his devotees, he cannot bear to see pot of buttermilk near the pot of butter and hence rolls it down. In the distinguished meaning this translates into his liking for those who are full of essence [of being devoted to emperumAn] and relishing them and his hatred for those who are full of residue [of not being devoted to him] and despising them. Even among vEdhas (sacred texts) has he not praised those who are engaged with the second part [vEdhAntham] which is full of essence by exclaiming “brAhmaNO mama dhEvathA” (these intelligent people are my dhEvathAs [highly respected entities]) while despising those who are engaged with the first part [dealing with mere activities] which is not of essence by disclaiming, as in bhagavath gIthA SlOkam 2-42avipaSchitha: vEdha vAdha rathA:” (the ignorant people who engage in arguing about vEdham)! While bhattar  was reciting the siRiya thirumadal from AzhwAr maNdapam inside SrIrangam temple, he would say “brAhmaNarudaiya dhanaththaiyellAm pAzhE pOkkinAn”. The meaning for this is: the brAhmaNas who are engaged in rituals as mentioned in the first part of vEdham would treat butter, milk, curd, buttermilk etc which are used in the rituals, as their wealth. emperumAn, seeing that they are leaving him, who is the ultimate purushArtham (benefit), and are considering these lowly purushArthams as important, ate up all the butter, milk, curd etc and rolled down the pots of buttermilk, thus destroying their wealth.

mun kidandha thAnaththE – fearing that someone may be seeing [him eating butter etc], he fell down in anxiety. Fortunately for him, the place where he fell down happened to be the place where he was [deceptively] sleeping before.

mun kidandha thAnaththE – even if he is accused of stealing [butter] it would appear as if he had stolen by getting up with the bed and lying back [after eating the butter] with the face, legs and hands in the same places as they were before.

OrAdhavan pOl kidandhAnai – if someone were to look at him, he would say “He has no thoughts about butter at all”. He lay down such that he was totally ignorant in this matter. Even as the buttermilk [which he had kicked and made to spill on the floor] had wet his mat, he lay down as if he knew nothing.

kaNdavaLum – wasn’t it she [yaSOdhA] who had given birth to him? From the way he lay on the mat, she knew that he had done [the mischief]

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 – 29 – thArAr thadam

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

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thArAr thadam thOLgaL uLLaLavum kai nItti                       32
ArAdha veNNey vizhungi arugirundha

Word by Word Meanings

thAr Ar thada thOLgaL uL aLavum kai nItti – getting the divine huge shoulders, which are adorned with a garland, to go right down to the bottom of the pot
ArAdha veNNey vizhungi – eating butter, which does not satiate him (however much he eats)
arugu irundha – lying beside (the pot of butter)

vyAkyAnam

thAr Ar thadam thOLgaL – due to the strong desire in butter, just as it is said in thiruvAimozhi 1-9-7thOLiNai mElum” ((thuLasi garland) on the two divine shoulders) he dropped his hands inside the pot of butter such that the garland on his shoulders were pressed against the pot. Didn’t nammAzhwAr too say in thiruvAimozhi 1-8-5vaigalum veNNey kaikalandhuNdAn” (he always ate butter by inserting his hand to the full extent that it would reach inside the vessel)!

uLLaLavum kai nItti – he extended his hand deep inside, since he thought childishly, that deeper that his hand goes, more will be the butter that he could grab and fuller would be his stomach. nanjIyar, disciple of parASara bhattar (son of kUraththAzhwAn), asked bhattar “How did yaSOdhA know that he dug deep into the pot such that his shoulders touched the pot?” bhattar responded saying “She saw the mark of the sandalwood paste which she had applied on his shoulders, on the rim of the pot”

ArAdha veNNey vizhungi – the butter was such that how much ever he ate of it, he wasn’t satiated. The butter which he ate initially, acted like a medicine which increased his appetite, thus making him to eat more and more of it.

vizhungi – swallowing the butter, without leaving anything.

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 – 28 – nArAr uRi

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nArAr uRiyERRi nangamaiya vaiththadhanaip
pOrAr vERkaN madavAL pOndhanaiyum poyyuRakkam                               31
OrAdhavan pOl uRangi aRivuRRuth

Word by Word Meanings

nAr uRi ERRi – keeping [the butter obtained after churning curd] on a pot suspended by a network of ropes (such that even a finger cannot enter it)
nangu amaiya vaiththadhanai – kept in the most protected way
pOr Ar vEl kaN madavAL – that yaSOdhA who has (sharp) eyes which are like a warring spear
pOm thanaiyum – until she went out
OrAdhavan pOl poy uRakkam uRangi – feigning sleep as if he knew nothing
aRivu uRRu – waking up (soon after she left)

vyAkyAnam

nAr Ar uRi ERRi – it is an uRi [a network of ropes suspended (from the ceiling in a room) to keep pots and other vessels out of reach of rodents etc] which is full of strings / ropes. The strings were packed so tightly that one cannot insert even a finger through them.

ERRi – just as one places the facade stone atop a gOpuram (temple tower) with lot of effort, yaSOdhA placed the uRi  with lot of effort.

nangamaiya vaiththadhanai – she kept the butter well protected in a pot [in that uRi) in such a way that if thieves enter to steal the butter, they will be trapped by the strings

nangu vaiththadhanai – she kept the butter in such a way that the butter that he would desire to eat was out of his reach. The fortune teller is despising yaSOdhA, wondering if she is a mother!

pOr Ar veRkaN madavAL – one who has eyes which engage in a war-like situation by darting in all directions. Even though she has kept the butter safely, if he (kaNNa) sees it, the butter cannot escape. Hence yaSOdhA keeps looking in all directions before keeping the butter in the uRi.

pOndhanaiyum – until she left that place. Just as a day appears to his devotees, who are unable to attain him, to be 1000 kalpa (one kalpa is daytime in the life of brahmA) as mentioned in thiruvAimozhi 10-3-1oru pagal Ayiram UzhiyAlO” (the daytime when kaNNa goes to forest to graze the cows appears to be thousands of yugas to the cowherd girls), each passing moment when he is unable to grab the material which has been touched by his devotees appears to be a thousand kalpas.

pOndhanaiyum – since he is capable of playing a trick on her to steal the butter which he likes a lot and which she has kept in the pot, why is he waiting for her to move away from that place? Is it because of any lesser interest now in butter? The reason is that he has already stolen and eaten a lot of butter from several other places. Since he has already eaten plenty of butter, he is a bit sluggish and is waiting patiently.

poy uRakkam – yaSOdhA thinks that he is really sleeping. But in reality, he is very much awake. Just as his sleep during deluge is termed as yOganidhrA (meditative sleep when the body is resting and mind is awake fully) or kaLLanidhdhirai (deceptive sleep) or aRithuyil (sleeping while remaining conscious of outer world), AzhwAr calls this sleep of kaNNa’s as poy uRakkam (deceptive sleep).

OrAdhavan pOl  uRangi – he lay down such that one would think that all that he knows is only sleep and that he would remain motionless even if woken up several times.

aRivuRRu – just as wisdom dawns on certain achEthana (insentient) entities, he suddenly came to life. After she (yaSOdhA) left, he played out as if he were really sleeping by stretching his body, yawning etc.  Knowing his craftiness, if she were to re-enter suddenly, it would appear as if he were really sleeping.

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 – 27 – ErAr idai

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ErAr idai nOva eththanaiyOr pOdhumAych                          29
chIrAr thayir kadaindhu veNNey thiraNdadhanai
vErAr nudhal madavAL vEROr kalaththittu                           30

 Word by Word Meanings

ErAr idai nOva – such that the beautiful waist gets hurt
eththanai Or pOdhum Ay – for a very long time
sIr Ar thayir kadaindhu – churning the great curd
vEr Ar nudhal madavAL – that yaSOdhA, who was perspiring from her forehead (due to the effort of churning)
vERu Or kalaththu ittu – keeping it in another vessel

vyAkyAnam

ErAr idai nOva – such that her beautiful waist suffers. Beauty for her waist is that it is decorated with kaNNa all the time.

eththanaiyOr pOdhumAy  – due to the softness of her divine form, yaSOdhA, who starts to churn the curd once the eastern sky clears up, will not stop even after the sun sets [she churns for such a long time].

sIr Ar thayir kadaindhu – churning the eminent curd. What is the eminence for curd? It has kaNNa’s spittle [echchil in thamizh] before it is churned; it has his spittle while being churned [when he dips his hands in it and eats the just generated butter] and even after it has become butter, after churning, it has his spittle. Isn’t the greatness of any entity arising out of its exclusive existence for him alone!

veNNey thiraNdadhanai – butter which gathers [after churning]. Once curd is churned, butter will gather automatically. What is the purpose then in saying explicitly “Butter which gathers”? Due to his craving for butter, it would appear as if butter gathered on its own (without even the need for churning the curd). Is he not the one who is spoken of as in thiruvAimozhi 7-7-2Ittiya veNNey uNdAn” (ate the butter which had gathered)?

vErAr nudhal madavAL – due to the effort of churning the curd, yaSOdhA perspires from her forehead. Just as the celestial entities, once they started churning the ocean, became tired, this lady [yaSOdhA] too became tired after churning the curd, and as a result was perspiring from her forehead. This indicates how soft she is.

madavAL – one who is complete with the qualities of being a lady. She is without any shortcoming in the qualities of her AthmA too as mentioned through the sounds of the words in the verse sIradich chenduvarvAy vArAr vanamulayAL.

vEROr kalaththittu – If she keeps the butter in the vessel in which curd was churned, kaNNa would know from the smell that it is there. Hence she filled it in a vessel which is used for filing with other materials.

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 – 26 – vArAr vanamulaiyAL

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

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vArAr vanamulaiyAL maththArap paRRikkoNdu

Word by Word Meanings

vAr Ar vana mulaiyAL – yaSOdhA, who has beautiful bosoms, draped in corset
maththu Ara paRRikkoNdu – holding on to the churning-staff firmly

vyAkyAnam

vArAr vana mulaiyAL – once she smiles, he desires to suckle, knowing that her anger has evaporated. In order to ensure that children do not indulge in eating excessively, elders would give a coat of a medicine over them. In the same way, the bosoms are covered by a corset. It would appear to challenge the child “If possible, untie”

maththArap paRRikkoNdu – Is it possible to pass time, by continuously engaging with him? One has to carry out household work too! Hence, she is churning curd. Aren’t there servants to look after household work? Is it that their wealth is limited such that she has to carry out the household work herself? No it is not like that – one who has cows in plenty cannot have his wealth limited. The reason for her to churn the curd herself is – since the product of churning [butter]  is something which her pet child desires to eat, she does the churning herself. Moreover, since it is the work of her clan [the clan of herds-people], she engages with it, herself. Just because one is wealthy, is it proper to engage servants to carry out sandhyAvandhanam [saluting dhEvathAs during dawn, noon and dust]? Thus, this is the profession of her clan [to engage with churning].

maththArap paRRikkoNdu – this describes her status of holding on to the churning staff after she churns a couple of times. Once she starts churning, due to the act of having to churn, her divine body, due to its soft nature, trembles and she has to hold on to the churning staff.

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 – 25 – sIrAr kalaiyalgul

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

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sIrAr kalaiyalgul sIradich chendhuvar vAy                            29

Word by Word Meanings

sIr Ar kalai algul sIr adi sem thuvar vAy – one having a waist draped with a beautiful sari, having beautiful legs, having deep reddish mouth

vyAkyAnam

sIr Ar kalai algul – one having a wealthy garment and waist. The opulence for yaSOdhA’s sari is that the turmeric powder applied on kaNNa’s divine form, the black pigment applied on his eyes and the dust which settles on him when he goes out to play, get transferred on to her sari. This is its opulence. She would decorate and dress herself well so that kaNNa will not be angry. However, in a short time, whatever is on his divine form will settle down on her divine sari.  This is the eminence for her sari. The term sIr Ar is also an adjective for her waist. The eminence for the waist is that it gets broken due to carrying kaNNa often, just as it is mentioned in periyAzhwAr thirumozhi 1-2-9 “eduththukkoLLil marungaiyiRuththidum” (if yaSOdhA takes kaNNa on her waist, he tries to get down from there, breaking her waist in the bargain). In the olden days, the preceptors would fold and hang out their clothes which they had worn on the day of festival in SrIrangam temple, on the clothesline, saying “This is the dress which had worshipped emperumAn on the auspicious day of festival”. They will hang out the dress till the festival returns the next year and keep worshipping it. The opinion here is that connection with emperumAn gives eminence to [yaSOdhA’s] sari too.

sIr adi – divine feet which are wealthy. If he [kaNNa] indulges in mischief while being carried by yaSOdhA on her waist, will she not push him down? When she pushes him, he embraces [her] legs. Has it not been mercifully said in perumAL thirumozhi 5-1 “arisinaththAl InRa thAy agaRRidinum maRRavaL aruL ninaindhE azhum kuzhavi adhuvE poL irundhEnE” (I am in the state of that child which cries out for the mercy of its mother even if she pushes it away, out of anger) and in sthOthra rathnam 26rushA nirashthO’pi SiSusthanandhayO na jAthu mAthuScharaNou jihAsathi” (even if the suckling child is kicked out by the mother in anger, the child will not let go of that leg (which kicked it))?

sendhuvar vAy – once he embraces her legs, she will try to shake him away. As she tries to shake him away, he will repeatedly embrace her legs. Looking at that, she will smile with her reddish mouth.

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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SrIvaishNava education/kids portal – http://pillai.koyil.org

siRiya thirumadal – 24 – ArAdha thanmaiyanAy

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ArAdha thanamaiyanAy AngorunAl AyppAdi

Word by Word Meanings

Angu ArAdha thanmaiyan Ay – being dissatisfied, having to be in paramapadham

(incarnating as kaNNa (SrI krishNa))

oru nAL – on one fine day
Ayppadi – in thiruvAyppAdi (SrI gOkulam)

vyAkyAnam

ArAdha thanmaiyanAy – even though he is protecting all the entities to be protected, he thinks that he has not done anything. “These Athmavasthus (soul entities) which are my possessions are totally dependent on me. I have allowed them to suffer during deluge etc, and then protected them. What is the benefit in this? Since I have protected them after a lengthy delay, am I not responsible for their suffering?” Just as a person robs another who has come to take rest under the care of the former and then suffers due to the guilt, he also suffers [due to the delayed protection]. When the rishis in SrI dhaNdakAraNya forest showed their bodies which had been tormented by demons to SrI rAma, as mentioned in SrI rAmAyaNam AraNya kANdam 6-16 “Ehi paSya SarIrANi” (Oh rAma! See our bodies) and pleaded with him, did you [the rishis] not feel ashamed as you felt “There is someone to protect us” and you were tormented because of that? While you had the power to protect yourselves, like a womb, as mentioned in SrI rAmAyaNam AraNya kANdam 1-21 “garbha bhUthAs thapOdhanA:” (we are to be protected by you like a womb) due to the strength of your penance, you did not do that because of your svarUpam (being totally dependent on the supreme being) and put up with the trouble. But SrI rAma said, as in SrI rAmAyaNam AraNya kANdam 10-9 “hrIrEshA hi mamAthulA” (my shame was incomparable) that he could not put up with his shame since had let them down to the extent that the rishis had not only to suffer but that they had to reveal it too, themselves. In the same way, he too could not tolerate the situation here [says the fortune-teller].

From where did he feel that he could not tolerate it?

Angu – from the place where he did not have the need to protect from danger.

oru nAL – Let the activities of annihilation and creation which he carried out from paramapadham  (SrIvaikuNtam) remain. paramapadham is the place where as it is said in mahAbhAratham mOksha parvam 25-9 “na kAla: thathravai prabhu:” (time is not an entity in paramapadham). Hear the activities in the place where things change because of the effect of time.

oru nAL – even that was for just one day.

AyppAdi – In a way, AyppAdi (gOkulam) is similar to paramapadham. Since the nithya mukthas (permanent residents of paramapadham as well as those who reached there after being liberated from samsAram) do not have any birth and are with distinguished demeanour, there is no question of great clan or great demeanour. In the same way, in AyppAdi, since all are born in the lowly cattle-herd clan and follow the cattle to the forest and have food there, they too do not have distinction of great clan or great demeanour. Thus AyppAdi is in line with paramapadham.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 23 – ArAl kadaindhu

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

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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 7-1-7anRu 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 21vaLLal 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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