Category Archives: siRiya thirumadal

siRiya thirumadal – 57 – kArAr thirumEni

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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

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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

archived in http://divyaprabandham.koyil.org

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siRiya thirumadal – 55 – ArAnum AdhAnum

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ArAnum AdhAnum allaL avaL kANIr                                        65
vArAr vanamulai vAsavadhaththai enRu
ArAnum sollappaduvAL avaLum than                                    66
pEr Ayam ellAm ozhiyap  perum theruvE

 Word by Word Meanings

avaL ArAnum AdhAnum allaL kANIr – she is not any ordinary person (she is very intelligent)
vAr Ar vana mulaiy vAsavadhaththai enRu – she, who has covered her bosoms in a corset, is known as vAsavadhaththai.
ArAnum sollap paduvAL – she is praised by all
avaLum – that vAsavadhaththai too
than pEr Ayam ellAm ozhiya – leaving aside all her friends
perum theruvE – in a huge street

vyAkyAnam

ArAnum AdhAnum allaLArAnum allaL – she is not having any deficiency in her intellect. AdhAnum allaL – she is not without intelligence like insentient entities.

avaL kANIr – Hear about her demeanour as I narrate.

vArAr vanamulai – this talks about her youthful state where her bosoms cannot be left on their own and have to be covered in a corset. They should be supported by the beloved and if the beloved is not there, by her corset.

vAsavadhaththai enRu ArAnum sollappaduvAL – Isn’t she very famous? Isn’t she praised by all the distinguished persons? Isn’t she celebrated as a person without any deficiency in the assembly of sIthAppirAtti?

avaLum – parakAla nAyagi says that it was not she alone who followed unacceptable means to attain the beloved; even she [vAsavadhaththai] did the same.

than pErAyam ellAm ozhiya – I am saying all these words in order to make you people (parakAla nAyagi’s friends) agree with me since I do not want to let go of you. However, did she [vAsavadhaththai] not leave the large gathering of her friends in order to attain her beloved?  Just as a person cannot step on to fire, she could not stand amidst her friends; is she not more determined than I?

perum theruvE – did she seek a corner of the palace after leaving her friends? Despite being a princess, did she not walk on the major road?

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 – 54 – UrAr uRangilum

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UrAr uRangilum thAn uRangA uththaman than                   63
pErAyinavE pidhaRRuvan pinnaiyum
kArAr kadal pOlum kAmaththar AyinAr                                 64
ArE pollAmai aRivAr adhu niRka

Word by Word Meanings

UrAr uRangilum uRangA – even when everyone else in that place sleeps, they [the long eyes] will not sleep
uththaman than – that supreme entity’s
pEr AyinavE – only his divine names
pidhaRRuvan – I kept saying incoherently.
mElum – further
kArAr kadal pOlum kAmaththar AyinAr – those who have unlimited lust, like the deep sea
ArE – who
pollAmai aRivAr – will know what is not in line with one’s basic nature
adhu niRka – let that remain

vyAkyAnam

nedum kaNgaL uRaR uRangilum thAn uRangA – when asked, “Could you not forget this distress due to separation, by sleeping”, she says “Even if everyone else sleeps, my eyes do not sleep” just as it has been said in thiruvAimozhi 2-1-1Ayum amarulagum thunjilum nI thunjAyAl” (even if my mother and entities like the nithyasUris, who are always awake and who constantly keep envisioning emperumAn, sleep, you do not fall asleep).

nedum kaNgaL – the hugeness of the eyes, which were the reason for ensnaring him, is now a huge load on my head. Just as it has been said in SrI rAmAyaNam sundhara kANdam 16-5 “asithEkshaNA” (sIthAppirAtti with black eyes), when they were together, her eyes were capable of making him to be involved with her.

UrAruRangilum thAnuRangA –  those who are in the place where she resides are not aware of the concept of sleeping, just as it has been said in thiruvAimozhi 6-7-2Urum nAdum ulagamum thannaip pOl” (the place, country and the world were all alike her). Even if such people sleep, she says that her eyes will not sleep.

uththaman – one who has the greatness of being easily approachable. He enticed me by showing his simplicity and made me become sleepless.

pEr AyinavE pidhaRRuvan – isn’t it better not to think about him when he does not help? Unable to do even this, I will keep reciting his names incoherently; I will recite them in a random way. For those who are deeply devoted to emperumAn, is it possible to carry out anything in an orderly way?

pinnaiyum – They started saying a few comforting words, beyond that, such as “Did not the daughter of king janaka [sIthAppirAtti] wait patiently for ten months?”

kAr Ar kadal pOlum kAmaththar AyinAr ArE pollAmai aRivAr – when the desire crosses all limits, just like a deep sea, is it possible to wait patiently, thinking that the people [of the town] will abuse? What does it matter to me as to who they were? I will consider their desire to be less than mine. For those like me who have uncontrolled desire to see the divine form of kaNNa (SrI krishNa) which has the complexion of dark clouds, is it possible to control that with svarUpagyAnam [knowledge about one’s true nature, viz. one is totally subservient to the supreme being]? If sIthAppirAtti could wait patiently with her svarUpagyAnam saying “thath thasya sadhruSam bhavEth” (it is apt for him (SrI rAma) to come here and take me along) I can only conclude that their desire is inferior to mine. I cannot be faulted for this.

adhu niRka – you do not have to say “You cannot establish that what you are doing is correct, because you are doing it”. There is authentic evidence to show that great people have done this. Distinguished women from the past have destroyed their femininity for the sake of love.

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org

siRiya thirumadal – 53 – UrAr ugappadhE

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UrAr ugappadhE AyinEn maRRenakku ingu
ArAyvArillai azhal vAy mezhugu pOl                                        62
nIrAy urugum en Avi nedum kaNgaL

 Word by Word Meanings

UrAr ugappadhE AyinEn – I was in ruins such that the world celebrated.
enakku ingu maRRu – no one else here, for me
ArAyvAr illai – none with whom I could talk
en Avi – my AthmA
azhal vAy mezhugu pOl nIrAy urugum – started melting like wax kept near fire
nedu kaNgaL thAn – the long eyes too

vyAkyAnam

UrAr ugappadhE AyinEn – There are people who think that they have to take all the efforts to attain what they desire to get. Just as they wanted, I too started taking efforts to attain what I desired. Here the term UrAr refers to those who are not favourable to her. Earlier, she used to say “Only emperumAn is the means to attain everything. There is nothing that we can attempt on our own in order to attain him”. They (the unfavourable ones) were waiting for an opportunity to admonish her; now, she has reached a state where they could celebrate by saying “Have you seen how she is suffering after thinking that she can attain him only through him? Those who think ‘He is the means’ will have to suffer like this only. All these people have to come to our way only”

Could you not sustain yourself by talking it over with someone when you get highly distressed?

maRRenakku ingu ArAyvAr illai – when my heart is not helping me, who else is there for conversing? Since she says maRRu illai (there is no one else), only he has to come and examine her troubles; else, there is no other way. Haven’t these AzhwArs said as in thiruvAimozhi 9-9-6avvaruL alllana aruLumalla” (apart from emperumAn’s grace, no one else’s mercy could be termed as grace) and as in mudhal thiruvandhAdhi 15vaiyagaththup pallAr aruLum pazhudhu” (there is no use of the grace of many others’ in this world. Only his grace counts)?

azhalvAy mezhugu pOl nIrAy urugum ennAvi – When asked “Could you remain indifferent like this? Should you not pull up your heart forcefully and sustain yourself?” she says “When my AthmA melts due to this separation just like wax melts when kept near fire, how could I pull up my heart forcefully?”

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 – 52 – kArAr kadal

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kArAr kadal vaNNan pin pOna nenjamum
vArAdhE ennai maRandhadhudhAn valvinaiyEn                               61

Word by Word Meanings

kAr Ar kadal vaNNan pin pOna – one which went near the dark ocean complexioned [emperumAn]
nenjamum – my mind
vArAdhE – without any thought of returning
ennai maRandhadhudhAn – stayed there itself, forgetting me
val vinaiyEn – I, the heinous sinner

vyAkyAnam

kAr Ar kadal vaNNan pin pOna nenjamum vArAdhu ennai maRandhadhu – my heart, which shed tears as it left me, looking at my distressful state, fully engaged with his beauty on seeing him, and forgot all about me. The same opinion was expressed by nammAzhwAr in his thiruviruththam 46 “madanenjamenRum thamadhenRum Or karumam karudhi vida nenjai uRRAr vidavO amaiyum appon peyarOn thadanenjam kINda pirAnAr thamadhaikkIzh vidappOyth thidanenjamAy emmai nIththinRudhARum thiriginradhE” (thinking that the heart is very simple and a confidante, if someone decides to send it as a messenger for an important task, such a person should think again. This is because, when I left my heart, as a messenger, at the divine feet of that emperumAn who killed the demon hiraNyakashyapu, it forgot all about me and stayed put there itself till date, following him wherever he goes) and in thiruviruththam 30 “. . . .kaNNan vaikundhanOdu en nenjinAraik kaNdAl ennaich cholli avaridai nIr innam selleerO idhuvO thagavu enRu isamingalE” ((a pirAtti is telling beetles which she is sending as messenger) if you see my heart which I had earlier sent to kaNNan, who is the lord of vaikundham, please tell it about my condition and ask it as to why it has not returned to me and ask it whether this action is appropriate).

kadal vaNNan pin pOna nenjamum vArAdhE ennai maRandhadhu – would a material, which has been taken in by an ocean, ever return? dhaSaratha, in SrI rAmAyaNam ayOdhyA kANdam 42-34 says “rAmam mE’nugathA dhrushti” (my eyes followed SrI rAma; they haven’t returned yet).

valvinaiyEn – I have committed such heinous sins that my heart will not help me. Just as bharatha said in SrI rAmAyaNam “mathpApamEvAthra nimiththamAsIth” (it is due to my sins that SrI rAma went to the forest) and sIthAppirAtti said “mamaiva dhushkrutham mahadhasthi” (there is a huge sin of mine [which is causing these difficulties]), parakAla nAyagi is blaming herself.

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 – 51 – ArAnum onnAdhAr

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ArAnum onnAdhAr kELAmE sonnakkAl                                   59
ArAyumElum paNikEttu adhanRu enilum
pOrAdhu ozhiyAdhE pOndhidu nI enRERku                          60

Word by Word Meanings

onnAdhAr ArAnum kELAmE sonnakkAl – when you tell him [my words] without anyone, who is not favourable to him, listening
paNi kEttu – after hearing those words
ArAyumElum – whether he enquires (affectionately)
adhu anRu enilum – or he totally denies knowing about me
nI pOrAdhu ozhiyAdhE pOndhidu – come back here, soon, without staying there itself
enRERku – agreeing with my words

vyAkyAnam

ArAnum onnAdhAr kELAmE sonnakkAl – [parakAla nAyagi tells her heart] when you tell him my words, you should be very careful about one matter. There are many who wish to destroy his qualities. Ensure that you tell him without anyone among his enemies listening to your conversation. Even when she [the nAyagi] is about to engage in madal which will destroy his form, qualities and wealth, she cautions her heart, out of affection for him, to tell him, out of earshot of his enemies. At a time when she, unable to bear the separation, is destroying her svarUpam (basic nature) to engage in madal, she is showing affection for him, thus revealing her true basic nature. Isn’t affection [towards emperumAn] the basic nature of these AzhwArs!

ArAyumElum paNi kEttu – as soon as he sees you, even if he asks you “What all did she suffer? Is she still alive? Even if she were alive, she would have lost her complexion and only the body would be there; until I go back and unite with her, will she be alive? Will I attain her?” you hear those words well and tell him my condition. Alternatively, the words could be rearranged as paNikEttu ArAyumElum in which case the meaning would be – after hearing your words (which I had told you) if he analyses . . .

adhanRu enilum – instead of analysing like that, if he says like King dushyantha [who denied knowing SakunthalA], “I do not know anyone like that”

pOrAdhu ozhiyAdhE – even if he denies knowing me, do not wait by telling him again in such a way that his heart becomes aware and awaiting his response.

pOndhidu nI – unlike the one who forgot me even after knowing my infirmity, you, at least, return to me.

pOrAdhu ozhiyAdhE pOndhidu nI enRERku – I showed this heinous heart the way to stay there. Holding on to my words, telling it “Do not stay there”, it perhaps thought “There is some gain in staying here“ and stayed there itself. The commentator for this prabandham, periyavAchchAn piLLai, narrates a simile for this incident, with an event in villages those days: A rich landlord, after coming to know that his farm hand was stealing his produce by hiding it in canals and on the ridges of fields, replaced the culprit farm hand with a new one. If he tells the new farm hand “You should not hide the grains in the ridges of fields and canals” it would tantamount to telling the new farm hand that hiding the grains in ridges and canals is the way to steal the produce. Much in the say way, hearing my counsel to it “Do not stay there itself” the heart now knows that bhagavath vishayam (matter relating to emperumAn) is not something which one can see and return and decided to stay put there itself.

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 – 50 – vArAy madanenjE

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vArAy madanenjE vandhu maNivaNNan
sIrAr thiruththuzhAy mAlai namakkaruLith                                          58
thArAn tharum enRu iraNdaththil onRadhanai

Word by Word Meanings

mada nenjE – Oh mind which has lost its intellect!
vArAy – get up (to go as a messenger)
vandhu – going near that emperumAn
maNivaNNan – that emperumAn who has a form similar to a bluish gem
namakku aruLi – showering his grace on us
sIr Ar thiru thuzhAy mAlai – distinguished thuLasi garland
thArAn tharum enRu iraNdaththil onRadhanai – a word, whether he will grant it or not (word which I sent him [as a message through my mind])

vyAkyAnam

vArAy – rise up, at least now

mada nenjE – since the heart is lying inactive due to the pain of separation, this verse cannot be interpreted as obedient heart. It should be construed as – AzhwAr calling out to his heart which has lost its intellect. Since we did not want to do anything which will lower his svarUpam (basic nature), we have suffered all along. Now, at least, rise up.

vandhu – the opinion is “to go”. Wouldn’t reaching a place indicate going [leaving] from another place! Since the place where she must be is the place where he is, going to that place appears to be coming to that place, for her.

maNivaNNan – one who has a divine form which will make the person who has separated from him to engage in madal.

sIrAr thiruththuzhAy mAlai – it is distinguished garland because it has been applied by a great person who does not desire other benefits [but desires only emperumAn himself]. Just as it has been mentioned in periya thirumozhi 11-1-9 “mikka sIrththoNdaritta pUndhuLavin vAsamE” (the sweet fragrance of thuLasi flower which has been applied by a highly distinguished devotee), since it is a garland which has been applied by one who does not desire other benefits, it will have a distinguished fragrance like the one applied by nithyasUris, as mentioned in thiruviruththam 21 “sUttu nanmAlaigaL” (the distinguished garlands applied by nithyasUris). The garland applied by those who desire lowly benefits, who are referred to in bhagavath gIthA by the term “kAmAthmAna:” will have the smell of burnt flowers, reflecting their hearts which desire other benefits from emperumAn.

namakku aruLi – when we were together in an affectionate way, he would give me his garlands even when I did not want them; after we were separated, despite seeing my distress, that he did not help me shows that he has lost his affection for me. Hence, if he takes pity on me, he may give me.

thArAn tharum enRu iraNdaththil onRu adhanai – whether he gives after thinking about the earlier state and showers his mercy or due to his independent nature, he does not give, find out what he chooses to do and tell me [parakAla nAyagi tells her heart]. In other words, if he gives the thuLasi garland, we will sustain and live. If he does not give, we will give up our life and get rid of the sorrow.

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 – 49 – sOrA maRukkum

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sOrA maRukkum vagai aRiyEn sUzh kuzhalAr                      56
ArAnum Esuvar ennum adhan pazhiyai
vArAmal kAppadhaRku vALA irundhozhindhEn                   57

Word by Word Meanings

sOrA maRukkum – creating tiredness and troubling
vagai aRiyEn – I am unable to describe the ways to trouble
sUzh kuzhalAr ArAnum – any lady with abundant tresses
Esuvar ennum adhan pazhiyai – due to the blame from their abuse
vArAmal kAppadhaRku – to prevent from reaching
vALA irundhu ozhindhEn – I did not do anything

vyAkyAnam

sOrA maRukkum – makes (one) to become unconscious; once one becomes conscious, it also causes trouble.

vagai aRiyEn – I can only say that it bewilders me and  hurts me, but I cannot explain as to in which way it causes bewilderment and hurt.

sUzh kuzhalAr – those fortunate women whose tresses and beauty are not disturbed by this cold wind. The opinion is that those women have not fallen in love with this person [emperumAn].

ArAnum – among the people that I know of, there is none who will mistake my distinguished act [of engaging in madal]. Unknown to me, there may be a few people. They may be ignorant and may not be apt to be spoken of.

Esuvar ennum adhan pazhiyai – the blame which comes out of their abusing the nAyaga [emperumAn] and parakAla nAyagi. Wouldn’t they blame him saying “What a great way in which he is helping her when she is suffering in separation like this!” and her, by saying “When he has separated, instead of waiting patiently, could she behave like this?”

vArAmal kAppadhaRku – to prevent any fault from occurring to his greatness and my simplicity

vALA irundhozhindhEn –  just as a person starves when grains are available in plenty, without having to even assist in the process of cultivation, when he [emperumAn] incarnated, manifested himself as a simple person to everyone and engaged in dancing with the pots, I remained quiet. Instead of engaging with madal amidst the people who were watching him on either side of the long street when he was dancing with the pots, I wasted time by fearing for the blame which would have come my way.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 48 – kArAr thirumEni

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kAr Ar thirumEni kaNdadhuvE kAraNamAp
pErAp pidhaRRAth thiri tharuvan pinnaiyum                       55
IrAp pugudhalum ivvudalaith thaNvAdai

Word by Word Meanings

kAr Ar thirumEni kaNdadhuvE kAraNamA – worshipping his blackish form, as the reason
pErA pidhaRRA pinnaiyum thiri tharuvan – transforming (from thirumangai AzhwAr, as a male, to parakAla nAyagi, as a female), talking incoherently, and furthermore, roaming around [aimlessly]
thaN vAdai – the cool breeze
ivvudalai IrAp pugudhalum – entering my body after splitting it

vyAkyAnam

kArAr thirumEni kaNdadhuvE kAraNamA – seeing his divine body, which is pleasing to the eyes of the beholder, as the reason. parakAla nAyagi’s mother is one who is fully engaged with the qualilties of basic nature [of emperumAn’s] like rishis (sages) while the pirAtti (parakAla nAyagi) is one who is fully engaged with the divine form and the characteristics of the divine form like AzhwArs. For those who are engaged with the qualities of basic nature, even if they get separated [from emperumAn] they can sustain themselves with the knowledge of those qualities. However, there is nothing to sustain those who are engaged with the beauty of the divine form and who get separated from it. Since the mother had knowledge of the qualities [of emperumAn] like the sages, she was able to sustain herself. For the pirAtti, this became impossible as she was engaged with the divine form.

pErA – I transformed myself. I lost my form as the king of thirumangai, a male, and took the female form of parakAla nAyagi.

pidhaRRA – I lost my quality of self-control as a female and started talking incoherently.

thiri tharuvan pinnaiyum – once a woman loses her self-control, it is better that she dies. Instead of doing that, I roamed around with the body which tortured me, just like the yAthanA SarIram (body which a soul takes in hell which will make it to endure all the pain inflicted during punishment in hell) which cannot be got rid of.

IrAppugudhalum – when the northerly, cold wind enters the body and splits it, one can remain without suffering the torture for some time, at least. However, this wind, even as it entered the body, split it.

ivvudalai – two interpretations: 1) emaciated body which is so weak that once someone even touches it, the body will fall down and the blame for killing will fall on the one who touched it; 2) this body should have fallen the moment it got separated from emperumAn; since it is still alive, this punishment is apt for this body.

thaNvAdai – since it is the breeze which is coming from the snow covered mountains (north), being cold by its nature, it will be like a weapon for those who are boiling due to the pain of separation. Since it is chill, it appears to be like a poisoned weapon and is torturing further.

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

adiyEn krishNa rAmAnuja dhAsan

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