Category Archives: siRiya thirumadal

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

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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

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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

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

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

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

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

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 – 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

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

siRiya thirumadal – 47 – ArAnum allAmai

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ArAnum allAmai kEttengaL ammanaiyum
pOrAr vERkaNNIr avanAgil pUndhuzhAy                                             53
thArAdhozhiyumE thannadichchi allaLE maRRu
ArAnum allanE enRozhindhAL – nAn avanai                                        54

Word by Word Meanings

engaL ammanaiyum – (further) my mother
maRRu ArAnum allAmai chikkena kEttu – after hearing firmly that no other lowly deity is the reason for this disease
pOr Ar vEl kaNNIr – Oh friends who have eyes like a spear which is battle-ready [implying that the eyes are sharp]!
avanAgil – if it is emperumAn (who caused this disease)
pU thuzhAy thArAdhu ozhiyumE – will he not give his prasAdham (mercy) of thuLasi which she [parakAla nAyagi] so desires
than adichchi allaLE – (she is) his servitor
maRRu ArAnum allanE enRu ozhindhAL – (the mother) left without any worry, after saying that there is surely no one else who has caused this disease
nAn – I (meanwhile)
avanai – his

vyAkyAnam

When the fortune teller said like this [that it was emperumAn who has thousands of names who caused this disease in parakAla nAyagi], what did the mothers say?

chikkena maRRu ArAnum allAmai kEttu engaL ammanaiyum – the fortune teller said “this disease came about because of emperumAn”. My mother asked repeatedly “Are you sure that there is no other deity who had any role in this?” After ascertaining this . . . .

pOrAr vEl kaNNIr avan Agil pUndhuzhAy thArAdhu ozhiyumEpOrAr vEl kaNNIr – Oh those who have eyes similar to a battle-ready spear! The opinion here is that seeing the palpable tension in them, the mother is asking them as to why they are feeling stressed.

avanAgil pUndhuzhAy thArAdhu ozhiyumE – thiruviruththam 69 says “nIrERRu aLandha nediya pirAn aruLAvidumE” (Will the supreme entity who took water given by mahAbali as a token of granting him what he had asked for and who measured all the worlds, not shower his mercy on us?) When we have submitted ourselves to him, to say that he will not fulfil our wishes is similar to saying “wet this [article] with fire” which is totally at variance [like an oxymoron]. Just as it is mentioned in SrI rAmAyaNam ayOdhyA kANdam 18-30 “rAmO dhvir nAbibhAshathE” (SrI rAma will not speak with two different meanings) and “Ethath vratham mama” (I have taken a vow to protect those who have surrendered to me), he will not deny her the thuLasi which she [parakAla nAyagi] has desired. Hence, there is no need for you to get anxious.

than adichchi allaLE – Even if, by chance, he does not grant her what she desires, does she not have the relationship with him by which she can hold on to his divine feet and obtain what she desires? Hence it is certain that her wish will be fulfilled.

maRRu ArAnum allanE – after ensuring that no other lowly deity has caused this disease in her, the mother felt a huge load off her chest and became clear in her mind, “There is no need for me to worry about her who has an everlasting relationship with emperumAn”. What did she do?

ozhindhAL – she took rest [she got rid of her worries]

nAn – when I was playing with the bundle of flowers, I had attempted to make him engage in madal to attain me. But having lost out to him, after seeing him dancing with his pots, I am now preparing to engage in madal to attain him.

avanai – he manifested his beautiful form and made me to exist exclusively for him.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 46 – pErAyiram udaiyAn

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pErAyiram udaiyAn pEyppeNdIr num magaLaith
thIrA nOy seydhAn ena uraiththAL – chikkenamaRRu                     52

Word by Word Meanings

pEr Ayiram udaiyAn – one who has a thousand names (which reflect such innumerable activities)
(only that emperumAn)
pEy peNdIr – Oh womenfolk, who have lost your sense of knowledge
thIrA nOy seydhAn ena uraiththAL – (the fortune teller) ended her narration saying that only he caused such incurable disease.

vyAkyAnam

pEr Ayiram udaiyAn – he has a thousand names in order to protect his devotees, by indulging in such noble work. The term thousand does not refer to the numeral one thousand but to an inestimable number, just as it has been said in purusha sUktham 1 “sahasra SIrsha” (thousand heads). nammAzhwAr too said “pErum Or Ayiram piRa pala udaiya emperumAn” (my swAmy (lord) who has a thousand names). Just as emperumAn has innumerable qualities, forms, wealth etc for his devotees to experience deeply, he has thousands of names too for them to meditate on.

pEyppeNdIr – Even though I said that she has got this disease because she has not attained emperumAn, didn’t you people doubt whether this would have come about because of other deities? You have lost your knowledge [of what is correct and what is incorrect] because of excessive love [towards your daughter].

num magaLai – the one who was born in your womb. Will your daughter, who is a supreme devotee of emperumAn, and who was born in your stomach, be afflicted by the supreme deity or by other deities?

thIrA nOy seydhAn ena uraiththAL – she says that this disease will never be cured, to those who ask her as to when it will get cured. Just as it has been said in thiruvAimozhi 4-6-1uRRa nalnOy” (attained a good disease) since this disease of devotion towards bhagavAn is good to be accepted, she says that this is an incurable disease when they ask with trepidation “What should we do if this disease is cured?” Since this will exist until AthmA (soul) exists and will continue even after the soul reaches SrIvaikuNtam, she says that this will not get cured ever. This is termed as a disease since it is separation from emperumAn leading to sorrow.

ena uraiththAL – since the words of the fortune-teller are like a gentle waft of breeze mixed with droplets of water falling on her, parakAla nAyagi is reiterating the words.

uraiththAL – how beautifully did the fortune-teller describe these! It appears that just to hear her words, one can permanently be in this disease.

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
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org