Category Archives: siRiya thirumadal

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

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siRiya thirumadal – 45 – thIrAdha sIRRaththAl

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thIrAdha sIRRaththAl senRiraNdu kURAga
IrA adhanai idar kadindhAn emperumAn                             51

 Word by Word Meanings

thIrAdha sIRRaththAl senRu – going (to the bank of that pond) with uncontrolled fury
iraNdu kURAga – as two pieces
IrA – split (that crocodile)
adhanai idar kadindhAn emperumAn – emperumAn who removed the sorrow of gajEndhran

vyAkyAnam

thIrAdha sIRRaththAl – his anger could not be controlled even after protecting the elephant. His uncontrolled anger stemmed from the thought “What is the point in my letting the elephant be initially caught by the crocodile and then protecting him after he had been hurt?” After the mahAbhAratha war, it is said “nAthisvasthamanA yayau” (he left without his mental agony removed). He left for SrIvaikuNtam with the thought “I did not do anything after dhraupadhi called out to me as ‘gOvindha’”

sIRRaththAl senRu – it appeared that he went on the vehicle of anger and not on the vehicle garuda. Since he was under the control of anger, he went in the path showed by anger. He did not go as per his decision.

iraNdu kURAga IrA – if he had tried to pull the crocodile, the elephant would have got hurt more. Hence he split the crocodile into two, using his chakrAyudham (disc) such that the crocodie released its grip on the elephant’s leg.`

adhanai idar kadindhAn – he assuaged the hurt elephant by gently rubbing his divine hand on the place where the crocodile had gripped, blowing on that spot with his mouth, fomenting that spot with the soft end of his divine upper cloth etc. As per gajEndhran, hurdle to his kainkaryam [of submitting the blossomed lotus flower at the divine foot of emperumAn] is the reason for sorrow. As per emperumAn, the hurt caused by crocodile is the reason for sorrow.

emperumAn – the fortune-teller refers to him as “My Lord” as if she had obtained all the comforting acts of emperumAn that the elephant had got.

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 – 44 – pOrAnai poygaivAy

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pOrAnai poygaivAyk kOtpattu ninRalaRi
nIrAr malarkkamalam koNdOr nedum kaiyAl                                    49
nArAyaNA O! maNivaNNA! nAgaNaiyAy!
vArAy en Aridarai nIkkAy ena veguNdu                                 50

Word by Word Meanings

poygai vAy kOL pattu ninRu alaRi – feeling distressed after being caught in water, in the mouth of a  crocodile
Or nedu kaiyAl nIr Ar kamalam malar koNdu – with a long trunk, taking lotus flowers which had just then blossomed
O nArAyaNA! maNivaNNA! nAgaNaiyAy! – “Oh nArAyaNa! Oh one with blue gemstone like complex! Oh one who is lying on the serpent-bed!
vArAy en Ar idarai nIkkAy ena – you should come; you should mercifully remove my great sorrow” crying out loudly, like this
(hearing that cry of despair)
veguNdu – getting furious (on the crocodile)

vyAkyAnam

pOrAnai – elephant which engages in war. This elephant, gajEndhran, is a sAthvic (purely good) entity; hence we cannot construe that he engages wantonly in battle with others. As a behaviour consistent with his creed, due to exultation, roaming around, hitting against mountains, is termed as engaging in war.

poygai vAy – it is capable of destroying its enemies if the fight is on land which is its natural ground. However, since it is in water, which is the favourite land for crocodile, it is suffering.

kOtpattu – being caught by its enemy, the crocodile.

ninRu – while the crocodile was trying to pull it into water, the elephant was trying to drag the crocodile to the bank (of the water body). Since it was going on for a very long time, the elephant stood, gradually losing its strength.

nIrAr malarkkamalam koNdOr nedum kaiyAl – except for its trunk in which it was holding the just blossomed lotus which he wanted to submit at the divine feet of emperumAn, the elephant was fully immersed in water.

nIrAr malarkkamalam – Since it was meant for emperumAn, despite a long time having passed since it was plucked from water, the lotus appeared fresh, as if it were still in water.

nArAyaNA O! – “Oh the one who is the means and the end benefit for the entire society of sentient entities! Am I not one among that society? If you do not protect me, is there any way for your nArAyaNathvam (the nature of being the refuge for all) to be sustained?” When asked whether he wanted his life to be saved after destroying the crocodile, gajEndhra says

maNivaNNA – Am I not desirous of seeing your divine form which is like a bluish gemstone? Are you not the one who gives his divine form to quench the thirst of your devotees who are suffering from thApathrayam? [thApathrayam is sufferance at the hands of nature, one’s own deeds and emperumAn’s divine mind) Are you not the one manifesting your form to your devotees as mentioned in jithanthE SlOkam “bhakthAnAm” (for the sake of devotees)? When such is the case, would you hide your form from me?

nAgaNaiyAy – are you not the one lying on thiruvananthAzhwAn (AdhiSEshan) who desires to experience and enjoy your divine form?

vArAy – you should come, donning your beautiful form to remove all my sorrows.

en Ar idarai nIkkAyAr idar – huge obstacle. Here, the obstacle is not the one caused by crocodile. gajEndran wants only to submit the [lotus] flower, before it withers away, at the divine feet of emperumAn. The hurdle to the kainkaryam at the divine feet of the ordained lord is the obstacle meant here. gajEndhra’s words were “nAham kaLEbarasyAsya thrANArtham madhusUdhana I karastha kamalAnyEva pAdhayOrarpithum thava II” (Oh madhusUdhana! I am not praying for the sustenance of this body. I am praying only for submitting the flower in my hand at your divine feet)

ena – as gajEndhran said in this way

ena veguNdu – As soon as he heard these words, the supreme being became very furious at the crocodile. parASara bhattar says in his SrI rangarAja sthavam “bhagvathas thvarAyai nama:” (Oh emperumAn! I salute your anger).

veguNdu – Just as it is said in SrI rAmAyaNam AraNya kANdam 24-34 “kOpamAhArayath thIvram” (if someone commits an offence on him, he puts on an act of anger) if the offence is committed on him, the anger will be something invited; if the offence is committed on his devotee, just as it is mentioned in SrI rAmAyaNam yudhdha kANdam 59-136 “kOpasya vaSamEyivAn” (he comes under the influence of anger), anger will become his basic nature. In this case, since the offence was on his distinguished devotee, his anger was furious.

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 – 43 – kArAr varai

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kArAr varai nattu nAgam kayiRAgap                                      47
pErAmal thAngik kadaindhAn thiruththuzhAyth
thArArndha mArvan thadamAl varai pOlum                       48

Word by Word Meanings

kAr Ar varai nattu – anchoring the manthara mountain (a celestial mountain), which has monsoon cloud (as the shaft for churning)
nAgam kayiRAga – using the snake vAsuki as the rope for churning
pErAmal thAngi – sustaining that mountain so that it does not shift sideways or below or above, [during the churning process]
thiru thuzhAy thAr Arndha mArvan kadaindhAn – he churned the ocean donning a garland of thiruththuzhAy (thuLasi) on his chest.
thadam mAl varai pOlum pOr Anai – an elephant in exultation, which was like a huge mountain

vyAkyAnam

kAr Ar varai nattu – anchoring the manthara mountain, on which monsoon clouds had settled, as the shaft for churning the ocean. His capability was such that when he anchored the mountain, the clouds atop the mountain were not disturbed at all.

nAgam kayiRAganAgam – snake. kamsukam (joy); akamdhukkam (sorrow). nAgam – great joy. Since snake is a chEthana (sentient entity) it would appear to us that it would suffer if it is wound around the mountain and used as a rope for churning the ocean. But it experienced a great joy on account of the supreme being touching it, and as a means of giving vent to its joy, it participated in the act of churning and sustained that joy.

pErAmal thAngik kadaindhAn – positioning himself as a tortoise below the mountain so that the mountain would not sink to the bottom of the ocean during churning operation, taking different forms to support the mountain on the sides as well as on top to support it, he churned the ocean.

thiruththuzhAy thAr Arndha mArvan – when he was churning the ocean, he did it such effortlessly that not even a petal from the garland on his shoulder withered.

thada mAl varai pOlum – the [just concluded] narration was about dhEvas (celestial entities) who desire other benefits [and not emperumAn himself}. The narration to be made now describes how he came running helter-skelter to the tank bund to save the elephant, which considered emperumAn himself as its ultimate benefit, destroyed the elephant’s enemy and accepted servitude from the elephant.

thada mAl varai pOlum pOrAnaithadavmAl varai – mountain which is huge and tall. The elephant is like that mountain. What is the significance of mentioning the greatness of the elephant’s form? This is to show that the huge elephant’s trouble would also be huge, just like the old saying which says that the swelling on a finger would be proportional to the size of the finger.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 42 – thArAy enakkenRu

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thArAy enakkenRu vEndichch chaththinAl
nIrERRu ulagellAm ninRaLandhAn mAvaliyai                       46
ArAdha pOril asurargaLum thAnumAy

 Word by Word Meanings

mAvaliyai – with mahAbali
mU adi maN enakku thArAy enRu vENdi – asking him “Grant me three steps of land”
nIr ERRu – accepting the water which mahAbali poured on his hand
salaththinAl – with the deception of showing small foot and measuring with large foot
ninRu – rising up
ulagu ellAm aLandhAn – measured and took possession of all the worlds
ArAdha pOril – in the impossible-to-achieve battle between dhEvas (celestial entities) and asuras (demons)
asurargaLum thAnumAy – he and the asuras

vyAkyAnam

mUvadimaN thArAy – vAmana told mahAbali “mAvali! You have to give me three steps of land”; mAvali also said “I will give”; vAmana told him “You cannot give excuses; give me immediately”. vyAkyAthA (commentator) for this prabandham, periyavAchchAn piLLai says that this firmness on the part of vAmana is similar to vaLaippAr. In malayALa dhEsam (present day kEraLA), if a person has taken money on loan and does not pay it back on time, the lender will accost the receiver and draw a line in front of him. He can cross that line only after paying back the lender, the money owed. This practice was called as vaLaippu.

enakkenRu – one who never says “For me” and always says “For the sake of my devotees”, now says “For me”, since he is taking alms for the sake of others (celestial entities).

vENdich chalaththinAl ninRaLandhAn mAvaliyai – After he asked “Give me three steps of land”, mAvali poured out water on to his hand. Immediately, he grew to a huge form and measured the worlds by deceptively measuring with his huge foot, after initially showing mAvali his small foot. The verse should be rearranged as mAvaliyai mUvadi maN thArAy enakkenRu vENdi, nIrERRu, salaththinAl ulagellAm ninRu aLandhAn to get the sequential meaning.

ArAdha pOril . . .  – The next narration speaks about how he churned the ocean when the celestial and demonic entities could not accomplish the task when they set out to churn the ocean.

ArAdha pOril – in the activity (of churning) which they could not accomplish. pOr – activity. When the celestial and demonic entities could not accomplish the task of churning the ocean, which they set out to do. ArAdha – could not be fulfilled. Alternatively, ArAdha – not feeling satisfied. emperumAn does not feel satisfied despite doing how much ever that he did, for his devotees. We could construe this (ArAdha) as – in the activity of churning in which he was not satisfied.

asurargaLum thAnumAy – instead of saying dhEvargaLum asurargaLumAy (dhEvas and asuras), why is he saying asurargaLum thAnumAy (demons and himself)? Since he is assuming the dhEvas who are favourable to him to be a part of him, he is identifying himself with them, and hence he says this way.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 41 – sOrAk kidandhAnai

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sOrAk kidandhAnaik kungumaththOL kotti                         44
ArA ezhundhAn ari uruvAy – anRiyum
pEr vAmanAgiya kAlaththu mUvadi maN                             45

Word by Word Meanings

sem kurudhi sOrAk kidandhAnai – that demon who was lying in a flood of blood
kungamaththOL kotti – [emperumAn] beating himself on his shoulders which were decorated with vermillion powder (as a symbol of having emerged victoriously)
ArA ezhundhAn – one who stood up tumultuously
anRiyum – apart from that
pEr vAman Agiya kAlaththu – when he took the divine incarnation as dwarfish vAmana

vyAkyAnam

sem kurudhi sOrAk kidandhAnaik  kungumaththOL kotti – hit the demon hiraNya, who was lying in a flood of blood, having been torn asunder, against his shoulder which had been decorated with vermillion for embracing his consorts.

The verse must be rearranged as sengurudhi sOrAkkidandhAnai – kUrArndha  vaLLugirAl kINdu kudal mAlai sIrAr thirumArbin mEl katti – kungumaththOL kotti ArA ezhundhAn to get the correct sequential meaning.

ArA ezhundhAn – got up tumultuously. Got up rousingly, by making uproarious sounds.

ArA ezhundhAn ari uruvAy – chAndhOgya upanishath 3-14 says of him “avAkyanAdhara:” (one who does not speak; one who is without any prop). Since there is no one qualified enough to listen to what he says, he remains quiet. Such emperumAn made uproarious sounds since he was ecstatic that he had destroyed his devotee’s enemy.

anRiyum – if the person is evil like hiraNya, he could be destroyed; but mAvali (mahAbali) is someone who had something good too, in him; thus defeating him is a bit difficult. The narration now talks about how he defeated him too. mahAbali had the noble quality of being magnanimous. Hence he cannot be destroyed so rapidly as hiraNya. However he had to be defeated for the sake of dhEvas (celestial entities). Keeping in mind mahAbali’s quality of magnanimity (that he will be happy in giving away largesse), emperumAn disguised himself as a mendicant, accepted the water (symbolically water is poured by the giver, on the palm of the receiver, as a token of having given what was asked for) and gave the earth (which was given) back to indhra. This is described now.

anRiyum pEr vAmanAgiya kAlaththupEr vAman – huge vAmana. All the dwarfs would appear very tall when compared to this vAman; he was such short. Alternativey, those who are dwarfish do not keep a name ‘dwarf’ to signify their height; but emperumAn, apart from being dwarfish, had the name too as vAmana [dwarf].

kAlaththu – this laments that it was a time when the supreme one lowered himself to the level of the lowly.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 40 – kUrArndha vaLLurgirAl

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kUrArndha vaLLugirAl kINdu kudal mAlai                           43
sIrAr thirumArbin mEl kattich chengurudhi

Word by Word Meanings

kUr Arndha vaLLugirAl kINdu – splitting with sharp, divine nails which were close together
kudal – (plucking out) the intestine of that demon
sIr Ar thirumArbin mEl mAlai katti – wearing that as a victorious garland on the chest which is the dwelling place for the valorous lakshmi

vyAkyAnam

kUrArndha vaLLugirAl – with divine nails which were sharp and were close together. vaLLugir – dense nails [nails which were close together]. Alternative explanation: vaLLugir – benevolent nails. When emperumAn engages with his consorts, they will be afraid whether his divine form will become sore just by their looking at him, since he would be so soft towards them, whereas when he engages with his enemies in a battle, he would have enough strength to destroy them. In the same way, these nails will be sharp towards hiraNya while they will be benevolent towards his consorts for their enjoyment. Just as it has been mentioned in various pramANams (authentic sources) such as in the saying “chandhra bhAskara varchasam” (having splendour like moon and sun), “kadhir madhiyam pOl mugaththAn” (face similar to sun and moon) etc, don’t his divine body, body limbs and weapons behave in a friendly way towards those who are favourable to him and in an inimical way toward those who are unfavourable to him!

kINdu – as soon as hiraNya saw narasimha (emperumAn with human body and lion’s head) with his rage,  his body became withered, became supple just like a boar which has been roasted in fire, such that emperumAn could tear it effortlessly.

kudal mAlai sIrAr thirumArbin mEl katti – due to excessive anger, narasimha plucked out hiraNya’s intestine and wore it on his divine chest. In other words, he wore the intestine as a victorious garland on the chest where vijayalakshmi (lakshmi who grants victory) dances, since it is sIrAr thirumArvu; sIrAr refers to vijayalakshmi shining. Alternatively we can construe it as the residence of periya pirAttiyAr (SrI mahAlakshmi) and emperumAn decorated that with this garland. Since she will not be with him if he does not have this anger with the enemies of his devotees, he garlanded her dwelling place with hiraNya’s intestine.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 39 – pOrAr neduvElOn

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pOrAr neduvElOn ponpeyarOn Agaththaich

Word by Word Meanings

pOrAr neduvElOn ponpeyarOn Agaththai hiraNya kashyapu (always) has the battle-ready long spear. That hiraNya’s chest . . . . .

vyAkyAnam

pOrAr neduvElOn . . .  – The earlier narration was about emperumAn’s killing rAvaNa for the sake of pirAtti, after waiting till the end, trying to see if he could correct him. Now, the narration is about how he could not wait patiently since he had to appear the instant his devotee prahlAdha told hiraNya that emperumAn is present in the pillar also. He had to take a half-human, half-lion form and destroy the enemy of his devotee.

pOrAr vEl – the spear which is battle-ready. It has to constantly hurt the bodies of his enemies in the battle front and does not even have the time to take rest in the weapons storage yard. This spear is constantly surrounded by flesh, blood, intestine etc as well as birds of prey such as vultures and eagles.

nedu vEl – It is mentioned in SrI rAmAyaNam yudhdha kANdam 100-12 AlikandhamivAkAsam avashtabhya mahath dhanu:“ (keeping a huge bow which extends up to the sky, pressed). Once SrI rAma draws an arrow on the bow, it will not stop until it carries out its task. In the same way, this spear, once it is released by hiraNya on his enemy, will not stop even if he tries to control it. This is its greatness.

vElOn – one who has that spear. The implied meaning is that even when he lay dead, he was holding on to the spear, making it appear that it was his identification.

pon peyarOn – he has as his name gold, which is the meaning for the term hiraNya.

Agaththai – his chest. For carrying out hunting in forests, people will rear pigs as bait and feed the pigs sumptuously to make them stout. In the same way, hiraNya had made his chest huge with the strength of the boons that he had received from brahmA et al.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 38 – vArAr vanamulaiyAL

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vArAr vanamulaiyAL vaidhEvi kAraNamA                             41
ErAr thadandhOL irAvaNanai – Iraindhu
sIrAr siram aRuththuch cheRRugandha sengaNmAl            42

Word by Word Meanings

vAr Ar vana mulaiyAL – one having beautiful bosom, donning a corset
vaidhEvi kAraNam A – for sIthAppirAtti
Er Ar thada thOL irAvaNanai – rAvaNa, who has beautiful, huge shoulders
sIr Ar siram aRuththu cheRRu – severing the ten great heads, and killing
ugandha – (having destroyed the enemy of sages), feeling happy in his divine mind
sem kaN mAl – kaNNa, with lotus like eyes

vyAkyAnam

sendhuvar vAy . . . . – after kara was killed, akampana was the only survivor who could carry the narration, dressed as a female, to rAvaNa. Soon, rAvaNa, with the help of mArIcha came to chithrakUta and separated perumAL and pirAtti on either side of the ocean. With this as the reason, SrI rAma killed rAvaNa and this narration is described further.

sendhuar vAy – one with deep, reddish mouth. SrI rAmAyaNam AraNya kANdam 64-78 “purEva mE chArudhathImanindhithAm dhiSanthi sIthAm yadhi nAnyamaithileem I sadhEva gandharva manushya pannagam jagath saSailam parivarthayAmyaham II” (If the princess of mithilA, who is without any fault, is not returned to me with her smile as before, I will invert the earth with its mountains, dhEvas, gandharvas, humans and snakes). sIthA’s smile was such that it could make SrI rAma, who is the sustaining force for the world, like a shed for supplying water to travellers to quench their thirst, to take a vow to destroy the world. When the golden deer appeared in their hermitage, sithA requested SrI rAma, with a smile on her face, “Oh Lord! Please get me that deer”. SrI rAma said that he will destroy the entire world, much like severing a bunch of bananas, if that sIthA is not back in his presence, with her smile.

vArAr vanamulaiyAL – Just as it has been said in mUnRAm thiruvandhAdhi 3malarAL thanaththuLLAn” (emperumAn resides in the bosom of SrIdhEvi), isn’t it the place where SrI rAma dwells?

vaidhEvi – isn‘t she having the pride of being spoken often by SrI rAma of having been born in the clan of vidhEha rAja?

kAraNamA – on her account, who has such a fame.

ErAr thadandhOL irAvaNanai – hanuman, who will not bother about anyone other than SrI rAma and sIthAppirAtti, says of rAvaNa, as in SrI rAmAyaNam sundhara kANdam 49-17 “ahO rUpam ahO dhairyam ahO sathvam ahO dhyuthi: I ahO rAkshasa rAjasya sarvalakshaNa yukthathA II” (How amazing is his form, his courage, his strength and his radiance! How is it that he, who is the king of demons, has all the identities [of a great person] fitting well on him!) This explains how rAvaNa has such qualities to be respected by even hanuman.

Iraindhu sIrAr siram aRuththu – if all the ten heads were severed at the same time, rAvaNa cannot see how he appears with his heads severed. Hence to enable him to see that great sight and to feel distressed, SrI rAma severed five heads at a time.

sIrAr siram aRuththu – severing the great heads. Greatness of the severed heads is that even as they are getting severed and are falling down, just as it is mentioned in SrI rAmAyaNam yudhdha kANdam “SathrO: prakyAtha vIryasya ranjanIyasya vikramai:” (an enemy who had a famed valour and who has to be praised for his activities of bravery, such rAma’s), they praise the bravery of SrI rAma with a smile on their faces. Alternatively, instead of fearing being severed, taking that [being severed] itself as a sign of bravery, is their greatness. In other words, even as the severed heads are falling prey to the eagles and vultures, the heads which are still on his neck are desiring to get severed and to fall down so that they too could get the fame of having fallen in an act of bravery.

seRRu – instead of killing the person [rAvaNa] who came to fight with a single arrow, SrI rAma destroyed his divisions of chariots, elephants, horses and foot-soldiers, killed the horses which were drawing rAvaNa’s chariot, killed the charioteer, destroyed the chariot, brought down the flag flying atop the chariot, removed rAvaNa’s crown, as if tonsuring his head, hurt his shoulders, severed his heads, and making him suffer at all such ignominy, finally killed him.

ugandha sengaNmAlugandha – feeling happy that he had destroyed the enemy of sages and crowned SrI vibhIshaNAzhwAn. Isn’t he one who carries out activities for the sake of others and feels happy about it! sengaNmAl – showing in his divine eyes, his affection and motherly love towards his devotees, thinking “We have removed the enemies of our devotees and made them feel happy”. When the eyes are full of love and motherly affection, they will be reddish in colour. mAl – one who has affection.

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

adiyEn krishNa rAmAnuja dhAsan

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