Category Archives: siRiya thirumadal

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

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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

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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

archived in http://divyaprabandham.koyil.org

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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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siRiya thirumadal – 37 – IrA viduththu

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Ira viduththu avatku mUththOnai vennaragam                                40
sErA vagaiyE silai kuniththAn – sendhuvarvAy

Word by Word Meanings

IrA viduththu – severed and drove [sUrpaNakA]
avatku mUththOnaikara, her elder brother
vem naragam – for him to go now to another cruel narakam (hell)
sErA vagaiyE silai kuniththAn – he [SrI rAma] stood with his bow drawn, giving all sorts of troubles which kara would undergo in narakam such that he need not experience more troubles (in another narakam more cruel than this)
sem thuvar vAy – one who has very reddish lips

vyAkyAnam

IrA viduththu – chased her away, after cutting her nose and ears. The sharpness of the sword was indicated in the term kUrArndha vAL. The roughness of the body, which made it difficult to cut, is indicated in the term IrA (cut).

IrA viduththu – unlike the way when a girl leaves her parents’ place for her husband’s place, when she leaves her husband’s place for her parents’ place, isn’t it customary to decorate her well! In the same way, he [SrI rAma] decorated her [sUrpaNakA] and sent to her parents’ [here, brothers’] place. Even though she desired the lord of all the worlds, since she was inimical towards pirAtti, she lost her limbs. Thus, the implication here is that even if one has desire in matters related to bhagavAn, if one commits an offence towards his devotees, what happened for sUrpaNakA only will result. In SrI vishNu purANam 5-3-20 . . .22, the story of chinthayanthi (a girl in thiruvAyppAdi, SrI gOkulam) has been narrated “kAchichchAvasathasyAnthE sthithvA dhrushtvA bahirgurUn I thanmayathvEna gOvindham dhadhyau meelitha lOchanA II thachchinthAvimalAhlAdhakhshINa puNyachayA thadhA I thadhaprApthimahAdhu:kkavileenASEshapAthakA II chinthayanthi jagathsUthim parabrahma svarUpiNam I niruchchvAsathayA mukthim gathAnyA gOpakanyakA II” (Another herds-girl, (on hearing the music from flute), seeing the elders in the way, stayed inside the house itself (out of fear) and meditated on kaNNa through her mind. At the same moment, since she felt unblemished happiness as she thought of the supreme being, all her puNya (virtues) got eliminated. Since she could not see him in person, all her pApa (sins) got eliminated. Since she kept meditating on the supreme entity, who is the cause for all the worlds, she stopped breathing (having got both her sins and virtues eliminated) and attained liberation). Though chinthayanthi too desired the same supreme entity whom sUrpaNakA desired, since she did not commit any offence, she attained the highest benefit.

viduththu – letting her to go. Making her to fall at the feet of kara [her brother] exclaiming “tharuNau rUpasampannau” as mentioned in SrI rAmAyaNam AraNya kANdam 19-14 (SrI rAma and lakshmaNa are youthful and handsome), thus recounting their greatness.

avatku mUththOnai – in the case of favourable ones (emperumAn’s devotees), just as it has been said in thiruvAimozhi 2-7-1kEsavan thamar kIzhmEl emar EzhEzh piRappum mAsadhiridhu peRRu” (those who are related to me and who are devotees of kEsavan, in seven generations gone by, seven generations including me and in seven generations coming after me, obtained greatness like this), emperumAn’s mercy will not stop with his devotee alone, but will extend to those who are related to such devotee. In the same way, his anger towards the unfavourable ones (those who consider emperumAn as their enemy) will not stop with them but extend to those who are related to them [thus, the anger towards sUrpaNaka for showing her cruelness towards sIthAppirAtti went towards her elder brothers too].

vennaragam sErA vagaiyE silai kuniththAn – when kara [incited by sUrpaNakA] entered the battlefield, he saw SrI ramapirAn with his curved bow drawn, ready for battle. After seeing such a sight, there was no need to go to another hell and experience hardships. SrI rAma ensured that he suffered all the hardships here itself. When nanjIyar was in mElakkOttai (present day thirunArAyaNapuram), still in gruhasthASramam (leading a married life, with the name of SrI mAdhavan), before he came under the tutelage of SrI parAsara bhattar, there was a discussion about this prabandham. Some people interpreted the meaning for this verse as “SrI rAma drew his bow such that kara entered valorous heaven without having the need to enter narakam”. However, the context here is about how emperumAn was dealing with those who are unfavourable to him. Both the verse before this (hurting sUrpaNakA) and the verse following this (killing rAvaNa) deal with hurting the unfavourable ones. Hence it is inappropriate that the verse in between the two could speak about sending someone to the valorous heaven. nanjIyar asked one of the disciples of bhattar who was there “How will bhattar mercifully explain this verse?” and that disciple responded by saying “SrI rAma had drawn the bow in such a way that for kara who saw Sri rAma with drawn bow, there was no hell more cruel than that sight ”. Hearing this, the longing to see bhattar who had given such an explanation would increase in nanjIyar. In later years, nanjIyar did surrender to the divine feet of SrI parAsara bhattar.

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

adiyEn krishNa rAmAnuja dhAsan

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siRiya thirumadal – 36 – kUrArAndha

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kUrArndha vALAl kodi mUkkum kAdhiraNdum

Word by Word Meanings

kUrArndha vALAl – with a sharp sword
kodi mUkkum kAdhu iraNdAm – nose which is like a creeper and the two ears

vyAkyAnam

kUrArndha vALAl kodi mUkkum kAdhiraNdum IrA viduththu – while it has been mentioned [in SrI rAmAyaNam] that it was lakshmaNa who disfigured sUrpaNakA, why is it mentioned here that SrI rAma had done that?   Since it has been mentioned in SrI rAmAyaNam AraNya KANdam 34-13 “rAmasya dhakshiNO bAhu:” (lakshmaNa is SrI rAma’s right hand), with lakshmaNa being SrI rAma’s right hand, there is nothing inappropriate in saying the he had done it when his right hand had done it. The meaning implied here is that to punish a person [sUrpaNakA] who had carried out asahyApachAram (deeply offending without a reason), instead of engaging another person, he did it with his right hand.

kUrArndha vALAl – with a sharp sword. While working on the rough body of sUrpaNakA [to disfigure her], to ensure that the bad blood of sUrpaNakA’s did not fall on him, he had used a sharpened sword.

kodi mUkkum kAdhu iraNdAm IrA viduththu – since she had come claiming that she was a match for sIthAppirAtti, she had changed her nose and ears through her magical powers to resemble those of sIthA. He cut those, which were the cause for her vanity.

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