Category Archives: siRiya thirumadal

siRiya thirumadal – 25 – sIrAr kalaiyalgul

Published by:

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

Full Series

<< Previous

sIrAr kalaiyalgul sIradich chendhuvar vAy                            29

Word by Word Meanings

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

vyAkyAnam

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

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

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

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

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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 – 24 – ArAdha thanmaiyanAy

Published by:

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

Full Series

<< Previous

ArAdha thanamaiyanAy AngorunAl AyppAdi

Word by Word Meanings

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

(incarnating as kaNNa (SrI krishNa))

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

vyAkyAnam

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

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

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

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

oru nAL – even that was for just one day.

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

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

adiyEn krishNa rAmAnuja dhAsan

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 – 23 – ArAl kadaindhu

Published by:

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

Full Series

<< Previous

ArAl kadaindhidappattadhu avan kANmin
UrAnirai mEyththu ulagamellAm uNdumizhndhum                         27

Word by Word Meanings

Azhi nIr – ocean
ArAl kadaindhidappattadhu – was agitated by whosoever
avan kANmin – the distinguished person who carried out all those activities
Ur A nirai mEyththu – grazing all the herds of cattle in that place
ulagu ellAm uNdu umizhndhum – swallowing the worlds (during the time of deluge) and spitting them out (during the time of creation)

vyAkyAnam

AzhinIr ArAl kadaidnhidaip pattadhu – SrI rAmAyaNam yudhdha kANdam 19-31 says “apramEyO mahOdhadhi:” (ocean cannot be estimated by anybody). By whom was the ocean, which cannot be estimated by anyone, agitated? By whom was the essence of the ocean, its nectar, removed during the process of agitation, just as mentioned in nAchchiyAr thirumozhi 10-9 “kadalE! kadalE! unnaik kadaindhu kalakkuRuththu udaluL pugundhu ninRu uRalaRuththavaRku” (Oh ocean! Despite being his mattress [emperumAn rests on thiruppARkadal, kshIrAbdhi], he churned you after entering you [with a mountain] and took away the nectar, which is your essence)? Was the ocean churned by dhEvas (celestial entities) and asuras (demonic entities) who gave up after starting the process of churning? thirumazhisaippirAn said in thiruchchandha viruththam 21 “aranganE! thanranga nIr kalangavanRu kunRusUzh marangaL thEya mAnilam kulunga mAsuNam sulAy nerunga nI kadaindhapOdhu ninRa sUrar enseydhAr” (due to the curse of sage dhurvAsa, when the celestial entities lost their wealth and took refuge under you, pleading with you to give them back their wealth, you churned the ocean with a mountain in such a way that the trees around the ocean started getting eroded. When you churned the ocean with vAsuki, a snake and the earth trembled, what were the highly capable warriors from both the celestial entities’ side and demons’ side doing?) nammAzhwAr too mercifully said in thiruvAimozhi 7-1-7anRu dhEvAsurar vAnga alai kadal aravamaLAvi Or kunRam vaiththa endhAy” (on that day when the celestial and demonic entities got hurt when they tried to churn the ocean for taking out nectar, you had churned the ocean with [manthara] mountain as shaft and the snake vAsuki as rope). Did he not churn the ocean after the celestial and demonic entities gave up (due to their inability), and after taking several forms to support the mountain on the bottom, sides and top? The implied meaning here is that whether he, who had taken so much of efforts and suffered, for prayajOnAnthaparars (those who expect other benefits) would let this lady [parakAla nAyagi] who is like SrIdhEvi (SrI mahAlakshmi) to suffer. Just as it is mentioned in periya thirumozhi 6-1-2, is he not like the one who had  “viNNavar amudhuNa amudhil varum peNNamudhu uNda emperumAn” (he is my lord who coveted SrI mahAlakshmi who came from the ocean after he had taken out the nectar from it and given it to celestial entities for them to eat)?

avan kANmin – The opinion here is: Will your daughter suffer in separation from this entity or will she suffer in separation from any other deity?

UrAnirai mEyththu – grazing all the herds of cattle in the town. It cannot be said that he was grazing cattle from the entire village since the number of cattle in his house was limited. Just as it has been mentioned in thiruppAvai 21vaLLal perum pasukkaL ARRappadaiththAn maganE aRivuRAy” (Oh the son of one who has plenty of cows! Wake up) and in periya thirumozhi 10-4-3 “ungaL tham AniraiyellAm vandhu pugutharumbOdhu” (when all your cattle enter), wasn’t the wealth of cattle, which they had, such that people would cast evil eyes? Despite that, since the purpose of his being born in the clan of cowherds was only to protect cows, he will graze the cattle present in the entire town. When a capable person engages in the activity of protecting others, even if the number of entities to be protected were high, would he not demand more of such entities! In the same way, he [the person identified by the fortune teller] also would graze cattle from the entire town, apart from grazing his own cattle.

ulagellAm uNdumizhndhum – keeping all the words which were caught in the deluge, inside his divine stomach so that they do not suffer; unable to bear seeing them lying there itself, releasing them appropriately.

ulagellAm uNdumizhndhum – there is not even an atom which can remain without entering his divine stomach.

UrAnirai mEyththu ulagellAm uNdumizhndhum – since he is doing all these effortlessly, grazing the cows in the town as well as swallowing and spitting out the worlds appear similar to her (the fortune teller).

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

adiyEn krishNa rAmAnuja dhAsan

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 – 22 – ArAl ilangai

Published by:

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

Full Series

<< Previous

ArAl ilangai podipodiyA vIzhndhadhu maRRu
ArAlE kanmAri kAththadhudhAn  Azhi nIr                                        26

Word by Word Meanings

ilangai ArAl podipodi A vIzhndhadhu – by whom was lankA blown to smithereens and destroyed?
ArAlE kal mAri kAththadhu – by whom was the hailstorm prevented

vyAkyAnam

ArAl ilangai podi podiyA vIzhndhadhu – how was lankA, which had abundance of strength of boons and physical strength [attributes of its king, rAvaNa], reduced to dust?

ArAl – Was lankA reduced to powder because of dhEvas such as brahmA et al, who gave boons to rAvaNa without knowing their own strengths, who escaped without getting their necks cut, who lost everything except the dresses which they wore, and who prayed to emperumAn with bowed heads and the dress which they wore? Did not these dhEvas struggle after granting boons to rAvaNa et al, just because they felt overly pleased by the worship of rAvaNa et al, not realising the effects of the boons which they granted?

ArAl ilangai – It is implied through this that he, who suffered greatly to retrieve one lady, as mentioned in nAchchiyAr thirumozhi 11-7 “uNNAdhu uRangAdhu oli kadalai UdaRuththu peNNAkkai AppuNdu” (crossing the agitating ocean, without food and sleep, due to his desire for his beloved), would not have allowed her (parakAla nAyagi) to suffer.

maRRArAlE kal mAri kAththadhudhAn – since he was denied the food which was offered to him by the people of gOkulam, indhra showered hailstorm out of anger. Who protected [the people of gOkulam] from that hailstorm? Did the cattle and the cattle-herds protect themselves? This implies that he will remove the difficulties which happen because of him. Thus he would protect her [parakAla nAyaki’s] too, since she suffered because of him.

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 – 21 – kUrAr vERkaNNIr

Published by:

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

Full Series

<< Previous

kUrAr vERkaNNIr umakkaRiyak kURugEnO
ArAl ivvaiyam adiyaLappu uNdadhudhAn                                              25

 Word by Word Meanings

kUr Ar vEl kaNNIr – Oh women, who have eyes as sharp as a spear!
umakku aRiya kURugEnO – Shall I inform you (about him)?
i vaiyam ArAl adi aLappu uNdadhu – by whom this earth was measured

vyAkyAnam

kUrAr vERkaNNIr – since she has said that she has found out as to who it is, all the people around her look at her sharply as well as expectantly as to what she is going to say. Looking at their sharp eyes, she says “Oh those with sharp eyes similar to spear!”

umakku aRiya kURugEnO – I will tell you, who are bewildered to such an extent that you are willing to fall at the feet of other deities such as iyanAr, so that you would know as to who is troubling her. Will you listen?

They were eager to listen to her. Hence she continues further . . . . .

ArAl ivvaiyam adiyaLappu uNdadhudhAn – By whom was the entire expanse of this earth brought under his foot? Since she is using the term ArAl [by whom], just as it is mentioned in thiruvAimozhi 2-2-2IpAvam seydharuLAl aLippAr yAr” (who will protect due to mercy after saying that all the sins have been removed?) she is readying herself to give the answer as “he”. ALavandhAr (one of our important preceptors) said the same in his sthOthra rathnam SlOkams 12,13 and 14ka: Sr:I SrIya: paramasathvasamASraya: ka: ka: puNdarIka nayana: purushOthama ka: . . . . .” (who is the one providing opulence to SrI mahAlakshmi herself? Who is the one having total goodness in him? Who has lotus like eyes? Who is the best among all AthmAs? . . . . .)

ivvaiyam – Just as it says in thiruvAimozhi 4-4-1maNNaiyirundhu thuzhAvi vAmanan maNNidhuvennum”, the person will wallow in the expanse of the earth, saying that this is the soil from the footprint of vAmana and smell it. When SrI rAma went to sage viSvAmithra’s hermitage in order to protect his yAgam (ritual with agni, the god of fire), he asked the sage as to whose hermitage was the one which they passed. The sage replied that it was vAmana’s when he had incarnated and that he had carried out penance there. Immediately, SrI rAma said that he would remain there itself for that reason and smell that soil. Thus, just like nammAzhwAr and viSvAmithran said that this is vAmana’s soil, the fortune teller also said “this world” to denote that it was the world which carries emperumAn’s footprints.

ArAl ivvaiyam adiyaLappu uNdadhudhAn –  thiruviruththam 69 says “buvaniyellAm nIRERRu aLandha nediya pirAn aruLAvidumE” (will the one with a tall form, who measured all the worlds after accepting water [from mAvali] not shower his mercy on you?) Since he had taken to alms in order to retrieve his worlds, will such a person let go of her [parakAla nAyagi]? Among maNNAsai (desire for land), peNNAsai (desire for lady) and ponnAsai (desire for gold), desire for lady is superior to desire for land. Thus, the meaning implied here is that if he could retrieve his land, would he let his lady suffer?

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 – 20 – thArAr naRumAlai

Published by:

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

Full Series

<< Previous

thArAr naRumAlai katturaiththAL katturaiyA                     23
nIrEdhum anjEnmin num magaLai nOy seydhAn
ArAnum allan aRindhEn avanai nAn                                  24

Word by Word Meanings

thiru thuzhAy thAr Ar naRumAlai katturaiththAL – she showed through gestures, the fragrant garland made with divine thuLasi flowers
katturaiyA – thus, having shown all these through gestures (she said through spoken words)
nIr Edhum anjElmin – “You do not have to be afraid”
num magaLai nOy seydhAn – the one who had caused (this) disease for your daughter
ArAnum allan – he is not some lowly deity
avanai nAn aRindhEn – I have found out as to who is that person (who had hurt parakAla nAyagi)

vyAkyAnam

thiruththuzhAy thArAr naRumAlai katturaiththAL – to reveal that he is the lord of both  the realms, has he not donned the fragrant thuLasi garland which emits fragrance in both material realm and spiritual realm? She showed that incomparable garland [through gestures]. Just as it has been mentioned in periya thirumozhi 6-5-10 “thAmath thuLaba nINmudi mAyan” (the supreme being who has the garland made of divine thuLasi on his long crown), is it not on this emperumAn, who is often spoken of by her, that she is waging a madal?

All the identifications described until now (starting from vErA vidhirvidhirA), have been shown by the fortune-teller through gestures. Now, she starts speaking . . .

katturaiyA – After speaking within herself, she is now speaking aloud. This should be taken till the 53rd verse which will be mentioned further “nummagaLaith thIrA nOy seydhAn ena uraiththAL”. All the verses in-between have been spoken by the hilly tribal woman.

nIr Edhum anjEnmin – Don’t be afraid that some lowly deity such as karuppan, ,kAttEri, muniyan et al has possessed her. No other deity has possessed her. There is no need for you to be fearful.

num magaLai nOy seydhAn ArAnumallannum magaLai – once she became ill, you have forgotten her; is it possible for a daughter born of you to be troubled by any lowly deity?

ArAnum allan – neither a dog nor a jackal has pounced on her. Just as it has been mentioned in SrImadh bhAgavatham “gOmAyuvan mrugapathEr balim” (just as a jackal seizes the kill of a lion) and in nAchchiyAr thirumozhi 1-5 “kAnidaith thirivadhOr nari pugundhu kadappadhum mOppadhum seyvadhoppa” (a jackal which roams in the forest cannot seize or smell the lofty offering made to celestial entities), she has not gone down to the level of being troubled by a lowly deity.

aRindhEn avanai nAn – Unlike trying to ascertain through one’s efforts and failing, just as it is mentioned in thaiththirIya upanishath Anandhavalli ”yathO vAchO nivarthanthE” (from whom the words return without knowing about that entity), I learnt about him with the knowledge bestowed upon, by him.

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 – 19 – kArAr thirumEni

Published by:

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

Full Series

<< Previous

kArAr thirumEni kAttinAL – kaiyadhuvum                             22
sIrAr valampuriyE enRAL – thiruththuzhAy

 Word by Word Meanings

kAr Ar thirumEni kAttinAL – she showed (his) divine form which is like monsoon cloud, as a simile.
kaiyadhuvum – present in his divine hand
sIr Ar valampuriyE enRAL – she showed through gestures that it is only the beautiful conch, curling to the right hand side.

vyAkyAnam

pErththEyum kArAr thirumEni kAttinAL – by pointing out to the clouds which remove one’s ennui, she showed his [emperumAn’s] divine form. Farther down in this thirumadal, parakAla nAyagi is going to say “kArAr thirumEni kaNdadhuvE kAraNamA”, giving the reason for her suffering.

kaiyadhuvum sirAr valampuriyE enRAL – She said that he has the opulent pAnchajanyam conch on his hand. sIr Ar – being wealthy and in contrast with the colour of the divine form. She pointed out to the conch which is like the moon rising amidst darkness and which is wealthy. Alternatively, sIr Ar valampuri – conch which is opulent. We can construe this as mentioning about the opulence of conch as said divinely by ANdAL in her nAchchiyAr thirumozhi 7-4 “indhiranum unnOdu selvaththukkElAnE” (even indhra, who is famous for being very rich, cannot stand in front of you, in terms of wealth), nAchchiyAr thirumozhi 7-7, “sangaraiyA unselvam sAla azhagiyadhE” (Oh pAnchajanyam who is the best among conches! Your opulence is indeed very distinguished) nAchchiyAr thirumozhi 7-9 “selvap perum sangE” (Oh conch with a distinguished wealth) and nAchchiyAr thirumozhi 7-8 “uNbadhu sollil” (if we have to speak about your food intake .  . . (you consume the nectar from the divine mouth of the one who measured all the worlds)).

What is the distinguished opulence of his conch? ANdAL describes it in her nAchchiyAr thirumozhi as follows: uNbadhu sollil ulagaLandhAn vAyamudham – it consumes the nectarean fluid from the divine mouth of emperumAn as he feeds it; kaNpadai koLLal kadalvaNNan kaiththalaththE – stealing glances at emperumAn’s divine form, the conch sleeps turning itself on the right and left, on his divine hand, just like a lady who has worn her beloved’s garland, lies under his embrace; peNpadaiyAr unmEl perum pUsal sARRuginRAr – nectar from his [emperumAn’s] mouth is a common property for all women. Women, who are like armies in their numbers in SrI madhurA {mathurA) and in SrI AyppAdi (gOkulam) are screaming that their wealth is being stolen and appealing whether this is fair; paNpala seyginRAy – you are carrying out unlawful acts. You are not doing what devotees who are dear to emperumAn will do. They will enjoy emperumAn along with other devotees, and never on their own; pAnchajanniyamE – Your activity and the quality which is the reason for that activity are incongruent with the place where you have reached. They are more congruent with the place where you were born [pAnchajanyam was born in the body of a demonic person, panchasanan].

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 – 18 – pEr Ayiram

Published by:

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

Full Series

<< Previous

pErAyiram udaiyAn enRAL – pErththEyum

Word by Word Meanings

pEr Ayiram udaiyAn enRAL – she [fortune teller] said that only emperumAn, who has a thousand divine names [caused this disease]
pErththEyum – further

vyAkyAnam

pEr Ayiram udaiyAn enRAL – She said that the one whose name she repeats often and who is said to be as in periya thirumozhi 10.8.4 “nAmam palavumudai nAraNa nambi” (nArAyaNan, who is complete in all aspects, and who has many divines names), is the one who is making her [parakAla nAyagi] to suffer like this.

pEr Ayiram udaiyAn enRAL – If we try to find out his name, first one name appeared; then two; then four; then ten; and, thousands of names appeared! Is he not the one who is praised by rishis (sages) as “dhEvO nAma sahasravAn” (the deity with thousands of names) and by nammAzhwAr in thiruvAimozhi 1-3-4pErumOr Ayiram piRapala udaiya emperumAn” (being my lord with thousands of names suiting his forms).

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 – 17 – sIrAr suLagil

Published by:

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

Full Series

<< Previous

sIrAr suLagil sila nel pidiththeRiyA
vErA vidhirvidhirA mey silirAk kaimOvA                                  21

Word by Word Meanings

sIr Ar suLagil sila nel pidiththu eRiyA – picking a few grains of paddy from a beautiful winnow and throwing them in the front
vErA – perspiring
vidhir vidhirA – breaking down
mey silirA – having goose bumps
kai mOvA – smelling the hand

vyAkyAnam

sIrAr suLagil – on a beautiful winnow. Beauty for winnow is that even as paddy and chaff are mixed together, it is capable of removing the chaff from the grain. Isn’t this winnow also going to remove the other deities, which are the chaff and dust, and to give only [emperumAn] the grain as mentioned in periya thirumozhi 11-8-8 “maNiyE maNimANikkamE” (Oh one who has the form of a bluish gem stone! Oh one who has the greatness of a distinguished gem such as carbuncle!) Thus, it is referred to as a beautiful winnow.

sila nel pidiththu eRiyA – the fortune teller is celebrating the paddy grains too saying “Aren’t they too some [distinguished] grains!”

vErA vidhir vidhirA mey silirA – as soon as she started talking about bhagavath vishayam (matter relating  to emperumAn) the [fortune-teller’s] body crumbled; vErA – started perspiring; vidhir vidhirA – the body trembled; mey silirA – goose bumps formed all over the body. Has it not been said in perumAL thirumozhi 2-9 “moyththuk kaNpani sOra meygaL silirppa” (with tears of joy flowing and the body having goose bumps), in periya thiruvandhAdhi 34kAlAzhum nenjazhiyum kaN suzhalum”(legs became weak, heart became decrepit and eyes were rolling) and in vEdham “AhlAdha SItha nEthrAmbu: puLakIkrutha gAthravAn I sadhA paraguNAvishtO dhrashtavya: sarvadhEhibi: II” (having tears of joy, goose-bumps all over the body, being constantly engaged with the qualities of paramAthmA (supreme being), the devotee is apt to be seen by all sentient entities)! When SrI vAlmIki bhagavAn started asking nAradha bhagavAn “kOnyasmin sAmpratham lOkE guNavAn . . .” (who is the one with great qualities among the people in this world, now) and further asked “maharishi! thvam samarthOsi gyAthum Evam vidham naram” (Oh great sage! You are the one capable of knowing such a person), SrI nAradha bhagavAn responded saying “munE! vakshyAmi aham bhudhdhvA thair yuktha: SruyathAm nara:” (Oh sage! I will analyse and tell you; please listen as to who is such a person with such great qualities . . .). And he starts saying immediately, about SrI rAma. While nAradha maharishi knew about SrI rAma all along and started talking about him immediately, what is the meaning of his saying that he will analyse and tell? As he started revealing the qualities of SrI rAma one after another, after vAlmIki bhagavAn asked him, nAradha became totally involved with the qualities of SrI rAma and was in a state of stupor for a short time. To convey the meaning that he would respond after coming out of that stupefied state, nAradha bhagavAn said that he will analyse and tell him. The state of nAradha is much similar to that of nammAzhwAr when he said in thiruvAimozhi 9-6-2ninaidhoRum sollundhoRum nenjidindhugum” (whenever I think and speak (about the qualities of emperumAn), the heart melts and crumbles). In nAnmugan thiruvandhAdhi 78kaNdu vaNanginArkku ennAngol kAmanudal koNda thavaththARku umai uNarththa vaNdalambum thAralangal nINmudiyAn than peyarE kEttirundhu angAralangal AnamaiyAl Ayndhu”, the state of a person steeped in devotion is described. kAman udal koNda thavaththARku – Siva, who burnt kAman (cupid) since kAman united Siva and pArvathi and Siva considered that as a shortcoming in kAman. To him, umai uNarththa – when umA (pArvathi) nudged her husband Siva and told him as to who is the one with such great divine names, due to the stupefaction of hearing the divine names [of emperumAn], Siva forgot the order of teacher – disciple and considered himself as disciple and umA as the teacher, to listen to the divine names. After hearing the divine names, was he able to sustain himself without becoming crumbled? angAralangal AnamaiyAl Ayndhu – Siva became like a withered garland [due to becoming very weak, on hearing the divine names of emperumAn]. kaNdu vaNanginArkku ennAngol – If this is the state of Siva who only heard the divine names of emperumAn and went into a state of stupor, what will be the state of one who sees emperumAn?

kai mOvA – Due to the deep thoughts about emperumAn, wouldn’t the hands of the fortune teller also be fragrant, just as it has been said in thiruvAimozhi 10-6-7virai kuzhuvu naRundhuavam meyninRu kamazhum” (the divine thuLasi, which is very fragrant, stayed firmly on my body and emitted fragrance)? Thus, she smells her hand.

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 – 16 – pArOr solappadum

Published by:

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

Full Series

<< Previous

pArOr solappadum kattuppaduththirEl                                 19
ArAnum meyppaduvan enRAr – adhu kEttuk
kArAr kuzhaRkoNdai kattuvichchi kattERi                             20

Word by Word Meanings

pArOr solappadum kattuppaduththir El ArAnum meyppaduvan enRAr – they (old women) said “There is a practice called as fortune-telling [predicting as to what will happen in future], among the people. If you carry this out, whoever (had created this disease) would be revealed truthfully”.
adhu kEttu – hearing those words which they were saying
kAr Ar kuzhal koNdai – one with black tresses
kattuvichchi – a hilly tribal woman who is an expert in fortune-telling
(coming on her own, without anyone inviting her)
kattERi – possessed by a divine power

vyAkyAnam

pArOr solappadum kattuppaduththirEl – The old women said “Without any distinction between the ignorant and the knowledgeable, all the people in the world will say ‘If you go through the process of fortune-telling, you would know the reason for the disease‘. Do that “.

What is the benefit of carrying out this activity?

ArAnum meyppaduvan enRAr – whosoever is torturing her, will be revealed. Even if it is kaNNa (krishNa) who gives troubles to women but will not manifest himself, not knowing the sufferings of a woman, he would be revealed.

adhu kEttu – The old women said “Go by fortune-telling”; the mothers and the friends [of parakAla nAyagi] acceded to that. At that moment, even though they had not invited her, the hilly tribal woman [who is an expert in fortune-telling], finding that they are willing to check with fortune-telling, came on her own. In the special meaning for this narration, the tribal woman is AchAryan (preceptor). Once the AchAryas come to know that people are willing to listen to matters relating to emperumAn, they will fall head over heels, out of their mercy, and explain the difficult meanings to the ones who are desirous to learn. Prior to the time of emperumAnAr (bhagavadh SrI rAmAnujar), AchAryas will explain the subtle meanings of matters relating to emperumAn, only to a distinguished few (two or four persons); even that, they will reveal only after examining the disciples deeply, for their basic nature, real intention to know etc. emperumAnAr instructed the meanings to those who, in his opinion, had the desire to know about emperumAn. This fortune teller is similar to bhagavadh rAmAnujar.

kAr Ar kuzhal koNdai – more than the words spoken by the fortune-teller who had black coloured tresses, her tresses were enjoyable for this mother. In the special meaning for this verse, AchAryan’s dhEhaguNas (qualities of physical form) are more apt than his AthmaguNas (qualities of soul).

kattuvichchi – kattuvichchi is the one who would be able to point out as to which deity has possessed her.

kattuvichchi kattERi – the kattuvichchi became a dhEvAvishtai. In other words, without yawning when one is feeling sleepy or stretching oneself due to laziness [signs that the person is not in his/her control], through the influence of deities, she will speak, without being conscious, by 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
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org