siRiya thirumadal – 28 – nArAr uRi

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nArAr uRiyERRi nangamaiya vaiththadhanaip
pOrAr vERkaN madavAL pOndhanaiyum poyyuRakkam                               31
OrAdhavan pOl uRangi aRivuRRuth

Word by Word Meanings

nAr uRi ERRi – keeping [the butter obtained after churning curd] on a pot suspended by a network of ropes (such that even a finger cannot enter it)
nangu amaiya vaiththadhanai – kept in the most protected way
pOr Ar vEl kaN madavAL – that yaSOdhA who has (sharp) eyes which are like a warring spear
pOm thanaiyum – until she went out
OrAdhavan pOl poy uRakkam uRangi – feigning sleep as if he knew nothing
aRivu uRRu – waking up (soon after she left)


nAr Ar uRi ERRi – it is an uRi [a network of ropes suspended (from the ceiling in a room) to keep pots and other vessels out of reach of rodents etc] which is full of strings / ropes. The strings were packed so tightly that one cannot insert even a finger through them.

ERRi – just as one places the facade stone atop a gOpuram (temple tower) with lot of effort, yaSOdhA placed the uRi  with lot of effort.

nangamaiya vaiththadhanai – she kept the butter well protected in a pot [in that uRi) in such a way that if thieves enter to steal the butter, they will be trapped by the strings

nangu vaiththadhanai – she kept the butter in such a way that the butter that he would desire to eat was out of his reach. The fortune teller is despising yaSOdhA, wondering if she is a mother!

pOr Ar veRkaN madavAL – one who has eyes which engage in a war-like situation by darting in all directions. Even though she has kept the butter safely, if he (kaNNa) sees it, the butter cannot escape. Hence yaSOdhA keeps looking in all directions before keeping the butter in the uRi.

pOndhanaiyum – until she left that place. Just as a day appears to his devotees, who are unable to attain him, to be 1000 kalpa (one kalpa is daytime in the life of brahmA) as mentioned in thiruvAimozhi 10-3-1oru pagal Ayiram UzhiyAlO” (the daytime when kaNNa goes to forest to graze the cows appears to be thousands of yugas to the cowherd girls), each passing moment when he is unable to grab the material which has been touched by his devotees appears to be a thousand kalpas.

pOndhanaiyum – since he is capable of playing a trick on her to steal the butter which he likes a lot and which she has kept in the pot, why is he waiting for her to move away from that place? Is it because of any lesser interest now in butter? The reason is that he has already stolen and eaten a lot of butter from several other places. Since he has already eaten plenty of butter, he is a bit sluggish and is waiting patiently.

poy uRakkam – yaSOdhA thinks that he is really sleeping. But in reality, he is very much awake. Just as his sleep during deluge is termed as yOganidhrA (meditative sleep when the body is resting and mind is awake fully) or kaLLanidhdhirai (deceptive sleep) or aRithuyil (sleeping while remaining conscious of outer world), AzhwAr calls this sleep of kaNNa’s as poy uRakkam (deceptive sleep).

OrAdhavan pOl  uRangi – he lay down such that one would think that all that he knows is only sleep and that he would remain motionless even if woken up several times.

aRivuRRu – just as wisdom dawns on certain achEthana (insentient) entities, he suddenly came to life. After she (yaSOdhA) left, he played out as if he were really sleeping by stretching his body, yawning etc.  Knowing his craftiness, if she were to re-enter suddenly, it would appear as if he were really sleeping.

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

adiyEn krishNa rAmAnuja dhAsan

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