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sri rama navami- rama sthuthi - 11

From: M.G.Vasudevan (
Date: Fri May 18 2001 - 01:49:45 PDT

Dear Sri vaishnava perunthagaiyeer,

The highlight of the previous verse in viraadha sthuthi of raamaa is the
discipline adopted by brahmins in worshipping only "naaraayaNa the supreme
Lord" who are also lead by brahma. We also saw good definition of brahmins,
the disciplined lot. Now let us see the next verse in detail.
Poru ariya samayangaL pugalkinRa puththELir
Iru vinaiyum udaiyaar udaiyarpOl arunthavam ninRu iyaRRuvaar
Thiru uraiyum maNi maarba! ninakku ennai seyaRpaala
Oru vinaiyum illaarpOl uRangudhiyaal uRangaadhaai.

Word by word meaning for few words: 
Poru- oppu- comparing
PugalkinRa- pagarginRa- solluginRa- speaking
Iru vinai- two types of actions, paapam- sin and puNNIyam - good deeds
PuththELir-  dhevaas- demigods
PuththELir- arum thavam purithal- doing hard or severe penance
Ennai - me 
Ennai - what
SeyaRpaala - seyyath thakkathu- that which deserves to be done
Ninakku- unakku- for you

Meaning: Oh! lakshmi kaanthaa, the supreme lord raamaa! You, the one who has
maha lakshmi residing in your chest and the gem kousthubham also in the
chest. You have nothing more to do or obtain, so you appear to be sleeping. 
These demigods, described in other religions, have to do a lot of hard and
harsh penance to obtain their power and other things. This is similar to the
ordinary human folk who undergoes the birth and death caused as a result of
the duality of good and bad actions.

Points: 1. Please note how the Lord is addressed- thiru uraiyum maNi maarba-
this address is a beauty- now we will see how
a.	thiru uraiyum maNi maarba- uRaithal means residing- the thiru
-mahalakshmi resides in the chest of naaraayaNan and she looks like a gem
maNi (locket) in between the thulasi garlands, so he is thiru uraiyum maNi
b.	thiru uraiyum maNi maarba - uRaithal also mean freezing- solidifying
-unifying- the thiru mahalakshmi has become solidified with the lord,
unified with the lord, so that she became inseparable- so he is thiru
uraiyum maNi maarban.
c.	thiru uraiyum maNi maarba- the thiru mahalakshmi resides along with
that gem kousthubha maNi - thiru and maNi are there in the chest of the
d.	thiru uraiyum aNi maarba - the thiru urainthu aNi seyyum marbai
udaiyavanE- oh lord, since thiru resides in your chest you are beautified in
that chest region.

For [a] and [b] mentioned above, you have a reference in "agalagillEn enRu
alarmEl mangai urai maarbaa - 6-10-10 thiruvaai mozhi of nam aazhvaar- since
she is unified [urainthu] with him, there is no question of any separation-
so agalagillEn.

For [c] you have a reference in "thiruvudan vantha sezhumaNi pOl thirumaal
idhayam"- adhikaara sangraham- 8 of swami dhEsikan- thiru and maNi came
together and started staying together in the chest of the lord- so maNi is
saha udharan -brother of thiru.

[kousthubham is saha udharan or saha udhari- sister? In the context- to
lakshmi- how to treat maNi- ahRiNai vasthu- is it aaNpaal or peNpaal in
tamil grammar- the napumska lingam in samskrutham, how it will be in tamil?]

for [d]- in tamil language, aNi in grammar will beautify, enhance the
language. In samskrutham this is called alankaaram. So thiru uRainthu aNi
seyyum maarba- because of thiru you get additional alankaaram -beauty.

2. "Poo mannu maadhu porunthiya maarban"- raamanuja nooRRanthaathi [NR] -
1st paasuram 1st line - see the words usage- in agalagillEn it is mangai
young girl about to be married. In NR same mahalakshmi is maadhu. Mangai has
become maadhu- status elevated. 

Is it because nam aazhvaar was time wise earlier and raamanuja 100 anthaathi
time wise later? Or is it because there that "uRai" the verb perhaps leaves
a doubt, that this action of uRaidhal has already taken place or taking
place or yet to take place. In NR it is a thing of past tense- porunthiya-
since already unified, the status elevated.

[Note: The para above is an effort just to enjoy the verse more. So please
do not pick holes and start any war of correspondence on this.]

3. "enthai oru vallith thaamaraiyaaL onRiya seer maarvan" says pEyaazhvar in
16 moonRaam thiruvanthaathi-  valli here is a lathaa, kodi- creeper. See the
word "onRiya" here. It means unified, freezed, mingled, no more separate
identity. thiru uRaiyum thirumaarbaa of kamban.

4. We all know, the supreme Lord naaraayaNan has 3 wives thirumagaL maNmagaL
aaimagaL - sridhEvi bhoodhEvi neeLaadhEvi. When it comes to, on occasions,
whom he likes more or on whom he will lean upon or who will take the lead

This question is beautifully answered in 42 mudhal thiruvanthaadhi
thirumagaLum maNmagaLum aaimagaLum sErnthaal
thirumagatkE theernthavaaru enkol- thirumagal mEl 
paal Odham sinthap pada naagaNaik kidantha
maal OdhavaNNar manam.

Odham is ocean. Odha vaNNan is blue coloured Lord. Pada naagam is the snake
with stretched hood. Enkol is aachchaariyam - wondering.

5. On "ninakku ennai seyaRpaala oru vinaiyum illaar" of kamban, reference is
from bhagavaan's own words. He himself says, when he came here as krishna-
Na mE paarthasthi karthavyam thrishu lOkEshu kinchana!
Naanavaaptham avaapthavyam vartha Eva cha karmaNi!! 3-22 bhagavath geethaa
Hey arjuna! In all the three worlds I have nothing to do. Similarly, there
is nothing, that I have not achieved, want neither to achieve nor to be
achieved. In spite of it, I do my work without any interruption.

6. Similar to "vaaraadhE vara vallaai" in the earlier verse, another beauty
is uRangudhiyaal uRangaadhaai- oh lord! Though it appears you are sleeping,
you are not sleeping. [May be the difference is the negative and positive
have interchanged positions between these two addressing]. This sleep is
called yOga nidhra. 

AaNdaaL says "paarkadul uL paiyath thuyinRa paraman" thiruppaavai paasuram
2- please note paiyath thuyinRa- slowly, silently, without any hurry or
haste, with all calm and serenity in the face even while sleeping- paiya -
yOgam in sleeping also - uRangudhiyaal uRangaadhaai- sleeping but not

This usage prayOgam- of this word "paiya thuyinRa"- where from aaNdaaL got. 
Just look back to her father- 
"uyya ulagu uNda paNi vayiRaa oozhi thORoozhi pala aalin 
ilaiyadhan mEl paiya uyOgu thuyil koNda paramparanE" 
says periyaazhvaar in 1-5-1. 
Please see same usage 'paiyath thuyil konda' became 'paiyath thuyinRa'. 
7. Now a doubt comes whether it is a nap or short sleep or deep sleep. 
Please see answer in "akku vadam uduththu aamaiththaali pooNda anantha
1-7-2 periyaazhvaar. Endless sleep- anantha sayanan- uRangudhiyaal
Ananthan is the snake bed. Anantham is without end. One who sleeps endlessly
is anantha sayanan. Akku vadam is sanku maNi maalai. Aamaiththaali is a kind
of jewel.
8. Some more references for this uyOgu thuyil
UranguvaanpOl yOgu seitha perumanai - nammaazhvar 

Pai viriyum vari aralil padu kadaluL thuyil amarntha paNba- 7-4-2
thirumangai aazhvar

Ananthan ennum vari aravin aNaiththuyinRa maayOn- 7-8- 1 thirumangai aazhvar

VeLLai veLLaththin mEl oru paambai meththaiyaaga viriththu adhan mElE 
kaLLa niththirai koLginRa maargam kaaNalaam kol - 5-1-7 periyaazhvar
see here kaLLa niththirai- uRangudhiyaal uRangaadhaai- uyOgu thuyil. 

Again please note the words "kaLLa niththirai koLginRa maargam kaaNalaam"-
He is the maargam- neRi- samayam- religion. kaaNalaam- hey folks, please
come and have his darsanam and then follow his maargam- route go into
trance, meditation on him- niththirai koLginRa maargam- oh what a beauty.

9. The word uRanguthal also has a meaning of odunguthal or saathal death.
See URanguvathu pOlum saakkaadu uRangi 
vizhippadhu pOlum piRappu ---  thirukkuRal

Death is like sleeping and birth is like awaking after a sleep. Here
urangaathaai means one who has no death, which also will mean, as a
corollary, there is no birth for such a lord.

Read again the kamban verse and enjoy the beauty of the verse.

Before we conclude this post the next verse-
Aravu aagich chumaththiyaal ayil eyiRRin Enthuthiyaal
Oru vaayil vizhungudhiyaal Or adiyaal oLiththiyaal 
Thiru aana nilamagaLai ihdhu arinthal seeRaaLO
Maru aarum thuzhaai alangal maNi maarbil vaiguvaaL?

Dhaasan Vasudevan M.G.

           - SrImate rAmAnujAya namaH -
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