thiruvAimozhi – 1.4.8 – nIyalaiyE siRupUvAy

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Fourth decad

Previous pAsuram

rama-and-bharatha

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the Eighth pAsuram – Looking at a pUvai (maina) bird, parAnkusa nAyaki tells about her great fatigue (exhasution) that was caused due to separation from emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkusa nAyaki tells her young pet maina which was raised by her, “Go and tell the one who has endless vAthsalyam (motherly forbearance) about my disease (in separation)”.

Highlights from periyavAchchAn piLLai‘s introduction

In the Eighth pAsuram, parAnkusa nAyaki tells about her disease to her pet maina which is exhausted seeing her state of fatigue.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Eighth pAsuram – Previously when parAnkusa nAyaki was discussing and sharing her emotion, the pUvai (maina) also sustained itself – but when she was exhausted, it also became exhausted. Seeing that parAnkusa nAyaki tells “‘Previously I told you to inform my state to him’ – you ignored my requests out of pride, now I am going to die soon. So, you find some one who can take care of you”. pUvai – nAgaNavAippuL – a type of bird.

pAsuram

nIyalaiyE siRupUvAy nedumAlArkku en thUthAy
nOy enathu nuvalenna nuvalAthE irunthozhinthAy
sAyalodu maNimAmai thaLarnthEn nAn
ini unathu vAy alagil innadisil vaippArai nAdAyE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

siRu pUvAy – Oh bird that is small due to your tender age!
nedumAlArkku – One who is greatly mad (Out of unbounded vAthsalyam towards his devotees)
en thUthAy – going as my messenger
enathu – my
nOy –  disease of separation
nuval enna – having requested you to tell
nuvalAthE – not telling him
irunthu ozhinthAy – ignored me out out of pride (of not wanting to go on behalf of me)
nIyalaiyE – isn’t that you?
nAn – I
sAyalodu – radiance
maNi – worthy of praise
mAmai – color
thaLarnthEn – lost
ini – after being engrossed in him like this
unathu – your
vAy alagil – inside your beak
in – sweet
adisil – rice/food
vaippArai – one who would feed
nAdAy – search for them outside

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh maina that is small due to your tender age! Having requested you to go as my messenger and tell emperumAn who is greatly mad (Out of unbounded vAthsalyam towards his devotees) about my disease in separation, you ignored my request out of pride inspite of you being raised by me. I have lost my radiant luster and color from my body. After this, you have search for some one who can comfortably feed you sweet food that fits your beak/mouth.

From this, it can be understood that not performing small kainkaryams to gataka (AchArya) is a loss to oneself (sishya). Also, “siRu pUvAy” (small maina) – gatakas (AchAryas) even while young, are to be respected/cherished is understood.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

Similar to piLLAn‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nIyalaiyE – Isn’t this you? I requested you to inform my state to him – but you have ignored my request. So, we have to this situation because of your inaction. If you informed him and he did not turn up, it his fault – but now we cannot say that its his fault since you have not gone and informed him. parAnkusa nAyaki establishes that bhagavallAbam (achieving emperumAn) is by the efforts of gataka (AchArya). Even though one has eternal relationship with bhagavAn, AchArya is cherished due to the favour (of reminding about that eternal relationship) done by him. As explained in “AdhadhItha yathO gyAnam tham pUrvam abivAdhayEth” – one shall first offer obeisances to AchArya from who he grasps different types of knowledge.
  • sIRu pUvAy – youthful maina – your immaturity caused this difficulty for us.
  • nedumAlArkku – you don’t need to create vyAmOha (bewilderment) in him (he is already greatly mad about his devotees). In thamizh, mAl means mad.
  • en thUthAy – if both were equally longing for each other, no need for the messenger.
  • nOy enathu – my disease. It is like the disease of bharathAzhwAn is explained as something which lasts for long time unlike chAthurthikam (a type of fever which is considered deadly) – this is not a real disease but it is the disease of separation. nampiLLai beautifully quotes srI rAmAyaNam ayOdhyA kANdam 100.1 “jatilam chiravasanam prAnjalim pathitham bhuvi| dhadharsa rAmO dhurdharsam yugAnthE bhAskaram yathA ||” (Having matted hair, wearing tree-bark-robes, having joint palms, lying flat on the earth. srI rAma unable to bear that vision that is like the radiant sun during dissolution). This slOkam explains the state of parAnkusa nAyaki and nampiLLai explains the slOkam word-by-word:
    • jatilam – When dhasaratha sees beautiful garlands, he immediately says “this will be nice for bharatha’s hair” – such hair is matted now
    • chiravasanam – When dhasaratha sees beautiful clothes, he says “this is for our son” – such bharatha is wearing tree-bark-robes.
    • prAnjalim – one who always performs charity to those who join their palms towards him – he now has joined palms.
    • pathitham bhuvi – the bharatha who is said as “ankE bharatham Aropya” (srI rAma placing bharatha on his lap), one who sleeps on lap since he is so tender that even sleeping on bed could be irritating – he is now lying on the ground.
    • dhadharasa rAmO dhurdharsam – srI rAma never takes his eyes of his younger brother bharatha – now srI rAma is incapable of seeing him due to his state
    • yugAnthE bhAskaram yathA – Not only that, it seemed like ultimate dissolution was dawning on him.8
  • sAyalodu maNimAmai thaLarnthEn nAn – What is the result of you not informing my state to him? I lost both my luster and color. The maina said “I will inform him at once”; But what is the use of building a dam after floods drained? Similarly, what is the use of informing now after me losing everything?
  • ini unathu vAyalagil innadisil vaippArai nAdAyE – Even if he comes now, the lost luster and color will not be back. You go and seek out your caretaker now. periya thirumalai nambi had a small archchA vigraham (deity) of krishNa named “veNNeykkAdum piLLai” (one who dances for butter) in his thiruvArAdhanam. In his last moments, he asked to remove the screen in front of the thiruvArAdhana perumAL and said to the emperumAnsAyalodu maNimAmai thaLarnthEn nAn, ini unathu vAyalagil innadisil vaippArai nAdAyE” (My time is up here, you have to find some one to worship you in this world).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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One thought on “thiruvAimozhi – 1.4.8 – nIyalaiyE siRupUvAy

  1. Om Shanthi.

    Thank you for sending nalayara dhivya prabandham. Please send if you can. I will be very much thankful to you.

    Reply

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