srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram – AzhwAr requests the cool wind: after informing emperumAn “Can you let your subservient person die down like this?” if he still ignores me, you should surely put me to my end.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnkusa nAyaki looks at the cool wind which returns from emperumAn to finish her unlike previous occasions and tells it “After informing him who is naturally related to me, you can come and harm me”.
Highlights from periyavAchchAn piLLai‘s introduction
Similar to nanjIyar‘s introduction.
Ninth pAsuram – When parAngusa nAyagi was thinking as in (the previous pAsuram) “sAyalodu maNi mAmai thaLarnthEn nAn” (I have become tired losing my colour, lustre etc), a cool wind touches her body. Seeing its nature, she thought that there is something to it, just like thArai said “sugrIva was struggling till a little while ago being beaten up by vAli – but the same sugrIva has returned with a great roar – there must be something to it (i.e., having the support of srI rAma))”. When a king sends his servants to torture those who disobey (or defame) the king, those persons may try to give some wealth etc to the servants to avoid the torture. In the same way parAngusa nAyagi tells the cool wind “you go and inform him about my plight and if he does not care about my offerings, then you can return to put me to my end”.
nAdAdha malar nAdi nAL thORum nAraNan than
vAdAdha malar adik kIzh vaikkavE vagukkinRu
vIdAdi vIRRiruththal vinai aRRadhu en seyvadhO
UdAdu pani vAdAy uraiththIrAy enadhu udalE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Udu – In between (emperumAn and me)
Adu – occurring/travelling
pani vAdAy – Oh cool wind!
nAdAdha – rare (difficult to find)
malar – flowers
nAdi – seek out
nAL thORum – daily
nAraNan than – unto nArAyaNa (who has eternal relationship with everyone as master)
vAdAdha malar adik kIzh – unto the fresh lotus feet of emperumAn
vaikkavE – on offering
vagukkinRu – engaging (the senses)
vIdu – in separation
Adi – occurring
vIRRiruththal – being alone
vinai aRRadhu – unfortunate situation
en seyvadhO – what is the result of it?
uraiththu – telling him (and if he gives unfavourable answer)
enadhu udal – my body
IrAy – kill it so it does not exist
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh cool wind which is travelling in between emperumAn and me! While I should be offering rare flowers unto his lotus feet daily and engaging my senses in the same, my unfortunate situation is such that I am living alone in separation from him. After informing this to him and if you do not get positive feedback, please finish my body. vIdu here means separation. From this, we can understand that if the AchArya is harmful to us due to some reason, he is still worshippable by us since he is the one who will deliver us.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
- nAdAdha malar nAdi – Some say this (flower) relates to “Athma pushpam” (the flower of AthmA which has certain auspicious qualities). Instead of that, nanjIyar explains this as highlighted in thiruvAimozhi 4.7.8 “eNdhisaiyum uLLa pUk koNdu” (bringing flowers from eight directions) – bringing flowers which are rare to find.
- nAL thORum – Without any break. For the AthmA whose true nature (of servitude) is established by kinchithkAram (a little service), break in such service is an obstacle.
- nAraNan – One who is sarvaswAmy (master of all) who deserves to be served always
- vAdAdha malar adik kIzh – unto the lotus feet which look like fresh flowers. Even while being separated (in suffering), the lotus feet are so relishable and thus cannot be given up.
- vaikkavE – to keep
- vagukkinRu – present for that only. Just as it is explained in srI rAmAyaNam ayOdhyA kANdam 40.5 “srushtasthvam vanavAsAya” (sumithrai says to lakshmaNa – “you are created to accompany (and serve) srI rAma in the forest”. Similarly, the purpose of jIvAthmA‘s existence is to serve the most appropriate/deserving, easily approachable and ever relishable lotus feet of emperumAn.
- vIdu Adi vIRRiruththal vinai aRRadhu en seyvadhO – Just like sEshabhUtha’s (jIvAthmA/servitor) true nature is established by rendering service, sEshi’s (bhagavAn/master) true nature is established by accepting such service. vIdu – leaving/separating. vIRRiruththal – being seated comfortably (in separation). vinai aRukkai – terminating my good fortunes. Two explanations are given:
- Instead of accepting my service, he is enjoying in separation from me. What can I do seeing this act of his?
- Being separated from him and also being given up by my relatives (and thus separated from them too), what can I do?
- UdAdu pani vAdAy – Just like a servant/messenger will convey messages between two persons, the cool wind is travelling back and forth between me and emperumAn. Also explained as: Udu – inside, Adugai – travelling. Reaching up to the inner quarters of emperumAn or you who were near us during the times we were together.
- uraiththu – When you tell him “this parAngusa nAyagi (jIvAthmA) is born only to serve you eternally”, if he says “I don’t even want the kainkaryam from her”, you return and put an end to my body which cannot bear the separation from him.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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