srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Full series >> Second Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In third pAsuram, parAnkusa nAyaki, on seeing the sea with noisy tides asks “Did you also become captivated by the qualities of srI rAma and suffer due to that?”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, on seeing the noisy sea, she tells “Did you also become like me who desired for the divine feet of the one who eliminates the enemies?”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Third pAsuram – While feeling bad for the cry of ibis, she sees the sea which is a great entity, losing its composure, trying to reach the shore and retracting from there, and making noise which does not have any meaning, like a dumb-person’s speech, and asks “Are you also suffering like me after being captivated in the qualities of srI rAma?”.
காமுற்ற கையறவோடு எல்லே! இராப் பகல்
நீ முற்றக் கண் துயிலாய் நெஞ்சு உருகி ஏங்குதியால்
தீ முற்றத் தென் இலங்கை ஊட்டினான் தாள் நயந்த
யாம் உற்றது உற்றாயோ? வாழி கனை கடலே
kAmuRRa kaiyaRavOdu ellE! irAp pagal
nImuRRak kaN thuyilAy nenju urugi EngudhiyAl
thI muRRath then ilangai UttinAn thAL nayandha
yAm uRRadhu uRRAyO? vAzhi kanai kadalE!
kAmuRRa – enjoyment that was desired for
kaiyaRavOdu – being sad for not accomplishing them
nI – you
irAp pagal – night and day
muRRa – fully
kaN thuyilAy – not sleeping
nenju – even inside your heart
urugi – melted
Engudhi – calling out
Al – thus
thennilangai – lankA
muRRa – fully
thI UttinAn – one who set fire
thAL – divine feet
nayandha – desired
yAm – us
uRRadhu – whatever happened
uRRAyO – did you also experience?
kanai – making noise
kadalE – Oh sea!
vAzhi – may you live long (after having your sorrow eliminated)
Oh noisy sea! Like one who did not accomplish his/her desires fulfilled, you are not sleeping night and day; you are also calling out from your heart; thus, I ask you “Like us, did you also desire for the divine feet of srI rAma who set fire in lankA and become affected by that?”. May you live long (after having your sorrows removed).
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai
- kAmuRRa kaiyaRavOdu – This is recited along with “nenjurugi EngudhiyAl” (crying out from the heart since your desires did not fructify). Feeling distressed for not having the desires fulfilled. While both desires and distress for not having such desires fulfilled are not applicable for the sea, since she, who quotes the sea as an example for her state of mind, has that, she assumes that the sea too has those aspects.
- ellE – calling out – Since the state/behaviour of the sea looks similar to her own with respect to making noise night and day, parAnkusa nAyaki calls out the sea just like she would call her (girl) friend – this is like friendship in jail (when two prisoners would share each other’s agony) [this samsAram (material realm) itself is like a prison]. thirumangai AzhwAr too says in periya thirumozhi 9.4.9 “Odhamum nAnum uRangAdhirundhEnE” (tides and I were not sleeping). Alternatively, “ellE” can also be explained as “ennE!” as exclamation out of amazement.
- irAp pagal nI muRRak kaN thuyilAy – in your case, we see no distinction between night (which is meant for sleeping) and day (which is meant for being awake).
- nI – Where did your composure go? [Sea is very composed without tides inside and with tides at the shore].
- nenjurugi EngudhiyAl – When there is no sleep, obviously the heart will melt.
- thI muRRath thennilangai UttinAn – Oh poor thing! You did not desire for emperumAn‘s parathvam (form in paramapadham) but for srI rAma who could not bear the separation of his wife. He burnt down lankA fully. But what about vibhIshaNa’s palace? Was it not inside lankA? Just like vibhIshaNa did not fit in the group of rAkshasa’s (even though he was physically present there), his palace too did not belong in lankA (though it was physically present there) – his palace is the place of a servitor.
- thI muRRath thennilangai UttinAn – Alternatively, Earlier, due to fear for rAvaNa, agni (fire-god) did not function properly; but now with srI rAma‘s arrival/strength, he fiercely acted upon lankA and burnt it down as said in periya thirumozhi 10.9.1 “oLLeri maNdi uNNa” (shining fire pervades and consumes). nampiLLai quotes “sendhIyuNdu thEkkittadhE” a phrase that resembles kamba rAmAyaNam, sundhara kANdam, eriyUttup padalam 46th pAsuram – which highlights his deep knowledge of thamizh literature.
- thAL nayandha yAm uRRadhu uRRAyO – You too desired for the divine feet of chakkaravarththi thirumagan (emperor’s son) who is most attached to his wife. To be distressed in separation – it does not matter if one desires for emperumAn‘s lotus feet or his shoulder. Both sIthA pirAtti (who desires srI rAma‘s embrace) and bharathAzhwAn (who wanted to serve srI rAma’s lotus feet) felt equally distressed in separation.
- vAzhi – you live long after this suffering is removed.
- kanai kadalE – instead of calling out, you are stuttering in sorrow! It is also explained as “sea which makes loud noise”.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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