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 fourth pAsuram, On seeing the blowing wind, parAnkusa nAyaki asks “did you also desire to see the divine hands and the disc in the hands of krishNa and become anguished?”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, she tells seeing the northwind, “Did you go through the suffering of wanting to see the one with the tool/weapon that will destroy the enemies?”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Fourth pAsuram – Wind being an entity which pervades, not being stationed in the same place due to separation from its dear ones, hiding/covering its body with dust like those who are in separation who sends messages to their lovers, was cool like those whose fever was discharged. Seeing that, she asks “Are you also going through the same suffering as me?”.
kadalum malaiyum visumbum thuzhAy em pOl
sudar koL irAp pagal thunjAyAl thaN vAdAy!
adal koL padai Azhi ammAnaik kANbAn nI
udalam nOy uRRAyO Uzhi thORUzhiyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thaN – cool (like a fever-discharged body)
vAdAy – Oh northwind!
kadalum – sea
malaiyum – and mountain
visumbum – and sky
thuzhAy – touching
em pOl – Like us who seek out for him in milk ocean, thirumalA and paramapadham (paramAkAsam – the ultimate sky) as stated in thaiththiriya upanishath “ambasyapArE bhuvanasya madhyE nAgasya prushtE”
sudar – radiance of moon, sun, etc
koL – as identity
irA – in the night
pagalum – in the day
thunjAy – not sleeping (being stationed in a single place)
Al – thus
adal – in the mahAbhAratha war
koL – took up (after saying “I won’t pick up any weapons”)
padi Azhi – having the divine sudharsana chakram
ammAnai – sarvEsvaran
kANbAn – wanting to see (like how bhIshma wanted to see krishNa)
nI – you (who is helping all)
UzhithORUzhi – time after time (even if the yuga cycles change), forever (thinking about him)
udalam – pervaded all through the body, until the body exists
nOy – disease
uRRAyO – did you have?
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh cool Northwind! Like us, you are also seeking for emperumAn in the ocean (kshIrAbdhi – milk ocean), mountain (thirumalA) and sky (paramapadham which is called as the great/ultimate sky) and not sleeping in night and day which are identified with moon and sun respectively; Thus, did you also desire to see krishNa who took up the sudharsana chakram during the mahAbhAratha war and acquired the disease (of separation) in your body that will last forever even beyond the yuga cycles?
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.
- kadalum malaiyum visumbum thuzhAy – Few explanations:
- As said in siRiya thirumadal “kArAr thirumEni kANum aLavum pOy” (seeking out the blacking cloud divine form of emperumAn), the wind is similar to those [AzhwArs] who seek out emperumAn‘s forms in kshIrAbdhi (milk ocean), thirumalA (mountain) and paramapadham (great sky). As said in siRiya thirumadal “UrAya ellAm ozhiyAmE“, the wind is similar to such persons who seek out in all towns/places.
- The wind is similar to the sons of dhasaratha – srI rAma and lakshmaNa, who searched for sIthA everywhere as said in srI rAmAyaNam AraNya kANdam 61.20 “thau vanAni girImschaiva sarithascha | nikilEna vichinvanau sIthAm dhasarthAthmajau ||” (Those sons of dhasaratha – srI rAma and lakshmaNa walked around in forests, mountains, rivers, ponds and everywhere searching for sIthA pirAtti). sIthA pirAtti who is searched for is too great/beautiful to be given up. The sons of dhasaratha (the great emperor) are not born to search [they are born as prices who are tender and to be cared by others]. From this, it is explained that the wind is unable to bear the separation of emperumAn.
- kadalum malaiyum visumbum – unlimited ocean, endless mountain, Ether/Sky which provides space or sky which causes fear.
- em pOl sudar koL irAp pagal thunjAyAl thaN vAdAy – Cool like one who is discharged off fever; sudar koL irAp pagal – night which consumed sun and day which has the sun – irrespective of the time, you are not sleeping, Oh Northwind!
- adal koL … – adal means pride. one who consumes the pride of the enemy or one who is prideful. You are captivated by the one who became asathya prathigyan (krishNa who did not keep up his promise) for his devotee (arjuna who was severely assaulted by bhIshma) instead of srI rAma who said in srI rAmAyaNam sundhara kANdam 29.10 “…Ethath vratham mama” (this is my vow to protect those who surrender unto me). In the mahAbhAratham battle, when arjuna retracted after being assaulted by bhIshma, krishNa ignoring his own vow of not taking up arms, brought forward his sudharsana chakram and chased bhIshma. Quoting mahAbhAratham bhIshma parvam 59.98 – When krishNa approached bhIshma, instead of running for his life, bhIshma stopped and said “Ehi Ehi” (come! come!), “come and see our mother/father walking beautifully towards me”. He says “pullAmbhuja pathra nEthra” – what is the loss of him ignoring his own vow – we can still enjoy his beautiful reddish eyes brimming with anger! “prahasya mAm pAdhaya” (you knock me down). Even after you declaring that you won’t take up arms and even if I had weapons in my hand, I will be defeated by your supremacy. You kindly order me to drop my weapons and cut my head. “lOkanAtha” (master of the universe) – I am not being defeated by you or your valour, but for your lordship.
- adal koL padai Azhi – sudharsana chakram which is a prideful weapon.
- Azhi ammAnai – Did you also desire to see the sarvEsvaran with the divine chakra in his hand?
- udalam nOyuRRAyO – You who is helping everyone without expecting anything in return, are having pain your body. parAnkusa nAyaki (nammAzhwAr) is not realizing that movement of wind is a natural phenomenon and considering it as an outcome of suffering in separation from emperumAn.
- Uzhi thORUzhiyE – She is saying “you are suffering kalpa after kalpa continuously” [kalpa is a day of brahmA where 1000 four-yuga cycles occur]. It is also explained as suffering which leads to finishing the body itself.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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