thiruvAimozhi – 2.1.6 – naivAya emmEpOl

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

Full series >> Second Centum >> First decad

Previous pAsuram

waning-crescent-seshasayi-separation

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram, on seeing the crescent moon (which is in the minimal size), parAnkusa nAyaki says “did you also believe in the false promises of emperumAn and suffer like me?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – Crescent moon (in its minimal size) appeared next to the cloud; parAnkusa nAyaki says to him “looks like you have become weak”.

pAsuram

naivAya emmE pOl nIyum nAL madhiyE! nI innAL
maivAy iruL agaRRAy mAzhAnthu thEmbuthiyAl
aivAy aravaNaimEl Azhip perumAnAr
mey vAsagam kEttum un meyn nIrmai thORRAyE?

Listen

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

naivu – becoming weak only
Aya – having it as nature
emmE pOl – like us
nAL – crescent shaped (1/16th of the size of full moon)
madhiyE – oh chandra!
nI – you (who is radiant)
innAL – on this day (right now)
mai – like very dark color paste
vAn – in the sky
iruL – darkness
agaRRAy – unable to eradicate it;
mAzhAndhu – losing the shine
thEmbuthi – you have waned
Al – thus
aivAy – having many faces and two tongues (to lie)
aravaNai mEl – on the serpent bed
Azhi – one how has the divine sudharsana chakram
perumnAnAr – having great glories (who teaches them to lie)
mey – big lie
vAsakam – words
kEttu – after hearing
un – your
mey – in the form
nIrmai – the ability to uplift
thORRAyE – have you lost?

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

Oh crescent shaped moon! You have also naturally become weak like us; You (who is shining) are not removing the darkness in the sky now which looks very black in color; you have also lost your shine; Thus, did you also lose the shine in your form on hearing (believing) the false promises of emperumAn who is resting on the serpent bed having the sudharsana chakram in his hand?

nAL madhi” also means new moon. “mai vAn iruL” also means black big darkness. This indicates, those who shine with great qualities lose their shine when emperumAn delays his arrival and not fulfilling his commitment towards them.

vyAkyAnams (commentaries)

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

  • naivAya emmE pOl – having weakness like us; embodiment of weakness. srI rAmAyaNam sundhara kANdam 15.22 “sabankAm analankArAm vipadhmAmiva padhminIm | …” which describes sIthA pirAtti’s form is quoted here. sabankAm – like raised from the earth – dusty; analankArAm – having no decoration – since she is in separation, she did not clean and decorate herself; vipadhmAmiva padhminIm – a pond which is without the lotus flower – she looks in so much sorrow that even if srI rAma arrives her sorrow will not be removed. srI rAmAyaNam sundhara kANdam 15.26 “avyakthalEkAmiva chandhralEkAm pAmsupradhigdhAmiva hEmalEkAm | khsthaprarUdAmiva bANalEkAm vAyuprabhagnAmiva mEgalEkAm ||” (sIthA pirAtti looks like a moon without the shine, pure gold with a dust cover, a wound which is covered with a layer of skin on top and group of clouds devastated by a great wind) is also quoted here.
  • nAL madhiyE – Oh full moon! Oh moon that was full before (now waned). Like it is said in “nAtpU” young/fresh flower, here it also means young moon (not full in size).
  • nI – you who is pleasant for our sight.
  • innAL – now
  • mai vAn iruL agaRRAy – explained as, you who is not with any defect, are not removing the darkness in the sky; also explained as, you are not removing such black dense darkness. Like a weak enemy would be crushed by a strong person, the darkness is crushing you who is weak now.
  • mAzhAnthu thEmbuthiyAl – you have waned now and lost your shine.
  • aivAy … – Did you get caught in his big lies? As said in nAchchiyAr thirumozhi 10.3 “tham pAmbu pOl nAvum iraNduLavAyiRRu” (like his serpend [bed], he too has two tongues [which means he does not speak the same way all the time]) – if he has one mouth to lie, his servants have 5 mouths to lie. He learns to lie from his bed.
  • Azhip perumAnAr – Even the serpent (Adhi sEsha) looks little better in comparison to sudharsana chakram. When krishNa wanted to turn day into night, it was the sudharsana chakram which made it happen. When these servants of emperuAn are glorified for helping, no wonder they are chastised when the desires are not fulfilled.
  • perumAnAr –  He is a great master in lie that all these servants of him learn the article telling lies from him.
  • Azhip perumAnAr mey vAsakam – When it is said as “mey vAsakam” (truthful words), why it is explained as “poy” (lie)? “mey vAsakam” is used to distinguish the commoners’ lies from his lies [viparItha lakshaNA – satirically using the opposite word]. He said “Ethath vratham mama” (this is my vow) in srI rAmAyaNam and you believed his words. Since those words are not fulfilled yet, she says that “it is a lie”. His truthful words in srI rAmAvathAram and his lies in krishNAvathAram are the refuge for the devotees [In 4th pAsuram, his lies are explained].
  • un meyn nIrmai thORRAyE – you lost your beauty! you who mercifully help remove darkness of the world have lost your shine yourself.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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