SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fourth Centum >> Second decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In first pAsuram – parAnkuSa nAyaki‘s mother is agonised that her daughter desires to immediately get the thiruththuzhAy (thuLasi) which is decorating the divine feet of sarvESvaran who is in the form of vata thaLa SAyi (one who is resting on the banyan leaf).
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
See nanjIyar‘s introduction.
pAsuram
bAlanAy EzhulaguNdu parivinRi
Alilai anna vasam seyyum aNNalAr
thAL iNai mElaNi thaNNanthuzhAy enRE
mAlumAl valvinaiyEn mada valliyE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
bAlanAy – having a very infant-like form
Ezh ulagu – all worlds
uNdu – consumed
(aththAl – as a result of that)
parivu inRi – without any discomfort
Al ilai – on a tender banyan leaf
anna vasam seyyum – resting after consumption of [heavy] food
aNNalAr – the lord’s
thAL iNai mEl – on the two divine feet
aNi – decorated (by the nithyasUris who were captivated by this act of emperumAn)
thaN – cool
am – having freshness
thuzhAy – (desiring to get the) thiruththuzhAy (thuLasi)
enRE – only that
mAlum – bewildered without realising (that the incident happened way back in time and she cannot get the thuLasi from that time)
valvinaiyEn – for me who has the sins to witness such agony [of my daughter]
madam – exhaustion due to not giving up on the desire
valli – she [my daughter] who resembles a creeper which needs support
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
sarvESvaran, having a very infant-like form, is resting on a tender banyan leaf after consuming all the worlds (without any discomfort after consuming such heavy food); his two divine feet are decorated with cool fresh thuLasi; my daughter desires to get that thuLasi only, remains bewildered without realising (that the incident happened way back in time and she cannot get the thuLasi from that time) and is exhausted due to not giving up on the desire, resembles a creeper which needs support; I have the sins to witness such agony [of my daughter].
She (parAnkuSa nAyaki) is confident that nothing is impossible for sarvESvaran who is able to complete impossible tasks [like resting on a banyan leaf after consuming the worlds]. Some people say it as “kAliNai mElaNi thaNNanthuzhAy” (same meaning as thALiNai …) too.
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
- bAlanAy – My daughter won’t be as worried, if emperumAn consumed the worlds and rested on the banyan leaf, after becoming a youth [but since he is a toddler, she is worried]; I can console her, if he is at least grown up saying “at this particular age, he has the duty to protect the worlds when they are in danger”.
- Ay – As said in SrI rAmAyaNam yudhdha kANdam 120.11 “AthmAnam mAnusham manyE” (SrI rAma – I consider myself as a human only), other than his toddler state, his previous [supreme] states are not visible; it is said as in thiruvAimozhi 3.10.10 “padiyAdhumil kuzhavippadi” (incomparable toddle form); having pure infancy.
- EzhulaguNdu – His age is such that, without thinking whether something will digest or not, [toddlers] will pick up something they can lay their hands on and put in their mouth. [Does eating of a toddler count as protecting?] Since it is the act of the protector, it ends up being an act of protection. If empersumAn performs an act which is acceptable, she too will desire for reasonable aspects [Since emperumAn performed an impossible task, parAnkuSa nAyaki too desires now for the impossible aspect of getting the thuLasi from that time].
- EzhulaguNdu – When there is a danger, he does not discriminate and consumes all the worlds and protects them.
- parivu inRi – without any discomfort; when placing the worlds in his stomach, he does not have any discomfort.
- Alilai – on a banyan leaf; the pure leaf given by a banyan tree.
- anna vasam seyyum – Instead of having control over self, he became overwhelmed by food which is explained in thatiththirIya upanishath “aham annam” (I am the enjoyed). He reclined on his right side, to preserve what he consumed instead of digesting them.
- aNNalAr – Like emperumAn’s nature is to carefully protect everyone even when he is a toddler, she remembers his lordship even when she is bewildered/unconscious.
- aNNalAr – He is the sarvarakshaka (protector of all) and sarva swAmy (lord of all). She [parAnkuSa nAyaki] is asking “Since you are the protector of all, is there any trouble for you to fulfil the desire of helpless me [to attain you]?”.
- aNNalAr thALiNai – SEsha bhUtha (servitor) will naturally hold on to the divine feet of SEshi (lord).
- thALiNai mEl aNi thaN am thuzhAy – She first offered thiruththuzhAy (also explained as – she offered thiruththuzhAy (thuLasi) at his divine feet) which resulted in such desire [of desiring to have that thuLasi]. As a brAhmaNa would constantly recite vEdham even if he becomes mad, she will repeat the same thing which she previously learned/said as in thiruvAimozhi 2.1.2 “thAL patta thaN thuzhAy dhAmam kAmuRRAyE” (you have the great desire to have the thuLasi which was crushed by the divine feet of emperumAn).
- thuzhAy enRE – She will constantly repeat the same thing. Even if I told her “Oh poor thing! It is impossible. The incident happened in the past [and we cannot get the thuLasi from that past incident now]”, she will not hear.
- mAlum – becomes bewildered. She is not just blabbering these words, even inside her she has become very weak/bewildered. When some one thinks that the rays of a shining gem is fire, should that also burn him [when touched]? [When she realized that it is difficult to get the thuLasi from the past, should she also become bewildered?].
- valvinaiyEn – For her [parAnkuSa nAyaki], who is bewildered/unconscious, there is no agony, but for me who is well aware of the situation, there is agony due to my own sins.
- mada valliyE – [two meanings] stubborn, humble. Her age is such that, she should be supported by bhagavAn like a creeper is supported by a stick.
- valli – She is in the state as said in SrI rAmAyaNam ayOdhyA kANdam 119.36 “pathi samyOga sulabham vaya:” (janaka, the father of sIthA, drowned in an ocean of sorrow thinking about his daughter ready to be married [and yet not finding the right groom for her]).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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