thiruvAimozhi – 4.2.9 – nangaimIr nIrum

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Fourth Centum >> Second decad

Previous pAsuram

lord-maha-vishnu

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In ninth pAsuram – Mother says “My daughter (parAnkuSa nAyaki) tries to speak about emperumAn‘s weapons but being unable to speak fully about them, becomes anguished”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, mother says “She keeps reciting emperumAn‘s distinguished symbols”.

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

nangaimIr nIrum Or peN peRRu nalginIr
enganE sollugEn yAn peRRa Ezhaiyaich
changennum chakkaram ennum thuzhAy ennum
inganE sollum irAp pagal en seygEn?

Listen

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

nangaimIr – Oh girls who are complete in all aspects!
nIrum – all of you
Or peN – a daughter
peRRu – gave birth
nalginIr – raised them;
yAn – I
peRRa – gave birth
Ezhaiyai – this girl who is desirous [of attaining emperumAn]
engan – how
sollugEn – to speak?

(Speaking about her as much as I can)
sangu ennum – saying Sanka (which is his unique symbol)
chakkaram ennum – saying chakra
thuzhAy ennum – saying thiruththuzhAy (thuLasi from his divine feet)
irAp pagal – day and night, without any difference
inganE – individually in this manner
sollum – she is saying
en seygEn – what shall I do for this!

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

Oh girls who are complete in all aspects! All of you have given birth to a daughter and raised them too. How can I speak about my daughter who is desirous [of attaining emperumAn]? She is individually saying Sanka, chakra (which are his unique symbols) and thuLasi (from his divine feet) day and night, without any difference. What shall I do for this!

Shall I shut her mouth making her see her own true nature? Shall I give her strength to speak about emperumAn’s symbols? Shall I present those symbols to her now [by bring emperumAn in front of her]? Implies that, she cannot do anything to console her. “nIru Or peN peRRu nalginIr” implies that nammAzhwAr‘s loving mood cannot be matched by the loving mood of other AzhwArs.

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

  • nangaimIr – You are so complete [in knowledge etc], yet you have to hear about the sufferings of my daughter.
  • nIrum Or peN peRRu nalginIr – All of you too gave birth to a daughter and raised them! Did anyone suffer like my daughter?

When asked “What is the difference between our daughters and your daughter?”, mother says,

  • enganE sollugEn – I can only speak about her state if it can be expressed through words. Even  if one can speak about bhagavAn’s qualities which are themselves explained in thaiththirIya upanishath as “yathO vAchO nivarthanthE aprApya manasA saha” (the words returned being unable to glorify bhagavAn‘s quality of bliss fully and even the mind cannot comprehend that), the qualities of those [AzhwArs] who are immersed in emperumAn‘s qualities cannot be comprehended. As said in SrIvishNu thathvam “sadhA para guNa vishtO dhrashtavyas sarva dhEhibhi:” (being engaged in the qualities of bhagavAn and thus qualified to be seen always by others), such devotees can be seen but cannot be spoken about. bhagavAn himself declared in SrI bhagavath gIthA 7.17 “priyOhi gyAninOthyartham” (such gyAni (devotee) is very dear to me). How can I speak about her state of desiring to get the objects from different place/time at this place and now?

When told “Still, you are much closer to her than us. Why don’t you tell as much as you know?”, she says,

  • sangu ennum – As if lifting a mountain, she says with great difficulty “Sanka” (conch). When that sets in, she says chakkaram ennum – [Since she is desirous] she is neither withdrawing; nor saying [since she is weak]. Thinking about the garland, which is placed in between the conch and disc on either hand of emperumAn, thuzhAy ennum. She is not saying [calling out loudly] as in thiruvAimozhi 7.2.1 “sangu chakkarangaL” (conch and disc) or as in 6.9.1 “kUr Ar Azhi veN sangu” (the sharp disc and the white conch). [When there is great danger one will call out like that. Is there any one who did that?] When dhraupathi was in great danger, she called out in mahAbhAratham “Sanka chakra gadhA pANE” (Oh one who has conch, disc and mace in his hands) [Since my daughter is in even greater dangerous situation, she is unable to even call out like that].
  • inganE sollum – She is anguishing by starting to say but unable to complete the words and repeating the same again and again.

For how long is this going on?

  • irAp pagal – always.
  • en seygEn – Should I make her complete what she started to tell? Or should I see her sthrIthvam (femininity) and withdraw from calling out?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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