SrI: 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 first pAsuram – The divine mother (of parAnkuSa nAyaki) feels sorrowful saying “emperumAn has made her go mad; what shall I do?” while explaining her daughter’s situation to those who came to enquire about her daughter.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
In first pAsuram, the mother says to those neighbours who came to enquire about her daughter “My daughter became disturbed meditating upon bhagavAn‘s relationship with spiritual realm and material realm and on seeing the earth and the sky”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
maNNai irundhu thuzhAvi vAmanan maN idhu ennum
viNNaith thozhudhu avan mEvu vaikuntham enRu kai kAttum
kaNNaiyuNNIr malga ninRu kadal vaNNan ennum annE! en
peNNaip perum mayal seydhArkku en seygEn peyvaLaiyIrE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
maNNai – earth
irundhu – sitting
thuzhAvi – searching with the hands
idhu – this
vAmanan – as vAmana who begged, measured and accepted (so others cannot claim ownership)
maN – earth
ennum – says;
viNNai – sky (which is high up)
thozhudhu – performing anjali (joined palms)
avan – he (bhagavAn)
mEvu – eternally residing
vaikuntham – SrIvaikuNtam (which indicates paramavyOma – supreme/spiritual sky)
enRu – saying so
kai – indicating with her hand
kAttum – will show (to others);
uL – inside (her heart)
nIr – tears
kaNNai – beyond eyes
malga – to flow
ninRu – staying
(in this manner, manifesting to me, these two vibhUthis (spiritual and material realms) which are related to him)
kadal – invigorating like ocean
vaNNan – emperumAn showing, with unlimited aspects, his beautiful form, making me experience him
ennum – says;
annE – Oh mother!
en – my
peNNai – (young) daughter
peru – in this amazing way
mayal – madness
seydhArkku – one who caused
pey vaLaiyIrE – Oh ones with fitting bangles! (unlike my daughter’s bangles which keep slipping)
en – what
seygEn – shall I do?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
[my daughter] sitting down, searching for with the hands on earth, says “this is the earth which was begged, measured and accepted by vAmana”; performing anjali towards the sky, she is saying “that is SrIvaikuNtam, where bhagavAn is residing eternally” and indicating with her hand, shows it to others; with the tears from inside flowing beyond her eyes, she says “emperumAn with unlimited aspects, who made me experience his beautiful invigorating form, (manifesting his two vibhUthis)”; Oh mother! Oh ones with fitting bangles! What shall I do to the one who caused madness to my young daughter in this amazing way?
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.
- maNNai irundhu thuzhAvi – She will search with her hands, for all the vastness of earth which was under his divine feet as said in thirunedunthANdagam 5 “maN muzhudhum agappaduththu ninRa endhai” (my father who stood having all earth under his divine feet). She likes the earth only due to its relationship with bhagavAn; but his relationship is not specific to single entity/object. [Was there anyone who was attached to places related to bhagavAn?] SrI rAmAyaNam bAla kANdam 29.22 “mayAthu bhakthyA thasyaiva vAmanasya upabhujyathE” (Due to my devotion to vAmana, I have an attachment to this land). SrI rAma asked sage viSvAmithra “What is this beautiful hermitage which is in front of us?” and sage viSvAmithra replied “Previously, this place known as sidhdhASrama, was inhabited by SrI vAmana; after he arrived here, out of devotion towards him, I would often just stay here with great attachment to this land”. Those who have attachment towards bhagavAn will not let go [of such objects that are related to him] as said in mahAbhAratham AraNya parvam “vishNur mAnusha rUpENa chachAra vasudhAthalE” (vishNu assumed the human form of chakravarthi thirumagan (son of dhaSaratha chakravarthi) and wandered on this earth).
- irundhu – It appears that, before this state [of being seated], she was going through agony and was standing, walking etc in a disorderly manner.
- thuzhAvi – It appears that she cannot let go of the earth; Like a person with piththa (a type of imbalance in bile fluid) cannot take his hands off sandalwood paste [which gives coolness to the body]; if takes his hands off, he will be affected with over-heating of his body.
While they are looking at her and thinking “she looks confused”, she is looking at them and saying “are you confused?” [she is properly engaged thinking about vAmana and has become bewildered, while they are not thinking about emperumAn and being clear].
- vAmanan maN idhu ennum – She says “Isn’t this vAmana’s earth?”. She says “isn’t this gandha (fragrance) from the divine feet [of vAmana]?”. Earth is famously known as “gandhavathi pruthivI” (Earth has fragrance); but she (parAnkuSa nAyaki) knows that it is due to the relationship with bhagavAn who is known as “sarvagandha:” (source of all fragrance). She says “He begged and made it his own”. When it is his, he need not give it to her as he gave it to indhra; when it is his, it naturally belongs to her too. It is not possible to get her away from searching the earth saying “It does not belong to him”.
- idhu ennum – When it is prathayaksham (perceivable by the eyes), do you still have doubt about the ownership of the earth? While she can perceive now, what happened in the past [vAmana measuring the world], she cannot [physically] see emperumAn, who measured it, now.
- viNNaith thozhudhu – As she was able to perceive now, what happened in the past, she is also able to perceive the interactions of the other [spiritual] world right here. As said in “akkarai, ikkarai” (there, here), for them [AzhwArs], even here [in this material realm], the other [spiritual] world will be visible clearly; just like, for us, even there [spiritual realm], this material realm will be clearly visible. Some (dharmaputhra/yudhishtra and others) saw paramapadham when they were in the ASramam of sage ArshtishENa. Due to having same name [vyOma (sky), paramavyOma (spiritual sky)] and UrdhvAkAram (being in higher position), parAnkuSa nAyaki worships this sky as paramapadham.
- avan mEvu vaikuntham – Unlike this place where he united with me and separated, SrIvaikuNtam is an abode where he never leaves. Highlights the difference between avathArams [which have specific time frame] and his presence in paramapadham [which is eternal]; and her not wanting to lose him [like he is always in paramapadham].
- kai kAttum – Thinking about his singular form there and her state of not being to enjoy him there, becoming weak, unable to speak, she will simply point to that direction. Thinking about the presence of nithyasUris [eternally free souls] in paramapadham and about her own nature to be like them, yet not having that, becoming weak, becomes incapable of speaking further [and just shows by sign language].
- kaNNai uNNIr malga ninRu – Tears start flowing from her eyes when she thinks about not being able to enjoy him eternally in paramapadham unlike avathArams [which are time bound].
- kadal vaNNan ennum – He made her go mad by manifesting his [beautiful] form; she too highlights how he made her go crazy. His presence there resembles the embodiment of a dark sea properly – she talks about that.
- annE – She is crying out “Oh mother!” out of great agony. It can also be “mannE”.
- en peNNai – As said in “yuvathiSchakumAriNi” (one who is both a youth and child – the transition stage), she is not yet matured to be united with emperumAn.
- peru mayal seydhArkku – He gave more agony to her than the agony of those who are in separation from him. She only looked at objects similar to him and grieved [Here, the distinction between AzhwAr and other nAchchiyArs like sIthA, ANdAL is highlighted. They did not suffer as much as AzhwAr did in separation].
- en seygEn – Shall I bring him to her to relieve her from her agony? Shall I make her realize that she should wait until he arrives?
- pey vaLaiyIrE – Oh ones with bangles! Like those who remain without wetting their feet even in great flood, you are remaining firmly with your bangles! Can you tell me how you retain your bangles? I will also try to apply that to my daughter [In traditional literature, it is shown that when in sorrow of separation, one becomes weak and the bangles will slip from the hands].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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