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 sixth pAsuram – parAnkuSa nAyaki‘s mother explains the cause for her daughter’s madness.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, the mother says “Meditating upon bhagavAn‘s heart-captivating activities, she becomes bewildered on seeing similar objects”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
kUththar kudameduththAdil gOvindhanAmenA Odum
vAyththa kuzhal Osai kEtkil mAyavan enRu maiyAkkum
Aychchiyar veNNeygaL kANil avan uNda veNNey Idhennum
pEychchi mulai suvaiththArkku en peN kodi ERiya piththE!
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kUththar – dancers
kudam eduththu – lifting pots
Adil – if they dance
gOvindhan – krishNa (who dances out of pride of having abundance of cows)
Am – yes
enA – as
Odum – will run (to see);
vAyththa – that which torments the heart
kuzhal Osai – sound of the flute
kEtkil – if she hears
mAyavan – krishNa (who is amazing at playing the flute to console the cowherd girls from their suffering in separation)
enRu – as
maiyAkkum – will become bewildered;
aAychchiyar – in the hands of cowherd girls
veNNeygaL – butter
kANil – if she sees
avan uNda – he mercifully consumed
veNNey – similar butter
Idhu – this
ennum – says;
pEychchi – pUthanA’s [a demoniacal woman]
mulai – breast
suvaiththArkku – for the great benefactor who consumed along with her prANa (life) and gave himself to the world
kodi – having a slim form like a creeper
en peN – my daughter
ERiya – totally affected
piththu – madness.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
If the dancers dance with the pots, my daughter will say “he is krishNa” and run to see; if she hears the sound of flute which torments the heart, she will think that to be krishNa [playing the flute] and become bewildered; if she sees butter in the hands of the cowherd girls, she says it is similar butter which was mercifully consumed by krishNa; my daughter who is having a slim form like a creeper is totally affected by madness towards the great benefactor who consumed [milk] from pUthanA’s breast along with her prANa (life) and gave himself to the world.
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.
- kUththar kudam eduththu Adil – Knowing her nature, she is isolated from watching the dancers. The cowherds express their pride by engaging in dances, specifically kudak kUththu – dancing with pots. But, without knowing the result, some strangers would start dancing.
- gOvindhanAm enA Odum – When she sees them dancing, she will run to see krishNa who has abundance of cows.
Some will ask “How can these dancers who beg for their living, be krishNa?”, she replies
- Am enA Odum – She will run to see them saying “it must be krishNa”.
- vAyththa kuzhal Osai kEtkil – When the sweet music from the flute which mesmerizes irrespective of whether one is viSEshagyar (wise) or aviSEshagyar (ignorant) is heard.
- mAyavan enRu maiyAkkum – He himself is said as in thiruvAimozhi 3.4.6 “nudangu kELvi isai” (songs/tunes that are having engaging sounds). She will be bewildered thinking about his lowly words [of cribbing in separation] which are expressed through his flute in the form of music, saying that “Since morning I was out in the forest to let the cattle gaze the grass, served the elders, was in separation from you and I cannot bear that – this day long separation felt like many eons”.
- Aychchiyar veNNeygaL kANil – She will reject the butter if told “this butter was prepared by brAhmaNi (female counterpart of a brAhmaNa)”; but when seeing butter which still has the odour of cowherd girls …
- avan uNda veNNEy Idhu ennum – She says that this is the butter of the same kind which remained after he went, stole and got caught red handed.
Why does she get bewildered like this?
- pEychchi mulai suvaiththArkku – He already did a favour; from the day she got captivated by such favour, she started going mad for him. Even when the mother was not looking, pUthanA (the demon which came in the disguise of a beautiful cowherd girl) tried to breast feed him, he realized the danger, finished her and saved himself for the benefit of everyone; for that favour, starting from that day, she was mad for him. For union (of a girl and her beloved boy), there are different reasons [identified in ancient literature] such as “pUththaru puNarchchi” (boy approaching the girl with a flower), “punal tharu puNarchchi” (boy saving the girl from drowning in a river), “kaLiRu tharu puNarchchi” (boy saving the girl from an elephant) etc. When a girl desires for a flower from a tall tree, boy climbing disregarding his own safety and gifting that flower for her. The girl thinks “he took all this efforts disregarding his own safety” and presenting herself to him – this is pUththaru puNarchchi. Presenting herself to him, for saving her while drowning in the river is called punal tharu puNarchchi. When saving her who was unexpectedly caught in front of an elephant, if she presents herself to him – that is kaLiRu tharu puNarchchi. None of these is a reason [for parAnkuSa nAyaki presenting herself to emperumAn]; she presents herself to him, for his saving himself from pUthanA.
- en peN kodi – [Thus] My daughter is different from all others [explained in the different types of unions, since the girls presented themselves to the boys for a reason]; she has natural sthrIthvam (femininity).
- ERiya piththu – the madness of her.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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