thiruvAimozhi – 4.8.5 – thaLir niRaththAl

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram, parAnkuSa nAyaki says “There is no use of my knowledge which is not desired by my greatly beloved SrI rAma, the son of dhaSaratha”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “What is the use of my knowledge when it is not desired by chakravarthi thirumagan (the son of emperor dhaSaratha) SrI rAma, who killed rAvaNa et al who committed needless offenses towards sIthA, the divine daughter of king janaka”.

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

thaLir niRaththAl kuRaivillAth thanich chiRaiyil viLappuRRa
kiLi mozhiyAL kAraNamAk kiLar arakkan nagar eriththa
kaLi malarth thuzhAy alangal kamazh mudiyan kadal gyAlaththu
aLi mikkAn kavarAdha aRivinAl kuRaivilamE

Listen

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

thaLir niRaththAl – with the attractive tender sprout like complexion
kuRaivillA – being complete
thanich chiRaiyil – (like the rays which were separated from the sun) alone (amidst the rAkshasis) in a confined manner
viLappuRRa – being famous (to be glorified all over the world as the one who became imprisoned to protect others)
kiLi mozhiyAL – sIthAp pirAtti who has a sweet voice like that of a parrot
kAraNamA – for her sake
kiLar – being tumultuous out of being unjust
arrakkan – rAvaNa’s
kiLar nagar – wealthy city
eriththa – one who burnt it down

(ascending the throne after returning to ayOdhyA)
kaLi malar – having honey, well blossomed
thuzhAy alangal – by the thiruththuzhAy (thuLasi) garland
kamazh – best fragrance
mudiyan – wearing the crown
kadal gyAlaththu – the earth which is surrounded by ocean
aLi mikkAn – mercifully lived manifesting his cool mercy
kavarAdha – not liked
aRivinAl – knowledge
kuRaivilam – we have no use.

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

SrI rAma burnt down the unjust tumultuous rAvana’s wealthy city for the sake of sIthAp pirAtti who is complete with the attractive tender sprout like complexion, who remained alone in a confined manner, was famous [for her mercy to being imprisoned to protect others] and who has a sweet voice like that of a parrot. Such emperumAn, after ascending the throne in ayOdhyA, who was wearing the crown which is given best fragrance by the well blossomed thuLasi garland on it which is having honey, mercifully lived manifesting his cool mercy in the earth which is surrounded by ocean. We have no use of our knowledge which is not liked by such emperumAn.

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

  • thaLir niRaththAl kuRaivillA – As said in SrI rAmAyaNam sundhara kANdam 15.28 “kurvanthIm prabhayAdhEvIm sarvAvithimirAdhiSa:” (One who drives away the darkness in all directions by her bodily radiance) – due to not bathing for ten months of separation from SrI rAma, the radiance in her body got reduced, still was enough to drive away the darkness of all ten directions; raghuvamsam 10.2 “SOkathamOpaham” (radiance which drives darkness away).
  • thanich chiRaiyil – Her constrained stay amidst the rAkshasis (demoniac women) is like the separation of sun and his rays.
  • viLappuRRa – As said in SrI rAmAyaNam sundhara kANdam 15.23 “kruSAmanaSanEnacha” (she was with tearful eyes, in a pitiable state, due to not having food), as explained by hanumAn to SrI rAma “she was not caring for herself”; another explanation – she remained famous in the world for having imprisoned herself in rAvaNa’s city by taking up the shackles on her own without caring for herself, to remove the shackles from the legs of dhEva sthrIs (celestial damsels).
  • kiLi mozhiyAL kAraNamA – Reminded by her words through hanumAn’s words, SrI rama said in sundhara kANdam 64.15 “madhurA madhurA lAbhA” (the sweet person, with sweet words); for the sake of the one who has such sweet voice.
  • kiLar arakkan – His anger is so tumultuous that he cannot bear the togetherness of the mother and father [emperumAn and pirAtti, are the real divine parents for every living entity]; as said in SrI rAmAyaNam ayOdhyA kANdam 1.7 “udhIrNasya rAvaNasya” (well nourished rAvaNa).
  • nagar eriththa – Destroying the residence of rAvaNa and flattening the city [so that one can easily cross from one end to another without any hurdle]. Burning down rAvaNa’s well groomed city.
  • kaLi malar … – kaLi – honey. One who is having divine crown which has the fragrance of thirruththuzhAy (thuLasi) garland with flowers having honey. When he descends like a mortal being, his divine servitors would also appear as part of his entourage; thus, even if he is decorated with kalambagam (collection of flowers), they (AzhwArs, emperumAn‘s devotees) will praise him as being decorated with thiruththuzhAy only; [giving a worldly example for this] even when pANdiya and other (chEra, chOLa) kings are decorated with karumugai flower, the poets will praise them with their appropriate [favourite] flowers such as vEmbu etc only.
  • kadal gyAlaththu aLi mikkAn – Having cool mercy in this samsAram itself. Looking at the sufferings of the samsAris (worldly people), his divine heart became fixated here; he then had to be sent off to paramapdham by separating pirAtti from him [sIthAp pirAtti first ascended to paramapadham], separating iLaiya perumAL from him [lakshmaNa also ascended to paramapadham citing the violation SrI rAma’s order as a reason] and by informing “the purpose of your avathAram (incarnation) is complete; you have to ascend to paramapadham now”.
  • kavarAdha … – There is no use of my knowledge which is not liked by such emperumAn. What is the use of this knowledge which is similar to the vanvAsa gyAnam [knowledge/thoughts of sIthAp pirAtti, where she desired to stay under the guidance of rishis (sages) in their hermitage, during her pregnancy], which led to her second separation from SrI rAma? Such knowledge only leads to separation [from him].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

One thought on “thiruvAimozhi – 4.8.5 – thaLir niRaththAl

Leave a Reply

Your email address will not be published. Required fields are marked *