thiruvAimozhi – 5.3.3 – Urndha sagadam

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Full series >> Fifth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, when the friend asks “Instead of spending your time in something, if you engage in inapt actions, wouldn’t the [people of the] town accuse you?”, parAnguSa nAyaki replies “I cannot sustain myself without him; what will the accusations of the people of this world do? [implies, it will do nothing]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “What will the accusations of the people of the town do to me who is captivated in his very childhood activities of eliminating enemies?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Third pAsuram. parAnguSa nAyaki said “en seyyum Uravar kavvai” (what will the accusations of these worldly people do?” and her friend asks “Still, should you not seek a remedy for being accused?”; and parAnguSa nAyaki asks “where is emperumAn who created such attachment in me which makes me pursue him even if I know that it is wrong?”, “where am I who is so attached to him that I cannot even withdraw from it even after knowing that it is wrong?”, “Where are those who say that ‘this is wrong’?”; and where are you, my friend, who repeats their words?” [“where is” implies “what is the state”].

pAsuram

Urndha sagadam udhaiththa pAdhaththan pEy mulai
sArndhu suvaiththa sevvAyan ennai niRai koNdAn
pErndhum peyarndhum avanOdanRi Or sollilen
thIrndha en thOzhi en seyyum Uravar kavvaiyE?

Listen

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

Urndha – rolled over to kill
sagadam – Sakata (wheel)
udhaiththa – (having just stopped crying for mother’s milk) kicked (to break)
pAdhaththan – having divine feet

(that being a little matured age, even in toddler stage)
pEy mulai – bosom of the demoniac lady [pUthanA]
sArndhu – (considering whole-heartedly to be his mother’s bosom) fixing well
suvaiththa – consumed ([the milk] along with the vital air)
sem – reddish
vAyan – having divine lips

(by these acts which do not fit his age)
en – my
niRaiyai – completeness of femininity
koNdAn – stole;

(hence)
pErndhum peyarndhum – repeatedly
avanOdu anRi – other than being together with him
Or – any other
sol – word
ilEn – not having
en – having a heart which reflects mine
thIrndha – fixated
thOzhi – Oh friend!
Uravar – of the people
kavvai – accusations
en – what
seyyum – will do?

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

emperumAn is having the divine feet which kicked the Sakata (wheel) which rolled over to kill him; he is having reddish divine lips which consumed the milk from the bosom of the demoniac lady; he stole the completeness of my femininity; I am not having any word other than being with emperumAn; Oh friend who is having a fixated heart which reflects mine! What will the accusations of the people do to me? Implies – Would that bring back my completeness? or would it make me accept anyone other than him?

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

  • Urndha sagadam udhaiththa pAdhaththan – Previously – parAnguSa nAyaki‘s friend thought that killing SaktaAsura and consuming pUthanA’s milk and killing her are for “eliminating those demons who were sent by kamsa”; parAnguSa nAyaki thinks “he did these to develop my attachment towards him”. The activities done by him as a loving man, after attaining the matured age and having expertise in such romantic matters, can be said as those which develop attachment towards him. Would those activities done when he was a child be considered as such? Yes – because, developing attachment for her towards him is that which sustains him. She is also thinking that all activities done by emperumAn subsequently also are for her sake as said in thiruviruththam 1 “enninRa yOniyumAyp piRandhAy” (You were born in every species).
  • Urndha sagadam – It is not rolling now (past) – it had done what it was expected to do. By some life saving fortune, he escaped. Mother yaSOdhA tied a swing by connecting two wheels and let krishNa rest there; like those who are meant for protection of the town themselves steal, the wheel which was there for [krishNa’s] protection became possessed with a demon and started rolling towards him. In the insentient wheel, asuras (demons) entered and made it roll towards krishNa to kill him.
  • udhaiththa pAdhaththan – The wheel did it’s task and he too got caught in between; it was the alertness of the divine feet which saved him. They saved him from the disaster.
  • udhaiththa pAdhaththan – As he lifted his feet being upset for not getting mother’s milk on time, the wheel got kicked and broke into pieces; it is said in SrIvishNu purANam 5.6.1 “sthanyArthI brahrurOdhaha” (desiring for mother’s milk, he cried and lifted his feet). They are the same divine feet which are our refuge, which remove our unfavourable aspects too. The killing of SakatAsura can be compared to his killing of kamsa at a matured age, when compared to killing of pUthanA. When Sakata (wheel) comes to attack, at least some one can notice and stop that; but when pUthanA assumed the form of his mother and tried to kill him, no one could have stopped her – it is like the mother herself giving poison to her child.
  • pEy mulai … – When the toddlers come in contact with their mothers’ bosoms, milk will start secreting; they would drink the milk and out of gratitude, would look at their mothers’ face and smile; similarly, when pUthanA came as his mother and tried to breast feed him, he too like any ordinary child, went under her bosoms, consumed her milk, looked at her face and smiled revealing his reddish lips. It is said in perumAL thirumozhi 7.7 “mazhalai mennagai idai idai aruLA vAyilE mulai irukka en mugaththE” (while drinking milk, krishNa was looking at my face frequently and smiling innocently). As said in periya thirumozhi 3.1 “uyirai vaRRa vAngi uNda vAyAn” (one who is having the mouth which sucked and consumed the vital air of pUthanA), he consumed the milk such that he extracted milk as well as her life.
  • ennai niRai koNdAn – By one act, he defeated two women. He was better towards one who was inimical towards him even more than one who is desirous of him; he killed her at once and he is killing me slowly. I can listen to your good advice only if either he stops one of his acts [torturing me] or I should not have lost an aspect [of completeness].

When asked “Alright, if you are at this state, why don’t you forget him, think about some worldly matters and spend your time in something else? Whatever may be lost, is one’s completeness worthy of losing?”, parAnguSa nAyaki says,

  • pErndhum peyarndhum – Only if forgetting is part of remembering, I can remain peacefully. periya thirumozhi 9.3.3 “Edhu seydhAl maRakkEn” (What can I do to forget him?); worldly people will remember when being together with worldly matters and will forget when separated – this is due to the inferior nature of the matter which was together and separated. Since emperumAn is totally different from worldly matters, he could not be forgotten even in separation, so, she says “let me see if I can forget him after uniting with him”. Can he be forgotten after uniting with him? No – only if that is possible, he could be forgotten in separation [so, forgetting him is never possible for AzhwAr].
  • pErndhum peyarndhum – Go and come (keep roaming around).
  • avanOdu anRi Or sollilEn – As you are saying “forget him, remember him”, everything is related to “him” – thus I have no other words. Hearing this the friend becomes very pleased thinking “the efforts I took in uniting her with him and the resulting bonding is so strong that even if I who united her with him, try to make her forget him, it is not happening”.

parAnguSa nAyaki, observed the heart of her friend through her friend’s words which stop her from engaging in madal.

  • thIrndha en thOzhi – Seeing that you were also giving advice like the mothers, I thought “you too are stopping me like them”, but now that your thoughts are like this, you are behaving according to your nature, I welcome that; as sIthA initially thought hanuman to be sent by rAvaNa, and later realised that he was sent by perumAL (SrI rAma) and praised him; SrI rAmAyaNam sundhara kANdam 36.10 “arha sEcha kapiSrEshta mayA samabhibhAshithum” (Oh hanuman! As you have come from SrI rAma, I can share confidential matters with you). You too are like dear friends who are explained in “sakIbhissukamAsva” (Be joyful with your friends). I could share everything with you as in SrI rAmAyaNanam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham” (I remained in SrI rAma’s palace for twelve years enjoying all pleasures). Her friend spoke in this way [advising to stop engaging in madal] to check the state of parAnguSa nAyaki if she is hearing the advise of others.

The friend says “I am only advising you being fearful about the accusations of the people”, and parAnguSa nAyaki replies,

  • en seyyum … – This is what I can tell you. Don’t tell me “people will hurl accusations. If you think that is what you think, tell me. I don’t care about the accusations of others. But I don’t want any worries in your heart”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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