thiruvAimozhi – 5.3.8 – pEy mulai

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

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 eighth pAsuram, parAnguSa nAyaki says “Should we not have the vision of him in such a manner that the mothers who say emperumAn, who is a great benefactor, as guNahIna (one who is lacking good qualities), should feel ashamed of themselves that we have said such emperumAn to be lacking in good qualities?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “When will I attain emperumAn who effortlessly eliminates all hurdles?”.

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. parAnguSa nAyaki says “He saved himself and thus saves us too; when will we reap the result of having him surviving?”.

pAsuram

pEy mulai uNdu sagadam pAyndhu marudhidai
pOy mudhal sAyththup puLvAy piLandhu kaLiRatta
thUmuRuval thoNdaivAyp pirAnai ennAL kolO?
yAm uRuginRadhu thOzhi! annaiyar nANavE

Listen

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

pEy – the demon’s
mulai – bosom
uNdu – consumed
sagadam – Sakata [wheel possessed by a demon]
pAyndhu – jumped on
marudhu – arjuna tree
idai – in between
pOy – went
mudhal – along with the root
sAyththu – knocking down
puL – bakAsura, the bird [demon in the form of a crane]
vAy – mouth
piLandhu – tore
kaLiRu – kuvalayApIda, the wild elephant
atta – killed

(smiling with disdain due to eliminating the confidence of the enemies)
thU – white
muRuval – shining smile
thoNdai – reddish like thoNdai (tindora) fruit
vAy – beautiful lips
pirAnai – the benefactor who enjoyed the gOpikAs, his devotees
thOzhi – Oh friend!
annaiyar – mothers (who blamed him)
nANa – to feel ashamed
yAm – we
uRuginRadhu – will attain
ennAL kolO – when?

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

emperumAn, the benefactor who enjoyed gOpikAs who are his devotees, has shining white smile and reddish thoNdai fruit like beautiful lips; after having consumed the milk from the demon’s bosom, jumped on the Sakata, knocking down along with the root while going in between the arjuna tree[s], tore the mouth of bakAsura and killed kuvalayApIda. Oh friend! when will we attain him to have the mothers feel ashamed?

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

  • pEy mulai … – Escaping the danger which came through pUthanA; effortlessly breaking the Sakata (wheel) which rolled towards him, after being possessed by a demon and not giving enough time to avert the danger; while crawling casually, entering through the twin arjuna trees.
  • mudhal sAyththu – Not only he escaped from them, he destroyed them along with their roots;  alternative explanation – saying that he uprooted the arjuna trees. One who tore the mouth of bakAsura and who finished kuvalayApIdam.
  • thU muRuval thoNdai vAyp pirAnai – Though those inimical entities where very strong, they were not a real match for his chivalry and hence he stood there smiling. One who is having pure white teeth and thoNdai fruit like reddish lips. The benefactor who has white [bright] smile and reddish lips. Why is parAnguSa nAyaki listing his favours if she sets out to engage in madal to destroy him [his reputation]? This is how she plans to destroy [this is the maximum she can do] – she is trying frighten him and make him appear and is not really focussed on destroying him [his reputation].
  • pirAnai – She considers that emperumAn did all of those favours for herself. In thamizh culture, there is a particular [romantic] tradition, that is “pUththaru puNarchchi, punal tharu puNarchchi, kaLiRu tharu puNarchchi” (union of man and woman facilitated by the man presenting the flower she desires, union of man and woman facilitated by the man saving the woman from drowning in the river, union of man and woman facilitated by the man saving her from an enraged elephant). pUththaru puNarchchi – As the woman goes to the garden to pluck some flowers, the flowers are out of her reach in a tall branch. The man, ignoring his safety, climbs up the tree and gets her the flowers she desired. Being amazed by his commitment, she gives herself to him. punal tharu puNarchchi – As the woman goes into a newly flooded river to bathe and as she plays in the water, she starts drowning. The man, saves from from drowning and the woman gives herself to him. kaLiRu tharu puNarchchi – As the woman plays in the street, and gets caught by an [enraged] elephant, the man saves her and the woman gives herself to him. This tradition is explained by thamizh scholars; [in this pAsuram] it is explaining that he did all of these to protect [attract] her and she too obliged and gave herself to him; alternative explanation – this is parAnguSa nAyaki‘s greatness. She offers herself exclusively to him for helping her. There (in the different types of unions), different woman will become captivated for different man [for different favours] – here, since emperumAn did all the activities, she cannot refuse to become his.
  • en nAL kolO yAm uRuginRadhu thOzhi – He made us survive; now when will we attain him?
  • thOzhi – The friend is as described in SrI rAmAyaNam sundhara kANdam 37.5 “SOkasyAsya kathA bAram rAghavaOdhigamishyathi” (When will SrI rAma cross over to the end of this sorrow?).

Now we are not desiring to get in touch with him for our own sake, but

  • annaiyar nANavE – Right in front of the mothers who blame both of us as in “After being separated, she is not being patient for him to come on his own, and he too delayed his arrival”; they should be ashamed and put their heads down seeing emperumAn feeling shameful thinking “I have delayed so much that she even set out to engage in madal” as said in SrI rAmAyaNam AraNya kANdam 10.9 “hrIrEshAhi mamAthulA” (I am feeling immensely ashamed) and they should say “How could we have blamed such emperumAn?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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