thiruvAimozhi – 5.4.8 – dheyvangAL

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

Full series >> Fifth Centum >> Fourth 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 “A single night feels like many eons and is hurting very much; emperumAn has also not come; and moreover even the breeze is torturing me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki tells those dhEvathAs [who were called out in previous pAsuram] “krishNa who eliminates the enemies by taking up arms, has not come; moreover even the breeze is torturing; what can I do?”.

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

dheyvangAL en seygEn? Oriravu EzhUzhiyAy
mey vandhu ninRu enadhAvi melivikkum
kai vandha chakkaraththu en kaNNanum vArAnAl
thai vandha thaN thenRal venjudaril  thAn adumE

Listen

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

dheyvangAL – Oh dhEvathAs (celestial beings, who are awake)!

(I who am not capable to act in my own protection)
en – what
seygEn – can (I) do?
Or – one
iravu – night
Ezhu – seven
UzhiyAy – feeling like kalpa (brahmA’s day, eon)
mey – truthfully
vandhu – coming in forefront
ninRu – standing

(afflicted by suffering in separation)
enadhu – my
Avi – prANa (life, vital air)
melivikkum – weakens;
kai vandha – obedient (to act knowing the inner thoughts fully)
chakkaram – having divine disc
en kaNNanum – krishNa
vArAn – has not come (to eliminate this night with the help of that chakra);

(knowing that he has not come)
thai vandha – caressing (like those who come to torture)
thaN – cool
thenRal – [southerly] breeze
vem – hot
sudaril – more than fire
adum – burning.

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

Oh dhEvathAs! What can I do? One night comes to the forefront and stands, and makes me feel like seven kalpa and weakens my prANa; krishNa who has the obedient divine disc, has not come. Knowing that he has not come, the caressing cool breeze is burning more than hot fire. Also explained as burning like hot fire.

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

  • dheyvangAL en seygEn – She can only inform those who are awake, if present.
  • Or iravu Ezh UzhiyAy – Previously, when she said “UzhiyAy“, she meant “the night alone tortured her”, and here, she is saying “it is torturing in many eons”. As saubhari assumed many forms to enjoy, the night assumed many forms to torture parAnguSa nAyaki.
  • mey vandhu ninRu – As rAvaNa came at the right time [to capture sIthA when she was alone], the night came knowing well that parAnguSa nAyaki is suffering in separation. Not just it has come to obey the rules laid out by bhagavAn [that night sets out naturally at the end of the day], it appears as though it specifically wants to torture me and appeared in front of me.
  • enadhu Avi melivikkum – It brings back my life and tortures it; the life which is declared to be “dead”, is brought back and tortured; similar to the case of those who steady the already tired persons by giving them some nutrition and then beating them severely again.
  • kai vandha chakkaraththu – Is he without the tool which is required to eliminate this suffering? He has the divine chakra in his hand which follows his thoughts and stays in his hand even if does not invite it. That is, he has the tool which is most obedient towards him. He has the tool which acts according to his mood. SrI rAmAyaNam AraNya kANdam 15.29 is explained here. bhAvagyEna – When iLaiya perumAL (lakshmaNa) was building the hermitage for SrI rAma and sIthA to stay in the forest, SrI rAma told him to have an assembly hall to meet with rishis and a hall to perform fire rituals; he did not mention specifically to build a private quarters for him to spend with sIthA; but lakshmaNa built that as well, knowing SrI rAma’s heart. He says something through his eyes, he too listens to them through his eyes and completes the task. kruthagyEna – not just following SrI rAma’s thoughts; lakshmaNa also knows the heart of dhaSaratha chakravarthi who remained childless for 60000 years and begot SrI rAma, and built palaces which satisfy his desires. dharmagyEna – He did not do these tasks just as being a brother, but did them as “duty which must be done”. He performs these tasks considering them to be those duties which are the cause for uplifting himself. thvayA puthrENa – You (lakhsmaNa) are the one who delivers dhaSaratha from hell, after his death. dhaSaratha always worried “I will protect rAma as long as I am present; but after me, who will protect him; what shall I do?”; since you fulfil his responsibilities, you are the one who relieves him from his sorrows. dharmAthmA – How great of our father! He is a very righteous person; he took care of my protection while he was alive, and like those who establish water shelters for the benefit of others even after their death, he arranged you for my protection. nasamvruththa:pithAmama – You may have lost your father but I have not [since you are there as my father]. He is having the obedient tool which will complete all tasks as said in SrI rAmAyaNam yudhdha kANdam 28.25 “rAmasya dhakshinO bAhu:” (lakshmaNa is like the right arm of SrI rAma).
  • kaNNan – When krishNa set out to attack SrI bhIshma, the divine chakra appeared at once in his hand. As SrI bhIshma attacked arjuna relentlessly for long time, arjuna became weakened; when sarvESvaran saw that, he forgot his own vow [of not taking up arms], jumped out of the chariot and chased bhIshma with his divine chakra and bhIshma said “come and mercifully kill me”. He said in mahAbhAratham bhIshma parvam 59.98 “Ehi Ehi pullAmbhuja pathra nEthra ..” (Come on! come on! Oh one with blossomed lotus petal like eyes) – if I get to enjoy your beautiful eyes shining with anger, even if you discard your vow, there is no loss! prasahya – Mercifully severe my head ordering me to lay down my arms, as I am not fearful of you or your bravery. lOkanAtha – Though I won’t be defeated by your bravery, I will be defeated by your supremacy.
  • en kaNNan – One who gives up his own vow for the benefit of his devotees. Whatever is done for one devotee is as good as doing it for all of them. Everyone who surrenders to him is doing so thinking “he will even give up his own vow for the benefit of his devotees”. If it is said that emperumAn has some rules which never breaks, there is no guarantee for those who surrender unto him.
  • thai vandha thaN thenRal – The cool breeze which came in cool season [January-February]; thai varugai – caressing, the cool breeze which reminds the touch of her beloved lord. It is commonly used in the sentence “thAn senRu maN magaLaith thaivandhAn” (he went and gently caressed the bhUmi dhEvi).
  • vem sudaril thAn adumE – Explained as burning more than hot fire as well as burning like hot fire. The favourable aspect [cool breeze] appears different during separation, like the difference between ordinary fire and hellish fire.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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