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 the third pAsuram, parAnguSa nAyaki sees the flocks and flocks of birds, considers them to be flocking together to fulfil her desire, tells them “Please inform my sorrow to emperumAn who is in thiruvaNvaNdUr”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki sends some birds who are staying together to emperumAn who is greater than all in his protection and enjoyability.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
thiRangaLAgi engum seygaL Uduzhal puL inangAL!
siRandha selvam malgu thiruvaNvaNdUr uRaiyum
kaRangu chakkarak kaik kani vAyp perumAnaik kaNdu
iRangi nIr thozhudhu paNiyIr adiyEn idarE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thiRangaLAgi – in flocks
engum – everywhere
seygaLUdu – amidst the fertile fields
uzhal – roaming
puLLinangAL – Oh flocks of birds!
siRandha – matching his greatness
selvam – wealth
malgu – existing in abundance
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – eternally residing
kaRangu – spinning around (due to the joy of experiencing bhagavAn and setting out to destroy his enemies)
chakkaram – having divine chakra (disc)
kai – having divine hand
kani – infinitely enjoyable
vAy – having beautiful lips
perumAnai – one who is having supremacy (acquired due to his protective and enjoyable nature)
kaNdu – seeing
(matching such supremacy)
nIr – you
iRangi – lowering yourself
thozhudhu – worshipping
adiyEn – me who am parathanthra (to have my deeds accomplished as per your desire), my
idar – sorrow in separation
paNiyIr – inform.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh flocks of birds roaming everywhere amidst the fertile fields in flocks! emperumAn, the supreme lord who is having divine chakra which is spinning around in his divine hand and who is having infinitely enjoyable divine lips and who is eternally residing in thiruvaNvaNdUr where abundant wealth matching his greatness exists. Seeing such emperumAn there, lower yourself, worship him and inform him the sorrow in separation, of me who am parathanthra.
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.
- thiRangaLAgi – In flocks. parAnguSa nAyaki is thinking that these cranes are roaming around in flocks to help her. Due to her recollection from thiruvAimozhi 2.1 “vAyum thiraiugaLum“, she is thinking that they have all gathered unable to bear her sorrow. There – she was thinking that they were distressed not having fulfilled their own desires. Here – she is thinking that they are distressed for her not having fulfilled her desire. Is this possible? Well, if she is not able to understand “these are birds and really cannot fulfil our task”, then this too is possible.
- thiRangaLAgi engum – When SrI rAma was in sorrow due to separation from sIthA, all the revered devotees (monkeys etc) went to all four directions searching for her. Similarly, here too the cranes are searching for emperumAn.
- engum – They searched everywhere, even in places where there is no scope of finding him. They [monkeys] even entered the pit which was self illuminous [in search of sIthA].
- uzhal puL inangAL – The cranes are struggling just as the monkeys who searched in places where there is no scope of sIthA’s presence, not seeing her there and vowing to fast until hanuman’s return. From the time of SrI rAmAvathAram, AzhwAr thinks that thiryaks (animals, birds) are those who unite the separated couples.
- siRandha … – It is not his fault. It is the richness of the town which stops from thinking about anyone else.
- siRandha selvam malgu – Very opulent town.
- thiruvaNvaNdUr uRaiyum – Highlighting the difference from avathArams (incarnations) and paramapadham (spiritual realm).
- siRandha selvam – Matching wealth. parAnguSa nAyaki thinks – when emperumAn was with her together, he would say “you are my wealth”, but now having acquired rich wealth, he is not caring for her. By saying thiruvaNvaNdUr, the distinction from paramapadham is highlighted. By saying uRaiyum (reside eternally), the distinction from avathArams is highlighted. The wealth there made him forget about everything else as said in chAndhOgya upanishath 8.12.3 “nOpajanam smaran idham SarIram” (AthmA will not contemplate about the material body after reaching the spiritual realm).
- kaRangu chakkarak kai – SarvESvaran who is having in his hand, the divine chakra which is spinning around due to the urge in destroying the enemies. Alternative explanation – [bhattar’s explanation] emperumAn smiling with the chakra spinning in his hand with supremacy having captivated her.
- kani vAyp perumAnaik kaNdu – Seeing emperumAn who smiles revealing his internal bliss and captivating me with that. Though he has other wealth, for us there is no wealth other than him. He is praised in periya thirumozhi 7.7.1 “thiruvukkum thiruvAgiya selvA” (Oh wealth of SrI mahAlakshmi who is wealth personified herself).
- iRangi nIr thozhudhu paNiyIr – She is telling them to worship him; don’t just stop with worshipping, but since he is the lord, he will have his ministers with sticks close to him waiting to hit those who don’t fall at his divine feet; so you fall at his divine feet; if you fall at his divine feet, he will feel happy; so you give up your pride and fall at his feet – says parAnguSa nAyaki as said in SrI rAmAyaNam yudhdha kANdam 116.3 “nibrutha: praNatha: prahva:” (that hanuman with joined palms offered obeisances and mentally surrendered).
- paNiyIr – She should address them the way emperumAn would address them when they arrive there from her. The way everyone else praises emperumAn, emperuman praises those who arrive from her. If one respectfully addresses bhagavAn due to his supremacy, there is nothing surprising in bhagavAn respectfully addressing her messengers due to his love towards her.
- adiyEn idar – paNiyIr – You have to inform him what he does not know. Had he known, would he have waited for the messengers for me?
- adiyEn idar – [What if he knew?] While both have similar joy during union, now I am the one in sorrow – so inform him about my suffering.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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