Monthly Archives: November 2017

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “You who have great support in the form of your entourage, do not engage in praising our speech for the sake of it, and praising our maina and parrot who speak sweetly”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. emperumAn said “Among friends, faults are considered as good qualities; when there is no friendship, even good qualities are seen as faults; good qualities and faults are dependent upon the person we are dealing with; hence, whatever I told you will appear as faulty for you all; still, we should accept what is highlighted by a mediator [neutral person]”.

pAsuram

kazhaREl nambI! un kaithavam maNNum viNNum nangaRiyum thiN chakkara
nizhaRu thol padaiyAy! unakku onRu uNarththuvan nAn
mazhaRu thEn mozhiyArgaL nin aruL sUduvAr manam vAdi niRka em
kuzhaRu pUvaiyodum kiLiyOdum kuzhagElE

Listen

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

nambI – (as said in “poy nambi” (complete in lies)) you who are complete (in lies)!
kazhaREl – don’t argue with me (saying “why are you calling me a liar?”);
thiN – firm (being a great support for falsely transforming day into night)
chakkaram – divine disc
nizhaRu – emitting radiance
thol padaiyAy – oh one who is having distinguished weapon!
un – your
kaithavam – mischievous acts
maNNum – (during the mahAbhAratha battle times) the princely people who gathered on earth
viNNum – dhEvas, the residents of higher worlds, without any distinction
nangu – clearly
aRiyum – know;

(hence)
unakku – for you
nAn – I
onRu – one thing
uNarththuvan – inform you, listen;

(don’t praise our words; we are not them [the other girls]);
nin – your
aruL – mercy
sUduvAr – born to behold
mazhaRu – very fresh
thEn – honey like
mozhiyArgaL – those with voice
manam – heart
vAdi – to wither
niRka – to stand
em – ours (instead of theirs)
kuzhaRu – (unlike them who speak clearly to you) speaking incohesively
pUvaiyodum – with maina
kiLiyOdum – and parrot
kuzhagEl – don’t play joyfully.

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

Oh you who are complete! Don’t argue with me; oh one who is having the firm, divine disc which is a distinguished weapon, emitting radiance! The princely people who gathered on earth and dhEvas, the residents of higher worlds, without any distinction, clearly know your mischievous acts; I have one thing to inform you, listen; while the hearts of those who are born to behold your mercy who are with very fresh honey like voice, are withering, don’t play joyfully with our maina and parrot which are speaking incohesively. Here maina and parrot indicate the dear Sishyas who are the dear companions of emperumAn’s devotees, having enjoyable attitude and are exclusively protected by them [the AchAryas].

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

• kazhaREl nambI – As emperumAn repeats what he was doing previously, they said “do not show your supremacy and talk over us strongly”.
• nambI – You cannot win over us showing your greatness!

emperumAn said – I cannot accept the words of those (you all) who have hatred in their heart; are there others who have witnessed my mischief?

• un kaithavam maNNum viNNum nangaRiyum – Your mischief is not limited to us; it is well known across worlds. Due to AzhwAr‘s memories from thiruvAimozhi 2.1 “vAyum thiraiyugaLum” [in this decad, AzhwAr sees everything to be suffering in separation from emperumAn], he is thinking “all the universe is thinking like himself”. When the relationship [with emperumAn] is common for all, it can be thought like that. Alternative explanation – when the lord is on one side, all the servitors will unite and speak with a single voice; when one has many servitors, they will mutually discuss with each other and represent a common cause. Both the residents of the higher worlds and the earth know his mischief clearly. Both the knowledgeable ones and the ignorant ones without any distinction, know this.

emperumAn said “Would you cite those who are ignorant? Aren’t these people of the earth ignorant as said in thiruvAimozhi 4.8.6 “aRivinAl kuRaivillA agal gyAlaththavar” (the ignorant people of this world who don’t even know that they are ignorant)?

• viNNum nangaRiyum – emperumAn says “Alright! You make [at least] one of them highlight my lies”; they said “we will show you one of them who was partial towards you, on your hand itself”;
• thiN chakkara nizhaRu thol padaiyAy – You listen to the one who considers [your] fault as an auspicious quality! It is he who stands by you in support of your mischief, who knows about them! he remains seated in your hand knowing your heart; when asked “would you transform day into night”, he would say “yes” and hide the sun; this is his activity.
• thiN chakkaram – Even if we can change emperumAn‘s lies, we cannot do that with sudharSana chakra. emperumAn, being svathanthra (independent), will act depending upon the situation; but sudharSana chakra does not have that independence [he works exclusively per emperumAn’s desire].
• nizhaRu thol padiyAy – nizhaRu – conducting. That is, sustaining him by implementing his thoughts even though he violated his own vow [of not taking up arms].
• thol padaiyAy – He is being an ancient servitor for such acts.

Hearing her words, emperumAn hung his head in shame thinking “we are having some witness [against us] in our own entourage”.

• unakku onRu uNarththuvan nAn – Listen! Don’t be speechless; I will give you a good advice. If he heard that, he can neither refute that nor he would have an option to argue back; emperumAn still remained quiet and said “how is your speech so sweet?”.
• mazhaRu thEn mozhiyArgaL – Oh my bad! you are listening our speech and are bewildered relating that to someone else! mazhaRu thEn – fresh honey. Those who sweetly speak like nicely mixed honey. Since his presence does not change, their agitation also does not change. He would say “I am seeing that right here”.
• mozhiyArgaL – [plural] How many such girls do you have?
• nin aruL sUduvAr – Those who are so great that, when you hear others speak, you think that they are speaking. Those who agitate you, who can pacify others by just saying a word [SrI bhagavath gIthA 18.66 “mA sucha:” (do not worry)] as seen in SrI bhagavath gIthA 18.73 “sthithOsmi gatha sandhEha:” (arjuna says – My mind has become stable; my doubts are gone). He asked “so what?”; she said “they are not like us [who can neither live nor die in separation from you for so long]; while you are standing here without any expectation, their hearts will wither thinking about your presence here, unable to bear the separation; they are as said in nAchchiyAr thirumozhi 8.7 ‘kongai mEl kungumaththin kuzhambazhiyap pugundhu orunAL thangumEl en Avi thangum‘ (I will survive only on that day when he comes and unites with me to melt the kumkum on my bosom); this being the case, if you don’t go and protect them, they will suffer; can you tolerate that?” and remained quiet. He shifted his focus to her maina and parrot and started praising them saying “more than your speech, I sustain myself by hearing their speech”! caring for some one means, caring for their possessions which are dear to that person.

When he started praising them, she said “Who do you think are their owners? They are not the ones who you think to be!”.

• em kuzhaRu pUvaiyodum kiLiyOdum kuzhagElE – They are not speaking to you specifically! They just naturally keep speaking!
• kuzhagElE – Though we are talking with something else in mind, you are talking exclusively to us without any other refuge; similarly, their words mean something else [not directed towards you]!
• kuzhaRu pUvai – The maina which is speaking incohesively. kuzhagudhal – trying to mingle playfully.

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

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, emperumAn angrily said “As I delayed a little bit to go to tend the cows, should you consider me to be focussed on something else?”, parAnguSa nAyaki says “For you who can make the impossible happen, what can not be said?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fourth pAsuram. emperumAn thought “They are misunderstanding whatever I am saying due to the anguish in separation and inability to tolerate my fractional delay” and said “Can you speak to me like this? Am I not obedient to my parents? Can I refuse to them if they hand over a cane to me to tend the cows?”. She replied “Is this how one who is obedient towards his parents and goes to tend the cows behaves? Only when your acts remain truthful, your words will remain truthful!”.

pAsuram

AlinILilai Ezhulagum uNdu anRu nI kidandhAy un mAyangaL
mElai vAnavarum aRiyAr ini em paramE?
vElinEr thadam kaNNinAr viLaiyAdu sUzhalaich chUzhavE ninRu
kAli mEykka vallAy! emmai nI kazhaRElE

Listen

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

Ezhulagum – all worlds
uNdu – consuming them (to keep them in his small stomach)
Alin – the peepal’s (which makes one wonder “where did this spring from”)
nIL – stretched (having blossomed)
ilai – on the leaf
anRu – on that day (when all worlds were not present due to the total deluge)
nI – you (who has childishness of not knowing that you may slip and fall into the deluge)
kidandhAy – did you not lie down without any worries!

(such)
un – your
mAyangaL – mischievous acts
mElai – those who are without any contact with materialistic aspects
vAnavarum – nithyasUris (permanent residents of paramapadham)
aRiyAr – will not know (as they let you go and seek out for butter as said in thiruviruththam 21 “Or mAyaiyinAl Ittiya veNNey thoduvuNNap pOndhu“);
ini – now
em – to speak about (this)
paramE – is it possible?

(leave that aside)
vElin nEr – destroying people like a spear
thadam – vast
kaNinAr – those who are having eyes

(due to not leaving their sight)
viLaiyAdu – playing
sUzhalai – sand hill
sUzha – surrounding
ninRE – standing there
kAli – cattle
mEykka vallAy – aren’t you greatly skilled to accomplish the impossible tasks such as tending the cows to their stomach’s full satisfaction?

(hence)
emmai – we who know your mischief
nI – you
kazhaREl – don’t try to fool us (by saying “why are you blaming me for telling lies, when I had gone to tend the cattle?”)

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

Once upon a time, did you not lie down on the stretched peepal leaf without any worries, after consuming all the worlds! Even the nithyasUris who are without any contact with materialistic aspects will not know your mischievous acts; now, is it possible to speak about it? Aren’t you greatly skilled to accomplish the impossible tasks such as standing around the sand hills which are part of the playing arena for those who are having vast spear like eyes and tending the cows to their stomach’s full satisfaction? You don’t try to fool us who know your mischief.

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

• Alin nIL ilai Ezhulagum uNdu anRu nI kidandhAy – A peepal leaf, which is only stretched as much as it has blossomed; on that, you slept having the seven (all) worlds in your stomach, and rested when even yaSOdhA et al were not there for your protection. Aren’t you the one who places the whole creation inside your stomach and having a small form and resting alone during total deluge! Is it difficult to handle these matters when you can unite those aspects which cannot be united? Whatever you say [about being obedient towards parents] cannot work in the group of lovers; here you should mingle along as said in “pithA nAma mUrdhnaS SirO rOga:” (the great disease named father) and SrIvishNu purANam 5.18.22 “kurava:kim karishyanthi” (what would the elders do to us). You should remain as said in 5.3.6 “annai en seyyilen? Ur en sollilen?” (What shall we do if mother does something? What shall we do if the people of the town say something?). Will they satisfy our needs by pouring water as said in SrIvishNu purANam 5.18.22 “dhagdhAnAm virahAgninA” (I am burnt by this fire of separation)? You should not tell these reasons to me while you should be coming to us without their knowledge!
• un mAyangaL mElai vAnavarum aRiyAr – [vAnavar] Not the created beings such as indhra et al, but even nithyasUris don’t know your mischief. Though it is said in “brahmAbinivEdha nArAyaNam prabhum” (Even brahmA does not know SrIman nArAyaNan, the sarvESvaran) to indicate that brahmA et al also have ignorance about emperumAn, since the current context is talking about emperumAn ignoring his dear ones, it is more apt to talk about nithyasUris (who are most dear to him); while they wait to worship him with the necessary paraphernalia as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands),  he went seeking for butter “Ittiya veNNey thoduvuNNap pOndhu“; then he gave up the butter and went seeking nappinnaip pirAtti as said in “kOttidai AdiRRu adalAyar kombinukkE“. The current situation is where he is discarding the older consorts and seeking newer consorts. [He is] like those who manifest the desire for the newly married wives.
• ini em paramE – They are considering themselves on a par with nithyasUris. Is it possible for us to understand what is inconceivable by them? You tell those details to some one else other than us. He asks “Why? Are you saying that I did not tend the cows? Or are you saying that you don’t know? Or are you saying me that I am telling lies?”; [they said] even if we agree that you tended cows, is this how you did it?
• vElin nEr thadam kaNNinAr viLaiyAdu sUzhalaich chUzhavE ninRu kAli mEykka vallAy – It appears that you are captivated by the beautiful eyes of the girls, while tending the cows! Having vast, beautiful eyes which are lot greater in capacity than those who can enjoy them. emperumAn who torments the girls who saw his beautiful eyes as said in nAchchiyAr thirumozhi 14.4 “kArththaN kamalak kaNNennum nedum kayiRu paduththennai, Irththuk koNdu viLaiyAdum Isan thannaik kaNdIrE” (Have you seen my lord who is binding me with the lengthy rope of his cool cloud like eyes and attracting me), is now tormented by these girls with their eyes.
• viLaiyAdu sUzhalaich chUzhavE ninRu kAli mEykka vallAy – Did your parents not say “You should not return until your stomach gets filled [with the food that is given to you] and the stomachs of the cattle also get filled”? Did they tell you to tend the cows at a particular location? If you are to do something different from what they instructed [that tending cows within our vision], could you not do it here? We see not even a blade of grass, and you are tending the cows where these girls are playing with the sand hills; it is unbelievable that you could fill the stomachs of the cattle. As you filled the stomachs of the cattle where there is no opportunity to do that, this can also be considered as a special skill of yours in accomplishing impossible tasks as explained previously [in resting on the peepal leaf].
• vallAy – She is saying – aren’t you the one who only does what you like irrespective of anyone telling you to do anything! Instead of understanding their sarcasm, he thought “they are praising my ability” and tried to speak about his own greatness; she remained “we spoke for a while to stop him from arguing; and he is speaking more”. SrI rAmAyaNam sundhara kANdam 36.31 ithIva – Previously hanuman spoke at length; sages [hanuman et al] would not understand what is going on in the minds of the lovers; he is saying “in this manner”. dhEvI – an outsider [hanuman] will not understand the exchanges between the lovers. vachanam mahArtham – not only for outsiders, even the visionary leaders [SrI rAma] will not know [what sIthAp pirAtti is thinking]. tham vAnarEndhram – There is none comparable to hanuman; though sugrIva mahAraja was crowned for his SEshathvam (servitude), hanuman was the epitome of pArathanthriyam (being totally dependent on SrI rAma). Among everyone present, even sugrIva did not have the opportunity to meet sIthAp pirAtti and speak to her. madhurArtham – one cannot withdraw from speaking [due to the words being very sweet]. ukthvA – she spoke to have him [hanuman] and his [hanuman’s] entourage sustain. SrOthum punas thasya vachObirAmam – she herself saw that “he can bring back dead people to life”; she wanted to hear hanuman speak about SrI rAma who she quashed [by blaming him previously]. rAmArtha yuktham – for the benefit of SrI rAma; knowing that only he can fulfil her desire; virarAma – as she spoke at length and also cannot speak overriding the words about her swAmi (SrI rAma), she stopped speaking and let him speak. rAmA – we are not fortunate to see SrI rAma directly witnessing this beautiful quiet moment instead of her lengthy speech. [In this manner] He (emperumAn) tried to argue [with parAnguSa nAyaki].
• emmai nI kazhaRElE – Would those who tormented, try to finish us as well?
• emmai – we who are suffering in separation from you,
• nI – You who never separate from us, You who are not bothered by the separation.
• kazhaRElE – don’t keep arguing with us; you cannot speak like this. When it is just you [who has committed offense of discarding us] and us [who are suffering], how apt is it for you to argue with us? You are speaking considering us to be chEthana (one who has knowledge)!  That too you are speaking more and more. Only those who have helped in difficult times, can speak [as you have not helped, you cannot speak like this]!

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

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

Full series >> Sixth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, when parAnguSa nAyaki said “pOyirundhu … kuzhalUdhu” (Go and play your flute), he still remained and said some enticing words, and praised her hands for the way she waved them to send him; she wonders “who showed their shoulders and bewildered you who agitated the unshakeable ocean?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. [emperumAn says] You are telling me “kuzhalUdhu pOyirundhu“; I should follow your words. Now, you said “you go and play your flute where there are many girls”; that is good. Which is such place? Can you not identify that?”; saying this he entered a few steps inside, stood firmly and started engaging in sweet talks which were sweeter than his flute. His talks are not just as sweet as the sound from his flute [it is much greater]! [He says] Alright, Let me do as you say, [but] I am not understanding why you said “seviyOsai vaiththezha – kuzhalUdhu pOyirundhu” (go and play the flute, to have the girls rise on hearing his flute sound); isn’t this just an action matching my family duty [i.e., it is not aimed at attracting girls – here, emperumAn is just developing the conversation further]?”.

pAsuram

pOy irundhu nin puLLuvam aRiyAdhavarkku urai nambI! nin seyya 
vAy irum kaniyum kaNgaLum viparIdham in nAL
vEy irum thadam thOLinAr iththiruvaruL peRuvAr yavar kol?
mA irum kadalaik kadaindha perumAnAlE

Listen

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

(emperumAn asks – Why are you asking me to go elsewhere thinking that there are others? Who else is there for me other than you? Isn’t your presence my abode? They reply – other than this place where you have entered in close proximity)
nambI – you who are complete (in mischief)
pOy – leaving (from our proximity)
irundhu – staying (in proximity of your dear ones)
nin – your
puLLuvam – mischief
aRiyAdhavarkku – those who don’t know
urai – tell (these mischievous words);

(with us)
nin – your
seyya – reddish
vAy – lips
iru – best
kaniyum – fruit
kaNgaLum – eyes (which are naturally having the tendency to finish others)

(unlike previously when they were pleasing)
innAL – nowadays
viparIdham – are causing pain.

(At this stage, don’t praise our hand signalling which is meant to reject you; we don’t have the beautiful shoulders which are praised by you)
mA – deep
iru – vast
kadalai – ocean
kadaindha – churned
perumAnAlE – by him who has wondrous abilities
ith thiruvaruL – the mercy which makes his heart go crazy and praise
peRuvAr – those who attain

(the cause for such state)
vEy – like bamboo shoots
iru – well rounded
thada – tall
thOLinAr – those who are having shoulders
yavar kol – who?

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

You who are complete should leave and stay where those who don’t know your mischief exist and tell them those words; your reddish fruit like best lips and eyes are causing pain nowadays [to us]. Who are those having shoulders which are like tall, well rounded bamboo shoots, who have the mercy of you to make your heart go crazy and praise you who churned the deep, vast ocean?

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

• pOy irundhu nin puLLuvam aRiyAdhavarkku urai nambI – Your lies will not work with us who are familiar with them; you leave from here, reach the assembly of those who don’t know your mischiefs and tell there. Since there are five lakh families with girls, you will find some people who don’t know about the disharmony between your mind and speech. Should you not tell them these words, since they believe your lies to be truth? You will find those who say as in periya thirumozhi 9.4.5 “pOy kEttu irundhEn” (I remained listening to the lies of thiruppullANi emperumAn).
• nambI – Aren’t you complete [in all aspects]? Is there any shortcoming for you when you don’t have us?

On hearing these nectarean words of rejection from them, his face showed gaiety.

• nin seyya vAy irum kaniyum kaNgaLum viparIdham innAL – They asked – previously, we never observed this reddish lips and beautiful eyes; why are these like this? He replied – aren’t you talking about something above the neck [just for the sake of praising]! leave that; how beautiful your shoulders are!
• vEy irum thadam thOLinAr ith thiruvaruL peRubavar yavar kol? – Are their shoulders so beautiful that, they make you bewilder when seeing some other shoulders to make you think those to be their shoulders!
• iththiruvaruL peRuvAr yavar kol – They have got you to torment like this! When they said “seyya vAy irum kaniyum kaNgaLum“, it shows their loving attachment towards him; when he said “vEy irum thadam thOlinAr“, it shows his loving attachment towards them. He realised his loving attachment towards them through his face (lips and eyes). They realised their loving attachment towards him through their shoulders.
• yavar kol – Are they most dear to you? Though she says some harsh words towards them due to romantic anger, in reality, whoever may be associated with him, are held with great reverence, as the goal, by her.
• mA irum kadalaik kadaindha perumAnAlE – iththiruvaruL peRuvAr yavar kol – Those who are having such beautiful shoulders which are desired by emperumAn who is praised in nAchchiyAr thirumozhi 9.1 “mandharam nAtti anRu madhurak kozhunjARu koNda sundharath thOLudaiyAn” (emperumAn with beautiful shoulders, who fixed the manthara mountain as pestle and brought out the nectar)! There are those who have such beautiful shoulders which torment emperumAn who himself torments every woman with his beautiful shoulders! They are capable of tormenting emperumAn in their hands, in the same way the great ocean was tormented by the great emperumAn! Another explanation – as said in “vaikuNtadhOr bhramithamandhara mUdapAtham“, being tormented to be not able to speak about it clearly. Alternative explanation – we did not observe such beauty in emperumAn when he churned the ocean with manthara mountain and acquired periya pirAttiyAr (SrI mahAlakshmi)! Acquiring someone new (parAnguSa nAyaki ) is not the same as acquiring some one old (SrI mahAlakshmi who is already his consort).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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