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
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.
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]?”.
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
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);
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?
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.
- 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
archived in http://divyaprabandham.koyil.org