thiruvAimozhi – 6.2.5 – kazhaREl nambI!

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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 2.1vAyum 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

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