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 first pAsuram, parAnguSa nAyaki‘s friend says to the divine mothers of parAnguSa nAyaki “You who showed her thiruththolaivillimangalam knowing her nature well, trying to advice her now [to come back] is of no use”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
In the first pAsuram, parAnguSa nAyaki‘s friend says to the divine mothers of parAnguSa nAyaki “You should not desire for her who has enjoyed the thiruththolaivillimangalam where aravindhalOchanan emperumAn is residing and got captured in his distinguished symbols, please give up”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
In the first pAsuram, parAnguSa nAyaki‘s friend says to the divine mothers of parAnguSa nAyaki “You who showed her thiruththolaivillimangalam not knowing her nature well, trying to advice her now [to come back] is of no use”.
thuvaLil mA maNi mAdam Ongu tholaivillimangalam thozhum
ivaLai nIr ini annaimIr! umakkAsai illai viduminO
thavaLa oN sangu chakkaram enRum thAmaraith thadangaN enRum
kuvaLai oN malark kaNgaL nIr malga ninRu ninRu kumuRumE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thuvaL il – unblemished
mA – precious/valuable
maNi – built with ruby
mAdam – mansions
Ongu – highrise
tholaivillimangalam – thiruththolaivillimangalam
thozhum – worshipping
ivaLai – parAnguSa nAyaki
nIr – you who brought her over and showed her
ini – after she having become greatly attached
annaimIr – who remain “we who have given birth to her can order her”
umakku – for you
Asai – desire to control her
illai – should not have;
vidumin – give up the thought that she is obedient;
(when asked for the reason)
thavaLam – [dhavaLa] having white colour
oN – attractive
sangu – divine conch
chakkaram – divine disc
enRum – saying
thAmarai – like a lotus
thadam – very expansive
kaN – divine eyes
enRum – saying
kuvaLai – neydhal plant’s
oN – beautiful
malar – flower like
kaNgaL – eyes
nIr – tears
malga – to overflow
(due to fatigue)
ninRu ninRu – sustaining (the self, moment after moment)
kumuRum – weep internally being unable to cry out loudly to express her sorrow.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh mothers! You brought parAnguSa nAyaki over to thiruththolaivillimangalam which is built with highrise mansions built with unblemished, precious/valuable ruby gems and showed her the same; subsequently she has become greatly attached to that [divine abode]; you who remain “we who have given birth to her can order her” should not have the desire to control her and give up the thought that she is obedient; talking about the attractive white divine conch and divine disc and very expansive, lotus, divine eyes [of emperumAn], she is having tears in her beautiful neydhal flower like eyes, sustaining herself and is weeping internally being unable to cry out loudly to express her sorrow. dhavaLa (whiteness) and oNmai (attractiveness) can be considered as attributes for Sanka and chakra respectively.
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.
- thuvaLil – Are you trying to pull back someone who is engaged with emperumAn who is in SrIvaikuNtam saying “he will not come due to the great distance”, or emperumAn’s avathArams saying “they are from different times” or emperumAn who is residing inside the dhivya dhESams which are his dear abodes? How can we pull her back who is attached to the nearby thiruththolaivillimangalam? How can she, who is in ultimate state, be pulled back by those who are in beginner’s state? thuvaL – blemish. Not having that. Only if there is any blemish in the matters related to this dhivya dhESam, she can be pulled back. Here, thuvaLil indicates that the gems did not have any blemish to start with. While both jIvAthmAs [mukthAthmAs (liberated souls)] and paramAthmA (emperumAn) have eight qualities such as apahathapApmathvam (free from defects), for jIvAthmAs, there were defects and were eliminated [as part of liberation] by bhagavAn’s grace; but paramAthmA is untouched by defects ever; the gems on the mansions of this dhivya dhESam are similar to paramAthmA.
- mA maNi – Not just its radiance, even its price is quite high.
- Ongu – The shadow from the mansions in thiruththolaivillimangalam will reach up to AzhwArthirunagari. The lord went away from her [to thiruththolaivillimangalam] saying “its just close by”. He separated from her, while they were under the shadow of the palace. She remained constantly looking at the dhivya dhESam, the mansions and the gems in those mansions, right from the day he separated, without even blinking.
- tholaivillimangalam – She liked everyone in the dhivya dhESam.
- thozhum ivaLai – “thozhugai” (worshipping with joined palms) is the identity for her as said in “he is blackish, he is whitish and so on”. As said in SrI rAmAyaNam ayOdhyA kANdam 4.42 “prAnjalim prahvamAsInam” (lakshmaNa who has joined palms and is seated); as said in periya thirumozhi 8.2.9 “kaNapuram kai thozhum piLLai” (the child who is worshipping thirukkaNNapuram with joined palms).
- ivaLai – How come you are trying to pull her back! If you realize her state/form, would you try to pull her back!
- thozhum ivaLai – Why are you trying to pull her back even after seeing her state yourself?
- ivaLai nIr – She is setting out to be blamed [as being totally dedicated to emperumAn] and you are trying stop her from such blame.
- ini – One should try to pull back a person before such person acquires worshipping emperumAn as the exclusive daily routine.
- annaimIr – Isn’t there some thing called fully immersing in bhagavath vishayam? Should you only see controller-controlled mood? Though you are her mothers, can you engage in undesirable aspects?
- umakku Asai illai – Do the parents have any scope over youthful children? Should you try to pull her back instead of being attached to her likes?
- viduminO – It will be apt for you to give up now. Mothers will not easily give up if they are told “give up now”; they further requested the friend to help and she said “you see her emotions; don’t be a block in her experience”. When asked “why are you telling us to give up?”, the friend explains “Do you see anything in her speech or mind about us or me? Her state is as explained in SrI rAmAyaNam yudhdha kANdam 17.14 ‘thyakthvA puthrAmScha dhArAmScha‘ (vibhIshaNa has given up his children and wife)”.
- thavaLa oN sangu – The Sanka (conch) which has a contrasting white colour to his black complexion and which is beautiful as said in nAchchiyAr thirumozhi 7.8 “uNbadhu sollil ulagaLandhAn vAyamudham” (The divine conch’s food is the nectar from the mouth of thrivikrama who measured the world).
- chakkaram – The disc which is having unlimited beauty which cannot be explained with just one or two attributes [as done for Sanka].
- enRum – She is unable to say “I want to see them”; she is unable to say “I want him to come with these”, due to lack of strength.
- thAmaraith thadam kaN enRum – The divine eyes which expand up to those AzhwArs [conch and disc which are nithyasUris and immersed in bhagavAn]; lotus is no match to his eyes, yet used as a simile; they are much more enjoyable than what the enjoyers can enjoy,
- enRum/enRum (repetition) – Speaking sporadically with breaks in between each word, feeling heavy as if lifting up a mountain. emperumAn won over her by manifesting his divine weapons and divine eyes.
- kuvaLai … – If one sees her eyes, they will wonder “Is it fair to let tears flow from these lotus like expansive eyes?”, “Is it fair for you to remain undisturbed seeing her state with teary eyes?”. SrIvishNu thathvam “AhlAdha SItha nEthrAmbu:” (One who is having cool happy tears due to blissful experience of bhagavAn etc – the purpose of everyone is to see such persons). We need not go to paramapadham to keep seeing [divine sight of parAnguSa nAyaki is right here]. While she crossed her femininity [of seeking out external experience], how can you pull her back? Crying out with tears is explained as crossing the limits of femininity [one should be able to control herself].
- ninRu ninRu kumiRumE – How can you pull her back as she stopped speaking and started crying and even beyond that staggering [being unsteady]? In a king’s assembly, when some said “ugum, iRum” [melt, fall down out of fatigue – when words are separated as ninRugum, ninRiRum], vikramasinga said “No, that is not the case. Here, she is controlling her tears out of great internal sorrow. Just as a mother cow will suffer internally due to her calf which is tied down separately not consuming its milk, here she is suffering internally [and not able to even cry out anymore]”. Just as a twirl in a flood [which works within], she too will control her emotions and not reveal them. By “tholaivillimangalam thozhum“, her physical servitude is explained. By saying “thavaLa oN sangu chakkarama enRum thAmaraith thadam kaN enRum“, her servitude through speech is explained. By “kumiRum“, her servitude through mind is explained.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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