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 second pAsuram, parAnguSa nAyaki‘s friend says “Would any one bring her to thiruththolaivillimangalam during festivals?”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki‘s friend says “You have brought her to the great festival at thiruththolaivillimangalam where dhEvapirAn who is enjoyed by nithyasUris, is mercifully residing, and let her slip away”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
kumiRum Osai vizhavolith tholaivillimangalam koNdu pukku
amudhamen mozhiyALai nIr umakku Asai inRi agaRRinIr
thimir koNdAl oththu niRkum mARRivaL dhEva dhEva pirAn enRE
nimiyum vAyodu kaNgaL nIr malga nekkosindhu karaiyumE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kumiRum – profound
Osai – having many different sounds
vizhavoli – having grand festivities
tholaivillimangalam – in thiruththolaivillimangalam
koNdu – brought
pukku – entered
amudham – nectar-like relishable
men – tender
mozhiyALai – parANguSa nAyaki who is having [such tender] speech
nIr – you (who know the sweetness of her speech)
umakku – for you
Asai – desire (for that sweet speech)
inRi – due to not having
agaRRinIr – made her lose your relationship;
(How did you come to know about our losing relationship with her?)
ivaL – she
thimir koNdAl oththu – like being proud
niRkum – remained silent;
maRRu – (if she speaks) otherwise
dhEvar – nithyasUris who are divine beings
dhEvar – vishvaksEna et al who are leaders
pirAn – the benefactor who lets them enjoy
enRE – only utters those words reflecting
nimiyum – curved
vAyodu – having mouth
kaNgaL – eyes
nIr – tears
malga – to overflow
nekku – being broken
osindhu – weakened
karaiyum – melted.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
You brought parANguSa nAyaki who is having nectar-like relishable and tender speech and entered thiruththolaivillimangalam which is having grand festivities with many different profound sounds, due to not having desire (for such sweet speech), and made her lose your relationship; she remained silent as if being proud; otherwise she is having a curved mouth which only utters those words reflecting the benefactor who lets vishvaksEna et al who are leaders of nithyasUris who are divine beings, enjoy him. She has overflowing tears in her eyes, being broken, weakened and melted.
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.
- kumiRum Osai vizhavoli – The grand festivities have the reverberating sounds of those who recite vEdham, those who sing classical music, those who sing songs, those who recite pAsurams etc which make it impossible for one to distinguish among letters, words and meanings as said in SrI rAmAyaNam ayOdhyA kANdam 6.8 “thEshAm puNyAhagOshOtha gambhIra madhurasvana: | ayOdhyAm pUrayAmAsa thUryAnAdhAnunAdhitha: ||” (The sound of vEdha manthram recitations of the vaidhikas along with the sound of the musical instrument thUriya, spread everywhere in ayOdhyA). My goodness! Should one not retain their daughters on hearing this sound! It appears that the sound implies “this place will take away your child”. Seeing the town, the residents of the town and the festivities which are enjoyed there, would any one bring her there?
- koNdu pukku – You knowing well about her and still bringing her there.
- amudha men mozhiyALai – Her speech is such that, it will give immortality to those who listen to that [implies that those who listen to thiruvAimozhi will reach paramapadham and will not return]. You have become unfortunate not to hear her speech. That is, after entering thiruththolaivillimangalam, she stopped talking to them. Her speech is as described in SrI rAmAyaNam sundhara kANdam 66.15 “madhurA madhurA lAbhA” (one who is beautiful and speaking sweet words). One who desired to listen to her speech, acquired her.
- men mozhi – Difference from amrutham (nectar). amrutham cannot be heard; it can only be tasted. Tenderness is only present in this [her speech].
- nIr umakku Asai inRi agaRRinIr – You who have heard her speak and have let her slip from you.
- thimir koNdAl oththu niRkum – She remained silent being unable to enjoy the enjoyable emperumAn as said in “sthabdhOsi” (stunned). Also explained as having become fully enlightened and remained silent as said in “sthabdhOsyutha” (stunned).
- maRRu ivaL – If she speaks anything more now …
- dhEva dhEva pirAn enRE – Even while seeing emperumAn here she only thinks “the lord of nithyasUris who doesn’t have any ignorance, appeared here being easily approachable”. Is it possible to redeem her, whose speech matches emperumAn’s supremacy?
- enRE nimiyum – Starting to speak about his simplicity saying “Such great emperumAn is manifesting such simplicity here”, she will be unable to complete the words, and have her lips twirl. With twirling lips and teary eyes.
- nekku – becoming broken
- osindhu – becoming overwhelmed with emotions
- karaiyum – melted to become fluid.
- nekku osindhu kariyumE – As the bank will lose its form during a great flood after loosening and giving up its strength, parAnguSa nAyaki too melted to be not seen in her whole form.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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