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 ninth pAsuram, parAnguSa nAyaki‘s friend says “parAnguSa nAyaki’s mind, action and speech have become greatly attached to emperumAn”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki‘s friend says “She is calling out his divine name which reveals his beauty etc, identifying thiruththolaivillimangalam, the divine abode of the remover of hurdles, and is performing anjali [joined palms]”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
irangi nALthoRum vAy vereei ivaL kaNNanIrgaL alamara
marangaLum irangum vagai maNivaNNavO! enRu kUvumAl
thurangam vAy piLandhAnuRai tholaivillimangalam enRu than
karangaL kUppith thozhum avvUrth thirunAmam kaRRadhaR pinnaiyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ivaL – parAnguSa nAyaki
nALthoRum – everyday
irangi – with melted heart
vAyvereei – (emotionally) blabbering
kaNNa nIrgaL – tears
alamara – flow and make her tired
marangaLum – even the trees (which are insentient)
irangum vagai – to pity
maNi – beautiful like a blue gem
vaNNavO – saying “Oh one who is having form!”
kUvum – calls out;
(not only that)
thurangam – kESi who came in the form of a horse
vAy – mouth
piLandhAn – krishNa who tore
uRai – residing
tholaivillimangalam – thiruththolaivillimangalam
enRu – as
avvUrth thirunAmam – the divine name of that abode
kaRRadhan pinnai – after learning
(towards that town)
than karangaL – her hands
kUppi – joins palms
thozhum – worships
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Everyday, parAnguSa nAyaki is blabbering with melted heart and tears flow and make her tired; even the trees pity her when she calls out saying “Oh one who is having a beautiful blue gem like form!”; after learning the divine name of that abode as thiruththolaivillimangalam where krishNa who tore the mouth of kESi who came in the form of a horse is residing, she joins her palms and worships it.
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.
- irangi – With a melted heart.
- vAy vereei – The speech was incoherent. Unlike as said in SrI rAmAyaNam sundhara kANdam 32.11 “vichinthya vAchA bruvathI thamEva” (perceiving with the intellect and speaking with the mouth), she is speaking without mind’s help.
- nALthoRum – [always] It appears that when she was blessed with unblemished knowledge and devotion as mentioned in thiruvAimozhi 1.1.1, she also acquired this bewilderment.
- ivaL kaNNa nIrgaL alamara – The way her eye is also longing to see him. By “nALthoRum vAyvereei” (blabbering forever) implies the calling out started from thiruviruththam 1 “poynninRa gyAlamum” until here.
- marangaLum irangum vagai – Seeing her calling, irrespective of being sentient or insentient, everyone will show pity upon her and grieve for her. When embAr was asked “can trees feel the grief too?”, he mercifully replied “We don’t know how many impure persons have recited these verses from the day that these were divinely spoken; that being the case, the stone like hearts which cannot be reformed even through yama, niyama etc [ashtAnga yOgam], are now melting; seeing this, it is easy to believe that the trees which existed back then during parAnguSa nAyaki’s time, grieved for her”. Whatever emotions the trees went through during krishNAvathAram as said in periyAzhwAr thirumozhi 3.6.4 “marangaL ninRu madhudhAraigaL pAyum malargaL vIzhum vaLar kombugaL thAzhum” (Honey will flow from the trees, the flowers will fall down and the well grown branches will lower themselves), they went through the same on hearing the grief-stricken calling of her. As said in SrI rAmAyaNam ayOdhyA kANdam 59.10 “apivrukshA: parimlAnA:” (Even the trees withered), whatever grief the trees went through in separation of SrI rAma, they went through the same grief on hearing her words. The words of those who are engrossed in bhagavAn’s qualities are even more powerful than the qualities themselves, to melt others.
- maNi vaNNan enRu kUvumAl – Are you trying to pull her back! She is calling out identifying his qualities [being too attached to them]!
- thurangam … – The abode where emperumAn who previously helped [the cowherd clan] has descended to help [her]. The abode where emperumAn who effortlessly tore the mouth of kESi, dwells.
- tholaivillimangalam enRu than karangaL kUppith thozhum – She is born to be worshipped by performing an anjali everytime anyone hears the name of her town, AzhwArthirunagari; such parAnguSa nAyaki is now worshipping emperumAn with an anjali saying his abode; it appears that she is thinking “one who sees my hands will automatically worship me”. [Is it wrong for her to worship like this?] It is not apt for her being a woman to perform anjali like this [visibly].
When asked “since when is she worshipping like this?”, she says
- avvUrth thirunAmam kaRRadhan pinnaiyE – After she learned to speak, everyone in AzhwArthirunagari is learning “thiruththolaivillimangalam” only. Her learning words and reciting divine names are not two different activities. Just as those who are in kOyil (SrIrangam) learn the words “kOyil”, “perumAL” etc. parAnguSa nAyaki’s friend is saying “avvUr” (that town) [instead of thiruththolaivillimangalam] since she does not feel it to be as sweet as how parAnguSa nAyaki says the same. What! Didn’t she say previously? Yes – she did, and since it did not feel the same, this time she says “avvUr”.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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