thiruvAimozhi – 6.7.2 – Urum nAdum

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Sixth Centum >> Seventh decad

Previous pAsuram

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 mother asks the mynA birds “Would my daughter who entered thirukkOLUr ever return?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

Urum nAdum ulagamum thannaip pOl avanudaiya
pErum thArgaLumE pidhaRRak kaRpuvAn idaRi
sErum nal vaLam sEr pazhanath thirukkOLUrkkE
pOrungol? uraiyIr kodiyEn kodi pUvaigaLE!

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Urum – the town (where she resides)
nAdum – the country (which encompasses the town)
ulagamum – the world (which encompasses the country)
thannaip pOl – like herself
avanudaiya – his
pErum – name
thArgaLum – garland
pidhaRRa – blabbering (in many ways)
vAn – boundless like the sky
kaRpu – feminine modesty
idaRi – crossing over
nal – distinguished
vaLam – with opulence
sEr – having
pazhanam – having water bodies
thirukkOLUrkkE – to thirukkOLUr
sErum – reaching
kodiyEn – my daughter who has given the suffering of separation to me
kodi – my daughter who cannot sustain herself without him like a creeper which requires support
pOrum kol – would she return?
pUvaigaLE – Oh mynAs! (birds belonging to the Starling family)

(Unlike me, you may be able to say)
uraiyIr – please tell.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh mynAs! My daughter who has given the suffering of separation to me and who cannot sustain herself without him like a creeper which requires support, making the town, the country and the world blabber his name and garland, crossed the feminine modesty which was boundless like sky, and reached thirukkOLUr which is having distinguished opulence and water bodies. Would she return? Please tell.

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

  • Urum nAdum … – What is the shortcoming in her situation here?  Did she have some shortcoming here and go there to eliminate such shortcoming? [Or] Did she not have good companions here as said in SrI bhagavath gIthA 10.9bOdhayantha: parasparam” and go searching for a special abode seeking out for such companion as said in purusha sUktham 1.18 “… yathra pUrvE sAdhyAs santhi dhEvA:” (Those dhEvas in paramapadham know that abode as a great one)? Similar to how emperumAn made those who are in paramapadham as good as he is, as said in muNdaka upanishath 3.1.3 “niranjana: paramam sAmyam upaithi” (jIvAthmA attains equality (in eight qualities) with supreme lord), she too made everyone as good as herself here.

[Did she transform others to be like her?]

  • Urum nAdum ulagamum thannaip pOl – The town she lived (AzhwArthirunagari), the region which encompasses that town (pANdiya nAdu) and the world which encompasses it. [Mother is] saying “In SrI rAmAvathAram, only one town (ayOdhyA) got reformed; but here the whole material realm got reformed!”. Her effect is so great that it has reached even up to us. Saying that it climbed all kinds of lands as said in sthOthra rathnam 3 ” lOkE’vathIrNa paramArtha samagra bhakthi yOgAya” (one who has incarnated in this world, being the ultimate benefit and being complete and having bhakthi yOga).
  • Urum nAdum … – As said in nAchchiyAr thirumozhi 9.8 “kAlai ezhundhirundhu kariya kuruvik kaNangaL mAlin varavu solli” (The blackish sparrows, waking up early in the morning, inform the arrival of emperumAn) – during brahma muhUrtha (early morning hours) even the birds wake up and inform her how emperumAn is arriving with lots of love towards her. Informing about how emperumAn who should be visited by everyone, is visiting her.
  • thannaip pOl avanudaiya pErum thArgaLumE pidhaRRa – Her blabbering is the result of his bestowing her with unblemished knowledge and devotion! Their blabbering is the result of her [state]!
  • pidhaRRa – Making her speak incoherently after being immersed in bhagavath vishayam, unlike spoken coherently after thinking through what to speak.
  • avanudaiya pErum thArgaLum – Her saying “sangennum chakkamennum thuzhAyennum” (his conch, disc and thuLasi garland), “dhEva dhEvapirAn” (dhEvapirAn the lord of all dhEvas) , and “virai mattalar thaNdhuzhAy” (fresh, honey filled thuLasi garland).
  • pidhaRRa – As said in mahAbhAratham mOksha dharmam 34 “SruthOyamarthO rAmasya jAmadhagnyasya jalpatha:” (This principle is heard from the blabbering of paraSurAma who is the son of jamadhagni).
  • kaRpuvAnidaRi – Stepping over the feminine modesty which is as lofty as sky. Crossing over the modesty which cannot be crossed by anyone. Stepping over the mountain like modesty like stepping over a lowly stone and as a great flood will flow over high and low lying lands in the same manner, going to thirukkOLUr, disregarding nAN (shyness), madam (humility), achcham (fear) etc.
  • kaRpu vAnidaRi – Also said as strong knowledge and great knowledge. In this case, kaRpu means kalvi (knowledge). Thus, knowledge is said with kaRpu and its strength is said with vAn. Alternatively, kaRpu means kalvi and vAn means pride/fame, indicating great knowledge. Only when there is a limit to the desire, there will be hurdles. They are of the nature of saying as in periyAzhwAr thirumozhi 3.6.1 “kAvalum kadandhu” (crossing the barrier). SrIvishNu purANam 5.13.19 “yayau cha kAchith prEmAnthA” – a woman [from gOkulam] left [seeking krishNa]. Who took her? Guided by the darkness of love, she went. SrIvishNu purANam 5.18.22 “kurava:kim karishyanthi dhagdhAnAm virahAgninA” (what would the elders do to us. I am burnt by this fire of separation) – When said “they are elders, you have to listen to them”, she said “can they pour water on this fire of separation to cool it down?”.
  • sErum … – She who is waited here by her dear ones [like madhurakavi AzhwAr et al] has left for there to satisfy her own desire! She who lived here to reform others is now seeking a reformed abode [dhivya dhESam with emperumAn]! She who is looked up for their sustenance here, is now seeking him for her sustenance!
  • sEru nal vaLam … – Only to thirukkOLUr which is having matching wealth and water bodies.
  • thirukkOLUrkkE pOrum kol – pOrum kol implies pugum kol (enter). Alternative explanation – She is saying about her daughter’s heart which reached there before her and is looking for her safe arrival. Another explanation – She is asking the mynAs if her daughter would return.
  • kodiyEn – Though I am fortunate to have her as my daughter, I have committed sins to ask you about her.
  • kodi – Without the support, my daughter will stay on the ground like a creeper. iraNdAm thiruvandhAdhi 27kOl thEdiyOdum kozhundhadhE pOnRadhE mAl thediyOdum manam” (my heart which is seeking emperumAn is resembling a creeper which seeks a supporting pole).
  • kodiyEn kodi – I have committed a great sin that she gave me  up, who gave birth to her and ended up searching for some one else. It appears that “leaving the mother” is a hereditary quality for this clan [of AzhwArs as seen in periya thirumozhi 3.7.1 “kaLvan kol” and in periyAzhwAr thirumozhi 3.8.1 “nalladhOr thAmaraip poygai”.
  • pUvaigAL – pOrungol – uraiyIr – She is looking at herself and thinking “one can leave one’s mother but one can never leave one’s children”. She would not want me to know about her plans to go but she would have shared the same with you. [You, the mynAs, are like her children] One cannot hide anything from one’s children.
  • uraiyIr – She thinks that while her daughter informed them about her plans, they are not revealing the same to her.
  • pOrum kol – The reason for her doubt on whether her daughter will return or not is – since I am here, she may not return; but since you are here, she may return for you; would my strong sins stop her from returning? Or would she return on seeing you? Please tell! [But] If she had told you before leaving as said in SrI rAmAvathAram, the whole world would have followed her! Didn’t they all follow SrI rAma as said in perumAL thirumozhi 8.6 “suRRam ellAm pin thodara …” (followed by all the kinsmen, SrI rAma entered the forest)

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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