SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Sixth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the sixth pAsuram, parAnguSa nAyaki‘s mother says “After reaching thirukkOLUr and seeing his friendly glance etc, my daughter, out of great joy, weakens more”.
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.
She will feel happy only when her daughter enters thirukkOLUr and sustains herself. In the previous pAsuram, she said “how will she enjoy” and in this pAsuram she is explaining how she enjoys. This is the struggle of the divine mother of parAnguSa nAyaki – on the one hand she is meditating on the target (emperumAn) of her daughter; on the other hand, she is meditating upon the state of her daughter!
pAsuram
inRu enakku udhavAdhaganRa iLamAn inip pOy
then thisaith thiladham anaiya thirukkOLUrkkE
senRu than thirumAl thirukkaNNum sevvAyum kaNdu
ninRu ninRu naiyum nedum kaNgaL pani malgavE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
enakku – to me (who is suffering in separation from her)
inRu – now
udhavAdhu – without helping
aganRa – left
iLa mAn – my little daughter
pOy – went with anguish
then thisai – for the southern direction
thiladham anaiya – decoration like a thilak (a beautiful symbol on the forehead)
thirukkOLUrkkE – in thirukkOLUr
senRu – entered
ini – now (after entering)
than – one who eliminated her relationship with her relatives (by bestowing union with him which is dear to her)
thirumAl – SrImAn’s (consort of SrI mahAlakshmi)
thiru – glancing lovingly
kaNNum – divine eyes
sem – shining radiantly due to the welcoming words
vAyum – lips
kaNdu – after seeing
(her)
nedu – wide
kaNgaL – eyes
pani malga – filled with happy tears due to great bliss
ninRu ninRu – every moment
naiyum – weakens.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Without helping me, my little daughter left me with anguish now and entered thirukkOLUr; now, after seeing the SrImAn who eliminated her relationship with her relatives, lovingly glancing with his divine eyes and the lips shining radiantly due to the welcoming words, she is becoming weak every moment with her wide eyes filled with happy tears due to great bliss.
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
- inRu enakku udhavAdhu aganRa – One gives birth to a child and nurtures the child, so that the child helps when in danger [need]. Is there any greater danger than being lonely in separation from her daughter and the current situation? She is not helping me now! SrI rAmAyaNam ayOdhyA kANdam 59.26 “athO nu kim dhu:khatharam sOham ikshvAku nandhanam | imAm avasthAm Apanna nEha paSyAmi rAghavam ||” (Having attained this state, I am not seeing SrI rAma, the scion of ikshvAku dynasty; what is more sorrowful than this?) – “Did I not perform penance for long time and beget you as my son, to have you at this juncture of suffering in separation? Alas! I have lost you today!” said dhaSaratha.
- enakku udhavAdhu – This is the difference between [dhaSaratha] chakravarthi and self [mother]; as said in nAchchiyAr thirumozhi 9.9 “Remaining helpless”; did I treat you like other mothers would do? I always considered your happiness as mine. And she is the mediator for her daughter’s dear lord. thiruvAimozhi 6.7.6 “pirAn irundhamai kAttinIr” (you showed the lord), periya thirumozhi 3.7.7 “annaiyum aththanum enRu adiyOmukku irangiRRilaL” (She did not show mercy upon us (parents) who considered ourselves as her servitor). Should one who plans to leave, cause us blame while leaving? Should she consider us servitors as her controller? Why did she leave us who would have accompanied her!
- aganRu – Why did she leave us in this manner! At least she could have remained in the same town as we!
- iLa mAn – She is in the adolescent stage where she did not realise “I have left my own mother”! What can we do if it is her age doing it!
- inip pOy – There is none closer/greater than mother among the relatives! While she has great attachment towards emperumAn even to discard her own mother, what more is she seeking there? After giving up the unnatural aspects, should we need to separately pursue that which is natural?
- then thisai … – The southern direction which is known as “mlechchA bhUmi”, is looked down upon by the Aryas (the wise); though it is said like that, just as one nice ornament will make other ornaments to shine, due to the presence of thirukkOLUr, the whole southern direction became laudable. SrI rAmAyaNam AraNya kANdam 11.82 “dhakshiNa dhik kruthA yEna SaraNyA puNya karmaNA” (The southern direction was made to be the refuge for everyone by agasthya who has glorious history).
- thirukkOLUrkkE senRu – It appears great for the divine mother. For her daughter, the journey, entry into the town and seeing him – all of these are desirable. Just as the journey through archirAdhi gathi (the path which leads to paramapadham), the paramapadham itself and emperumAn who is constantly seen/enjoyed after entering in there are desirable and part of the goal [for an AthmA].
- than thirumAl – As said in mahAbhAratham “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava:” (SrIman nArAyaNan is the father and mother for all the creatures in the world) – whatever relations she gave up here, he becomes all of them. He being the goal is in the form of the divine lord of SrI mahAlakshmi. She cannot focus on anything other than emperumAn‘s form with his divine consort.
- thirukkaNNum sevvAyum kaNdu – To beg for pardon for making her come before he could have gone there, he glances gently, and the lips which tremble to say some kind words. This is how emperumAn‘s “kOvai vAy thudippa mazhaik kaNgaL” (thiruvAimozhi 6.7.3 – trembling reddish lips and eyes with rain like tears) is.
- ninRu ninRu naiyum – Will break into pieces as days go by. When she sees him, she can no longer remember the separation; she becomes immersed in the emotions of emperumAn. She remains as said in thirukkuraL 1286 “kANungAl kANEn thavaRAna kANAkkAl kANEn thavaRallavai” (When I see my beloved, I do not see any faults, but when I do not see him, I do not see anything but his faults).
- nedum kaNgaL pani malgavE – My whole eyes become filled with tears.
- ninRu ninRu naiyum – Weakened continuously. Like the shore which will give in when there is a flood.
- nedum kaNgaL pani malgavE – Just as the heart becomes weakened, the eyes become teary. When she goes to see him, the tears in his eyes become a hurdle for her. There is no difference between happy tears or sad tears; whatever stops, that becomes enemy; I got to enjoy the entity which is said in bruhadhAraNyaka upanishath 6-5-6 “dhrashtavya:” (one who is to be seen).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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