Daily Archives: May 13, 2018

thiruvAimozhi – 6.8.8 – pAsaRaveydhi

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

Full series >> Sixth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki mercifully says to a heron which is in front of her “Tell him that there is a girl who cannot sustain herself without you, like nithyasUris (eternal residents of paramapadham) and is suffering due to not having attained you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki prays to a heron “Tell him that there is a girl who does not look for anything other than you, the supreme lord who is served by nithyasUris and hence you should bestow your mercy upon her for a day”.

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

pAsaRaveydhi innE vinaiyEn enai Uzhi naivEn?
AsaRu thUvi veLLaik kurugE! aruL seydhoru nAL
mAsaRu neelach chudar mudi vAnavar kOnaik kaNdu
EsaRum nummai allAl maRu nOkkilaL pErththu maRRE

Listen

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

Asu – any shortcoming in flying
aRu – not having
thUvi – having wings
veLLai – having white colour which reflects the internal purity
kurugE – Oh heron!
vinaiyEn – I who am sinful not seeing the end of this suffering in separation
pAsaRavu eydhi – losing my complexion
innE – in this manner
enai Uzhi – many kalpa (day of brahmA)
naivEn – will remain broken;

(in such case)
mAsu – fault
aRu – not having
neelach chudar – having blue radiance
mudi – having hair
vAnavar – for nithyasUris
kOnai – the supreme lord, who is the leader
kaNdu – on seeing
Esu – blemish
aRum – not having
nummai – you
allAl – other than
pErththu – further
maRRu – other
maRu nOkkilaL – not having the option to see;

(saying that)
oru nAL – one day
aruL sey – give your mercy.

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

Oh heron which is having wings which have no shortcoming in flying and are white in colour reflecting the internal purity! I who am sinful in not seeing the end of this suffering in separation, will remain broken for many kalpa, losing my complexion in this manner; on seeing the supreme lord, who is having faultless hair with blue radiance and who is the leader of nithyasUris, you should give your mercy one day by saying to him “[for parAnguSa nAyaki] there is no option to see, other than you who are free from any blemish”.

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

  • pAsaRavu … – Am I in a state where it can be thought “let us wait for some more time to inform him”?
  • pAsaRavu eydhi – pAsu means freshness; which implies nIrmai (good complexion), losing that means, becoming pale.
  • innE – When asked “how did you acquire this pale complexion?”, she says – I don’t need to explain to you who are already seeing me. Only if an object is of limited nature, this [suffering] will be limited. I cannot explain my suffering in words; I can only show my body. Being unable to explain it through words, she is pointing to her body.
  • vinaiyEn – My viSlEsham (separation) from him is not the same as the samSlEsham (union) with him; that (samSlEsham) is occasional; this (viSlEsham) is perpetual.
  • vinaiyEn – I am sinful not to withdraw from him when there is no opportunity to be with him.
  • enai Uzhi naivEn – How many kalpa can I spend in this broken state? Those who separated previously only had to wait for fourteen years [bharathAzhwAn], ten months [sIthAp pirAtti] etc.
  • AsaRu thUvi veLLaik kurugE – Having unblemished wings, and pure mind/heart which will not let you bear others’ sufferings.
  • veLLaik kurugE – Just like he is dark inside and outside [i.e., having cruel heart] to separate from me, you are white inside and outside to unite me with him.
  • aruL seydhu oru nAL – Shower your mercy once. There is no greater mercy that showing your presence here; you did this purely out of your mercy.
  • mAsaRu … –  Seeing him who is having blemishless, shining hair cared for / enjoyed by nithyasUris [she is saying this with grief]. This is similar to a cloud which is pouring rain on the ocean while there is a [dry] lake [which would feed many].
  • EsaRum – She is suffering; also implies that she has gone beyond the state of worrying for people’s accusations.  Also implies – show your form. That is, you assume my pale complexion on your form and show it to him.
  • nummai allAl maRu nOkkilaL – There is no other cooler eyes than yours. Even to share my story, there is none other than you [for her]; even the state explained in “sakIbissukamAsva” (be happy with your friends) has been crossed.
  • nummai allAl – She cannot bear even if someone is sent in advance saying emperumAn is coming as in the case of SrI bharathAzhwAn [hanuman came ahead to announce the arrival of SrI rAma].
  • nummai allAl – She cannot sustain herself by meditating about the qualities of your true nature [She can only sustain herself when she sees your divine form].
  • maRu nOkkilaL – She has even crossed the state of being cared by the relatives [she has given up all of them] and only you can do it.

There is no verb [action word/phrase] in this pAsuram [for the heron]. It should be assumed from previous pAsuram or next pAsuram. thamizh scholars explain this as “vinai echcham”. That is, “maRu nOkkilaL pERththu maRRE” should be suffixed with “enRu sollungOL” (you tell him).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 74 – nalamE validhu kol

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

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avathArikai

AzhwAr says that among those who are affectionate towards emperumAn there is none who is as affectionate as yaSOdhAp pirAtti. For us, involvement with emperumAn is something that we have to create in ourselves with effort. For AzhwAr, due to the knowledge that he had been showered with (by emperumAn) and the deep affection on emperumAn, these become the reasons for bewilderment.

Let us go through the pAsuram and its meanings:

nalamE validhu kol nanju Uttu van pEy
nilamE puraNdu pOy vIzha salamEdhAn
vengongai uNdAnai mIttAychchi UttuvAn
thangongai vAy vaiththAL sArndhu

Word by Word Meanings

salamE – with deceitfulness
nanju – poison
Uttu – having come to feed
van pEy – the cruel demon pUthanA
nilamE – on earth
puraNdu pOy vIzha – to fall down (as a corpse)
thAn salamE – he [emperumAn] also, with deceit
vem kongai – the bosom which was cruel
uNdAnai – kaNNan (krishNa) who suckled it
mIttu – drawing him away (from that pUthanA)
UttuvAn – in order to feed him (her milk)
sArndhu – approaching him
than kongai – her bosom
vAy vaiththAL – kept it in his mouth for him to feed
nalamE validhu kol – it appears that this affection is very strong

vyAkyanam

nalamE validhu kol – Isn’t affection stronger than knowledge! For yaSOdhA, affection towards kaNNan (krishNa) was stronger than fear which is natural for a woman.

salamE thAn nanju Uttu van pEy nilamE puraNdu pOy vIzha – making pUthaNa, who has a strong heart and who came in a deceitful form of a mother to give poisoned milk to kaNNa, to fall on the earth

vengongai uNdAnai – one who suckled the cruel bosom (of pUthanA)

mIttu Aychchi UttuvAn – to redeem kaNNan from pUthanA and as a remedy for that, to make him drink milk from her bosom

UttuvAn – in order to feed him

sArndhu than kongai vAy vaiththAL – as a remedy for the poisoned milk which he drank, yaSOdhA pirAtti offered him her nectar-like milk. As soon as she heard that he has taken milk from pUthanA’s bosom, instead of falling down unconsciously due to fear, she walked all the way to where pUthanA lay on the ground [with krishNa on her bosom] and offered her bosom to him (If yaSOdhA’s knowledge had gained primacy, she would have swooned out of fear. However, since affection towards krishNa was in the forefront, instead of swooning, she offered her bosom to krishNa). Hence, affection is probably stronger than knowledge!

We will take up the 75th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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