SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Second decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the seventh pAsuram, parAnguSa nAyaki’s mother says “My daughter is saying – you consider the nature of entities and give them joy and sorrow as much as they can handle; how can you torment me?” Alternative explanation – “Has your nature changed from protecting the followers and tormenting the unfavourable ones?”
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki’s mother says “My daughter is in anguish speaking about emperumAn’s qualities, such as reclining on the ocean for the protection of his devotees”.
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 – those were piLLAn’s opinions. parAnguSa nAyaki’s mother is thinking “Due to her relationship with me, this tender shoot like girl, has to go through this type of suffering in the presence of emperumAn who has the qualities to protect those helpless people who surrender unto him”.
pAla thunbangaL inbangaL padaiththAy! paRRilAr paRRa ninRAnE!
kAla chakkaraththAy! kadal idam koNda kadalvaNNA! kaNNanE! ennum
sEl koL thaN punal sUzh thiruvarangaththAy! ennum en thIrththanE! ennum
kOla mA mazhaik kaN pani malga irukkum ennudaik kOmaLak kozhundhE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ennudai – my
kOmaLam – tender natured
kozhundhu – my daughter who is like a slender creeper
pAla – in every place
thunbangaL – sorrows for those who are not surrendered
inbangaL – joy for the surrendered ones
padaiththAy – one who created
(even the most offensive ones)
paRRu – attachment
ilAr – like jayantha who did not have
paRRa – to surrender
ninRAnE – one who stands as the refuge for those who don’t have refuge
kAla chakkaraththAy – being the controller of the wheel of time (to ensure that the apt time for the surrendered ones be at his disposal, having the units such as month, season, year etc)
(to protect the devotees)
kadal – in the divine milk ocean
kadal vaNNA – like an ocean reclining on another ocean
idam koNda – mercifully resting
(leaving behind that form in the milk ocean)
kaNNanE – Oh one who appeared as krishNa for the protection [of devotees]!
ennum – says;
(for those who came subsequent to the times of krishNAvathAram)
sEl – fish
koL – having
thaN – cool
punal – water [kAvEri]
sUzh – surrounded
thiruvarangaththAy – Oh one who is residing in kOyil (SrIrangam)!
ennum – says;
(with that saulabhyam (easy approachability)
en – for me to immerse
thIrththanE – Oh one who is like a ghat!
ennum – says;
(seeing his non-arrival even after such crying out)
kOlam – beautiful
mA – expansive
mazhai – cool
kaN – eye
pani – tears
malga – to be filled
irukkum – remains inactive.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
My tender natured daughter who is like a slender creeper says “You created sorrows for those who are not surrendered and joy for the surrendered ones in every place; you stand as the refuge for those who don’t have refuge even for those who did not have attachment like jayantha, to surrender; you are the controller of the wheel of time; you are mercifully resting in the divine milk ocean, like an ocean reclining on another ocean; oh one who appeared as krishNa for the protection [of devotees]! Oh one who is residing in kOyil (SrIrangam) which is surrounded by cool water [kAvEri] having fish in it! Oh one who is like a ghat for me to immerse into!” She then remains inactive with tears filled in her beautiful, expansive eyes.
This pAsuram is not directly spoken by the mother of parAnguSa nAyaki, but is presenting her thoughts indirectly. Alternative explanation – up to “kadal vaNNA” could be seen as direct words of the mother and the portion starting from “kaNNanE” could be seen as parAnguSa nAyaki’s words.
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
- pAla … – Oh one who created joy and sorrow appropriate to the place! pAl – place; as “appAl“, “ippAl” means that place, this place respectively. pAla – at every place. If you give the suffering of all those who are in separation from you, to my daughter, can she tolerate that? Alternative explanation – Have you not made arrangements for protection of the surrendered ones and the suffering of those who have not surrendered? pAl – method. Are you not of the nature as mentioned in thiruvAimozhi 2.6.1 “seygundhA arum thImai un adiyArkkuth thIrththu asurarkkuth thImaigaL seygundhA” (oh one who has the weapon named kundha, who does not hesitate bestowing results on your devotees by elminating cruel sins and transferring them to those who are demoniac causing them disaster!). Is the previously established methods not applicable for her? pAl means part, nature, place and method. When that which cannot be tolerated by himself was pursued by emperumAn himself, can we do anything about it?
Considering emperumAn is saying “There is no fault in me, you should also have something in you to attain the result”,
- paRRilAr paRRa ninRAnE – Have you not descended here and mercifully reclined to be the refuge for those who have nothing in them? Is this reclining posture for nithyasUris? [No] Are you not the refuge for persons like jayantha (indhra’s son) who disowned you! Aren’t you explained as the refuge in SrI rAmAyaNam sundhara kANdam 38.34 “thamEva SaraNama gatha:” (He surrendered to SrIrAma only)?
emperumAn says “Alright! But there is a time for that”,
- kAla chakkaraththAy – Isn’t the wheel of time under your disposal? Did you not turn day into night for your devotee?
Alternative explanation – emperumAn is saying “But there are hurdles”,
- kAla chakkaraththAy – You are having the divine chakra to eliminate such enemies.
Even if you have the weapon, you cannot say “I live too far away from you”!
- kadal idam koNda kadal vaNNA – You have arrived closer to us and are reclining in milk ocean to protect us. Did you not beautifully lie down on the milk ocean, like one ocean lying on top of another?
emperumAn asks “So, can you not come there?”
- kaNNanE – Did you not come and help as krishNa to those cowherd men and women who could not hear [reach] your presence there?
- kaNNanE ennum – Did you not leave that reclining posture and accept this abode as said in hari vamsam 113.62 “nAgaparyankamuthsrujya hyAgathO mathurAmpurIm” (he descends from the serpent bed to the town of mathurA)?
emperumAn says “but you have missed it”, she says “did you not arrive in kOyil (SrIrangam) and mercifully recline here to make that krishNAvathAram look like parathvam (form in paramapadham)?”
- sEl koL … – Isn’t said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “muhUrtham api jeevAva: jalAn mathsyA vivOthruthau” (if we separate from you, we will die like a fish out of the water); only if the creatures which live in water can live on land, she can survive without you. Having taken up this town as your abode, does it fit your nature to not manifest yourself to her?
- en thIrththanE ennum – She is saying “oh one who made me fully exist for you even when you disregard me!”; (Or she is talking about how emperumAn’s purity which made it impossible for her to mingle with others;) also her saying “the ghat where I immerse into”.
- kOlam … – She stood in an attractive manner, with her eyes filled with tears which eliminate her stress. This beautiful form of hers is wasted like a moon shining in a forest! Instead of shedding tears like this, she could have engaged in some sAdhanam [such as bhakthi yOgam] and could have lost it at the time of getting the result!
- ennudaik kOmaLak kozhundhE – Can my daughter who is too tender to unite with him, tolerate this separation from him? nanjIyar would mercifully say “Just as one would not see the eyes/face of the doctor when the muscle tightens [as part of the treatment], the mother is speaking to periya perumAL avoiding eye-contact”.
- kozhundhu – When the creeper is looking for a support, it is being laid on the ground. SrI rAmAyaNam ayOdhyA kANdam 118.34 “pathi samyOga sulabham vaya:” (my apt age to be married to a man). vangi puraththu nambi explains the reason for lack of specific conclusion [request to periya perumAL as in previous pAsurams] is – the mother is feeling the anguish thinking “She has crossed the boundary of redemption, what can I tell him?”
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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