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 third pAsuram, parAnguSa nAyaki’s mother says “What did you do to her, to have her reach this state?”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki’s mother says “Being the one who has incarnations which are focussed on eliminating the enemies of the devotees, what did you do to her, to have her reach this state? “.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
vatkilaL iRaiyum maNivaNNA! ennum vAnamE nOkkum maiyAkkum
utkudai asurar uyir ellAm uNda oruvanE! ennum uLLurugum
katkilee unnaik kANumARaruLAy kAguththA! kaNNanE! ennum
thitkodi madhiL sUzh thiruvarangaththAy! ivaL thiRaththen seydhittAyE?
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
iRaiyum – even a little bit
vatku – shyness which is her identity
ilaL – she is not having;
(as a result, without considering that I am present there)
maNivaNNA – Oh one who is obedient to me like a blue gem which can be placed in the pocket!
ennum – says;
(thinking that he will arrive hearing the sorrowful cry)
vAnamE – sky
nOkkum – looks up;
(due to not seeing him there)
maiyAkkum – becomes unconscious;
(not to think that the delay is due to hurdles)
utku – pride
udai – having
asurar – demoniac person’s
uyir – life
ellAm – without any remainder
uNda – swallowed
oruvanE – oh independently valorous person!
ennum – says;
(thinking about such quality of eliminating the enemies)
uL – inside
urugum – breaks down;
(as said in “na chakshushA paSyathi“)
katku – by the eye
ilee – oh one who is difficult to be seen!
unnai – you (who cannot be missed to be seen for my survival)
kANumARu – to be seen
aruLAy – kindly be merciful;
(when you desired to show yourself)
kAguththA – as the divine son of dhaSaratha who manifested himself to those belonging to cities and forests as said in “pumsAm dhrushti chiththApahAriNAm” and “dhadhruSu: vismithAkArA:” respectively
kaNNanE – did you not incarnate as krishNa who manifested your beauty to cowherd girls as said in “thAsAm AvirabhUth“?
ennum – says;
(to ensure that those from subsequent times do not miss out)
thiN – firm
kodi – having flag
madhiL – fort
sUzh – surrounded
thiruvarangaththAy – oh one who is residing in kOyil (SrIrangam)!
ivaL thiRaththu – to put her in sorrow
en seythittAy – what did you do?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
My daughter is not having shyness which is her identity, even a little bit; she says “Oh one who is obedient to me like a blue gem which can be placed in the pocket!” She looks up the sky and becomes unconscious; she says “Oh independently valorous person who swallowed the life of the prideful, demoniac persons without any remainder!” She breaks down inside her; she says “Oh one who is difficult to be seen by the eye! kindly be merciful to be seen by me”; she says – did you not incarnate as the divine son of dhaSaratha who manifested himself to those belonging to cities and forests as said in “pumsAm dhrushti chiththApahAriNAm” and “dhadhruSu: vismithAkArA:” respectively and krishNa manifesting your beauty to cowherd girls as said in “thAsAm AvirabhUth“? [mother says] Oh one who is residing in kOyil (SrIrangam) which is having the firm flag on the surrounding fort! What did you do to her to put her in such sorrow?
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.
- vatkilaL iRaiyum – nanjIyar mercifully explains this as “she is finished”. vatku – lajjA (shyness). A woman will be known by her shyness. If a quality which is close to the identity is lost, the entity itself will also be lost. Without the quality which identifies an entity, the entity will not exist.
What is the clue for her loss of shyness?
- maNivaNNA ennum – She is saying the name of her husband. She is describing the beauty of her husband in the presence of her mother. She is revealing those matters which she would hide even if I enquired her about the same. A girl who is in love, will obviously like his physical beauty; she is describing the feature in which she became captivated. She has now acquired the nature of thinking about his form, speaking about his form and enjoying his form! She prays towards him for the same thing as said in thiruvAimozhi 7.1.8 “un chinnamum thirumUrththiyum sindhiththEththik kai thozhavE aruL enakku” (Bless me to worship your divine form which is decorated with distinguished symbols such as Sanka, chakra etc).
- maNivaNNA ennum – She kept highlighting his beautiful form and simplicity. His form and qualities cannot be spoken about whatever may be one’s state as said in SrI rAmAyaNam ayOdhyA kANdam 58.35 “adhrushta pUrva vyasanA mruthuseelA manasvinI | thEna dhu:kEna rudhathI naivam Akinchith abhravIth ||” (sIthAp pirAtti who is tender, grave and in great sorrow which was never seen by her previously, was crying due to that sorrow and could not speak to me).
- vAnamE nOkkum – He is incapable to remain there after hearing the cry “maNivaNNA!“. As he appeared through that sound [sky/ether which is the element which carries sound] for SrI gajEndhrAzhwAn, she is looking up at the sky to see his arrival. She is in an even more dangerous state than SrI gajEndhrAzhwAn’s state which is said in vishNu dharmam “paramApadham Apanna:” (one who was caught in great danger).
As she is not seeing his arrival there,
- maiyAkkum – becoming unconscious; becoming bewildered.
Would becoming unconscious help in eliminating the hurdles? [No]
- utkudai … – When I try to come to you, the hurdles appear too. But if you come to me, who will be able to stop that? utku – pride. For him to destroy the enemies, they should be prideful and many.
- uNda – As said in SrIvishNu purANam 1.19.24 “babau janArdhana: kruththa:” (bhagavAn, with anger, consumed the wind named athichOshaNam).
- oruvanE ennum – Even if there is comparison for his beauty, there is nothing comparable to his valour.
- utkudai … – She is speaking like a vIrapathni (wife of a valorous person). She is the one who said in SrI rAmAyaNam sundhara kANdam 22.16 “thvam nIcha SaSavath smrutha:” (You are like an inferior rabbit in front of SrI rAma).
- uL urugum – She would become broken thinking “Why am I losing emperumAn while there is no shortcoming?” As there is no reason for the delay, she will melt like ice due to not attaining emperumAn. Others [such as mother et al] will question “just because she melts, would he who is beyond the senses, become visible?”; but she remains “is there any such rule for the one who gets him by his mercy?” What is said in thaiththirIya upanishath as “na chakshushA paSyathi” is for those who try to see him with their own effort; it is not difficult when emperumAn himself shows him as said in upanishath “thasyaisha AthmA vivruNuthE thanUm svAm” (paramAthmA shows his form to those who are blessed by him). Did he not bestow divine eyes and show himself to arjuna et al?
- katkilee – Oh one who is not visible for the eyes!
- unnaik kANumARu aruLAy – It is difficult to see you for those who try to see you on their own; is it difficult to see you even for those who get to see you by your mercy?
emperumAn asks “Who did I show myself to with my mercy?”
- kAguththA – Did you not show yourself to the residents of the city and the forest as said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “rUpaudhAryaguNai:” (his form, magnanimity and simplicity) and SrI rAmAyaNam AraNya kaNdam 1.1 “rUpam samhananam lakshmIm” (his form, beauty and tenderness)?
emperumAn asks “Are you just saying this based on my one-off act?”
- kaNNanE – Did you not show your form to those girls who were born in the same clan? SrI bhAgavatham 10.32.2 is explained.
- thAsAm AvirabhUth – Like a heavy down pour on the crop in a drought-hit field.
- smayamAna mukhAmbuhuja: – On appearing in front of them, his face acquired new freshness.
- pIthAmbaradharas sragvI – He changes the minds of the girls by showing off his well-worn clothes and the garland on the shoulder.
- sAkshAth manmadha manmadha: – Whatever the world goes through with cupid, cupid goes through with emperumAn!
- thitkodi … – When asked “You did not help me during your incarnations!” emperumAn says “Have I not mercifully reclined here (SrIrangam) for those who missed out during my incarnations?” I have hoisted the flag and am waiting to show myself to those who are favourable towards me. The firmness could be an adjective for both the fort and flag; thitkodi also means that which is never replaced. The flag which is hoisted to indicate “whoever desires to come is welcome”.
- ivaL thiRaththu en seydhittAyE – What did you do to her to have her go mad at you in this manner? He would apply a medicine without her knowledge. The medicine is his face only as said in nAchchiyAr thirumozhi 2.4 “maiyal ERRi mayakka un mugam mAya mandhiram thAnkolO” (Your face is the medicine which will drive me mad). When asked “what does she need now?” she says that, as a retaliation, parAnguSa nAyaki who is like pirAtti as said in sundhara kANdam 16.14 “thrailOkya rAjyam sakalam sIthAyA nApnuyAth kalAm” (the three worlds, emperumAn who is indicated by the term world, and everything else is no match for sIthA), should be placed in front of emperumAn, and make him go through the same torment she went through.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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