thiruvAimozhi – 7.2.2 – en seyginRAy

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

Full series >> Seventh Centum >> Second 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 says “Where will this girl’s state lead her to?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki’s mother says “While you are the protector in all manners, where is her state leading to?”.

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

en seyginRAy en thAmaraik kaNNA ennum kaNNIr malga irukkum
en seygEn eRi nIrth thiruvarangaththAy ennum vevvuyirththuyirththurugum
mun seydha vinaiyE mugappadAy ennum mugil vaNNA thaguvadhO ennum
mun seydhivvulagam uNdumizhndhaLandhAy en kolO mudiginRadhivatkE

Listen

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

en – (first) making me existing for you only
thAmarai – very enjoyable (to cause desire in me)
kaNNA – Oh one who is having eyes!

(Are you thinking of looking at me to let me enjoy you? Or are you thinking to keep me away?)
en seyginRAy – what are you thinking to do?
ennum – says;

(as there is no response for that, due to inward heat, in the heart)
kaN – eye
nIr – tears
malga – to overflow
irukkum – remain put being unable to move;
eRi – with rising waves
nIr – having water
thiruvarangaththAy – Oh one who resides in kOyil (SrIrangam)!

(While you who are capable of making me reach you who are easily approachable but remain without doing anything, I who am incapable and in anguish)
en – what
seygEn – shall I do?
ennum – says;

(since emperumAn did not appear for this Akinchanyam (lack of anything in self))
vev – (due to inward heat) to become hot
uyirththu uyirththu – repeatedly breathing heavily
urugum – will melt due to that situation;

(to suffer in this manner)
mun – previously
seydha – (I) committed
vinaiyE – karma (virtues/vices)
mugappadAy – appearing in front
ennum – says considering the karma to be a chEthana (sentient being) due to its act of causing harm;

(after realising that even the karma is at his disposal)
mugilvaNNA – Oh one who is magnanimous like clouds which pour the rain without distinguishing between land and water!

(your not appearing in front of me)
thaguvadhO – does it match (such magnanimity)?
ennum – says;

(as a result of his magnanimity)
i – this
ulagam – world
mun – first
seydhu – created
uNdu – consumed (during deluge)
umizhndhu – spat out
aLandhAy – Oh one who measured and accepted!
ivatku – for her (who cannot survive without you)
en – how
mudiginRadhu kolO – is it going to end?

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

She says “Oh one who is having very enjoyable eyes which are making me exist for you only! What are you thinking to do?” With tearful eyes, she would remain put; she says “Oh one who resides in kOyil (SrIrangam) which is having water with rising waves! what shall I do?” She will repeatedly breathe [heavily] to become hot inwardly and will melt due to that situation; she says that her previous karma is appearing in front of her, considering the karma to be a chEthana due to its act of causing harm; she says “Oh one who is magnanimous like clouds which pour the rain without distinguishing between land and water! Does it match your magnanimity [to not appear in front of me]?” [the mother asks] Oh one who first created, consumed, spat out, measured and accepted the world! How is it going to end for her? Implies “Is she going to be included in the group of those who are protected by you, to end her distress? Or is she going to be pushed out to be kept away?”

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

  • en seyginRAy – As the anguish increases, they will only ask him [for a solution].
  • en thAmaraik kaNNA ennum – She is saying “Can you not shower your mercy like cloud pouring into dried out crop which is seeking water?” It is said in SrIvishNu purANam 1.20.16 “avalOkana dhAnEna bhUyOmAm pAlaya” (Oh lord! protect me with your glance). She said “thAmaraik kaN enRE thaLarum“; while becoming conscious too, she would blabber the same thing. When she approached him [previously], he said through his eyes “My belongings and I are at your disposal”; only based on that, she fully submitted herself. Thinking about how he would glance at her and how he would embrace her with his hands, she would be overwhelmed with emotions and remain with tears in the eyes, as he she united with him and separated.
  • en seygEn … – She says “Can you not throw me into the wavy waters to eliminate my suffering?”. The water of divine kAvEri river would remain hot like moon for those who are in separation [in separation, even the coolness of moon will be unbearable].
  • en seygEn – What shall I do to reach you? As she did not attain him immediately, she would sigh thinking “This is how nicely we attained him” [being sarcastic]. As said in SrI rAmAyaNam sundhara kANdam 17.29 “dhahanthIm iva niSvAsair vrukshAn pallava dhAriNa:” (she who appears to be burning the tender shoots of the trees, with her sighing), she is trying use her sigh to eliminate her enemies. Her enemy now is the trees with tender shoots [they are fresh, while she is suffering]. They would all stand together and torment her. Even rAkshasi would sometimes sleep [and give break for their torment] but these trees stand firm all the time. They remain firm all the time.
  • urugum – She will remain there while melting.  She would melt so much that there is no entity to sigh anymore. She would breathe heavily with heat for long time and will melt due to that heat.
  • mun seydha vinaiyE – Seeing the means to firm up [from the melted state]. She says “Oh my perviously committed sins! Please stand in front of me”. If you stand in front of me, I will stop asking him “thAmaraik kaNNA – en seyginRAy” (oh lotus eyed lord! what are you planning to do?). She remains “As my suffering is a result of my own sins, who can I blame for that?” Both the divine daughter of king janaka and parAnguSa nAyaki have the same situation; both remain “everything good is because of him; and everything bad is because of me”. sIthAp pirAtti said in SrI rAmAyaNam sundhara kANdam 38.48 “mamaiva dhushkrutham kinchith mahadhasthi na samSaya:” (My sins are huge; there is no doubt).
  • mugil vaNNA thaguvadhO ennum – My sins aside, would you only act based on my karma? thaguvadhO – will it fit your magnanimity? She says “For your magnanimity due to which you shower mercy towards all like a cloud which pours rain on water and land, is this a fitting conduct?” She says “emperumAn is capable of manifesting himself saying ‘is this sin really powerful in my presence? Did I not cause it in the first place?’ ” Though this overwhelming attachment is a result of bhakthi (love/devotion), since it is stopping her from enjoying bhagavAn, she is highlighting it to be a sin. Whatever causes unfavourable results, that is called sin. When the text is read as “thagavidhO“, she says “If the result of my sin is to be experienced by me, what is the purpose of your mercy?” By saying “mun seydha vinaiyE mugappadAy“, the opinion of those [pUrva mImAmsaka] who say “the karma will remain as adhrushta (invisible) and give the result later” is expressed; by saying “mugilvaNNA“, it is the opinion of vEdhAnthis who say “result can be bestowed only by the supreme lord’s mercy”. The previous statement is similar to the words of sugrIva et al who said “those who are with defects do not belong in SrI rAma’s group”; subsequent words are like the philosophy of SrI rAma as in SrI rAmAyaNam yudhdha kANdam 18.3 ‘dhOshO yadhyapi thasya syAth’ (Even if faults are there in him, let them be). The previous statement is similar to SrI bhagavath gIthA 9.34mAm namaskuru” (worship me) [onus is on AthmA]; “thagavidhO” is like SrI bhagavath gIthA 18.66mA Sucha:” (do not grieve) [onus is on bhagavAn].

emperumAn asks “Where did you see my magnanimity fructifying to say “mugilvaNNA”?”

  • mun seydhu … – You performed creation etc out of your natural inclination; did you not create these and protect them when there was no tool for the AthmAs to say “thagavidhO“? During the danger of deluge, did you not secure them in your stomach, release them out when it was apt and measure the world by walking all over and hence protect in all manners!
  • en kolO mudiginRadhu ivatkE – It appears that the entity (parAnguSa nAyaki) will be finished. Are you seeing or not, the difference between the earth which you protect and her? (she has placed all her responsibility on you and is helpless;) Is it her karma or your mercy which is going to win? (Implies, what are you going to do for her? or what is going to happen to her state?).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

Leave a Reply

Your email address will not be published. Required fields are marked *