thiruvAimozhi – 7.2.4 – itta kAl

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 fourth pAsuram, parAnguSa nAyaki’s mother requests periya perumAL “What are you mercifully thinking to do for this girl?”

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.

pAsuram

itta kAl itta kaiyaLAy irukkum ezhundhulAy mayangum kai kUppum
kattamE kAdhal enRu mUrchchikkum kadal vaNNA! kadiyai kANennum
vatta vAy nEmi valangaiyA ennum vandhidAy enRenRE mayangum
sittanE! sezhu nIrth thiruvarangaththAy! ivaL thiRaththen sindhiththAyE?

Listen

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

(due to great urge, being fully subdued)
itta itta – wherever placed
kAl – leg
kaiyaL – and hand
Ay – having
irukkum – remains;

(due to having matured urge, like one who regained composure)
ezhundhu – stands up, after regaining consciousness
ulAy – walks around;
mayangum – subsequently becomes unconscious;

(after regaining composure again, thinking “he may come”)
kai kUppum – performs anjali (joined palms);

(as he is not arriving)
kAdhal – love
kattamE – is difficult to handle
enRu – becoming upset
mUrchchikkum – loses conscious;
kadalvaNNA – oh one who is like immeasurable ocean which secures everything inside it!
kadiyai kAN – You are being cruel towards me!
ennum – says;

(in protecting devotees)
vatta vAy – wholesome
nEmi – divine chakra
valam kaiyA – oh one who is having in your right hand!
ennum – says;

(taking a break, in between)
vandhidAy – come here with the divine chakra in your hand
enRu enRE – repeatedly requesting
mayangum – loses her mind thinking “I lost my nature due to repeatedly calling him, and lost the desire/goal as he did not come”;

(tormenting her in this manner)
sittanE – pretending to be a reputed person
sezhu nIrth thiruvarangaththAy – oh one who is reclining on the beautiful banks of the river [kAvEri]!
ivaL thiRaththu – in her case (where she is bewildered in separation)
en – what
sindhiththAy – are you thinking?

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

My daughter’s leg and hand remain [unmoved] wherever they were placed; after regaining consciousness, she stands up, walks around and subsequently becomes unconscious; she performs anjali; becoming upset saying “love is difficult to handle”, she loses consciousness; she says “Oh one who is like immeasurable ocean which secures everything inside it! You are being cruel towards me!” She says “oh one who is having the wholesome divine chakra in your right hand!”; She is repeatedly requesting him saying “come here with the divine chakra in your hand” and loses her mind thinking “I lost my nature due to repeatedly calling him, and lost the desire/goal as he did not come”; oh one who is reclining on the beautiful banks of the river, pretending to be a reputed person! What are you thinking in her case? Implies, “Are you thinking to only keep her bewildered? Or are you planning enlighten her?”

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

  • itta kAl itta kaigaLAy irukkum – You need not present your form to her, it is sufficient if you can make her limbs obey her command. She will remain where her friends placed her as said in “sakIbhi: nyastha prakIrNa parathanthra vipANdurAngI” (One who has pale limbs which were spread by her friends, who is unconscious). As she is unconscious, she would remain the way her friends placed her legs and hands.
  • ezhundhulAy mayangum – Like a lamp which will shine brightly before going off, she is having baseless rising and roaming around; just as the lamp will be off as it starts shining brightly, she too fell unconscious.
  • kai kUppum – She does not perform anjali (worshipping with joined palms) only while awakening and does remain without worshipping while unconscious, since does not do the worship as a means; but she cannot avoid worshipping when in distress.
  • kattamE kAdhal enRu … – If she is performing anjali as a means, she would not say that it is difficult. Since the love is the cause for torment in separation, she is saying it is difficult.
  • kadal vaNNA kadiyai kAN ennum – The ocean will contain everything in it, and will ensure that one creature does not trouble another creature; she says “such you (emperumAn) have become cruel”. Alternative explanation – she says “you who have a form without which those who are separated cannot sustain themselves, have now become cruel like a murderer”.
  • vatta vAy nEmi – She has crossed the stage of saying “sangu chakkarangaL“. Though invisible now, the thought of the chakra causes hatred; wherever touched one can feel its mouth (opening). You are not without the tools to eliminate the hurdles.
  • vandhidAy enRenRE mayangum – She is unable to remain if it is said that you will be coming soon. A thirsty person would cry out repeatedly saying “water” until his thirst is quenched;  similarly, parAnguSa nAyaki says “vandhidAy! vandhidAy!”; she does not know anything else.
  • mayangum – she will recite it repeatedly having her inclination as the teacher [who makes her repeat it].
  • enRenRE – Just as the sound of bell metal will keep echoing.
  • sittanE – [condemning his act] Here SrIman nArAyaNa is said to be the Sishta (reputed). Saying that he has great love towards pirAtti; also explained as one who drives pirAtti crazy on him and torments her; your conduct is very nice [sarcastic]. Helpless women will be finished if there were a few reputed persons like you. You are nicely showering your mercy [sarcastic]. Your act resembles that of those who do abominable acts such as killing brAhmaNas, but walking around wearing bright yagyOpavIdham (sacred thread), having pavithram (a sacred ornament made out of dharbha grass) and reciting vEdhams.
  • sezhu nIrth thiruvarangaththAy – kOyil (SrIrangam) which has invigorating water bodies. Your reclining here is like the presence of a murderer in a water booth [which is placed during summer time to distribute water].
  • ivaL thiRaththu en sindhiththAyE – The mother thinks that even emperumAn who is sarvagya (omniscient) has to ponder on a remedy for her daughter’s state; this is the clarity of the divine mother of parAnguSa nAyaki. She is praying at his divine feet thinking “emperumAn’s thoughts can only lead to solution”. He is the one who thinks for the favourable ones as said in “SrEyO dhyAyathi kESava:” (kESava looks out for the well-being of the favourable ones). Will you just keep thinking like this, and will you not give a firm solution?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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