thiruvAimozhi – 7.2.5 – sindhikkum thisaikkum

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 fifth pAsuram, parAnguSa nAyaki’s mother informs the transformations her daughter is going through every moment and says “Would it befit your qualities such as ASritha vAthsalya (motherly affection towards devotees) etc to torment her in this manner?”

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

sindhikkum thisaikkum thERum kai kUppum thiruvarangaththuLLAy ennum
vandhikkum AngE mazhaik kaN nIr malga vandhidAy enRenRE mayangum
andhip pOdhavuNan udal idandhAnE! alai kadal kadaindha AramudhE!
sandhiththun charaNam sArvadhE valiththa thaiyalai maiyal seydhAnE

Listen

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

andhi – sandhyA (dusk)
pOdhu – in the particular time
avuNan – hiraNya, the asura (demon), his
udal – body
idandhAnE – one who tore apart
alai – having waves
kadal – ocean
kadaindha – churned
AramudhE – being infinitely enjoyable

(not having such time restrictions and strong enemies/hurdles, not having to do great tasks, with not just internal experience)
sandhiththu – meeting, to have external experience
un charaNamE – your divine feet only
sArvadhu – to unite and enjoy
valiththa – having perfectly fit form
thaiyalai – this girl
maiyal seydhAnE – oh one who bewildered!

(she)
sindhikkum – thinks about how you united with her previously;
thisaikkum – (since she cannot experience it immediately) becomes bewildered;
thERum – regains composure;

(thinking that you have arrived)
kai kUppum – performs anjali;

(in close proximity)
thiruvarangaththu – in kOyil (SrIrangam)
uLLAy – Oh one who is reclining!
ennum – calls saying [that];
vandhikkum – (thinking about your beauty) she bows her head;

(seeing that you have still not arrived)
angE – remaining there itself
mazhai – cool
kaNNIr malga – to have eyes filled with tears
vandhidAy – come and accept me
enRu enRE – repeatedly saying
mayangum – becomes unconscious (since her desire is not fulfilled).

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

You (emperumAn) tore apart the body of hiraNya, the asura in the particular time of sandhyA and being infinitely enjoyable, churned the ocean having waves; oh one who bewildered this girl who has a perfectly fit form and is desiring to unite with you to have external experience of enjoying your divine feet only! She thinks about how you united with her previously, becomes bewildered, regains composure and performs anjali; she calls you saying “Oh one who is residing in kOyil!” and bows her head; remaining there itself, with eyes filled with cool tears, repeatedly saying “come and accept me” she becomes unconscious. Implies that she goes through all kinds of transformations with respect to romantic interactions with emperumAn.

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

  • sindhikkum – She thinks about your qualities such as saundharyam (beauty) and your previous unions with her. Previously she was not even able to think about these; this is also a transformation like being unconscious.
  • thisaikkum – becomes bewildered since she does not see you immediately.
  • thERum – without any reason, suddenly she acquired clarity in mind. This is frightening me; while she is unconscious, the sudden awakening as if her desire was fulfilled, is frightening. [Usually] one acquires clarity in his/her final moments – so her sudden awakening should be feared. Whenever uyndha piLLai araiyar recited this pAsuram, nanjIyar would mercifully say “My bad! she is now saying ‘thERum’ “.
  • kai kUppum – This is her nature. Previously it was said “mayangum kai kUppum” (she will become unconscious and perform anjali) and here it is saying “thERum kai kUppum” (she realises and performs anjali); while rest of the aspects are changing, this [worshipping him] is a constant factor since it is part of her nature. It is said in mahAbhAratham mOksha dharmam “nithyAnjali putA hrushtA:” (they are always performing anjali). The existence is present in both unconscious and awakened states; the true nature is as explained in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdu nAm” (we should serve continuously). That which is constantly performed is the goal.
  • thiruvarangaththu uLLAy ennum – nanjIyar would mercifully say “perumALE ennum“. emperumAn is desired only due to his presence in this dhivya dhESam.
  • vandhikkum – Having “thiruvarangaththuLLAy” fixated in her heart, she praises “What a face! What a smile! What a garland he is wearing!”; alternative explanation – devoid of any pride, she would remain at his divine feet.
  • AngE – in that state.
  • mazhaik kaNNIr … – With cool tears, she would say “have you come” and will lose her mind.

Will he come as soon as one thinks about him?

  • andhip pOdhu – Would you only help those who have clarity as said in SrIvishNu purANam 1.19.85 “maththas sarvam aham sarvam mayi sarvam sanAthanE” (prahlAdha said “Everything originated from me and everything subdued into me, who is eternal”)? Can you not help those who are bewildered? Did you not tear the demoniac hiraNya’s body arriving at the time which was contrary to the boon he acquired? Would you only help if the father becomes an enemy? Can you not help when you are the enemy? There is no greater enmity than not helping even at this stage.

emperumAn says “I helped the child once. Is there any other incident?” and the mother responds “Did you not help subsequently?”

  • alai kadal kadaindha – Did you not churn the ocean even for the prayOjanAntharaparars (those who are looking for other benefits from you)? Would you only help those who would use you to fulfil their own desires? Can you not help those who consider you as the only benefit?
  • AramudhE –  They churned the ocean with AzhwAr‘s nectar [emperumAn].
  • sandhiththu … – You are playing with the mind of this girl who desires to reach you and be at your divine feet! Alternative explanation – the girl who is holding on to her life to reach you and finish herself in your presence. valiththa – having firm faith. She remains as said in SrI rAmAyaNam sundhara kANdam 36.30 “thAvadhyaham dhUtha jijIvishEyam” (Oh hanuman! I wish to be alive until I hear about my beloved lord’s activity to save me).
  • maiyal seydhAnE – Even for my daughter who desired for you, the result is bewilderment.

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 *