thiruvAimozhi – 7.2.6 – maiyal seydhu

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 sixth pAsuram, parAnguSa nAyaki’s mother says “She is suffering like this and you are not eliminating her suffering; the reason for this  is my karma (virtues/vices)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki’s mother says “You who are having the necessary weapons to protect your devotees still made my daughter suffer, should tell me what should I do for her”.

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

maiyal seydhu ennai manam kavarndhAnE! ennum mAmAyanE! ennum
seyya vAy maNiyE! ennum thaN punal sUzh thiruvarangaththuLLAy ennum
veyya vAL thaNdu sangu chakkaram vil Endhum viNNOr mudhal! ennum
pai koL pAmbaNaiyAy! ivaL thiRaththaruLAy pAviyEn seyaRpAladhuvE

Listen

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

(with your obedience)
ennai – me
maiyal seydhu – causing bewilderment
manam – heart
kavarndhAnE – oh one who stole!
ennum – says;
mAmAyanE – having infinite, amazing activities in order to cause bewilderment in me
ennum – says

(manifestation of such obedience in)
seyya – reddish
vAy – having beautiful lips
maNiyE – oh one who is easy to handle like a precious gemstone!
ennum – says;
thaN – (to reach you and eliminating my suffering, being) cool
punal – water
sUzh – surrounded
thiruvarangaththu – in kOyil (SrIrangam)
uLLAy – oh one who is residing!
ennum – says;
veyya – very angry towards enemies
vAL thaNdu sangu chakkaram vil – the five divine weapons
Endhum – carrying them always as someone who cannot delay the protection of the surrendered ones

(that beauty)
viNNOr – letting the nithyasUris enjoy
mudhal – oh one who is the cause for their existence etc!
ennum – says;
pai – expanded hoods, due to being in contact with you
koL – having
pAmbu – thiruvananthAzhwAn (who is having infinite enjoyability due to its natural tenderness, coolness, fragrance)
aNaiyAy – oh one who is having as mattress!
ivaL thiRaththu – towards her (who is suffering due to lying on the ground, while you are comfortably resting on the mattress)
pAviyEn – I who am having sins which made me witness her such pathetic state
seyaRpAladhu – the act
aruLAy – mercifully say.

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

My daughter says “oh one who stole my heart, causing bewilderment!”; she says ” oh one who is easy to handle like a precious gemstone and is having reddish beautiful lips!”; she says “oh one who is residing in kOyil (SrIrangam) which is surrounded by beautiful water bodies”; she says “oh you are carrying the five divine weapons always as someone who cannot delay the protection of the surrendered ones”; she says “oh one who is the cause for the existence etc of nithyasUIris!” oh one who is having as thiruvananthAzhwAn as his mattress!

Implies “When you disregard me, even you cannot tell me a suggestion”. maiyal seydhu also implies “pretending to be a mentally challenged person”; she says “oh one who is residing in kOyil (SrIrangam) which is surrounded by cool water!”

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

  • maiyal seydhu – If she is in the awakened state, she will feel the loss in her heart [so he bewildered her]. Just as one will wait for a lax moment in the enemy camp to enter and capture their fort [emperumAn entered her and captured her].
  • ennai – She is saying “me” as one would say “he has reached the ocean bed”.
  • manam kavarndhAnE – As the scent extracted from civet [a type of cat] is used and the container is thrown out.
  • maiyal … – As someone would kill and rob the wallet.
  • mA mAyanE ennum – The way he bewildered and captured her. She is thinking about the amazing acts done by emperumAn during their union such as remaining obediently towards her, massaging her hands and feet etc. His obedient postures during romance is appearing to be similar to his natural supremacy. She would say “Oh one who performed amazing acts during our union!”.
  • seyya vAya maNiyE ennum – This is one of the amazing aspects. Giving up his pride, he said “I am yours” and the lips manifested redness at that time. It is said in SrIvishNu purANam 5.17.21 “savilAsasmithAdhAram” (one who has the smiling, beautiful lotus-like mouth/lips).
  • maNiyE – Just as a flower will appear fresh when it blossoms, the whole of his divine form appears fresh when he smiles.
  • thaN punal – Just as the coolness in his smile, the town is cool as well. Just as the coolness of the mouth, the dhivya dhESam is cool as well.
  • veyya vAL … – Just as the divine weapons are used to destroy the enemies, they are also used to destroy the romantic damsels. They are winning over the favourable and the unfavourable ones equally. He has placed them in his front side to be seen by others. You who are holding up the divine weapons which defeat the enemies who see them, are not manifesting yourself after eliminating my enemies.
  • viNNOr mudhal ennum – As emperumAn manifests his divine beauty of his carrying his divine weapons, the whole of paramapadham sustains with that vision. Otherwise, there is no reason for him to carry the divine weapons there as enemies are not present in paramapadham.
  • pai koL … – His smile, his divine weapons, his being together with nithya vibhUthi (paramapadham), his reclining on thiruvananthAzhwAn (AdhiSEshan) etc are all desirable. Oh one who is having AdhiSEshan who has expanded hoods due to being in constant contact with bhagavAn’s divine form, as your mattress! While she is lying on the ground, why are you reclining alone on AdhiSEshan?
  • ivaL thiRaththaruLAy – Even if you don’t accept her on your bed, should you not at least shower the mercy which is common for everyone?
  • ivaL thiRaththu – On my daughter who is in sorrow.
  • aruLAy – You who are seeking those who are expecting your mercy, are letting her who cannot survive without your mercy, to suffer on the ground!
  • pAviyEn – Neither are you not showering your mercy, nor will she survive without your mercy; this is all due to my sin. As said in SrI rAmAyaNam ayOdhyA kANdam “mathpApamEvAthra nimiththam AsIth” (the reason for the current situation is my sin only).
  • seyaRpAladhu – It is my acts which caused you not to bestow your mercy upon her. There is no fault either on my daughter or on you, it is the sin of me who desires to see your togetherness, which is the cause for this situation.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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