October 16, 2018 – dhivya prabandham

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

Full series >> Seventh Centum >> Seventh decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, parAnguSa nAyaki says “My heart is captivated by the beauty of his crown; your scolding me has no purpose”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki explains how her heart became attached to his divine crown which reveals his supremacy.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Tenth pAsuram. parAnguSa nAyaki explains how the beauty of his divine crown is tormenting her thinking “even the SrIya:pathi (lord of SrI mahAlakshmi) is wearing me on his head, for this situation [to torment her]”.

pAsuram

niRRi muRRaththuL enRu neriththa kaiyarAy ennai nIr
suRRiyum sUzhndhum vaidhir sudarch chOdhi maNi niRamAy
muRRa im mU ulagum viriginRa sudar mudikkE
oRRumaik koNdadhuLLam annaimIr! nasai en nungatkE

Listen

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

(From inside)
muRRaththuL – in the courtyard
niRRi – standing there
enRu – saying
neriththa – pressed [in anger]
kaiyarAy – having hand
ennai – me
nIr – you
suRRiyum – surrounding
sUzhndhum – (due to anger) tricking
vaidhir – scolding me;
sudar – spreading as radiance
sOdhi – having shining
maNi – gems
niRamAy – having complexion
im mU ulagu – the world which has three types of chEthanas (sentient beings) and achEthanas (insentient objects)
muRRavum – all
viriginRa – pervading
sudar – having radiance
mudikkE – in the divine crown
uLLam – heart
oRRumaik koNdadhu – became attached;
annaimIr – oh mothers!
nungatku – for you (who are scolding me)
nasai – having desire (towards me)
en – what is the use?

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

You are saying “you are standing in the courtyard”, having hands pressed, surrounding me, tricking me and scolding me; my heart became attached to the radiant, divine crown [of emperumAn] which is spreading like radiance, having the complexion of shining gems and pervading the world which has three types of chEthanas and achEthanas; oh mothers! what is the use for you to have desire towards me?

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

niRRi … – Unless she tells them to give up attachment towards her, it appears that they won’t give up on her.
niRRi muRRaththuL enRu – They will say “Why are you standing in the courtyard?” They thought “instead of staying in the bed, she has risen and is standing in the courtyard to be seen by everyone – what is more shameful than this?” SrI rAmAyaNam ayOdhyA kANdam 33.7 “yA naSakyA” (one (sIthAp pirAtti) who was not seen even by those who wander in the sky). They are thinking her act to be similar to that which is mentioned in the same SlOkam “rAjamArgagathAjanA:” (those who are walking on the road are seeing her). They are pressing their hands in anger for her courageous act of stepping out to the courtyard.
ennai nIr – I who was brought out to the courtyard by the uruvu veLippAdu (visualisation) and you who are fortunate to remain unharmed by this visualisation. I who was brought out to the courtyard by him, and you who have nothing to do with this.
suRRiyum sUzhndhum vaidhir – Analysing within your heart thinking “how to make her escape from this situation?” and standing around me, being unable to leave. Alternative explanation – you are scolding me, going in and out of the place.
sudarch chOdhi … – Unlike them who are standing in a particular place trying to help her escape, it (the divine crown) remains everywhere tormenting her. She is saying “my heart became fully attached to the divine crown which is pervading its radiance everywhere we see and is having the radiance of a very shining gemstone”. Alternatively, saying “I have written myself off for the divine crown”.
annaimIr nasai en nungatkE – You mothers should give up attachment towards me. The mothers should beget the girl, raise her and once she becomes enjoyable, should leave her with the one who married her and stay away. Instead should they show anger and scold? As one becomes a matured adult, should the mothers try to advice and withdraw the girl, just because they have given birth?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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

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avathArikai

Three avathArikais were mentioned for this pAsuram [by nanjIyar]. The first avathArikai is that AzhwAr is moving away from emperumAn citing his unsuitability since he is trying to attain a means [emperumAn] who is attainable only by the thirty three dhEvas who are great in terms of knowledge, power etc. The second avathArikai relates to AzhwAr saying disgustedly to his heart “emperumAn will be attained only by dhEvas who are interested in other benefits and not by us who are totally desirous of only him”. The third avathArikai is about AzhwAr telling his heart in a dejected manner “emperumAn will be attained only by dhEvas who hold on to other means but not by us who hold on to only him as the means”.

Let us go through the pAsuram and its meanings:

iru nAlvar Iraindhin mEl oruvar ettOdu
oru nAlvar Oriruvar allAl thirumARku
yAmAr vaNakkamAr EpAvam nannenjE
nAmA miga udaiyOm nAzh

Word by Word Meanings

nal nenjE – Oh mind which has goodness
iru nAlvar – the eight vasus
Iraindhin mEl oruvar – the eleven rudhras
ettOdu oru nAlvar – the twelve Adhithyas
Oriruvar – the two distinguished aSvinI dhEvathAs
allAl – apart from these entities
thirumARku – to attain the consort of mahAlakshmi
nAm Ar – in what classification do we belong?
vaNakkam Ar – to which type will the attainment that we [people with lowly power] make, belong?
E pAvam – how are (our) sins?
nAm – we
miga nAzh udaiyOm – have lot of unnecessary desires
A – a sound made in wonder [as in nAmA]

vyAkyAnam

iru nAlvar Iraindhin mEl oruvar ettOdu oru nAlvar Oriruvar – the thirty three dhEvas comprising 8 vasus, 11 rudhras, 12 Adhithyas and 2 aSvinI dhEvas. It is pertinent to recall here poygai AzhwAr who says in his mudhal thiruvandhAdhi 52 “eNmar padhinoruvar IraRuvar Oriruvar” and ANdAL who says in thiruppAvai 20 “muppaththu mUvar”. vEdha also says “thrayas thrimSadhvai dhEvA: ” (33 dhEvas)

allAl – apart from these [33 entities] who are full of knowledge and power.

thirumARku nAm Ar vaNakkam Ar – do we have the qualification to attain the consort of SrI mahAlakshmi? Couldn’t only great people attain him? Is our salutation etc, of any significance for him?

E pAvam – The reason for our losing him when he is at such close proximity is our sin only. One interpretation here is that we had to lose out on emperumAn since we went away from emperumAn considering our unsuitability. The second interpretation is that the reason for losing emperumAn and not enjoying him despite our heart seeing him is due to our sin [here, the term ‘our’ refers to AzhwAr].

nannenjE – On my good heart who remains with me irrespective of whether I attain emperumAn or lose out on him.

nAm miga nAzh udaiyOm – As mentioned in the decad “vaLavEzh ulagum” (thiruvAimozhi 1-5) , if we consider the unsuitability interpretation, it would mean “do we, the epitome of faults, have the qualification to approach the consort of SrI mahAlakshmi? Isn’t moving away from him the proper course of action? Isn’t it due to our ignorance that we approached him despite our lowliness?” If we consider the second interpretation (losing him out due to our sin), it would mean “emperumAn who carries out activities for those who have other means [to attain him] and who seek other benefits, would consider us, who have no other means and who seek no other benefit, as having sins”. The long syllable A in nAmA is indicative of the element of surprise.

We will move on to the 11^th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan