SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, parAnguSa nAyaki explains how the beauty of his divine hair which is beyond this world, is tormenting her.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki explains how the matchless, divine hair of krishNa who has an amazing form, is tormenting her.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Ninth pAsuram. parAnguSa nAyaki is explaining how the beauty of his divine hair is tormenting her saying “It is for this purpose [to torment her] that we are decorated with flowers and fragrant substances”.
koLginRa kOL iruLaich chugirndhitta kozhunjuruLin
uL koNda neela nannUl thazhaikol? anRu mAyan kuzhal
viLginRa pUndhaNdhuzhAy virai nARa vandhu en uyirai
kaLginRavARu aRiyIr annaimIr kazhaRA niRRirE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
koLginRa – to contain (the whole world)
kOL – having pride
iruLai – darkness
sugirndhitta – (to eliminate all blemishes) reformed
kozhum – dense
suruLin – collection’s
(without being touched by hands)
uL – inside
koNda – (spun and) kept
neelam – having dark complexion
nal – beautiful
nUl thazhaikol – is it a bunch of thread?
anRu – it is not like that (due to krishNa’s hair being curly);
mAyan – krishNa who is having amazing form, his
kuzhal – (matchless) divine hair
viLginRa – blossomed
pU – having flower
thaN – having freshness
thuzhAy – thiruththuzhAy’s (thuLasi)
virai – fragrance
nARa – to spread
vandhu – come
en – my
uyirai – soul
kaLginRa – stealing
ARu – means
aRiyIr – you don’t know;
annaimIr – being the mothers
kazhaRA niRRIr – you are ordering me (without knowing my state)
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Is krishNa’s hair a bunch of beautiful thread, which is having prideful darkness to contain the whole world, which is reformed and is a dense, internal collection of such darkness kept with dark complexion? it is not like that. The divine hair of krishNa who is having an amazing form, which is having blossomed flowers and having fresh thuLasi, which is spreading its fragrance, has come to steal my heart; you don’t know the means by which it does this; being my mothers, you are ordering me.
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.
- koLginRa … – Starting to give an example for his divine hair, and since the example does not match his hair, the example is getting decorated [to make it a match]. The darkness which consumed everything and pervaded everything, during praLayam (deluge) where there is no difference between day and night; kOL means pride, implying prideful darkness. sugirdhal means reforming it. After extracting the reformed, dense portion, and eliminating the extraneous aspect (the internal diamond-like strong dark pigment is extracted) – is this such a bunch of dark coloured thread?
- anRu mAyan kuzhal – She saw his beautiful hair in her heart. Only after decorating the example, it can be compared. Still, she is saying that it is the divine hair of krishNa who has an amazing form. Will these extraneous decorations bring any comparability to his naturally divine hair?
- viLginRa … – The fragrance from the blossoming, fresh and cool thuLasi is appearing to hit her face. For the beauty of his divine hair, the fragrance of the thuLasi becomes the army and is causing harm.
- en uyiraik kaLginRavARu aRiyIr – kaLginRa – stealing. While you all remain happy, you will not know how it is specifically coming to me and stealing my soul. What does it mean by stealing? Taking it away without the acceptance of the soul. It is emperumAn who is stealing. The roles have reversed [i.e. usually, AthmA claims ownership of self, which is considered as stealing of emperumAn’s property]. One can stop if an inapt person steals, but if emperumAn who is apt [to have our soul] steals, there is no stopping. Once he gets a hold of the soul, he will then start talking with authentic texts to justify his act.
- annaimIr kazhaRA niRRirE – You, being angry, are scolding me thinking that I am assisting in his theft. [Instead] Can you help me by stopping this uruveLippAdu (visualisation)? Does being my mother where you can control me, give you rights to scold me? kazhaRal – hurting by words.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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