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 first pAsuram, parAnguSa nAyaki desired for emperumAn and she could not have her desire fulfilled even after going to dhivyadhESams; as she remained with sorrow, her friends told her “Should you not feel shy only in front of unfavourable ones? Should you feel shy in front of us? Tell us what you are going through” and she says “I am not able to find those words which I want to share with you, which I cannot tell others due to feeling shy”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki informs her friends “I desired for thiruvEndamudaiyAn who is easily approachable by all, but only ended up losing my beautiful ornaments and my physical beauty”.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
nangaL varivaLai AyangALO! nammudai Edhalar munbu nANi
nungatku yAnonRuraikkum mARRam nOkkuginREn engum kANa mAttEn
sangam sarindhana sAyizhandhEn thada mulai pon niRamAyth thaLarndhEn
vengaN paRavaiyin pAgan engOn vEngadavANanai vENdich chenRE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vari – having stripes
vaLai – having bangles
nangaL – our
AyangALO – oh friends!
(Unlike you who share my grief)
Edhalar – others (mothers who advice and try to withdraw me and hence are inimical)
munbu – in front of
nANi – feeling shy (to speak)
nungatku – for you (who are close to me)
yAn uraikkum – what I can say
onRu – one
mARRam – word
nOkkuginREn – I am trying to see;
engum – in all ways
(to explain the reason for this transformation)
kANa mAttEn – I am not seeing;
(thus, you can only understand by observing my transformation, that is)
vem – cruel (to destroy the enemies of devotees)
kaN – having sight
paRavaiyin – riding periya thiruvadi (garudAzhwAn)
pAgan – controller
(manifesting such presence on that carrier)
em – one who enslaved me
kOn – being the lord
vEngadam – in thirumalai
vANanai – one who has arrived and stood in an easily approachable manner
vENdi – desired (in these forms)
senRu – went
sangam – (my) bangles made of conch
sarindhana – slipping [from my hands];
sAy – (natural) bodily glow
izhandhEn – I lost;
thadam – huge
mulai – bosom
pon niRamAy – attaining golden complexion (due to the disease of separation)
thaLarndhEn – became weak-bodied.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh friends who are wearing bangles with stripes! I am trying to see if there is any word which I can tell you, which I cannot speak in front of others feeling shy; but I am not seeing any such word in all ways; emperumAn who is the controller of periya thiruvadi having cruel sight and riding him, who enslaved me by being my lord, who has arrived in thirumalai and stood there in an easily approachable manner; I desired him, and my bangles made of conch, slipped from my hands; I lost my bodily glow; my huge bosom attained golden complexion and I became weak-bodied. Implies that emperumAn rides the faultless pramANam [garudAzhwAn who represents vEdham], has natural relationship and very easily approachable nature.
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.
- nangaL varivaLai – Previously, all of you and I had the same bangles. You who said as in SrI rAmAyaNam kishkinthA kANdam 5.18 “Ekam dhu:kham sukham cha nau“ (sharing sorrow and joy), are now changing your stance when it comes to practice! When asked “What is the change when it comes to practice?” parAnguSa nAyaki says “Have you not seen our hands? I have no bangles on my hands. You have bangles on your hands”.
- vari vaLai – Striped bangles or attractive bangles. To sustain her, they sustain themselves in spite of their sorrow. Though iLaiya perumAL (lakshmaNa) had double the sorrow when sIthAp pirAtti separated from perumAL (SrI rAma) thinking that it was due to his own lethargy in guarding her, he would sustain himself thinking that perumAL will feel more sorrow seeing his sorrow. Similarly, they kept their bangles in tact.
- AyangALO – Though the friends and mothers should have different attitude, now everyone is together in trying to stop parAnguSa nAyaki [hence, she is calling them all together].
- AyangAL – Oh friends!
- O – Highlights her great sorrow. After calling them, she becomes filled with sorrow even before starting to speak to them.
Her friends say “You need not express the reason of this sorrow to others, but should you not tell us? Please tell us your state”, parAnguSa nAyaki says
- nammudai … – Though the friends are starting to give advice [which is done by mothers] and are trying to withdraw her [from him], as they will be together with her while getting the result, she is saying “nammudai Edhalar” (our enemies). Edhalar – enemies. She does not have any enemies; her mothers who advice her and bring her back, are her enemies.
- Edhalar munbu nANi – Feeling shy in front of the enemies.
- nungatku – for all of you, my friends.
- yAn … – I analysed if there is something I could share with you.
- engum kANa mAttEn – When I tried to find some words to express my feelings, I am unable to do that.
When asked “Why are you fully rejecting everyone? Why can’t you hide it from most of your friends and express it to just a few of them?”, parAnguSa nAyaki says
- sangam sarindhana – From whom shall I hide this and to whom shall I reveal this? It appears as said in SrIvishNu purANam “jagadhasmitham” (the world is ending). When she is not attained, the nAyakan (emperumAn, lord) ceases to exist; when the lord is not there, both spiritual realm and material realm will cease to exist. That is – when she is not with the bangles on her hands, emperumAn will not exist; both the realms which exist in the presence of the divine couple, will also cease to exist.
- sAy izhandhEn – I lost my beauty which was acquired by uniting with him and which is the reason for my sustenance until he arrives.
- thada mulai … – The reason for his sustenance [my bosom which are there for his enjoyment] is also lost and hence there is no use of his arrival too.
- thada mulai – My huge bosom which give unending pleasure to emperumAn.
- pon niRamAy – became pale. Like a beautiful palace going to ruins.
- thaLarndhEn – I have become so weak that even if I regained the lost features, there is no ability to support them.
- vengaN paRavaiyin pAgan em kOn … – She is highlighting the reason for her loss.
- vengaN paRavai – periya thiruvadi who is having cruel eyes. Saying “where he arrives, he will remove the obstacles there as well”. Also saying “one who would take emperumAn away while he is united with her”; SrIvishNu purANam 5.18.30 “akrUra: krUra hrudhaya:” (cruel-hearted akrUra).
- paRavaiyin pAgan em kOn – He enslaved me fully, by manifesting his presence on periya thiruvadi.
- vEngada vANanai – I did not desire for his form in paramapadham; I desired for his form, where he arrived to give audience to us.
- vENdich chenRE – Going with desire to him who arrived here with desire towards us; saying “we went there with desire”. Instead of waiting for his arrival, we went to his abode and still did not have our desire fulfilled, hence the bangles slipped.
- senRu – [Alternative explanation] Gone there and totally remained there [without returning].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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