thiruvAimozhi – 8.2.6 – thollai anjOdhi

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

Full series >> Eighth 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 say “he is not easily approachable as you say, but is unreachable” and she says “Whether he is difficult to attain or easy to attain, instead of calling out for emperumAn who inflicted this suffering upon us, can we be upset with those who are unrelated to us?”.

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

thollai anjOdhi ninaikkungAl en sol aLavanRimaiyOr thamakkum
ellai ilAdhana kUzhppuch cheyyum aththiRam niRka emmAmai koNdAn
alli malarth thaN thuzhAyum thArAn ArkkidugO inip pUsal? solleer
valli vaLa vayal sUzh kudandhai mA malark kaN vaLarginRa mAlE

Listen

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

ninaikkungAl – if we try to analyse
thollai – distinguished
am – unlimited
sOdhi – his radiance
en – my
sol aLavu – within my speech
anRu -not;
imaiyOr thamakkum – for (greatly knowledgeable) brahmA et al

(to be indeterminate)
ellai ilAdhana – endless
kUzhppu – doubt
seyyum – cause
a – that
thiRam – greatness
niRka – be;
valli – flower bearing creeper
vaLam – beautiful
vayal – fields
sUzh – surrounded
kudandhai – in thirukkudandhai
mA – great
malar – lotus like
kaN – divine eyes
vaLarginRa – mercifully resting
mAl – having great affection towards devotees
em – my
mAmai – complexion
koNdAn – captured
alli – flower garland’s
malar – blossom
thaN thuzhAyum – thuLasi garland too
thArAn – not giving;
ini – now (after being tormented by him)

(instead of he who tormented)
Arkku – for whom
pUsalidugO – will call out;

(What is the benefit of calling out for unrelated ones instead of calling out for emperumAn who captured us revealing our relationship?)
solleer – Please tell!

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

If we try to analyse his unlimited, distinguished radiance, it is not within my speech; his greatness causes endless doubt in brahmA et al; emperumAn who is mercifully resting in thirukkudandhai which is surrounded by flower bearing creepers and beautiful fields, who is having great affection towards his devotees, captured my complexion; he is not giving his thuLasi garland which resembles a blossomed flower garland; now, oh friends! Please tell! For whom will I call out?

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

  • thollai am sOdhi ninaikkungAl – If we try to analyse, [we will understand that] he has a distinguished form which is not seen in any other species.
  • en sol aLavu anRu –  His greatness is not limited to my speech.

Is it because of my being a helpless girl that it is difficult to speak about his greatness?

  • imaiyOr … – Even for brahmA et al who are most knowledgeable, his greatness will cause unlimited doubts. SrI vishNu purANam 1.9.55 “yannAyam bhagavAn brahmA jAnAthi paramam padhamI thannathA: sma jagadhdhAma thava sarvagadhAchyutha II” (Oh all pervading achyutha! We bow down to that supreme dwelling place of yours which even bhagavAn brahmA does not know and which is the sustaining entity for the universe), mahAbhAratham mOksha parvam “na sa Sakyas thvayA dhrashtum mayAnyair vApi saththama I sarvEshAm sAkshibhUthO’sau na  grAhya kEnachith kvachith II” (Oh child, rudhra! That emperumAn is not capable of being seen by you, me or anyone else. Even though he sees everyone, he cannot be seen by anyone at any time); alternatively, imaiyOr implies nithyasUris; while they wait to worship him with the necessary paraphernalia as said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the best garlands),  he went seeking butter “Ittiya veNNey thoduvuNNap pOndhu“.
  • aththiRam niRka em mAmai koNdAn – While he was having such greatness, he manifested his beauty etc and captured my complexion [i.e. I became pale in his separation]. Did he, who cannot sustain without uniting with me, not accept my complexion, due to not seeing his greatness?
  • alli malarth thaN thuzhAyum thArAn – After capturing my complexion, should he at least not give something which has had direct contact with him [thuLasi garland] and uplift me? He is not doing that either. At least if he did that, I can remain satisfied thinking “I offered my complexion to get his garland”.
  • ArkkidugO inip pUsal solleer – Instead of calling out at the gates of the one who tormented else. whose gates should we go to and call out? Please tell me!
  • valli … – sarvESvaran who is mercifully resting in thirukkudandhai which is surrounded by gardens filled with flower bearing creepers and fertile fields.
  • mA malark kaN vaLarginRa mAl – I am not seeing the apt lord’s blossomed lotus like flower, blossoming towards me. Implying, his eyes have not given their special glance towards her. Implying that emperumAn is present to hear our cries.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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