SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Ninth Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the ninth pAsuram, parAnguSa nAyaki says to a heron which can complete the task it thinks “You ask emperumAn ‘should you who are perfectly enjoyable not take her along while leaving?'”
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
pUndhuzhAy mudiyArkkup ponnAzhik kaiyArukku
Endhu nIr iLangurugE! thirumUzhikkaLaththArukku
Endhu pUN mulai payandhu enniNai malark kaN nIr thadhumba
thAm thammaik koNdagaldhal thagavanRenRuraiyirE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Endhu nIr – not being feared by water, sustaining the water
iLa – being youthful (which is required for ability to travel)
kurugE – Oh heron!
pU thuzhAy mudiyArkku – having attractive thiruththuzhAy (thuLasi) on his crown (to highlight his supremacy over everyone)
pon – attractive
Azhi – thiruvAzhi (divine chakra)
kaiyArkku – having in in his hand
thirumUzhikkaLaththArkku – one who is present nearby in thirumUzhikkaLam
pUN – ornament
Endhu – holding
mulai – bosom
payandhu – having paleness
en iNai malar kaN – my eyes which are like a pair of flowers (which blossom on seeing him)
nIr thadhumba – filled with sad tears (due to separation)
thAm – he (who is having subservience, enjoyability and simplicity)
thammaik koNdu – knowing him
agaldhal – moving away
thagavu anRu enRu – that it does not match his mercy
uraiyIrE – tell – she says in respectable way.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh youthful heron which does not fear water but sustains by that water! You tell emperumAn who is present nearby in thirumUzhikkaLam having attractive thiruththuzhAy on his crown and divine chakra in his hand, that I am having paleness in my bosom which is holding ornament and my eyes which are like a pair of flowers are filled with sad tears and that moving away from me does not match his mercy after knowing himself.
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
- pU thuzhAy mudiyArkku – This is the decorative garland on the crown.
- pon Azhik kaiyArkku – This is the decorating ring (chakra) for the hand.
- Endhu nIr iLam kurugE – Oh young heron who can walk on vast water, like walking on land! I am trying to attain the result of your ability to travel. Even if this water remains a hurdle for you, don’t hesitate.
- thirumUzhikkaLaththArkku – Just as the garland and the ornament, his presence in the town is also adding to his beauty. Just as those [garland, ornament] are ornaments for his form, his simplicity is an ornament for his svarUpam (true nature). Beauty and qualities relate to particular entity.
- Endhu pUN mulai payandhu – The bosom which is supposed to wear ornament is now wearing paleness. Ornaments are removed during union; but this paleness will not go unless there is union. This is the natural quality of a woman in separation; if this is not the case, a woman cannot be differentiated from a man.
- en iNai malark kaN nIr thadhumba – My eyes which resemble a pair of flowers. My eyes which are focussed on his beauty are now the abode of sad tears. As she knows about her eyes from him, she is speaking like this; otherwise it is not apt to praise one’s own aspects.
- thadhumba – My eyes which deserve to get joyful tears are now filled with sorrowful tears.
- thAm – After saying pUndhuzhAy mudiyAr, ponnAzhik kaiyAr and thirumUzhikkaLaththAr, now she is saying thAm (him). By saying “pUndhuzhAy mudiyArkkup ponnAzhik kaiyArkku“, she highlighted his physical beauty; by saying “thiumUzhikkaLaththArkku“, she highlighted his qualities [such as easy approachability]; he who is having such beauty and qualities.
- thammaik koNdu agaldhal – If he wants to go, should he not leave his form and go, thinking “those who separate from this form cannot live”? He knows about his own form having seen it in the mirror. He has seen his own form to help those who separate from him; as said in SrI rAmAyaNam ayOdhyA kANdam 59.26 “athO nu kim dhu:khatharam sOham ikshvAku nandhanam | imAm avasthAm Apanna nEha paSyAmi rAghavam ||” (Having attained this state, I am not seeing SrI rAma, the scion of ikshvAku dynasty; what is more sorrowful than this?) one’s sorrow will make one say everything. He is there for the sake of presenting himself, caressing me and protecting me by being close to me when I am in distress. There is no sorrow for me which is greater than being separated from him. dhaSaratha said “I am still not seeing perumAL (SrI rAma).
Alernatively,
- thAm thammaik koNdu agaldhal – While he can take me along and leave, can he leave just by himself? If he desires to leave himself, should he leave behind what is owned by him [me] and take along what is owned by others [his forms]? His form remains as said in jithanthE sthOthram “bhakthAnAm” (for the sake of devotees). AthmA remains as said in thiruvAimozhi 2.9.4 “thanakkEyAga enaik koLLum IdhE” (he should accept me for his own sake).
- thagavu anRu enRu uraiyIrE – While he has love and tenderness, you inform him that this is an act of a merciless person. You inform him that he did what is done by one who does not fear killing a woman.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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