thiruvAimozhi – 9.9.1 – malligai kamazh

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

Full series >> Ninth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, parAnguSa nAyaki mercifully explains how entities such as southerly breeze etc harm her individually in the evening time.

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

malligai kamazh thenRal IrumAlO! vaN kuRinji isai thavarumAlO!
sel kadhir mAlaiyum mayakkumAlO! sekkar nan mEgangaL sidhaikkumAlO!
alliyam thAmaraik kaNNan emmAn AyargaLERariyERu emmAyOn
pulliya mulaigaLum thOLum koNdu pugalidam aRigilam thamiyamAlO!

Listen

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

malligai kamazh – having the fragrance of jasmine
thenRal – southerly breeze
Irum – piercing me in all ways like a sword applied with poison!
vaN – pleasing to the ears and easily graspable even for non-inquisitive ones
kuRinji isai – music with the tune of kuRinji
thavarum – pierces deep into the self;
sel – focussed on setting
kadhir – having sun
mAlaiyum – evening time
mayakkum – causes bewilderment (to destroy the knowledge and not be able to even call out);
sekkar – during the evening time, having reddish complexion
nal – attractive
mEgangaL – clouds
sidhaikkum – harming my body by reminding me his form with golden garment;

(in this manner, after having four different enemies)
alli – blossomed
am – beautiful
thAmaraik kaNNan – one who is having lotus flower like beautiful eyes
emmAn – being the lord (who won over us for us to say “jitham” (victory) by that)
AyargaL ERu – having pride which attracts even the gOpas (cowherd boys) who belong to the same clan
ari ERu – one who is proud like the best lion (due to winning over women and men without any distinction)
em mAyOn – one who is having amazing activities (of interacting with us humbly during the state of union)
pulliya – embraced (being greatly desirous towards me)
mulaigaLum – bosom
thOLum – shoulders
koNdu – having
thamiyam – we who are alone (after being separated from him)
pugalidam – refuge
aRigilOm – we don’t know.

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

The southerly breeze having the fragrance of jasmine is piercing me in all ways like a sword applied with poison! The music with the tune of kuRinji which is pleasing to the ears and is easily graspable even for non-inquisitive ones, pierces deep into the self; the evening time which is having the sun focussed on setting causes bewilderment; the attractive clouds which are having reddish complexion during the evening time, are harming my body by reminding me of his form with golden garment; we who are alone here after having our bosom and shoulders embraced by emperumAn who is having blossomed, beautiful lotus flower like beautiful eyes, being the lord, who is having pride which attracts even the gOpas (cowherd boys) who belong to the same clan, who is proud like the best lion and is having amazing activities, don’t know any refuge. The protector is not here; we are helpless; we have a lot of harmful enemies around us; we don’t know how to protect and present him the aspects he likes. Al and O [AlO] indicate the great sorrow. He was called out in every line, due to the great sorrow.

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

  • malligai – [Commentator becomes amazed at parAnguSa nAyaki’s mood] Who is listening to her when she calls out “malligai … sekkar nal mEgangaL sidhaikkumAlO”?
  • malligai kamazh thenRal – The southerly breeze which can torment us on its own, is now carrying the sweet fragrance of jasmine too. Southerly breeze carrying the fragrance resembles sword, which is used to kill, with poison being applied on it. All the aspects which were favourable when he was with us, are now harming us. emperumAn is the one who would usually call out in separation as seen in SrI rAmAyaNam kishkindhA kANdam 1.69 “yAni smaramaNIyAni thayAsaha bhavanthimE | thAnyE vA ramaNiyAni jIvathOmE thayA vinA ||” (Whichever objects were pleasing to me when I was with sIthA, are now causing me pain in her absence), SrI rAmAyaNam kishkindhA kANdam 1.52 “Esha pushpavahO vAyus suka sparSOhimAvaha: | thAm vichinthayatha:kAnthAm pAvakaprathimOmama ||” (This youthful, cool breeze with fragrance is feeling like fire for me who is thinking about sIthA), SrI rAmAyaNam kishkindhA kANdam 1.104 “sadhA sukam ahammanyE yampurAsaha sIthayA | mAruthas savinA sIthAm SOkasajjankOmama ||” (The same breeze which gave me joy when I was with sIthA, is now increasing my sorrow in separation from her) and SrI rAmAyaNam kishkindhA kANdam 1.103 “dhanyA lakshmaNa sEvanthE pampAyA vana mArutham” (lakshmaNA! Fortunate are the those (couples) who are served by this breeze from the river pampA). As said in thiruviruththam 5 “ikkAlam ivvUr panippiyalvellAm thavirndhu erivIsum” (the breeze which is naturally cool, is very hot at this time only), it is harmful only for AzhwAr.
  • malligai kamazh thenRal – The southerly breeze is harming both the sense of smell and touch. Like someone who sends an army in the night which can only be known on being physically assaulted, it cannot be seen; one cannot escape on the sight of them. This breeze is having mouth everywhere to harm us.
  • eerumAlO – It is harming the body inch by inch, while the body is already gone due to the separation.
  • vaN kuRinji isai thavarumAlO – Beautiful kuRinji music is piercing me. The wound which was caused by the breeze is further pierced by the music. The breeze would torment externally only; the music will enter inside through the ear and torment internally.
  • vaN kuRinji – The more the music can go through the ears, the more it can harm. How enjoyable will it be when he is together with us? In separation, it will harm us as much. The kuRinji music and the southerly breeze discussed among themselves and arrived, complimented each other in tormenting me. It appears that they have discussed among themselves and arrived saying “We cannot kill her normally, it should be very cruel; in that, you take care of this aspect and I will take care of this other aspect”.
  • sel kadhir … – The evening which has the sun which has already set, is bewildering us. The evening which is having sunset, is making us to be infatuated with love. Just as those who put cloth in the mouth and then kill, it is not even allowing me to call out to reveal my suffering and sustain myself.
  • sekkar nal mEgangaL sidhaikkumAlO – The clouds which have the evening reddishness and blackish complexion, reminding me of his form, and despising the others “How did they torment you? [They have not done a good job]” and sliced me part by part saying “Should we leave the entity behind while tormenting?”
  • alli am thAmaraik kaNNan … – Why should I be angry at them? Is he himself not waiting to finish us? Did he not separate, thinking “If we unite and then separate from her, she will perish”? They are tormenting me giving some opportunities; but he is the one who removed our refuge.
  • alli … – The eyes are the ones which establish the first relationship; only after that, he will unite.
  • emmAn – One who made me exist for him fully by the beauty of his eyes.
  • AyargaL ERu – Just as he won over the cowherds with that beauty. As said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men), his beauty will even melt diamond. If he can torment those who are equal to him [cowherds], what to speak of helpless girls?
  • ari ERu – One who remains prideful, after lovingly glancing at her and making her fully exist for him, uniting with her and attaining unattainable goal. Best among lions.
  • em mAyOn – One who is having such greatness, is mingling with us humbly just as inferior persons will mingle with superior persons by holding their hand, feet etc. He united with her to cause butterflies in her stomach.
  • pulliya mulaigaLum thOLum koNdu – He is not coming; I am surviving with sorrow; I have the children [bosom] who are born for him and have no refuge. While I am waiting for him, when will he come and enjoy the fullness of these bosom? Just as the children would cry out for food during famine, these bosom are tormenting me.  It appears that when he unites he is incapable of uniting with all limbs. The place in which he was immersed [bosom] and the place where he rested [shoulders].
  • pulliya … – She is highlighting his anxiety during the union, the great pleasured attained by her limbs during that union, how he interacted as if attaining an unattainable goal and how she is lacking refuge now.
  • pugalidam aRigilam – I don’t see a refuge to escape from the southerly breeze etc during separation from him.
  • thamiyamAlO – At this stage, since even the protector has not come, I am alone here. In this manner, if all his wealth are tormenting me, just as he accepted the arrow of bagadhaththa which was aimed at arjuna, on his chest after pushing arjuna aside, should he not have been with me knowing that they [sorrows] will come? If he is with me, they will engage in humble service. Even for SrI rAma, when he was crying out in sorrow, at least his younger brother was with him as said in SrI rAmAyaNam kishkindhA kANdam 1.1 “rAmas saumithri sahitha:” (SrI rAma is with lakshmaNa); I don’t even have such companion. [Same SlOkam is explained in detail]
    • sa: – SrI rAma’s state in separation of sIthA and being caught by kabandha is explained.
    • thAm – That [pond] which will even melt those who don’t have such separation and suffering.
    • pushkariNIm – Ponds which have flowers everywhere, gardens and the place which is fit to have water-sports. But those who are in separation cannot behold this.
    • gathvA – While not thinking about it, he arrived there, just as approaching the proximity of death. When asked “what is it to be like being close to death?”
    • padhmOthpala jashAkulAm – Having that which resembles the face and eyes. It is said in thiruvAimozhi 5.1.7uyar thAmarai sengazhunIr mAdhargaL vANmugamum kaNNum Endhum” (having ponds which are vast like ocean, with tall lotus and red lily flowers which reflect the radiance from the beautiful face and eyes of the ladies).
    • rAma: – One who eliminated the cry of others.
    • saumithri sahitha: – To have one who will protect along in some manner as said in SrI rAmAyaNam kishkindhA kANdam 1.126 “raraksha dharmENa” (protected SrI rAma by his virtue and strength) in the front; as one enters the river, he would first hold on to a boat.
    • vilalApa akulEndhriya: – he called out with various identities.

With the desire to attain the apt goal (emperumAn), and as emperumAn did not arrive as per AzhwAr’s desire, and as he did not observe the signs of his arrival such as the sound of musical instruments, the sound of SrI pAnchajanya, the sound of the string in his bow, the sound of the wings of thiruvadi (garudAzhwAr), the other auspiscious signs and clarity in mind, even the favourable aspects become harmful. This is the state of everything appearing to be an enemy here after body and senses suffer and being unable to abandon the samsAra which is the hurdle and not fitting here either. Hence, another way of bringing out the essence is like saying “the evening sunset time is like the state of not fitting here well and not reaching paramapadham, and only suffering here in between”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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