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 second pAsuram, parAnguSa nAyaki says “Initially the harmful entities tormented me individually and as I kept losing my strength, they are tormenting me together”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
pugalidam aRigilam thamiyamAlO! pulambuRu maNi thenRal AmbalAlO!
pagaladu mAlai vaN sAndhamAlO! panjamam mullai thaN vAdaiyAlO!
agalidam padaiththidandhuNdumizhndhaLandhu engum aLikkinRa Ayan mAyOn
igalidaththasurargaL kURRam vArAn ini irundhennuyir kAkkumAREn?
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
thamiyam – lonely us
pugalidam – to take refuge to escape from the great army
aRigilam – don’t know;
pulambu uRu – sound from the neck of the calves following their mother cows
maNi – bell
thenRal – the southerly breeze (which torments me without any help from anyone else)
AmbalAlO – leaf based flute (all joined together);
pagal adu mAlai – the night which drives away the day (stopping us from seeing the objects)
vaN sAndhamAlO – the sandalwood paste matching the particular time (joined together);
panjamam – the tune named panchamam
mullai – lily garland
thaN vAdaiyAlO – cool northerly breeze (joined together; in this manner, in this state of the individual tormenting aspects being united);
agal idam – expansive universe
padaiththu – created
idandhu – rescuing from being drowned in the deluge
uNdu – during total deluge, placing in the stomach and protecting
umizhndhu – spitting
aLandhu – measuring and accepting (to avoid others claiming ownership)
engum aLikkinRa – being benefactor for all entities/objects
Ayan – having saulabhyam in krishNAvathAram which is specific for his being the cause and protector
mAyOn – having amazing activities which match his protectorship
igal idaththu – opposing in the battle
asurar – for asuras (demons)
kURRam – being death
vArAn – is not arriving (to destroy these harmful group of entities and protecting me)
ini – now that he has not shown his desire for me and has discarded me
en uyir – my life which is a burden for me
irundhu – surviving
kAkkum ARu en – what is the means to protect?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
We who are lonely don’t know how to take refuge to escape from the great army; the bell sound from the neck of the calves following their mother cows, the southerly breeze, the leaf based flute, the night which drives away the day, the sandalwood paste matching the particular time, the tune named panchamam, the lily garland and the cool northerly breeze have joined together [in tormenting me]; emperumAn who created the expansive universe, rescued it from being drowned in the deluge, placed it in the stomach, protected it during the total deluge, spat it out, measured and accepted it; he is the benefactor for all entities/objects; he is having saulabhyam in krishNAvathAram which is specific for his being the cause and protector and is having amazing activities which match his protectorship; he is the death for the asuras who oppose him in the battle; now that he has not shown his desire for me and has discarded me, what is the means for me to survive and protect my life which is a burden for me? Implies that since she is protected, she does not have the strength and aptness to protect [herself]. Here she has identified the entities which torment her but not the ways they harm her; this is like those who say “padai! padai!” (repeating the words ‘enemy army’) due to the great fear and sorrow [and not being able to explain further]. She highlighted both southerly and northerly breezes to indicate that within a moment, she goes through many eons.
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.
- pugalidam aRigilam – This can be considered as her saying in fear about the harmful entities which are going to be explained further in this pAsuram; or this can be considered as her repeating in fear about previously explained entities.
- thamiyamAlO – Since the one who is the companion for those without refuge is not helping, my presence is lonely here.
- pulambu uRu maNi – sound from the bells in the necks of the calves following their mother cows, looked like they were crying out being unable to spot their mother cows.
- thenRal – Just saying “thenRal” is sufficient; need not say with adjectives as in “malligai kamazh thenRal“; as the battle intensifies, they will remove the armour and fight directly [no need for adjective]. The southerly breeze thinks “Why do I need the armour when there is none equal to me here?”
- AmbalAlO – Flute or leaf-based flute; she is not saying as before “eerumAlO, thavarumAlO, mayakkumAlO, sidhaikkumAlO“; as someone who sees a tiger will simply shout in fear “Tiger! Tiger!”, even as she tells their names, she becomes frightened. Alternative explanation – if she explicitly speaks about the torture given by them, it appears that her mouth will burn – hence she is not highlighting their acts.
- pagal adu mAlai – Just as rAvaNa destroyed periya udaiyAr (jatAyu) and was present in front of sIthA to cause pain for her, here evening time appeared destroying the day time which pacifies. In the day time, one can see various objects and pacify oneself; but since that opportunity is not there after sunset, it is more gruelling.
- vaN sAndham … – Beautiful sandalwood paste; panchama tune.
- mullai – yAzh (string instrument). Alternatively – cowherds will wear lily garlands; this could refer to that as well.
- thaN vAdai – There was no difference between northerly breeze and southerly breeze. Northerly and southerly breezes come at different seasons; the time is stretching so much that she is experiencing different seasonal breezes. Alternative explanation – highlighting disaster, various winds are blowing at the same time. Now, there is no scope to take refuge from northerly breeze, fearing the southerly breeze.
- agal idam … – One who inclusively protects the universe from disaster by placing it in his stomach, is not arriving now even after his empress (parAnguSa nAyaki) is being tormented by harmful entities! When the expansive earth was not in manifested form, he created it, lifted it up when deluge consumed it, protected it by placing it in the stomach when deluge re-occurred, spat it out so that it need not suffocate inside, walked up to the boundary and reclaimed it when prideful persons claimed possession of it – such emperumAn who protects the whole universe without any limitation, is not arriving now!
- Ayan – mahAbhAratham sabhA parvam 38.23 “krishNa Eva hi lOkAnAm” (krishNa is the cause for all worlds) etc.
- mAyOn – One who has amazing abilities which are required to protect the universe.
- igal … – Only in the battlefield, he remains as the death for the demoniac clan; he does not destroy prahAladha, vibhIshaNa et al who said “SaraNam” (I accept you as refuge); he only destroyed rAvaNa, hiraNya et al. It is said in SrI rAmAyaNam sundhara kANdam 51.55 “thrAthum na SakthA yudhi rAma vadhyam” (If SrI rAma decides to kill someone no one can save that person).
- vArAn – You need not draw arrows for me and there are no enemies; you just need to show your face.
- ini … – Am I pacified thinking that emperumAn will only protect with certain limitations? Am I pacified that there are hurdles in his arrival? Am I pacified thinking that I have a role in protecting myself? Is there anything called saving my own life when the protector who is unlimited, the most abled and the apt one is not coming and I am one among his protected ones, incapable and inapt to protect myself?
- ini irundhu – Am I pacified to survive until he arrives by hearing some others say as in SrI rAmAyaNam sundhara kANdam 36.41 “namAmsam rAghavO bhungthE nachApi madhu sEvathE” (he is neither indulging in meat nor in alcohol) or doing as said in SrI rAmAyaNam sundhara kANdam 35.47 “thvAm apaSyan nrupAthmajE” (Oh daughter of janaka! He is suffering due to not seeing you)? Am I pacified thinking that as part of his arrival ,kara [a demon] was destroyed, kabandha [another demon] was destroyed, vAli was destroyed, the bridge was built on the ocean, he has entered lankA now and so on?
- ini irundhu – It appears that since she is saying “ini” (from now onwards), previously she protected herself thinking “I cannot let his belonging to be destroyed”.
- en uyir kAkkum ARu en – Should I protect my life thinking that it is someone else’s belonging? Should I protect myself to only be tormented by these harmful entities?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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