thiruvAimozhi – 9.9.3 – iniyirundhu ennuyir

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Full series >> Ninth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, parAnguSa nAyaki says “His divine limbs remain in my heart and are tormenting me”.

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

iniyirundhu ennuyir kAkkum ARen iNai mulai namuga nuNNidai nudangath
thuniyirungalavi seydhAgam thOyndhu thuRandhemmai ittagal kaNNan kaLvan
thaniyiLam singam emmAyan vArAn thAmaraikkaNNum sevvAyumn neelap
paniyirum kuzhalgaLum nAngu thOLum pAviyEn manaththE ninRIrumAlO!

Listen

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

ini – after those which pacify us become harmful
irundhu – survive
en uyir – my life
kAkkum ARu en – how can I save?
iNai mulai – my bosoms which are attractive to him, due to their apt pairing
namuga – to soften (due to the joy in his embrace)
nuN idai – the slender waist
nudanga – to weaken
thuni – to increase the sorrow
iru – in many ways (more than she can handle)
kalavi seydhu – united
Agam thOyndhu – immersed in my body and enjoyed me (just as a tired person will fully immerse in the pond with great desire)

(subsequently)
emmaith thuRandhu – abandoning me (giving up his mercy)
ittu – leaving me behind (like insentient matter)
agal kaNNan – krishNa who has the main quality of leaving [his devotees]
kaLvan – having mischievous activity during union with the intent to separate
thani – being distinguished, having attained the unattainable goal
iLam singam – (due to that) having youth and pride like young lion
em mAyan – one who is having the amazing acts of humbly interacting with me, to separate
vArAn – (he) is not arriving;
thAmaraik kaNNum – his lotus like eyes which manifested the sorrow in separation
sevvAyum – his reddish lips (which will not speak about separation)
neelam – having bluish colour (due to being loosened in union)
pani – having coolness
iru – expansive
kuzhalgaLum – divine hair
nAngu thOLum – four divine shoulders (which branched out to embrace her, to sustain himself during separation)
pAviyEn – me who is having sin (to be separated and engaged in him), my
manaththE – in mind
ninRu – shining
Irum – tormenting.

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

How can I survive and save my life after those which pacify us become harmful? Causing my bosoms which are attractive to him, due to their apt pairing, to weaken the slender waist, to increase the sorrow in many ways, krishNa who has the main quality of leaving, united with me, immersed in my body and enjoyed me, abandoned me and left me. He who is having mischievous activity during union with the intent to separate, who is distinguished, having attained the unattainable goal, having youth and pride like a young lion and who is having the amazing acts of humbly interacting with me to separate, is not arriving. His lotus like eyes which manifested the sorrow in separation, his reddish lips, his expansive, cool divine hair which is having bluish colour, his four divine shoulders are all shining and tormenting me who is having sin, by remaining in my mind.

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

  • ini irundhu en uyir kAkkum ARu en – The body which I considered as mine, has become inimical; the beauty which I considered as mine, has become inimical; is there anything such as surviving and trying to save myself?
  • iNai mulai namuga – The bosoms which are praised by him for their apt pairing, just as when a hard surface loosens when rained upon, became softened on being touched by him during union.
  • nuNNidai nudanga – To weaken the already slender waist which cannot be seen like a field which is covered by crop. While uniting he did not know how to care for the other person; he only got his desire fulfilled.
  • thuni irum kalavi seydhu – Uniting only to lead to sorrow.
  • irum kalavi – The interactions during the union were beyond her ability to handle. Since union will always end in separation, it is said to be causing sorrow; since the union was beyond her ability to handle, it is said to be causing sorrow.
  • Agam thOyndhu – Melting her by the union, as said in mahAbhAratham mOksha dharmam 4.50 “…Esha brahma pravishtOsmi…” (like immersing in a cool pond during a hot summer day, AthmA stays satisfied on attaining bhagavAn), he united with her; like those who will remain immersed in a pond during summer time.
  • thuRandhu – All his deep engagements like these are only to abandon her.
  • emmai ittu – Showing such affection towards me, yet leaving me as some would leave some achith padhArtham (insentient objects) and forget that they have left such objects.
  • agal kaNNan – For him, union happens rarely; separation is his identity; he united since without union there is no separation.
  • kaLvan – His cool glances, sweet talks and interactions during the union captivate us fully. He interacted in such a manner as to make us think that he is doing those due to great love for us, and in separation we realise that he did all of those to later harm us during separation.
  • thani … – As said in SrI rAmAyaNam AraNya kANdam 37.18 “yasyasA janakAthmajA – apramEyam hi thaththEja:” (One cannot measure the greatness of the one who is married to the daughter of SrI janaka), he remained distinguished due to his union with her.
  • iLa – The more he united with him, the younger he became.
  • singam – After uniting with her, he shone with pride as if attaining the unattainable goal.
  • em mAyan vArAn – The one who became flustered thinking about the separation and due to great desire towards me, is not arriving now. His detachment now is as good as his attachment then. The difficulty he had in leaving me then is the same as his arrival now.
  • thAmarai … – Just as he is not visible to our eyes, would these also not be present in the heart [tormenting me]? While going, why should he leave these behind [to torment me]? She is saying that he is having divine eyes which appeared to be considering the union as their benefit; or saying that emperumAn stood showing all his sorrow in separation without speaking about it.
  • sevvAyum – The lips which became reddish due to not explaining about the separation fully. This is emperumAn’s “nimiyum vAyum kaNgaLum” [similar to her features explained in thiruvAimozhi 6.5.2 ].
  • neelap pani irum kuzhalgaLum – The dark, cool, expansive divine hair which became loosened during the union and was not cared for due to the separation.
  • nAngu thOLum – The four divine shoulders which embraced her to sustain himself on seeing  her stumbling until he cares for the hair; it was as said in SrI bhAgavatham 5.3 “… upasamhara” (Oh lord of nithyasUris who is having conch, disc and mace, you have taken birth here with this divine form. Oh my lord! Out of compassion, please conceal this form [and assume a human form] for the sake of kamsa et al [who are unfavourable]); for the girls, the four shoulders will be visible. dhraupadhi said in mahAbhAratham sabhA parvam 75.43 “Sanka chakra gadhApANE” (Oh one who holds conch, disc and mace).
  • pAviyEn – I am a sinner to have enjoyed these beauties and lost them, but unable to forget them. My….
  • manaththE ninRu eerumAlO – They are eternally present in the mind and tormenting me. I am not having him within my arms’ reach to embrace him and also not being able to push him away from the heart. He has made me not to survive by losing my knowledge and forgetting him.

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 vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. 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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