thiruvAimozhi – 9.9.9 – Udhum aththInguzhaRkE

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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 ninth pAsuram, parAnguSa nAyaki says “I cannot sustain myself” seeing how emperumAn stands amidst some cowherd girls and is playing flute, yet he is doing some strange acts highlighting his suffering in separation and singing some songs.

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

Udhum aththInguzhaRkE uyyEn nAn adhu mozhindhidai idaith than sey kOlath
thUdhu sey kaNgaL koNdonRu pEsith thUmozhi isaigaL koNdonRu nOkkip
pEdhuRum mugam seydhu nondhu nondhu pEdhai nenjarRavaRap pAdum pAttai
yAdhum onRaRigilam amma amma mAlaiyum vandhadhu mAyan vArAn

Listen

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

idai idai – in between
adhu – his words which indicate his humility to be known by them, which are only known to them
mozhindhu – telling
Udhum – playing
aththIm kuzhaRkE – for that sweet flute sound
nAn – I
uyyEn – am unable to sustain;
than – for them (eyes)
sey – did
kOlam – having beauty

(going ahead in that matter)
thUdhu sey – going as messenger
kaNgaL koNdu – with the eyes
onRu pEsi – revealing his opinion clearly
thUmozhi – (in his dishonesty) having very pure words
isaigaL koNdu – with music
onRu nOkki – glancing as per his desires
pEdhuRu mugam seydhu – (due to the liking in the sweetness of song) revealing that liking in his face
nondhu nondhu – becoming anguished further (thinking “what will happen to helpless girls who hear this song?”)
pEdhai – young girls’
nenjaRavu – the separation which happened due to the love-fight in their hearts
aRa – to be eliminated fully
pAdum pAttai – the song which he sang
Adhum onRu – in any manner
aRigilam – we are unable to comprehend;

(at this stage)
amma amma – Oh mother! Oh mother!
mAlaiyum vandhadhu – night has arrived;
mAyan – amazing emperumAn
vArAn – is not coming.

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

I am unable to sustain myself hearing the sweet flute sound which is revealing his words which indicate his humility to be known by them, which are only known to them, in between. His eyes which are beautiful on their own, are going as messenger, revealing his opinion clearly; his music which is having very pure words, is glancing as per his desires; his face is revealing his liking for the music and is becoming anguished further; we are unable to comprehend in any manner the song which he sang to have the separation which happened due to the love-fight in the young girls’ hearts, eliminated fully. Oh mother! Oh mother! The night has arrived; the amazing emperumAn is not coming. When recited as “adhu ozhindhu“, it implies, stopping that flute music. “than sey kOlam” indicates reddish beauty too.

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

  • Udhum aththIm kuzhaRkE uyyEn nAn – The flute music itself is harming so much that the others are superfluous.
  • idai idai adhu mozhindhu – He sings saying some lowly words in between such as “I separated from you; I cannot tolerate the separation”. Since she cannot say those lowly words and acts herself, she is saying “adhu” (that). embAr when explaining this sequence, mercifully said – As said in “mOr uLLadhanaiyum sOREyO” (As explained in thiruvAimozhi 4.6 – Can I feed you rice as long as you have curd? [A lady agrees to feed a man who comes to her residence. He says “I have curd and you give me as much rice as needed to finish this curd” and she agrees. He keeps diluting the curd (by repeatedly adding water) and tells the lady “I still have some curd left” and for that the lady replies “Can I feed you rice as long as you have curd?” – the principle explained here is – Previously AzhwAr experienced samSlEsham (togetherness) and viSlEsham (separation) with emperumAn. We could explain the connection all along. But how long can we do that? AzhwAr’s emotions are beyond our understanding/expression here]). When the dhESika (expert) himself [AzhwAr] is saying “adhu” without explaining it, how do we who are neutral [who are not seeing the inner emotions of AzhwAr] explain this? Alternative explanation – it is said as “adhuvozhindhu” – implying “leaving that” meaning “leaving the songs which are sung in between”.
  • than sey … – The divine eyes which are ornaments for themselves, and which can reveal their opinion to others. The eyes which will fall at the feet of the girls who think “we won’t go to him” due to anger. It will do everything which nambi mUththa pirAn (balarAma) can do [on behalf of krishNa]. Being engaged in playing flute, since the mouth cannot speak, the eyes will assume the activity of speaking. The clarity given by speech is given through glance.
  • thU mozhi isaigaL koNdu onRu nOkki – Since the music is mixed with beautiful speeches, engaging with the glance will be like engaging with the music. Though being engaged with music, he knows prose as well. This is how the activities of speech and sight have interchanged.
  • pEdhuRu mugam seydhu nondhu nondhu – Since his ears are closer to the music being played, he became distressed thinking “If we are ourselves are so immersed in this music, how will the helpless girls feel about it?” “If the music can torment a hard-hearted person like me, what suffering will the helpless girls undergo?”
  • pEdhai nenju aRavaRap pAdum pAttai – The song which will make the girls forget their love-fight and unite with him.
  • Adhum onRu aRigilam – I am not understanding the way it is harming me.
  • amma amma – Torment! Torment!
  • mAlaiyum vandhadhu – The evening time has arrived to harm me greatly. It feels that this evening time will finish me, without having to survive and suffer further.
  • mAyan vArAn – The amazing emperumAn, who would come and hold the feet of those who are separated from him to make them shy, is not coming now.

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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