SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Tenth Centum >> Third decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, as parAnguSa nAyaki speaks in this manner, to sustain her, emperumAn embraces her repeatedly. Seeing that, she says “while I get ultimate bliss in your union, when I think that you will leave, all that bliss becomes illusion like waking up from a dream in the sleep, and hence I am suffering”. This can also be considered as speaking about previously occurred union.
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
thagavilai thagavilaiyE nI kaNNA! thada mulai puNardhoRum puNarchchikkArAch
chuka veLLam visumbiRandhu aRivai mUzhkkach chUzhndhu adhu kanavena nIngi AngE
aga uyir agam agandhORum uL pukku Aviyin param alla vEtkai andhO!
miga miga ini unnaip pirivaiyAmAl vIva nin pasu nirai mEykkap pOkkE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kaNNA – Oh krishNa (who is known to be obedient towards girls)!
nI – you
thagvilai thgavilaiyE – are not having mercy in any manner (matching such obedience);
(even when you are present and united with me)
thada – expansive (to be praised by you)
mulai – bosoms
puNardhoRum – every moment you embrace
puNarchchikku – for that embrace
ArA – uncontrollable, great
suka veLLam – ocean of bliss
visumbu iRandhu – going beyond (endless) sky
aRivai – intellect too
mUzhkka – to be subdued
sUzhndhu – surrounded
(immediately)
adhu kanavena – as a dream
nIngi – faded away
AngE – in that situation
aga uyir – where the prANa (vital air) which is inside
agam agam thORum – in every spot
uL pukku – entering inside
Aviyin – for the AthmA (which is the abode)
param alla – intolerable
vEtkai – desire (increased);
andhO! – alas! (I am unfortunate to inform this to you who are with me now!)
ini – now
(at this point, you have to do this)
miga miga – further
unnai – you
pirivaiyAm Al – to handle the separation
nin – your
pasu nirai mEykkap pOkku – going to tend the cows for their grazing
vIva – should avoid.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh krishNa! You are not having mercy in any manner; every moment you embrace my expansive bosoms, I am surrounded with uncontrollable, great ocean of bliss which goes beyond the sky, and my intellect is subdued too; but that experience faded away as a dream, and my desire increased in the AthmA to become intolerable as it entered inside every spot where the prANa is present; alas! Now, to handle separation from you, you should avoid any further intent on going to tend the cows for their grazing.
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
- thagavilai … – (You krishNa, have no mercy) krishNa is popularly known to be the property of girls. But you, who are the property of girls, remain merciless.
krishNa says “You are telling me that I am merciless! I did not think about leaving you and neither have I left you” and tightly embraced her to sustain her.
- thada mulai … – Even if he embraced her million times, she will think “he is embracing me to separate from me” and her body will become pale when his hands relaxed from the tight embrace; he will see that and embrace her to pacify her and this will keep repeating. Though this could mean the union in the past, it is more apt to speak about the union in present only.
- thada mulai – emperumAn is going through the same emotions which those who try to know him, go through [her bosoms are so expansive to be able to easily comprehend]; one cannot enjoy them fully; the ultimate enjoyability which cannot be fully enjoyed even by emperumAn himself who is the ultimate enjoyer.
- puNarchchikku ArAch chuka veLLam – The ocean of bliss which cannot be controlled even after the union. The bliss matches the nature of the couple uniting. Just as his svarUpam cannot be determined to be in a particular manner, his excellent enjoyability cannot be determined; her desire is as explained in thiruvAimozhi 10.10.10 “adhanil periya avA” (my desire which is greater than everything).
- puNardhoRum puNarchchikku ArAch chuka veLLam – Alternative explanation – That is, union happens rarely, but the bliss remains eternally. It is said in kuRundhogai 3 “nilaththinum peridhE vAninum uyarndhanRu, nIrinum AraLavinRE sAral, karungOl kuRinjip pUk koNdu perundhEn izhaikkum nAdanodu natpE” (The heroine says – my love for nAdan (her beloved) is longer than earth, taller than sky and deeper than ocean. Just as honey extracted from the kuRinji flower will be taken to bee-hive, I will be taken home by him). Just as honey is extracted from kuRinji flower to be enjoyed.
When asked “How big is this bliss?” She says,
- visumbu … – AkAsam (ether) is the one which gives space for all entities; even making that look very small, and further, the bliss makes the knowledge which was acquired by the divine blessing of emperumAn also look very small. Alternative explanation – visumbu indicates paramapadham – mOksham (ultimate bliss) is explained in thirukkuRaL 1103 as “thAmaraik kaNNan ulagu” (the abode of lotus eyed lord). Hence – going beyond thripAdh vibhUthi [paramapadham which is three times the size of samsAram], it subdued ubhaya vibhUthi (both spiritual and material realms) and my intelligence.
- adhu kanavena nIngi – It faded away just as a dream will disappear. On seeing its vastness, I thought there is no end to it; on seeing it disappear, it felt like a flood drained and the ground underneath became hot. One who united in such manner, separated. The endless union is explained as dream and magic; this union too remains endless.
- AngE – In that situation.
- aga uyir – The heart which is the abode of prANa.
- agam agandhORum – Every spot in the heart. [Will the mind be expansive to have many spots?] Due to previous, special unions, the heart remains expansive. The union and separation will cause space in the heart; sorrow will fill in all of those spots.
- Aviyin param alla vEtkai – The eagerness is not limited to the atomic nature of the AthmA; bhUthaththAzhwAr too said in iraNdAm thiruvandhAdhi 100 “enRan aLavanRAl yAnudaiya anbu” (my love is not limited to my size); the desire is beyond the abode [AthmA] on which it exists. There are three states in an AthmA – sukham (in the state of joy), dhu:kham (in the state of sorrow) and svarUpENAvasthi (neutral state); did I get to remain in the neutral state!
- andhO! – It is sad that you have to learn this from me! While both of us enjoy in union, in separation, I have to explain the sorrow to you! While the union is equal for both, the sorrow is just for me!
When asked “So, what needs to be done?” she says,
- nin pasu nirai mEykkap pOkku – vIva – You should not go to tend your cows.
When asked “Why should I not go?” she says,
- miga miga ini unnaip pirivaiyAmAl – Since it will lead to further separation from you.
- pirivai – This is poetic way of saying pirivu. Avoid going to tend the cows, which will lead to separation. pOkku is singular. Just as it is said “pasu vandhana” (cow[s] came, where pasu is singular indicating the group, vandhana is in plural), pOkkugaL (travels, plural) is mentioned as pOkku (travel, singular).
- ini vIva – Though you have gone previously, at least going forward, you should avoid going.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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