thiruvAimozhi – 10.3.5 – paNi mozhi

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Full series >> Tenth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, emperumAn mercifully asks parAnguSa nAyaki “Why are you tormenting like this when I am here in front of you” and she says “Since you have to tend the cows, you will be leaving; after you leave, I am being tormented by entities which torment like the sandhyA (evening time); hence you should do acts like embracing me etc and enliven 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

paNi mozhi ninaidhoRum Avi vEmAl pagal nirai mEykkiya pOya kaNNA!
piNiyavizh malligai vAdai thUvap peru madha mAlaiyum vandhanRAlO
maNi migu mArvinin mullaip pOdhu en vana mulai kamazhviththun vAy amudham thandhu
aNi migu thAmaraik kaiyai andhO adichchiyOm thalai misai nI aNiyAy!

Listen

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

paNi mozhi – the words you say to pacify me

(due to being the reason for separation)
ninaidhoRum – every time I think about
Avi – heart
vEm – burning;
pagal – the daytime fully
nirai mEykkiya – to tend the cows
pOya – gone
kaNNA – krishNa!
piNi – bound by the string
avizh – expanding
malligai – jasmine (which has honey)
vAdai – northerly wind
thUva – as it blows
peru – huge
madham – pride

(like a wild elephant)
mAlaiyum – evening
vandhanRu – has arrived;

(not to be caught by it)
maNi – kausthuba gem
migum – very shining
mArvinil – in the divine chest
mullaip pOdhu – jasmine flower
en vana mulai – on my beautiful bosom
kamazhviththu – embracing me to spread the fragrance
un vAy amudham thandhu – giving me your ultimately sweet nectar from your mouth
aNi migu – attractive and well decorated
thAmarai – like a lotus flower
kaiyai – hand
adichchiyOm thalaimisai – on the head of ours, servitors
nI – you
aNiyAy – indicates the desire for wild union saying “you should place your hand as decoration”.
andhO! – It is tragic that I have to explain my suffering to you!

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

Every time that I think about the words you say to pacify me, my heart is burning. Oh krishNa who has gone to tend the cows during the daytime fully! As the northerly wind blows the jasmine flowers bound by the string, expanding their fragrance, the hugely prideful evening has arrived; you should embrace my beautiful bosom to spread the fragrance of the jasmine flower which is in your chest having very shining kausthuba gem; you should give me your ultimately sweet nectar from your mouth; you should place your hand which is like an attractive and well decorated lotus flower, on the head of ours, servitors; indicates the desire for wild union. It is tragic that I have to explain my suffering to you!

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

  • paNi mozhi ninaidhoRum Avi vEmAl – My words are unlike yours where you think about separation but say “I won’t leave you”; since your words are as in thiruvAimozhi 10.3.4kaLvap paNi mozhi“, they are false, and since my words express my experience, they are truthful.

He asks “Did I go?” She says,

  • pagal … – You went to tend the cows all through the daytime.
  • kaNNA – She is calling him “kaNNA” and directly telling him! [Commentator becomes amazed at AzhwAr’s mood]
  • mEykkiya – To tend.
  • piNi … – As those harmful entities starting with as said in thiruvAimozhi 9.9.1malligai kamazh thenRal” (southerly breeze fragrant with jasmine flavour) etc started tormenting me, hence it is certain that you have left. The northerly wind is spreading the fragrance of the blossoming jasmine. Just as rAvaNa assumed the form of a sanyAsi and appeared, the northerly wind is harming me in the form of cool breeze.
  • thUva – It is blowing on me by staying apart so that I don’t feel warm; SrI rAmAyaNam kishkindhA kANdam 1.17 “padhma kEsara samsrushta:” (with the buds of lotus flowers) – just as a mad elephant would arrive with band music in front of it, the evening arrives following the northerly wind. Since the evening respects her, it is coming along with companions to torment her.
  • vandhanRAlO – It has arrived; it touched my body and left. Just as you faced the arrows shot by bhagadhaththa aimed at arjuna by covering him and accepting them in your chest, you come in front of me and face this. We are not fearing for very fierce evening to come, it has already arrived.

When asked “What shall we do?” She says,

  • maNi migu mArvinil – The chest which will add shine to SrI kausthuba jewel; alternative explanation – the whole chest will have the lustre of SrI kausthuba jewel. It is of such nature that even during embrace, it need not be removed as said in SaraNAgathi gadhyam 5th chUrNikainirathiSaya sukha sparSa:” (wondrously soft on emperumAn’s body); just as her femininity is identified by her bosom, his masculinity is identified by SrI kausthubam. This is an identity of purushOththama (supreme lord). Adding fragrance to my beautiful bosom with the jasmine garland on that chest. My bosom became an enjoyable tool for him on his chest just like SrI kausthuba and garland. She is explaining this wild union to have the fragrance of the jasmine garland on his shoulders to be transferred to her bosom. These bosoms are waiting to be decorated by the garland just as those who would take bath and wait for flowers to decorate their hair. Instead of letting these bosoms remain celibate, make these fragrant with the fragrance of the garland; you should transfer the fragrance of the garland here and leave the residue on your chest. It is not possible to have the fragrance of the garland on my bosoms without union/embrace; as said in “kim mukham vanamAlA sankramasya” (how to attain the vanamAlA of emperumAn).
  • vAy amudham thandhu – As the union reaches ultimate stage, to sustain themselves there will be some romantic speech – that is highlighted here; alternatively, it is highlighting his necatrean saliva. Mainly, it is explained as speech.
  • aNi … – My tongue has become dry thinking about your leaving. As a remedy, can you please place your hand on my head? This is their mundhirigai fruit (a type of fruit) which will remove dryness in mouth.
  • aNi migu thAmaraik kai – Hand which is well decorated with ornaments and which is an ornament in itself negating the need for any other ornament as said in SrI rAmAyaNam kishkindhA kANdam 3.15 “sarvabhUshaNa bhUshArhA:” (the shoulders which bring about beauty for the ornaments which are worn by him). He will collect the ornaments showing his great attachment towards them saying “When I go to tend the cows, to sustain myself, give me your ornament [to one gOpikA], give me your ornament [to another gOpikA and so on]” and would wear them; she may also be talking about how he has decorated himself to go to tend the cows. As he gets decorated and gets ready to leave, she became broken.
  • thAmaraik kaiyai – The hand which needs no ornament to make it look more beautiful.
  • andhO – I have to request this from you as if a thirsty person needs to be requested to drink cold water!
  • adichchiyOm – She is highlighting that he has won over her with his beauty.
  • thalai misai nI aNiyAy – Just as his hand is for the ornament, her head is for his hand. They are trying to get their goal accomplished by holding his hand and falling at his feet as said in thiruvAimozhi 9.2.2pAdha pangayamE thalaikkaNiyAy” (your lotus feet are the decoration for my head) and “adichchiyOm thalai misai nI aNiyAy“. They [AzhwArs/AchAryas] remain as said in sthOthra rathnam 31 “… madhIya mUrdhAnam alankarishyathi” (when will my head be decorated with your divine feet?) He said “Who knows these conditions? If you desire so, you can take my hand and place it on your head yourself!” Will I have to put in my own effort to accomplish my goal, which is like letting kAla (death personified) to put a ring on my finger? Am I not of the nature that you will yourself desirously grant me that? They [AzhwArs/AchAryas] always accept any benefit only by bhagavAn’s will and effort.
  • aNiyAy – Just because of overwhelming grief, we won’t do improper acts! Are we supposed to perform your duty?

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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