thiruvAimozhi – Simple Explanation – 7.2 – kangulum

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

kOyil thiruvAymozhi

<< 6.10

parAnguSa nAyaki and SrI ranganAthan

nammAzhwAr having reached the peak state of sorrow in separation from emperumAn, acquired feminine mood. As parAnguSa nAyaki, due to great love towards SrIranganAtha, reached a state where she could not longer speak, further assumed the state of parAnguSa nAyaki’s divine mother. The mother took her daughter and placed her in between the divine pillars in front of periya perumAL, informed her pathetic state to him and prayed to him saying “You should protect her in all ways”.

First pAsuram. parAnguSa nAyaki‘s mother informs her daughter’s unconscious state to periya perumAL and asks him “What are you going to do to her?”

kangulum pagalum kaN thuyil aRiyAL kaNNa nIr kaigaLAl iRaikkum
sangu chakkarangaL enRu kai kUppum thAmaraik kaN enRE thaLarum
enganE dharikkEn unnai vittennum iru nilam kai thuzhAvirukkum 
sengayal pAy nIrth thiruvarangaththAy ivaL thiRaththen seyginRAyE?

My daughter’s eyes do not even realise to sleep in night and day; she is removing the tears from her eyes with her hands; saying Sanka and chakra, she would perform anjali which she would do upon his arrival; saying “lotus like eye”, she would become tired; she would say “how will I sustain without you”; she would search the ground with her hand and will remain in an inactive state; oh one who is residing in kOyil (SrIrangam) which is having water bodies in which youthful, reddish fishes jump around! What are you planning to do for this girl who is having these amazing emotions?  Implies “are you planning to eliminate the sorrow or increase the same?”

Second pAsuram. parAnguSa nAyaki’s mother says “While you are the protector in all manners, where is her state leading to?”.

en seyginRAy en thAmaraik kaNNA ennum kaNNIr malga irukkum
en seygEn eRi nIrth thiruvarangaththAy ennum vevvuyirththuyirththurugum
mun seydha vinaiyE mugappadAy ennum mugil vaNNA thaguvadhO ennum
mun seydhivvulagam uNdumizhndhaLandhAy en kolO mudiginRadhivatkE

She says “Oh one who is having very enjoyable eyes which are making me exist for you only! What are you thinking to do?” With tearful eyes, she would remain put; she says “Oh one who resides in kOyil (SrIrangam) which is having water with rising waves! what shall I do?” She will repeatedly breathe [heavily] to become hot inwardly and will melt due to that situation; she says that her previous karma is appearing in front of her, considering the karma to be a chEthana due to its act of causing harm; she says “Oh one who is magnanimous like clouds which pour the rain without distinguishing between land and water! Does it match your magnanimity [to not appear in front of me]?” [the mother asks] Oh one who first created, consumed, spat out, measured and accepted the world! How is it going to end for her? Implies “Is she going to be included in the group of those who are protected by you, to end her distress? Or is she going to be pushed out to be kept away?”

Third pAsuram. parAnguSa nAyaki’s mother says “Being the one who has incarnations which are focussed on eliminating the enemies of the devotees, what did you do to her, to have her reach this state? “

vatkilaL iRaiyum maNivaNNA! ennum vAnamE nOkkum maiyAkkum
utkudai asurar uyir ellAm uNda oruvanE! ennum uLLurugum
katkilee unnaik kANumARaruLAy kAguththA! kaNNanE! ennum
thitkodi madhiL sUzh thiruvarangaththAy! ivaL thiRaththen seydhittAyE?

My daughter is not having shyness which is her identity, even a little bit; she says “Oh one who is obedient to me like a blue gem which can be placed in the pocket!” She looks up the sky and becomes unconscious; she says “Oh independently valorous person who swallowed the life of the prideful, demoniac persons without any remainder!” She breaks down inside her; she says “Oh one who is difficult to be seen by the eye! kindly be merciful to be seen by me”; she says – did you not incarnate as the divine son of dhaSaratha who manifested himself to those belonging to cities and forests as said in “pumsAm dhrushti chiththApahAriNAm” and “dhadhruSu: vismithAkArA:” respectively and krishNa manifesting your beauty to cowherd girls as said in “thAsAm AvirabhUth“? [mother says] Oh one who is residing in kOyil (SrIrangam) which is having the firm flag on the surrounding fort! What did you do to her to put her in such sorrow?

Fourth pAsuram. parAnguSa nAyaki’s mother requests periya perumAL “What are you mercifully thinking to do for this girl?”

itta kAl itta kaiyaLAy irukkum ezhundhulAy mayangum kai kUppum
kattamE kAdhal enRu mUrchchikkum kadal vaNNA! kadiyai kANennum
vatta vAy nEmi valangaiyA ennum vandhidAy enRenRE mayangum
sittanE! sezhu nIrth thiruvarangaththAy! ivaL thiRaththen sindhiththAyE?

My daughter’s leg and hand remain [unmoved] wherever they were placed; after regaining consciousness, she stands up, walks around and subsequently becomes unconscious; she performs anjali; becoming upset saying “love is difficult to handle”, she loses consciousness; she says “Oh one who is like immeasurable ocean which secures everything inside it! You are being cruel towards me!” She says “oh one who is having the wholesome divine chakra in your right hand!”; She is repeatedly requesting him saying “come here with the divine chakra in your hand” and loses her mind thinking “I lost my nature due to repeatedly calling him, and lost the desire/goal as he did not come”; oh one who is reclining on the beautiful banks of the river, pretending to be a reputed person! What are you thinking in her case? Implies, “Are you thinking to only keep her bewildered? Or are you planning enlighten her?”

Fifth pAsuram. parAnguSa nAyaki’s mother informs the transformations her daughter is going through every moment and says “Would it befit your qualities such as ASritha vAthsalya (motherly affection towards devotees) etc to torment her in this manner?”

sindhikkum thisaikkum thERum kai kUppum thiruvarangaththuLLAy ennum
vandhikkum AngE mazhaik kaN nIr malga vandhidAy enRenRE mayangum
andhip pOdhavuNan udal idandhAnE! alai kadal kadaindha AramudhE!
sandhiththun charaNam sArvadhE valiththa thaiyalai maiyal seydhAnE

You (emperumAn) tore apart the body of hiraNya, the asura in the particular time of sandhyA and being infinitely enjoyable, churned the ocean having waves; oh one who bewildered this girl who has a perfectly fit form and is desiring to unite with you to have external experience of enjoying your divine feet only! She thinks about how you united with her previously, becomes bewildered, regains composure and performs anjali; she calls you saying “Oh one who is residing in kOyil!” and bows her head; remaining there itself, with eyes filled with cool tears, repeatedly saying “come and accept me” she becomes unconscious. Implies that she goes through all kinds of transformations with respect to romantic interactions with emperumAn.

Sixth pAsuram. parAnguSa nAyaki’s mother says “You who are having the necessary weapons to protect your devotees still made my daughter suffer, should tell me what should I do for her”.

maiyal seydhu ennai manam kavarndhAnE! ennum mAmAyanE! ennum
seyya vAy maNiyE! ennum thaN punal sUzh thiruvarangaththuLLAy ennum
veyya vAL thaNdu sangu chakkaram vil Endhum viNNOr mudhal! ennum
pai koL pAmbaNaiyAy! ivaL thiRaththaruLAy pAviyEn seyaRpAladhuvE

My daughter says “oh one who stole my heart, causing bewilderment!”; she says ” oh one who is easy to handle like a precious gemstone and is having reddish beautiful lips!”; she says “oh one who is residing in kOyil (SrIrangam) which is surrounded by beautiful water bodies”; she says “oh you are carrying the five divine weapons always as someone who cannot delay the protection of the surrendered ones”; she says “oh one who is the cause for the existence etc of nithyasUIris! and oh one who is having thiruvananthAzhwAn as his mattress!” I am having sins which made me witness her such pathetic state. Mercifully tell me “What is your act towards her?”

Seventh pAsuram. parAnguSa nAyaki’s mother says “My daughter is in anguish speaking about emperumAn’s qualities, such as reclining on the ocean for the protection of his devotees”.

pAla thunbangaL inbangaL padaiththAy! paRRilAr paRRa ninRAnE!
kAla chakkaraththAy! kadal idam koNda kadalvaNNA! kaNNanE! ennum
sEl koL thaN punal sUzh thiruvarangaththAy! ennum en thIrththanE! ennum
kOla mA mazhaik kaN pani malga irukkum ennudaik kOmaLak kozhundhE

My tender natured daughter who is like a slender creeper says “You created sorrows for those who are not surrendered and joy for the surrendered ones in every place; you stand as the refuge for those who don’t have refuge even for those who did not have attachment like jayantha, to surrender; you are the controller of the wheel of time; you are mercifully resting in the divine milk ocean, like an ocean reclining on another ocean; oh one who appeared as krishNa for the protection [of devotees]! Oh one who is residing in kOyil (SrIrangam) which is surrounded by cool water [kAvEri] having fish in it! Oh one who is like a sacred river ghat for me to immerse into!” She then remains inactive with tears filled in her beautiful, expansive eyes.

Eighth pAsuram. parAnguSa nAyaki’s mother says “How will I remedy the sufferings which keep coming at my daughter?”

kozhundhu vAnavaragatku! ennum kunREndhik kOnirai kAththavan! ennum
azhum thozhum Avi anala vevvuyirkkum anjana vaNNanE! ennum
ezhundhu mEl nOkki imaippilaL irukkum enganE nOkkugEn? ennum
sezhum thadam punal sUzh thiruvarangaththAy! en seygEn en thirumagatkE

My daughter says “he is the head of nithyasUris”; she says “Oh one who performed the super-human task to protect the cows by lifting the hill!” She remains with teary eyes like those who are immersed in devotion; she  performs anjali like a surrendered person; she breathes hot to burn the soul which cannot be burnt; she says “Oh one who is having dark-coloured form which caused anguish!” She rises up to see [him] and remains without blinking; she says “How will I see?” Oh one who is residing in kOyil (SrIrangam) which is surrounded by the beautiful, vast water body! What shall I do to my daughter who is comparable to lakshmi? Can I control her love which causes the suffering? Or can I make you who are not arriving, to arrive? Implies that both are impossible.

Ninth pAsuram. parAnguSa nAyaki’s mother says “I cannot fulfil the desire of my daughter who is captivated by the overwhelming love of you who are the divine consort of lakshmI, bhUdhEvi and nILA dhEvi”.

en thirumagaL sEr mArbanE! ennum ennudai AviyE! ennum
nin thiruveyiRRAl idandhu nI koNda nilamagaL kELvanE! ennum
anRuruvEzhum thazhuvi nI koNda Ay magaL anbanE! ennum
then thiruvarangam kOyil koNdAnE! theLigilEn mudivu ivaL thanakkE

My daughter says “Oh one who is having the divine chest which is the desirable abode of lakshmi, my lady lord, where she is united with you!” She says “Oh the matching consort of SrI bhUmip pirAtti who you dug out with your divine tusk and accepted as your beloved one!” She says “Oh one who has fixed affection for nappinnaip pirAtti who appeared in a matching clan for you and was accepted by you like finding and keeping a treasure, by embracing the seven bulls  which roared like thunder, causing fear when they were placed as a challenge!” Oh one who acknowledged the well protected SrIranga kshEthram as your abode! I am unaware of the means to end her suffering.
Tenth pAsuram. As sarvESvaran who is the antharAthmA (in-dwelling super soul) of those [dhEvathAs] who consider themselves to be the lord, knowing her suffering/urge, out of his great simplicity etc, magnanimity and his physical beauty, grants her the external experience while in separation, and that leads to parAnguSa nAyaki acquiring faith; seeing this her mother speaks in a satisfied manner.

mudivu ivaL thanakkonRaRigilEn ennum mUvulagALiyE! ennum
kadikamazh konRaich chadaiyanE! ennum nAnmugak kadavuLE! ennum
vadivudai vAnOr thalaivanE! ennum vaN thiruvaranganE! ennum
adi adaiyAdhAL pOl ivaL aNugi adaindhanaL mugil vaNNan adiyE

My daughter says “I don’t know a solution”; she says “Oh one who ruled over the worlds by being the antharAthmA of indhra who is the lord of the three worlds [bhU:, bhUva:, suva:]!” She says “Oh one who remains the antharAthmA of rudhra who has matted hair which is having fragrant konRai garland, to be meditated upon by him!” She says “Oh one who is the antharAthmA of the four-headed dhEvathA!” She says “Oh one who is the lord of nithyasUris who are having a matching form like yours!” She says “Oh one who is the controller of kOyil (SrIrangam) having magnanimity!” My daughter who appeared to be not reaching the divine feet of emperumAn who is having the form like a dark cloud which pours the rain on land and water, approached and attained his divine feet due to his great generosity.

Eleventh pAsuram. AzhwAr says “Those who practice this decad will not be tormented like me and will reach paramapadham [spiritual realm] where they will remain with infinite bliss, surrounded by nithyasUris”.

mugil vaNNan adiyai adaindharuL sUdi uyndhavan moy punal porunal
thugil vaNNath thUnIrch chErppan vaN pozhil sUzh vaN kurugUrch chatakOpan
mugil vaNNan adi mEl sonna sol mAlai Ayiraththip paththum vallAr
mugil vaNNa vAnaththu imaiyavar sUzha iruppar pErinba veLLaththE

The divine thAmirabharaNi river is filled with abundant, pure water which is having the complexion of a rich cloth; infinitely opulent AzhwArthirunagari is on the banks of this river and is surrounded by gardens which have the greatness of having honey, flowers etc; nammAzhwAr, the leader of such AzhwArthirunagari, got uplifted by attaining the divine feet of periya perumAL who has the qualities of generous cloud; he mercifully spoke this decad in the thousand pAsurams as garlands of words, on the divine feet of infinitely beautiful, cloud-like periya perumAL; one who can practice this decad with the true emotions will remain in the infinite ocean of bliss in the paramapadham which is dark-bluish coloured, to be surrounded by the nithyasUris.

Source: http://divyaprabandham.koyil.org/index.php/2020/06/thiruvaimozhi-7-2-tamil-simple/

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 (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. 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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