srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
puNdarikAkshan – thiruveLLaRai
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, since there are lot more cuckoos (a group of them) which can accomplish her objective, she requests some of those to go to her puNdarikAkshan (lotus eyed lord) on her behalf as a messenger.
Highlights from periyavAchchAn piLLai‘s introduction
Similar to nampiLLai‘s introduction.
Previously, parAngusa nAyaki requested some cranes to go as her messenger. Now, she explains to cuckoos what to convey when they go there. She started with cranes but ended with cuckoos. This is how much bewildered she is. That is the greatness of bhagavAn from whom she is separated now. When someone who is separated from worldly matters/experience, they get quite upset and bewildered – if that is the case for normal matters, how much bewilderment one should have when separated from the most distinguished bhagavAn. If bhagavAn does not bewilder her like this, that would be an insult to his most auspicious qualities.
en seyya thAmaraik kaN perumAnArkku en thUdhAy
en seyyum uraiththakkAl inakkuyilgAL nIralirE
mun seydha muzhu vinaiyAl thiruvadikkIzh kuRREval
mun seyya muyalAdhEn agalvadhuvO vidhiyinamE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
inakkuyilgAL – Oh group of cuckoos!
nIr alirE – don’t you who have beautiful voice?
en – for me whom he became bound to
seyya – reddish
thAmarai – like a lotus
kaN – having eyes
perumAnArkku – one who is greater than every one else (unreachable for me)
en thUdhAy – being my messenger
uraiththakkAl – if you speak
en seyyum – what is wrong?
mun seydha – previously committed
muzhu vinaiyAl – complete sins
thiruvadik kIzh – at your divine feet
kuRREval – confidential service
seyya – to perform
mun – previous
muyalAdhEn – me who did not engage in any means
inam – still
agalvadhuvO vidhi – Is staying away the right thing to do?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh group of cuckoos! Isn’t it true that you who have beautiful voice!?When you speak on behalf of me (whom he is bound to) to the greatest lord who has beautiful reddish eyes, what is wrong with that? Due to my previously committed sins, I did not try to perform confidential service at the lotus feet through any means, but still should I stay away? Is that the right thing to do? Here the sweet speaking ability of the AchAryas and their presence in groups is indicated.
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
Similar to nampiLLai‘s vyAkyAnam.
bhattar was staying in thirukkOshtiyUr and there were two sishyas of his who were also present there at that time. They were named theRkAzhwAn and kOLariyAzhwAn. kOLariyAzhwAn is very focused on AchAram (following disciplined lifestyle according to vaidhika dharmam). theRkAzhwAn is more lenient on the AchAram. Once on a festive day, when they both met, kOLariyAzhwAn asks theRkAzhwAn “Won’t you take a holy dip at least today?” theRkAzhwAn replies “my sins are so huge that such holy dips are not helpful. Only emperumAn‘s sudharsana chakra has the ability to destroy my sins. So, what is the use of such holy dip then?”. bhattar overheard this and thought “I underestimated theRkAzhwAn based on his AchAram, but he is really knowledgeable” and felt blissful.
- en – mine. emperumAn was very subservient to parAngusa nAyaki that he makes her think that he belongs to her even in separation. Alternatively, to help her sustain herself during separation, while leaving her, he said “wherever I am, wherever I go, I am yours”; because of that, she considers “he is mine”.
- en seyya thAmaraik kaN perumAnArkku – my lotus eyed lord. She has enjoyed his reddish eyes before. His eyes are red due to:
- His svAbAvika aiswaryam (natural control over everything else)
- His vAthsalyam (motherly forbearance) towards his subjects
- Just like a drunken person’s eyes, after having enjoyed in union with parAngusa nAyaki
- Due to suffering in separation from her
- Where did she enjoy these aspects? In the first thiruvAimozhi, she experienced/explained emperumAn‘s aiswaryam. In the third thiruvAimozhi, she experienced/explained his vAthsalyam. Here, union and separation are explained.
- perumAnArkku – While leaving, he gave her a blissful glance and got her to become fully surrendered to him (in connection with the lotus eyes).
- en thUdhAy – Like the rising and receding of a sea – it feels so empty. Going as a messenger for me who is so lonely/helpless.
- en seyyum uraiththakkAl – when you speak on behalf of me, he may even gift you ubhaya vibhUthi (both spiritual and material realms).
- inakkyuilgAL – you are in a group unlike me who is alone.
- nIralirE – you are the embodiment of simplicity. Why are you not helping me now? You responded nicely when we were enjoying together.
- mun – Is there a beginning for the time when I started committing sins? Its anAdhi (without a beginning).
- seydha – Were those sins just planned but not committed? They were committed.
- muzhu vinai – Were they incomplete in any manner? Can I eliminate? An incident from the life of bhattar is cited by nampiLLai and is explained in detail by periyavAchchAn piLLai in his vyAkyAnam.
- thiruvadikkIzh – Just like a brAhmaNa, even if he becomes retarded, will recite vEdham only, nammAzhwAr, even in the state of parAngusa nAyaki will only want to embrace emperumAn‘s lotus feet instead of his chest – serving the lotus feet is natural for nammAzhwAr.
- kuRREval – desiring to perform confidential services to the lotus feet.
- thiruvadikkIzh kuRREval mun seyya muyalAdhEn – I who did not try serving your lotus feet previously; It is also explained as said by lakshmaNa in srI rAmAyaNam “kriyathAm ithi mAm vadha” (do as I say), not serving even after hearing the orders.
- agalvadhuvO vidhi – Even after not engaging in self-efforts, would I miss out on the goal? For AzhwArs, emperumAn is the only means. nammAzhwAr says in thiruvAimozhi 5.8.8 “kaLaigaN maRRilEn” (I have no other means”); kulasEkarAzhwAr says in perumAL thirumozhi 5.1 “un charaNallAl charaNillai” (there is no other means than your lotus feet) and in perumAL thirumozhi 5.7 “maiththezhundha mAmugilE pArththirukkum maRRavai” (Like the crops which only look up to the blackish-huge clouds), poigai AzhwAr says in mudhal thiruvanthAdhi 4 “neRivAsal thAnEyAy ninRAnai” (emperumAn who is the means and goal), periyAzhwAr says in periyAzhwAr thirumozhi 5.1.2 “vizhikkum kaNNilEn nin kaN maRRallAl” (I will not take any other refuge than your blessing vision) and thoNdaradippodi AzhwAr says in thirumAlai 38 “vAzhum sOmbar” (living lazy person – one who only depends on emperumAn for one’s protection and will not engage in self-efforts).
- vidhiyinamE – there is no other way (from our side). piLLai thirunaRaiyUr araiyar says “parAngusa nAyaki says ‘even though we have nothing in our side to achieve our desires (service to you), why are you hesitating?'”
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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