srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Full series >> Second Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the tenth pAsuram – On seeing emperumAn who united with her to remove her fatigue, parAnkusa nAyaki prays to him “You should never leave me”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, emperumAn who is sarvakAraNabhUthan (the cause of all) arrives there on seeing parAnkusa nAyaki‘s suffering and parAnkusa nAyaki prays to him “you should never leave me”.
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
வேவு ஆரா வேட்கை நோய் மெல் ஆவி உள் உலர்த்த
ஓவாது இராப் பகல் உன்பாலே வீழ்த்து ஒழிந்தாய்
மா வாய் பிளந்து மருதிடை போய் மண் அளந்த
மூவா முதல்வா! இனி எம்மைச் சோரேலே
vEvu ArA vEtkai nOy mel Avi uL ularththa
OvAdhu irAp pagal unpAlE vIzhththu ozhindhAy
mA vAy piLandhu marudhidai pOy maN aLandha
mUvA mudhalvA! ini emmaich chOrElE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vEvArA – not satisfied with torturing
nOy – disease (love-sickness)
mel – weak (due to separation)
Avi – AthmA
uL – like dried leaf
ularththa – to dry it completely
irAp pagal – night and day
OvAdhu – incessantly
un pAlE – in your qualities
vIzhthu ozhindhAy – one who captivated me
mA – the horse’s (that was the enemy of those who approach you)
vAy – mouth
piLandhu – tore
marudhu – (twin) arjuna tree
idai – in between
pOy – entered
maN – the earth (to make it fully subservient)
aLandhu – measured
mUvA – being every youthful
mudhalvA – Oh the cause of all!
ini – going forward
emmai – us
chOrEl – never leave us
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh emperumAn who tore the mouth of kEsi (horse), who crawled in between the twin trees and measured the earth, who is the cause of all! My already tender/meek AthmA has further fully dried up by being tortured by love-sickness and you made me fully subservient to you by showing your qualities! Now onwards, please don’t fail [leave] me ever. In this, AzhwAr contemplates how emperumAn eliminated the obstacles and sustained him.
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
- vEvArA vEtkai nOy – If it started torturing, it will not stop with just torturing once. Unlike other diseases (of the body), this love-disease (of love-sickness of separation from bhagavAn) is never ending [since this affects the AthmA which is eternal].
- mellAvi – Like her tender body, AzhwAr‘s self too is very tender in nature.
- uL ularththa – As said in srI rAmAyaNam ayOdhyA kANdam 85.17 “… gUdOgniriva pAdhapam” (like drying of the leaves in a tree by the fire inside the tree-hole), it tortures from inside (AthmA) to outside (body). AthmA is said to be adhAhyam (incombustible – unable to be burnt – srI bhagavath gIthA 2.24), yet it cannot be burnt only by material fire [the anguish of separation from emperumAn will hurt the AthmA]. As said in srI rAmAyaNam sundhara kANdam 35.44 “… mahathA jvalathA nithyamagninEvAgni parvatha:” [Oh revered sIthA! Having not seen you, srI rAma is in anguish like a huge/burning mountain of fire].
- OvAdhu irAp pagal – Just like the eternal disease, the night and day also seem to be so long.
- un pAlE vIzhthu ozhindhAy – two explanations:
- You captivated me towards you from whom no one can return.
- You captivated me towards you and yet you are staying far away without being friendly.
- mAvAy … – two explanations:
- [Focus on mUvA – being still energetic, looking to help] Having casually torn kEsi’s mouth, having entered in between the twin-trees, having recovered the land by conquering [measuring] over that land that was grabbed by mahAbali – after having done so much favours, feeling that you have not done enough, you are looking forward to help everyone.
- [Focus on mudhalvA – cause] Having done all of these, as if you have not done anything, you performed creation etc., of the universe etc.
- ini emmai chOrElE – two explanations:
- AzhwAr requesting emperumAn to arrive at him just by eliminating the obstacles like he eliminated kEsi et al.
- parAnkusa nAyaki faithfully requesting emperumAn, seeing the great dangers she is facing in not uniting with him.
- ini – Even if the past is gone, at least in future she wants to be united with emperumAn. It is also explained that – AzhwAr is feeling for the time lost with emperumAn until now. srI rAmAyaNam yudhdha kANdam 5.5 is quoted here: “na mE dhukkam priyA dhUrE” – I am not grieving for my dear (sIthA) being far away; if I took up a journey, I can easily reach her; “na mE dhukkam hruthEthi vA” – I am not grieving that this separation was caused by a rAkshasa, by cutting off his head, that grief will be eliminated; “EthadhEvAnusOchAmi” – this is my only grief; “vayOsyA hyathivarththathE” – [that is,] I can never bring back the lost time. So, AzhwAr‘s state of separation from emperumAn is like srI rAma‘s separation from sIthA pirAtti.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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