srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram – On hearing the sorrowful cry of an ibis which is separated from its partner, parAnkusa nAyaki becomes sad.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnkusa nAyaki sees an ibis and asks it “did you also desire to get the thuLasi from the lotus feet of sEshasAyi (one who is resting on Adhi sEsha)?
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Second pAsuram – While thus speaking to the crane, AzhwAr hears the sorrowful cry of an ibis bird on a near-by palmyra on having its beak separated from its partner’s and says “Alas! You too have been caught like me (in sorrow)”
கோள் பட்ட சிந்தையையாய்க் கூர்வாய அன்றிலே
சேண் பட்ட யாமங்கள் சேராது இரங்குதியால்
ஆள் பட்ட எம்மே போல் நீயும் அரவு அணையான்
தாள் பட்ட தண் துழாய்த் தாமம் காமுற்றாயே?
kOL patta sinthaiyaiyAyk kUrvAya anRilE!
sEN patta yAmangaL sErAdhu irangudhiyAl
AL patta emmE pOl nIyum aravu aNaiyAn
thAtpatta thaN thuzhAyth thAmam kAmuRRAyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
kOtpatta – stolen
sinthaiyaiyAy – having (been stolen of) heart
kUrvAya – (reflecting such sorrow in a stammering way) with loud voice
anRilE – oh ibis!
sEtpatta – lengthy
yAmangaL – night time
sErAdhu – not having associated
irangudhi – being sorrowful
Al – thus
Atpatta – being servitors
emmE pOl – like us
nIyum – you too (whose suffering in separation is physically visible)
aravaNaiyAn – one who has Adhi sEsha bed as his identity
thAL – in his lotus feet
patta – having been stepped on (while enjoying)
thaN – having freshnesss
thuzhAyth thAmam – thuLasi garland
kAmuRRAyE – did you desire for that?
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh ibis whose heart is stolen and crying out loud due to that! Your suffering in separation for long duration (in the night) is visibly manifested. Did you also desire for the fresh thuLasi garland which was stepped on (touched) by the divine feet of emperumAn who is identified by his Adhi sEsha bed?
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.
- nIyum – Though you don’t have vEdhAntha gyAnam (knowledge in sAsthram) and have not been blessed by emperumAn directly, you are so attached to him. It is amazing that there is no qualification for developing great love for emperumAn!
- thAmam kAmuRRayE – bhagavath gIthA 2.62 “sangAth sanjAyathE kAma:” (attachment leads to great desire) is quoted here.
- kOtpatta sinthaiyaiyAy – One whose heart is stolen. How did she know? parAnkusa nAyaki knew it from the helpless cry of the heart.
- kUrvAya anRilE – This cry would break those who are in separation into pieces.
- sEtpatta yAmangaL – Its not just the night itself is long, but each yAmam (each quarter/part of night) is long.
- sErAdhu irangudhiyAl – In such a lengthy night, at least if one is with the partner in the bed, one can sustain. But here, you are breaking into pieces due to separation (from your partner).
- Atpatta emmE pOl – Having lost the heart to him and not having him along in the bed like me, are you also caught in the fragrance for serving his divine feet?
- nIyum – You, who are distinct from the worldly persons. You are neither learned in nArAyaNa sUktham which says “pathim viswasya” (bhagavAn is the master of all), yajur ashtakam “yasyAsmi” (I belong to bhagavAn) etc. Nor are you blessed with “mayarvaRa madhinalam” (faultless knowledge/devotion) by bhagavAn. Though you are not up to my level of knowledge/blessing, still you are suffering like me.
- aravaNaiyAn … – Earlier, she said “thirumAlAl” (by srIman nArAyaNan who is dear to srI mahAlakshmi); That means, they both should be lying on the bed (AdhisEsha). Did you desire for the thuLasi garland which was crushed by both of them during their intimate dealings?
- thAL patta thaN thuzhAy – Instead of desiring for the thuLasi garland which is worn by emperumAn in his head/crown, you are desiring for the garland which was crushed by their divine feet. How do you know that the garland was enjoyed by both of them? The fragrance from the civet perfume, flowers etc., are reflecting in that garland.
- thAmam – radiance, garland. Here it is explained as garland.
- kAmuRRAyE – You have reached a stage where you just don’t have the desire to get that garland, but you will live if you get that and you will perish if you don’t get that.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org