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
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Sixth pAsuram – Crescent moon (in its minimal size) appeared next to the cloud; parAnkusa nAyaki says to him “it appears that you have become weak”.
நைவாய எம்மே போல் நாள் மதியே! நீ இந் நாள்
மை வான் இருள் அகற்றாய் மாழாந்து தேம்புதியால்
ஐ வாய் அரவு அணைமேல் ஆழிப் பெருமானார்
மெய் வாசகம் கேட்டு உன் மெய்ந் நீர்மை தோற்றாயே?
naivAya emmE pOl nAL madhiyE! nI in nAL
mai vAn iruL agaRRAy mAzhAndhu thEmbudhiyAl
ai vAy aravu aNaimEl Azhip perumAnAr
mey vAsagam kEttum un meyn nIrmai thORRAyE?
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
naivu – becoming weak only
Aya – having it as nature
emmE pOl – like us
nAL – crescent shaped (1/16th of the size of full moon)
madhiyE – oh chandra!
nI – you (who are radiant)
innAL – on this day (right now)
mai – like very dark color paste
vAn – in the sky
iruL – darkness
agaRRAy – unable to eradicate it;
mAzhAndhu – losing the shine
thEmbudhi – you have waned
Al – thus
aivAy – having many faces and two tongues (to lie)
aravaNai mEl – on the serpent bed
Azhi – one how has the divine sudharSana chakram
perumnAnAr – having great glories (who teaches them to lie)
mey – big lie
vAsagam – words
kEttu – after hearing
un – your
mey – in the form
nIrmai – the ability to uplift
thORRAyE – have you lost?
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh crescent shaped moon! You have also naturally become weak like us. You (who are shining) are not removing the darkness in the sky now, which looks very black in color; you have also lost your shine. Thus, did you also lose the shine in your form on hearing (believing) the false promises of emperumAn who is resting on the serpent bed having the sudharSana chakram in his hand?
“nAL madhi” also means new moon. “mai vAn iruL” also means black big darkness. This indicates that those who shine with great qualities lose their shine when emperumAn delays his arrival and not fulfilling his commitment towards them.
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.
- naivAya emmE pOl – having weakness like us; embodiment of weakness. srI rAmAyaNam sundhara kANdam 15.22 “sabankAm analankArAm vipadhmAmiva padhminIm | …” which describes sIthA pirAtti’s form is quoted here. sabankAm – raised from the earth – dusty; analankArAm – having no decoration – since she is in separation, she did not clean and decorate herself; vipadhmAmiva padhminIm – a pond which is without the lotus flower – she looks in so much sorrow that even if srI rAma arrives, her sorrow will not be removed. srI rAmAyaNam sundhara kANdam 15.26 “avyakthalEkAmiva chandhralEkAm pAmsupradhigdhAmiva hEmalEkAm | kshathaprarUdAmiva bANalEkAm vAyuprabhagnAmiva mEgalEkAm ||” (sIthA pirAtti looks like a moon without the shine, pure gold with a dust cover, a wound which is covered with a layer of skin on top and group of clouds devastated by a great wind) is also quoted here.
- nAL madhiyE – Oh full moon! Oh moon that was full before (now waned)! Just as it is said in “nAtpU” young/fresh flower, here it also means young moon (not full in size).
- nI – you who are pleasant for our sight.
- innAL – now
- mai vAn iruL agaRRAy – explained as, you, who are without any defect, are not removing the darkness in the sky; also explained as, you are not removing such black dense darkness. Just as a weak enemy would be crushed by a strong person, the darkness is crushing you who are weak now.
- mAzhAndhu thEmbuthiyAl – you have waned now and lost your shine.
- aivAy … – Did you get caught in his big lies? As said in nAchchiyAr thirumozhi 10.3 “tham pAmbu pOl nAvum iraNduLavAyiRRu” (like his serpent [bed], he too has two tongues [which means he does not speak the same way all the time]) – if he has one mouth to lie, his servants have 5 mouths to lie. He learns to lie from his bed.
- Azhip perumAnAr – Even the serpent (Adhi sEsha) looks a little better in comparison to sudharSana chakram. When krishNa wanted to turn day into night, it was the sudharSana chakram which made it happen. When these servants of emperuAn are glorified for helping, no wonder they are chastised when the desires are not fulfilled.
- perumAnAr – He is such a great master in telling lies that all these servants of his learn the art of telling lies from him.
- Azhip perumAnAr mey vAsagam – When it is said as “mey vAsagam” (truthful words), why it is explained as “poy” (lie)? “mey vAsagam” is used to distinguish the commoners’ lies from emperumAn’s lies [viparItha lakshaNA – satirically using the opposite word]. He said “Ethath vratham mama” (this is my vow) in srI rAmAyaNam and you believed his words. Since those words are not fulfilled yet, she says that “it is a lie”. His truthful words in srI rAmAvathAram and his lies in krishNAvathAram are the refuge for the devotees [In 4th pAsuram, his lies are explained].
- un meyn nIrmai thORRAyE – you lost your beauty! You, who mercifully help remove darkness of the world, have lost your shine yourself.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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