SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Fourth Centum >> Sixth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In third pAsuram, parAnkuSa nAyaki‘s friend says “Instead of doing unsuitable acts, just praise emperumAn‘s divine feet; by doing that, her sorrows will go away”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnkuSa nAyaki‘s friend says “Instead of pleasing other dhEvathAs with the forbidden alcohol and meat, if you praise the infinitely enjoyable emperumAn’s divine feet, that itself will be the medicine and enjoyable aspect for her disease”.
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
idhu kANmin annaimIr! ikkattuvichchi sol koNdu nIr
edhuvAnum seydhu angOr kaLLum iRaichchiyum thUvEnmin
madhuvAr thuzhAy mudi mAyappirAn kazhal vAzththinAl
adhuvE ivaL uRRa nOykkum aru marundhAgumE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
annaimIr – Oh mother!
(Due to considering yourself superior, having given birth to parAnkuSa nAyaki and raised her, instead of ignoring my suggestion)
idhu – doing the remedy (I suggested)
kANmin – see (the results for yourself);
i – this lowly
kattuvichchi – psychic reader’s
sol – (inferior) words
koNdu – accepting them
nIr – instead of seeing your own nature
edhuvAnum – any act (for the appeasement of the dhEvathAs who are to be rejected)
seydhu – engaging in
angu – there
Or – a (forbidden)
kaLLum – alcohol
iRaichchiyum – meat
thUvEnmin – do not offer them;
(so, what is the remedy? as said in “pAlumAy marundhumAy” (milk being the medicine and enjoyable drink))
madhuvAr – with flowing honey
thuzhAy – decorated with thiruththuzhAy (thuLasi)
mudi – having divine crown
mAyam – amazing qualities and activities
pirAn – The great benefactor who lets those who desire for him, to enjoy him
kazhal – for the divine feet
vAzhthinAl – if mangaLASAsanams (well-wishing praises) are done
adhuvE – not only such praising is befitting your true nature
ivaL uRRa – she is affected with
nOykku – for the disease
aru – difficult to attain
marundhumAgum – be the medicine as well as the enjoyable aspect, and be the relief for you who are suffering seeing her disease.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh mother! By doing the remedy (I suggested), see (the results for yourself); accepting this lowly psychic reader’s words, instead of seeing your own nature, there, do not engage in any act (for the appeasement of the dhEvathAs who are to be rejected) and do not offer the dhEvathAs any forbidden things such as alcohol and meat; emperumAn who is having divine crown which is decorated with thiruththuzhAy (thuLasi) with flowing honey, is the great benefactor who lets those who desire for him, to enjoy him; if mangaLASAsanams are done for such emperumAn’s divine feet, not only would such praising be befitting your true nature; it would also be the medicine as well as the enjoyable aspect, and be the relief for you who are suffering seeing the disease she is affected with.
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
- idhu kANmin annaimIr – Just because we are born to you, that does not warranty that you should not listen to our advice. Do you want some one older/superior to give advice? Even if it is one’s own child, if the advice is good, one should accept it. As said in thirunedunthANdagam 14 “thirumAlaip pAdak kEttu ‘vaLarththadhanAl payan peRREn varuga’ enRu madakkiLiyaik kai kUppi vaNanginALE” (On hearing my daughter sing about SrIman nArAyaNa, I said “I feel accomplished having raised you, come here” and saluted her who was like a humble parrot), don’t you belong to the group of those [AzhwArs] who saluted their own children? [Not only in your AzhwArs group, even among rishis, this is seen] Further, isn’t it said “puthrakA ithihOvAcha” “Did they not say ‘Oh children!’ [When brahmA condemned pidhira et al, they went to SukrAchArya, and he welcomed them all]?” – Whoever may have said it, if the advice is good, should we not accept it?
- ik kattuvichchi – thiruchchandha viruththam 64 “kANilum uruppolAr” (not even qualified to be seen).
- sol koNdu – thiruchchandha viruththam 64 “sevikkinAdha kIrththiyAr” (unpleasant to hear about).
- ik kattuvichchi sol koNdu – This psychic reader who is suggesting you the remedy – you have seen her form and you have heard her speech, are you accepting her? Even if she says the same words as I, are they acceptable? And, if I say the same words she uttered, I should be given up – such is the evil nature of her words.
- nIr – You who remain as said in mudhal thiruvanthAdhi 11 “pEy mulai nanjUNAga uNdAn uruvodu pEr allAl kANA kaN kELA sevi” (emperumAn who consumed the poison from the demoniac pUthanA’s breast – my eyes will not see any form other than his, my ears will not hear any name other than his). Even baudhdhas, Arhathas (jainas) would say “we should not hurt others; alcohol is forbidden”; are we going to accept these teachings? [If we are to follow the aforementioned teachings] while it is said in “nahimsAth sarvabhUthAni” (no creature should be hurt), vEdham also ordains certain sacrifices etc – should we not pursue such sacrifices following these others’ teachings?
- ikkattuvichchi … – As said in SrI bhagavath gIthA 4.33 “gyAninas thathvadharSina:” (those gyAnis who have realized the knowledge about self), should you not be instructed by such great gyAnis?
- edhuvAnum seydhu – Only those activities which match your practice. Another explanation – Doing any activity. Your nishtai (faith/stature) is as explained in thiruppAvai 2 “seyyAdhana seyyOm” (Will not do what is not done by our elders) and in thiruppAvai 26 “mElaiyAr seyvanagaL” (as done by the elders).
- angu Or … – Do not spoil this vaishNava residence with forbidden items. She is saying “angu” (there), turning her face away from there [not wanting to see those items].
Alright, we will stop. Why don’t you give us the remedy?
- madhuvAr … – I have heard in thiruvAimozhi 2.4.9 “virai mattalar thaN thuzhAy” (fresh thuLasi with well spread fragrance and honey) from you only. [Full meaning of the sentence] Due to coming in contact with the divine hair of emperumAn, thiruththuzhAy is having overflowing honey; such honey laden thuLasi is decorating his divine crown; he is being an amazing personality due to such saundharyam (beauty), Seelam (simplicity) etc; the benefactor, who is manifesting such qualities for his devotees; if we praised such emperumAn’s divine feet. They [AzhwArs] recite the divine names through mangaLASAsanam [Thus, we can understand that thirunAma sankIrthanam is thus contained in dhivya prabandham recital itself]. They praise him saying as in thiruppallANdu 1 “un sEvadi sevvi thirukkAppu” (let the reddish fresh beauty of your divine feet be protected). periya thirumozhi 11.1.9 is explained here. “keNdaiyoN kaNum thyilum” – The young tender eyes will sleep, unable to do anything other than sleeping. “enniRam paNdu paNdu pOl okkum” – that is, my bodily complexion will resemble that of the time before our union [paNdu paNdu – First paNdu indicates the time before separation, and second paNdu indicates the time even before that, when she was a child without any of these awareness, with normal complexion]. Union always leads to unbearable separation. When a person does not know about something, one would be free from desire for that thing [But once it is acquired, it makes one desire for it repeatedly]. What makes her sleep and get back to previous bodily complexion? “mikkasIr thoNdar itta pUndhaLavin vAsamE vaNdu koNdu vandhu UdhumAgilE” – When the bumble bee brings and softly blows the fragrance of the thuLasi that was offered by SrIvaishNavas who are ananya prayOjanas (exclusively serving for emperumAn‘s happiness). When nanjIyar mercifully explained this pAsuram in this manner, I (nampiLLai) asked “Is saying ‘thuLavin vAsam‘ (the fragrance of thuLasi) not sufficient? What is the need for the adjective ‘mikka sIrth thoNdar‘ (SrIvaishNavas who are ananya prayOjanas)?”. nanjIyar mercifully replied “She is grieving due to thinking that there is no one to care for him; but if she knows that there are ananya prayOjanas who are serving there, even those sleepless eyes [feeling relieved] will start sleeping and she will regain her previous bodily complexion”.
- adhuvE – this is the aptly enjoyable aspect as well.
- ivaL uRRa nOykkum aru marundhAgum – It is the rare medicine too for her disease. Just by bringing it closer, she will be cured.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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