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 fifth pAsuram, parAnkuSa nAyaki‘s friend tells a befitting remedy for parAnkuSa nAyaki’s disease.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnkuSa nAyaki‘s friend says “The remedy you are giving is worsening her disease; you recite the divine names of krishNa who is the eliminator of popular hurdles and apply pure white powder on her”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Fifth pAsuram. parAnkuSa nAyaki‘s friend says “The remedy you are giving is worsening her disease; giving that up, please perform a befitting remedy for parAnkuSa nAyaki’s disease”.
pAsuram
ivaLaip peRum parisu ivvaNangAdudhal anRandhO
kuvaLaith thadam kaNNum kOvaich chevvAyum payandhanaL
kavaLaik kadAk kaLiRatta pirAn thirunAmaththAl
thavaLap podik koNdu nIr ittidumin thanNiyumE
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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
ivaLai – she (who is having unsurpassed greatness), her
peRum – to redeem
parisu – method
i aNangAdudhal anRu – it is not this activity for this dhEvathA;
andhO – alas! (how her disease has worsened!)
kuvaLai thada kaNNum – eyes which are dark/large like kuvaLai (blue-lotus) flower
kOvai sem vAyum – kOvaikkAy (ivy gourd) like reddish lips/mouth
payandhanaL – lost complexion and have become pale;
(the remedy for this)
kavaLam – (consuming) handful of [intoxicating] food
kadAm – with water coming out of it’s trunk etc
kaLiRu – elephant (named kuvalayApIdam)
atta – killed
(one who did favours to the girls)
pirAn – great benefactor’s
thirunAmaththAl – by reciting the divine names (to be rid of the hurdles)
(the bhAgavathas who are reciting such divine names and thus being engaged in brahmam (bhagavAn))
thavaLam – pristine
podi – dust of the divine feet
koNdu – taking
nIr – you all (who are seeking out even unsuitable ways to cure her disease, due to attachment towards her)
ittidumin – offer it quickly (so she can come in contact with it)
thaNiyum – (the paleness in her body) will be reduced [by doing that]
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
This activity for this dhEvathA is not the method to redeem this parAnkuSa nAyaki; alas! her eyes which were dark/large like kuvaLai (blue-lotus) flower and reddish lips/mouth which are like kOvaikkAy (ivy gourd) have lost their complexion and have become pale; (now the remedy for this is) by taking the pristine dust of the divine feet of those bhAgavathas who are reciting the divine names of krishNa, the great benefactor who killed the elephant which ate handful of [intoxicating] food and which has water coming out of it’s trunk etc, and offer it quickly to her (so she can come in contact with it); (the paleness in her body) will be reduced [by doing that].
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
- ivaLAip peRum parisu ivvaNangAdudhal anRu – Those who want to redeem this best entity (parAnkuSa nAyaki), would they do so through this forbidden/lowly means? Engaging in activities to please this dhEvathA will not redeem this distinguished parAnkuSa nAyaki.
Since, they did not withdraw from their efforts, even after the friend saying this,
- andhO – alas! we cannot lose her.
They ask “Do you think we will lose her, even after our efforts?” and she replies “Can’t you see?”,
- kuvaLaith thadam kaNNum kOvaich chevvAyum payandhanaL – His [emperumAn‘s] food [enjoyable aspect] is being taken away. As said in periya thirumozhi 3.7.2 “thoNdai am sengani vAy nugarndhAnai” (emperumAn who consumed her reddish fruit like lips) and periya thirumozhi 8.10.1 “maNa nOkkam uNdAn” (one who consumed her glance), these are his enjoyable food. She is said as in periya thirumozhi 2.7.1 “kuvaLai am kaNNi” (one who has beautiful eyes like kuvaLai (dark coloured) flower); kuvaLai flower like eyes which are far larger than any one can enjoy; she is said as in thiruvAimozhi 4.3.1 “kOvai vAyAL” (reddish lips like kOvai fruit); her kOvai fruit like lips (along with her eyes) became pale. Those limbs which did not become pale even in separation from emperumAn, became pale when they came in contact with dhEvathAntharams and devotees of such dhEvathAntharams.
When they say “Alright, why don’t you suggest the remedy?”, the friend says “You only said previously in thiruviruththam 37 ‘nedum kAlamum kaNNan nIL malarp pAdham paravip peRRa iLamAn‘ (my young child who was born as a result of our lengthy prayer at the divine feet of krishNa); according to this, you should take shelter of krishNa and be cured by him”.
- kavaLam … – Two mistakes have occurred here [contact with other dhEvathAs and contact with devotees of other dhEvathAs]; you atone in two different ways to remedy those two mistakes [nAma sankIrthanam and the dust of the divine feet of the devotees of emperumAn respectively are identified as the remedies]. An elephant which had consumed food and had been intoxicated through certain beverages, was placed in front of him. The great benefactor who killed the kuvalayApIdam elephant which had water coming out of its body. You try to cure her by the divine names of the one can effortlessly eliminated the strongest of enemies/hurdles.
- thavaLap podik koNdu – with the pure dust/powder.
- nIr – Should not the persons who assisted her in her sinful deeds [taking help from dhEvathAntharams] be now bound to assist her in providing atonement for the same?
- ittidumin – You apply on her. For her contact with dhEvathAntharam, you try to cure that by reciting bhagavAn‘s divine names; for her coming in contact with devotees of those dhEvathAntharams, you try to cure her with the dust from the divine feet of SrIvaishNavas.
When they ask “Would this cure her?”, the friend says
- thaNiyumE – I guarantee that she will regain consciousness and her original complexion.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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