SrI: 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
In the first pAsuram, parAnguSa nAyaki thinks “emperumAn, the lord, who showed his beauty and made me exist exclusively for him, may be focussed on something else due to the richness in thiruvaNvaNdUr”, and sends the storks which were nearby as her messengers.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
See nanjIyar‘s introduction.
vaigal pUngazhivAy vandhu mEyum kurginangAL!
sey koL sennel uyar thiruvaNvaNdUr uRaiyum
kai koL chakkaraththu en kani vAyp perumAnaik kaNdu
kaigaL kUppich cholleer vinaiyAttiyEn kAdhanmaiyE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
vaigal – always
pU – beautiful
kazhivAy – in canal close to the ocean
vandhu – appearing in front of me
mEyum – grazing
kuruginangAL – oh group of storks!
sey – fertile land
koL – covering
sen nel – fresh paddy
uyar – growing tall
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – one who is eternally residing
(to be enjoyed by his devotees)
kai – in the hand
koL – seated
chakkaram – having the divine chakra
en – attracted me through such beauty and let me enjoy that
kani – [reddish] fruit like
vAy – having beautiful lips
perumAnai – the paramaSEshi (great lord, who accepted me as his exclusive servitor)
kaNdu – see
kaigaL kUppi – performing the action of a servitor matching his lordship
vinaiyAttiyEn – I who am having the sin which has caused this separation from him, my
kAdhanmai – great love
solleer – inform.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh group of storks who are appearing in front of me in the beautiful canal close to the ocean and grazing there! You go and see the paramaSEshi who is eternally residing in thiruvaNvaNdUr, where the fresh paddy grows tall and covers the fertile land, who is having fruit like beautiful lips, who is having the divine chakra seated in his hand and who attracted me through such beauty and let me enjoy that; you perform the action of a servitor matching his lordship; and you inform him about my love, I who am having the sin which has caused this separation from him. For the birds, kaigaL kUppudhal (joining the palm) means waving their wings. With this, the proximity of gatakas (AchAryas) due to being present in the same place [as we] and the activity towards the apt lord are implied.
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.
- vaigal – I am separated [from emperumAn] due to not having you all reaching the compassionate one [emperumAn]; I am feeling that I can remedy all my loss through you. Unlike emperumAn who united once and then separated from me, I am fortunate to be with you always here! How great is your compassion!
- vaigal – everyday.
- pUm kazhivAy – In beautiful canal. Also explained as canal with blossomed flowers. You [storks] are appearing when the rakshaka (protectors) have discarded me and there is abundance of those entities which harm us [even enjoyable aspects feel to be harming when in separation]. Beautiful garden, cool southerly breeze, nice fragrance are all present. Not only emperumAn who is separated, is harming, even the place where we are present is harming.
- vandhu – As said in SrI rAmAyaNam bAla kANdam 1.58 “pampA thIrE hanumathA sangatha:” (SrI rAma united with hanumAn on the banks of pampA river). Just as you have arrived here when I am at the stage of sending messenger, and just as mother’s appearance will be soothing for a child who lost everything, thiruvadi (hanuman) appeared when SrI rAma was anguishing in separation of sIthA. hanumathA – It is implying that when SrI rAma was weakened in separation, thinking “who will help us”, he united with the valourous hanuman. vAnarENa – Unlike rAvaNa who assumed the form of an ascetic to take away sIthA and caused the separation, SrI rAma united with hanumAn who is honest [and willing to help, even though he himself had assumed an ascetic form]. ha – rishi (sage vAlmeeki) is celebrating the union. He is feeling blissful that they united to enjoy and feeling happy that they found some one who would care for their survival.
- vandhu – Unlike him to whom I have to send messengers, you have arrived without my invitation. He needs to be awakened for her cause by sending messengers. These storks are similar to those who share the food and bed [very close friends] and go as messengers.
- mEyum – As said in mahAbhAratham udhyOga parvam “gruhE bhuktham aSangitham” (karNa tells krishNa – at home, everyone ate without any shyness).
- kuruginangAL – What a union as said in [the same SlOkam quoted previously from] mahAbhAratham udhyOga parvam “dharSithAni kaLathrANi” (the wives were shown).
- vandhu mEyum … – Their nature is similar to those who along with their wives and children visit their natural [unconditional/close] relatives and joyfully eat at their place. The task is indicated by “kuruginangAL – kaikUppich cholleer” (Oh storks! Join your palms and inform him). Previous AchArayas [before bhattar] explained this decad saying that in the tenth pAsuram parAnguSa nAyaki is speaking with praNaya rOsham (romantic quarrel). bhattar mercifully explained that all pAsurams are explained with praNaya rOsham.
- vandhu mEyum kuruginangAL – kaigaL kUppich cholleer – Also, should you keep working to help others [being in AzhwAr’s association]? Should you not perform your own activities [like going to emperumAn and speaking to him on AzhwAr’s behalf]? Should you, who are healthy, not help me, who am weakened due to fasting [in separation]?
- sey koL sem nel – His nature is as said in SrIvishNu purANam 5.18.15 “mathurAm prApya gOvindha: katham gOkulam Eshyathi| nagarasthrI kalAlAbamathu SrOthrENa pAsyathi ||” (How will krishNa return to gOkulam after reaching mathurA? He will be listening to honey like sweet songs of the city dwelling damsels”. Will he, who is captivated by the enjoyability of thiruvaNvaNdur, think about us?
- sey koL sem nel – Just one paddy itself appears to cover the whole field.
- uyar – Since there is no limit, the paddy crop grows very tall. It is growing tall to reach the abode [paramapadham (spiritual realm)] of those who say as in thaiththirIya upanishath “aham annam” (I am enjoyed by bhagavAn as food).
- thiruvaNvaNdUr uRaiyum – The abode which need not be called out as said in thiruvAimozhi 5.10.1 “seydhu pOna mAyangaLum” (his amazing ways of completing the purpose of his incarnation and returning to his divine radiant abode) [he is permanently residing in thiruvaNvaNdUr]. That is – the difference between archA forms and incarnations.
- kai koL chakkraththu – Similar to the fresh paddy [which is a decoration for the field]. The chakra being the ornament for the hand.
- en kani vAy – One who gave his smile as the complete food for me.
- perumAn – One who sustained my life by showing his lips and accepted me as his servant.
- kai koL chakkaraththu en kani vAyp perumAn – Similar to being won over by the multiple rings in the same finger of princes.
- perumAn – She became fully captivated by his reddish lips and the combination of his hand and chakra, and offered her fully to him.
- kaNdu – You are going to enjoy the aspects which I desired to enjoy in him. For those who are associated with parAnguSa nAyaki, their result is attained even before she attains it. This can be observed in the life of SrI vibhIshaNa et al [for example, hanuman who was sent by sugrIva to investigate SrI rAma and lakshmaNa, got to see them first even before sugrIva could see].
- kaigaL kUppi – Don’t consider yourself to be superior thinking about your royal heritage [of being part of the prapanna kulam (the group of great devotees)]. He is not the same old person we knew, but he is to be greatly respected. Offer your worships to him. She is of the nature as said in thiruvAimozhi 5.3.7 “thalaiyil vaNangavum Am kolO” (can we bow with our head?) and her entourage too is similar to her.
- solleer – On seeing you bow in front of him, he will look at your face. At that time you can tell him whatever is needed for you. Though he may have something lacking in his romantic aspects, he will still have his true nature [of honouring those who worship him].
- solleer – You please tell him everything starting with my bodily paleness [due to separation], my anguish etc to make him aware.
When asked “Should I not inform him these in a poem?”,
- kAdhanmai solleer – [Just inform him my great love] If you speak about my great love, he will consider that he too has such great love towards me; he remains “if there are two matching entities, the effect of such entities should also be matching [both emperumAn and parAnguSa nAyaki have equal love towards each other]”. Like other greatness, the anguish in separation of parAnguSa nAyaki is greater.
- vinaiyAttiyEn kAdhanmai solleer – If he thinks “this is the distance between my abode and her abode”, I have so much sin that I cannot think the same way “this is the distance between my abode and his abode”. Though emperumAn is able to sustain himself in her absence, I have committed sin that makes me unable to sustain in his absence. Also, I did not get the opportunity [like sIthAp pirAtti] to explain my plight to him through a messenger who came from him.
- vinaiyAttiyEn kAdhal solleer – The love of tender-hearted is not the same as that of the hard-hearted; inform him my love which is even greater than that of the tender-hearted. parAnguSa nAyaki tells the storks – only due to lack of a messenger he has not arrived yet, if you go and inform him, he will certainly come.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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