SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Sixth Centum >> First decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the fourth pAsuram, parAnguSa nAyaki tells some swans “Tell emperumAn who is mercifully residing in thiruvaNvaNdUr that here is a woman who has become weakened seeing him”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki sends some swans towards emperumAn who is very beautiful and is obedient towards his devotees.
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
idaril bOgam mUzhgi iNaindhAdum mada annangAL!
vidalil vEdha oli muzhangum thaN thiruvaNvaNdUr
kadalin mEnip pirAn kaNNanai nedumAlaik kaNdu
udalam naindhoruththi urugum enRuNarththuminE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
idar – thought/talk about separation
il – not having
bOgam – enjoyment
mUzhgi – immersed
iNaindhu – without separation
Adum – to roam around
madam – obedient towards each other
annagAL – Oh swans!
vidal – break
il – not having
vEdha oli – chants of vEdham
muzhangum – resounding
thaN – invigorating
thiruvaNvaNdUr – residing in thiruvaNvaNdUr
kadal – attractive like ocean
mEni – form
pirAn – as the one who presents me
kaNNanai – being obedient towards me
nedu – covering the limits of such obedience
mAlai – the very great lord
kaNdu – on seeing
oruththi – a unique woman
udalam – her body
naindhu – weakened
urugum – melt
enRu – that
uNarththumin – inform him.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh swans who are immersed in enjoyment without any thought/talk about separation, to roam around without separation! emperumAn is the one who is residing in the invigorating thiruvaNvaNdUr where resounding chants of vEdham are heard; he is having attractive ocean like form and presents me such form; he is obedient towards me and is the very great lord where his greatness covers the limits of such obedience; on seeing such emperumAn, inform him that a unique woman is having her body weakened and is melting [in separation from him]. By this, it is implied that the mutual comfort of the gatakas (AchAryas) and their mutual respectful dealings are to be desired [by us].
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
- idaril bOgam mUzhgi – Immersed in the joy of union without any smell of separation. While I do what I do, I am seeing such united couples [swans] in this world [she is amazed that couples remain united unlike she who is separated from her lord]. She [sIthA] got separated right in the beginning of her union with emperumAn. [sIthA’s plight] If we remain in the palace, we should be answerable to SrI rAma’s parents; they should listen to the concerns of the citizens; so, they looked out for a secluded place in the forest to avoid all these extraneous activities and there came rAvaNa [to separate her from him]; no such worries exist for the swans.
- idaril bOgam mUzhgi – They are not suffering my fate of seeking for union and ending up with separation.
- mUzhgi – The enjoyment is still unending [present tense].
- iNaindhu Adum mada annangAL – This is unlike the situation where one is enjoying while the other is suffering. Their hearts are so much in sync that one swan’s thought is perfectly followed by the other.
- mada annangAL – The obedience/humility which is explained for one is applicable for the other too. Usually, obedience/humility is attributed to the female swan only; but here it is explained for both male and female swans, due to the involvement in the union matching for both of them.
- vidalil vEdha oli muzhangum – This town [where I am] is not having recitals of vEdham [unlike thiruvaNvaNdUr where there is constant recitals of vEdham happening]. The clan of janaka is where there is no one present to recite vEdham. SrI bhagavath gIthA 3.20 “karmaNaiva hi” (only through karma yOga) [Even such righteous town has become devoid of chanting of vEdham].
- muzhangum – Do we need any other landmark to identify thiruvaNvaNdUr? Would we not be guided by the resounding chants of vEdham? And aren’t you all vEdhamArga anusAri (followers of the path of vEdham)?
- kadal mEnip pirAn – One who is having invigorating form like that of an ocean, fully presenting it to us for our enjoyment, and further having great love thinking “I have not done anything for them”. Alternative explanation [bhattar‘s view] – initially letting us enjoy his cool form like an obedient person [manifesting simplicity] and now being unreachable [manifesting supremacy]. Even back then, he did not unite with me for my pleasure, but only to capture me; had he united with me for my pleasure back then, would he not want to do it still?
- udalam naindhu – Tell him – Don’t wait thinking “She may be affected emotionally; but I will help her before it affects her body”.
- udalam naindhu – This body is capable of weakening part by part [as seen in thiruvAimozhi 3.8 “mudiyAnE“]. emperumAn himself will know that parAnguSa nAyaki who united with him with that body, cannot sustain in separation with that same body.
- oruththi – [not specifically named] If informed “this doe is hurt being shot in this forest”, the hunter who shot the arrow will know [similarly, emperumAn will know if you just tell him “a woman”].
- oruththi urugum – Just inform that he does not have the same emotions like her.
- uNarththuminE – Remind him that he has forgotten her. Those who are unaware [emperumAn] should be made aware. It is the duty of the swan to bring awareness [emperumAn, in hamsAvathAram awakened everyone through vEdham]; even previously he did that as said in periya thirumozhi 5.7.3 “piRangiruL niRam keda orunAL annamAy anRangarumaRai payandhAn” (emperumAn bestowed the great vEdham to eliminate the darkness).
- oruththi urugum enRu uNarththuminE – Inform him that this is the suffering of one woman.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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