thiruvAimozhi – 6.1.6 – pORRi yAn irandhEn

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 sixth pAsuram, parAnguSa nAyaki tells some cuckoos “Mercifully go to thiruvaNvaNdUr, see the emperumAn there, inform him my state, bring a return message from him and eliminate my bewilderment”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki sends some cuckoos to emperumAn who is enjoyed by nithyasUris due to his great enjoyability.

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

pORRi yAn irandhEn punnai mEl uRai pUm kuyilgAL
sERRil vALai thuLLum thiruvaNvaNdUr uRaiyum
ARRal Azhi am kai amarar perumAnaik kaNdu
mARRam koNdaruLIr maiyal thIrvadhoru vaNNamE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

punnai mEl – on the punnai tree which is green in colour with multi coloured flowers providing nice contrast
uRai – eternally residing on the tree, like those who hold on to the auspicious abode [of emperumAn]
pU – having radiant forms due to that
kuyilgAL – Oh cuckoos!
pORRi – performing mangaLASAsanam (praying for the well-being of your auspicious residing on the tree and your beauty)
yAn – I who am depending for my life on your words
irandhEn – praying as those without any refuge would do;
sERRil – being joyful due to living in its natural habitat [i.e., swamps]
vALai – [a type of] fish
thuLLum – jumping
thiruvaNvaNdUr – in thiruvaNvaNdUr
uRaiyum – one who is residing
ARRal – very majestic
Azhi – with the divine chakra
am – decorated
kai – divine hand

(with that beauty)
amarar – ruling over the nithyasUris
perumAnai – the supreme lord
kaNdu – seeing
maiyal – my bewilderment
thIrvadhu – the means to eliminate
oru vaNNam – in a way
mARRam – reply
koNdu – bringing
aruLIr – mercifully give.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh cuckoos who are eternally residing on the punnai tree which is green in colour with multi coloured flowers providing nice contrast, like those who hold on to the auspicious abode and are having radiant forms due to that! I, who am depending for my life on your words, am performing mangaLASAsanam and praying as those without any refuge would do; seeing emperumAn who is residing in thiruvaNvaNdUr, where fish are joyfully jumping due to living in its natural habitat, and who is having divine hand decorated with the very majestic chakra; seeing that supreme lord who is ruling over the nithyasUris, bring the reply message from him with the means to eliminate my bewilderment and mercifully give [that to me]. ARRal implies peace and honour. In this, the sweet speech and deep meanings in such speech of the gatakas (AchAryas) are seen.

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

pORRi yAn irandhEn – As the vaimAnikas (those who travel in the celestial aerial vehicles) remain high in the sky in their vehicles to eliminate the heat of the samsAram, some cuckoos were staying in the punnai tree; parAnguSa nAyaki is loudly saying “pORRi” to make them hear her cry of sorrow. It appears she is calling out to make them see her face. She also feels that once the cuckoos hear her cry, they cannot avoid helping her anymore.
yAn – I who have the greatness to be prayed by him. Usually it is he who sends messenger and prays to others [as he did in SrI rAmAvathAram etc].
yAn irandhEn – Another explanation – as said in SrI rAmAyaNam ayOdhyA kANdam 31.12 “sIthAm uvAcha” (lakshmaNa spoke towards sIthA), I [parAnguSa nAyaki, as a consort of lord] who am usually prayed to by others to have them recommended to be connected with emperumAn, am now praying here. I am not ordering here, but praying. I am praying since those who pray should be answered and their desires fulfilled.
irandhEn – She is hurting their hearts [by explaining her situation and making them feel bad].
punnai mEl uRai pUm kuyilgAL – Like those vaimAnikas, these cuckoos who stay above the level of humans and which remain radiant due to being together. Sending you as messengers is not righteous [since I am interfering in your enjoyment], but I am doing it due to my unbearable sorrows – says parAnguSa nAyaki.
pORRi – Just as rAvaNa interfered when perumAL (SrI rAma) and pirAtti (sIthA) went to the forest to enjoy in a secluded place, it appears that I have arrived to disturb your enjoyment; hopefully there is no suffering for your enjoyment by this [act of mine].
punnai mEl – piLLai amudhanAr asked thiruvirundhavaraimArban “How did bhattar mercifully explain this section?” and he replied “bhattar mercifully explained – parAnguSa nAyaki crying out loudly to have her sorrow reach their ears”. amudhanAr further questions “In neydhal (seashore) land, punnai tree will be low lying, does it [crying out loudly] make sense?”. thiruvaraimArban went to bhattar and said to him “amudhanAr asked in this manner”. bhattar mercifully replied “That the punnai tree is tall is established by the tune [high meter]; that is – when saying pORRi would you say it meekly or loudly? [Obviously, it will be recited loudly]”.
sERRil vALai thuLLum – The vALai fish which would pridefully jump and create slush even in the total deluge like elephant calves. As said in periya thirumozhi 11.4.1 “alai kadal nIr kuzhamba agadAda Odi agal vAn urunju mudhugil malaigaLai mIdhu koNdu varu mInai” (mathsyAvathAra emperumAn who carries mountains on his back and torments the ocean during the total deluge), the abode where both chEthanas (sentient beings) and achEthanas (nonsentient entities) are enjoying. I am sending messenger in separation while the entities in this town are enjoying pridefully.
ARRal Azhi am kaip perumAnaik kaNdu – emperumAn who does everything for his devotees and yet remains in sorrow thinking “I have not done anything for them”, having the divine chakra which is the tool for their protection in his hand, and the who is manifesting such beautiful combination of his hand and the chakra which was desired to be seen by me, to others who have no such desire. ARRal Azhi – ARRal is explained as an adjective for the divine chakra, that is, the one who is having the divine chakra which is even more merciful than emperumAn himself in protecting his devotees, in his hand. Alternative explanation [bhattar‘s view] – ARRal is explained as an adjective for emperumAn himself, that is, sarvESvaran who is not bothered about our separation, who is having the beautiful combination of his hand and the divine chakra.
mARRam koNdu aruLIr – Kindly bring a message from him. When asked “How should we bring it?”, she says – you have seen my state, so you find the means to eliminate the problem and tell me that. As said in SrI rAmAyaNam bAla kANdam 1.78 “dhrushtA sIthA” (sIthA was seen).
maiyal thIrvadhu oru vaNNam mARRam koNdu aruLIr – Mercifully come here with the words that highlight the means to eliminate my sorrow. [Explaining the respectful addressing of the cuckoos by saying “aruLIr”] Even if I am sIthAp pirAtti who is sending the messenger, or the messengers are animals, those who are gatakas (connectors) in bhagavath vishayam should only be addressed respectfully in this manner.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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