SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Seventh decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the second pAsuram, parAnguSa nAyaki speaks about how emperumAn‘s beautiful, divine nose is tormenting her.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, parAnguSa nAyaki says “The nose of krishNa who became butter thief due to his desire for the belongings of devotees, is shining in my heart”.
Highlights from periyavAchchAn piLLai‘s introduction
In second pAsuram, as her friends are of the same age, knowing her suffering, they avoided scolding her; mothers, beyond scolding, set out to discuss about it in public as well; parAnguSa nAyaki says “the beauty of his nose, being close to the divine eyes, is tormenting me”.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
Second pAsuram. The way the divine nose torments her is explained as “While I [the nose] am positioned in between the two eyes, why are they rushing? Is this what is our [nose’s] strength?”
pAsuram
Attiyum thURRiyum ninRu annaimIr ennai nIr nalindhen?
mAttuyar kaRpagaththin valliyO kozhundhO aRiyEn
Ittiya veNNey uNdAn thiru mUkku enadhAviyuLLE
mAttiya val viLakkin sudarAy niRkum vAliyadhE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
annaimIr – mothers (who are focussed on pleasing me)
nIr – you
Attiyum – (advising and) not letting me remain where I am
thURRiyum – (outside) accusing me
ninRu – remain (firm)
ennai – me
nalindhu – due to tormenting
en – what is the benefit?
(your torment is not fructifying because)
mAttu – in close proximity
uyar – tall
kaRpagaththin – kalpa (celestial variety) tree’s
valliyO – creeper
kozhundhO – shoot
aRiyEn – I don’t know;
Ittiya – (churned and) gathered
veNNey – butter
uNdAn – one who mercifully ate (by stealing)
thiru mUkku – divine nose
enadhu – my
Avi uLLE – in the heart
mAttiya – raised
vAliyadhu – being big
val – firm
viLakkin sudarAy niRkum – shining like the flame of a lamp.
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
Oh mothers! You are not letting me remain where I am and you remain firm in accusing me. What is the benefit in doing so? I don’t know if it is tall kalpa tree’s creeper or shoot, in close proximity – the divine nose of the one who mercifully ate the gathered butter is shining like a raised, big, firm flame of a lamp in my heart.
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
- Attiyum thURRiyum – Attugai means scolding with accusations. thURRugai means accusing in public. It is natural to try and withdraw someone by scaring him/her once; unlike that,
- ninRu – continuously doing the same thing even when there is no success in previous attempts
- annaimIr ennai nIr nalindhu en – Why are you who are focussed on pleasing me, now tormenting me like fathers who are focussed on advising me? How can you, who only look at my pleasure, torment me?
- nalindhen – Are you trying to stop that visualisation or are you trying to withdraw me? Would you engage in something which has no benefit? What are you trying to do even after knowing the strength of his nose?
When asked “If there is no benefit for our advice, what will be beneficial?”, she responds
- mAttu uyar … – If you are capable, please eliminate this doubt of mine. mAdu – near by, i.e. near one’s eyes. The way the divine eyes and the nose are positioned, it appears like a creeper which grows near an ocean, having the ocean spring as the sustenance.
- uyar – As said in sthOthra rathnam 32 “unnasam” (great).
- kaRpagaththin valliyO kozhundhO – Looking at its length, it can be termed as a creeper. Due to the consistent shape, it can be termed as a shoot. She is saying “aRiyEn“, since it is difficult to determine what exactly is it; and due to total equivalence [to both].
- Ittiya … – When asked “would we know? You who enjoy it deeply, tell us”
- Ittiya … – emperumAn, being unable to sustain without the object that was in contact with the favourable ones, engaged in stealing the butter and got caught, and to negate his stealing, he would apply the remaining butter on his face; for her, while visualising, she even smells the fragrance of butter. The visualisation was so realistic, the smell of the butter was experienced.
When said “whatever you are seeing, we are not seeing the same”, she responds,
- enadhu Avi uLLE – this is inside my heart.
- mAttiya – Implies radiant, lit.
- val viLakkin sudarAy – The lamp which would not be put off by viraha (suffering in separation). They would mercifully explain saying “A thamizh scholar used to say ‘ERRiya peru viLakku‘ (huge lamp which was lit)”
- niRkum vAliyadhE – Will remain firm and torment. dhIpa (lamp) is generally kshaNika (transient) and prAdhESika (limited); unlike that, this is permanent and omnipresent; this is word uttered after considering the extent of torment.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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