thiruvAimozhi – 8.2.2 – vENdich chenRu

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Eighth Centum >> Second decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAnguSa nAyaki‘s friends ask her “Is your suffering not to be shared even with us who are very close to you?” and she responds “I don’t know how to tell you due to my excessive sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnguSa nAyaki says “How long have I been suffering to get back the bangles etc which were taken away by him who is having enjoyable form? I don’t know how to tell this even to you”.

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.


vENdich chenRu onRu peRugiRpAril ennudaith thOzhiyar nungatkElum
INdidhuraikkum padiyai andhO! kANginRilEn idarAttiyEn nAn
kANdhagu thAmaraik kaNNAn kaLvan viNNavar kOn nangaL kOnaik kaNdAl
INdiya sangum niRaivum koLvAn eththanai kAlam iLaikkinREnE!


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

senRu – going (towards him)
onRu – something
vENdi – prayed
peRugiRpAril – those who want to get
ennudai – those who are greater than I
thOzhiyar – friends
nungatkElum – for you too
INdu – here
idhu – the reason for this exhausted state
idarAttiyEn – filled with sorrow
nAn – I

(while I should tell you and feel relieved)
uraikkum padiyai – way to tell
andhO – alas!
kANginRilEn – I am not seeing;

(the sorrow is)
kAN – to see (always)
thagu – fitting
thAmarai – like a lotus (having expansive form, freshness, coolness, fragrance)
kaNNan – having eyes
kaLvan – being mischievous (who captured me fully by showing his obedience through his glance)

(with this beauty in his eyes)
viNNavar – all of the nithyasUris (eternal residents of paramapadham)
kOn – one who torments

nangaL – me too
kOnai – one who engaged
kaNdAl – while seeing
INdiya – (from me) went there
sangum – my striped bangles
niRaivum – my complete femininity
koLvAn – to retrieve
eththanai – how long
kAlam – time
iLaikkinREn – becoming weak and anguishing

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

Alas! I am filled with sorrow here and am not seeing the way to tell the reason for my exhausted state to you too who are my friends who are greater than I am in going to emperumAn and praying to get [what you need]; he is having lotus like eyes which are fit to be seen, is mischievous, torments all of the nithyasUris and who engaged me too; I am becoming weak and anguished thinking about “how long will it take to retrieve my striped bangles and complete femininity which went to him?” when I see him.

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

  • vENdich chenRu onRu peRugiRpAril … – Even to you, my friends who are primary among those who pray and receive from me.
  • ennudaith thOzhiyar – best friends. senRu indicates vandhu (arriving at my location).

Alternatively, splitting the word [as “perugiRpAr il“]

  • vENdich chenRu onRu peRugiRpAril – There is no one who went and got anything by praying to emperumAn; mAngalya sthavam “sakala pala pradhOhi vishNu:” (Isn’t vishNu the one who grants all wishes), a thamizh scholar said “That ‘he will give everything’ is only for words sake [and not truth]”
  • INdu – Now. Though I have shared with you previously, now I am not seeing what to tell you.
  • idhu – Though I am able to speak about everything else, I am unable to speak about “this” (sorrow).
  • uraikkum padiyai – It is spread in the heart like how poison spreads everywhere; yet I am unable to express it in words.
  • andhO kANginRilEn – More than you, I desire to share my emotions to you to relieve myself, yet, I am unable to find the words. uththara rAmAyaNam “pralAbhairEva dhAryathE” (sustaining by sharing the grief).
  • idarAttiyEn nAn – I who am suffering. Neither for my sorrow nor for you who insist “tell us, tell us”, [for] I who am suffering.
  • kAN thagu thAmaraik kaNNan – One who has the eyes which are fit to be seen. The eyes which are fit to be seen always; due to its [lotus’] expansive nature, freshness, coolness and fragrance, they are comparable to a lotus.
  • kaLvan – Manifesting his unbearability [without me], he who captured myself and my belongings.
  • viNNavar kOn nangaL kOnai – One who enslaved me similar to nithyasUris.  He tormented me the way he tormented the whole spiritual realm.
  • kaNdAl – If we get to see him.
  • INdiya sangum – The well-rounded bangles. Among thousand conches, one valamburi (curled towards right side) conch will reach there [emperumAn‘s hand]. periya thirumozhi “valamburi Azhiyan vEngada vEdhiyan” (SrI vEnkatESa, who is present in thiruvEngadam, who is known from vEdhams and who has conch curled towards right).
  • niRaivum – obedience too.
  • koLvAn – To have. parAnguSa nAyaki thinks emperumAn is the refuge for anything which does not stay with her. Her wealth is in him only.

When asked “Is this how brave you are? Would you not give up and retract yourself after a while?” she says

  • eththanai kAlam iLaikkinREnE – Will I be convinced by your words? How long can I remain with this desire and become weak?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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