thiruvAimozhi – 10.3.4 – thozhuththaiyOm

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Full series >> Tenth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fourth pAsuram, as parAnguSa nAyaki starts feeling the pain thinking emperumAn is leaving, he mercifully says “is there any reason for me to leave?” and few other humble words; she says “these words only are finishing me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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.


thozhuththaiyOm thanimaiyum thuNai pirindhAr thuyaramum ninaigilai gOvindhA nin
thozhuththanil pasukkaLaiyE virumbith thuRandhemmai ittu avai mEykkap pOdhi
pazhuththa nal amudhin in sARRu veLLam pAviyen manam agandhORum uL pukku
azhuththa nin sengani vAyin kaLvap paNi mozhi ninaidhoRum Avi vEmAl


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

gOvindhA – Oh one who is crowned as gOvindha (due to protecting cowherd girls)!
thozhuththaiyOm – we the servitors (to be protected by you), our
thanimaiyum – loneliness
thuNai – you, the companion
pirindhAr – separated
thuyaramum – sorrow
ninaigilai – not thinking;

(instead of seeing the sorrow in separation)
un – your
thozhuththanil – cowshed
pasukkaLaiyE – cows alone
virumbi – showed attachment
emmai – us (who are also to be protected by you)
thuRandhu – abandoned
ittu – leave behind
avai – those
mEykka – to protect them only
pOdhi – you are starting to leave.

pazhuththa – well ripen
nal amudhin – pure nectar’s
in – sweet
sARRu veLLam – flood of the essence
pAviyEn – I who am having sin to separate from you, my
manam agam thORum – every spot in my heart
uL pukku – entering
azhuththa – to strangle
nin – your
sem – reddish
kanivAyin – enjoyable divine lips which resemble a fruit
kaLvam – mischievous
paNi – humble
mozhi – words
ninaithoRum – every time I think about
Avi – my soul
vEm – is burning.

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

Oh one who is crowned as gOvindha! You, our companion, are not thinking about the loneliness and sorrow of separation of ours, the servitors; showing attachment to the cows in your cowshed, abandoning and leaving us behind, you are only starting to leave to protect them; you speak mischievously humble words from your enjoyable divine lips which resemble a reddish fruit; these words are like a flood of the essence of well ripened, sweet, pure nectar which enter into every spot in my heart and strangle it; every time I think about it, my soul is burning. paNi mozhi means humble words as well as spoken words.

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

  • thozhuththaiyOm thanimaiyum – This is the loneliness of the girls of five lakh families in gOkulam. They are referring to themselves as “thozhuththaiyOm” and “adichchiyOm” highlighting their being defeated [by him].
  • thuNai pirindhAr thuyaramum – That is those who have separated from you [the companion]. AchchAn would say “would companion not indicate presence of two persons?” These gOpikAs will be his companions and he will be their companion; now, companionship remains on only one person; he is the only companion now; everyone else is like a wound in the neck [hurdle]; periya thirumozhi 3.7.6 “vanthuNai” (strong companion). You are not thinking about our loneliness and the sorrow of those who are separated from you; you are not thinking that “we” [your servitors] are getting separated and are separating from “you” [who is distinguished].
  • gOvindhA – He was crowned as gOvindha for protecting the cows and cowherd people [during gOvardhan leelA]. Birth based duties will always remain. That is, even while his consort is suffering in separation, he would be desirous with his cows and look for fields which have grass and water to feed them.
  • nin … – if yo have two classes of entities to be protected (cows and cow-herd girls), why do you show your love towards only one class? Would it not be acceptable to love both classes?
  • nin thozhuththanil – Should you only protect the cows which are sheltered in a single place? Should you not protect those who are within your grasp? Even while going to tend the cows, you should embrace them [the cowherd girls] and leave for grazing the cows.
  • pasukkaLaiyE – Should you be helping those [cows] who do not suffer in your separation?
  • virumbi – Even while lying with the girls, embracing them, he will be saying “bring that rope”, “calves are leaving” and thinking about them only. Even while he is physically present here, his heart is with the cows. Here, he is faking the embrace only. piLLai amudhanAr would say “if a thorn pierces the foot of a cow, the head of the cowherd boy will accumulate pus”. When something happens to the body, it is the AthmA who naturally experiences the pain and pleasure [cowherd boys and cows have such close relationship].
  • thuRandhu emmai – The gOpikAs think that as his love increases for the cows, he becomes more detached from the gOpikAs themselves.
  • emmai ittu – Dropping us just like dropping insentient objects. Even while being with the gOpikAs, he will think about the cows; but when he goes behind the cows, he will not think about the gOpikAs.
  • avai mEykkap pOdhi – You will go for their protection. In protecting them, you would become tired, but to protect us, your mere presence is sufficient; your going to protect them will cause fear as said in periyAzhwAr thirumozhi 3.2.6 “idaRa en piLLaiyaip pOkkinEn” (I let my son go to make him suffer) and periyAzhwAr thirumozhi 3.2.2 “eRRukken piLLaiyaip pOkkinEn” (Why did I let my tender son go to roam around?) But in our protection, there is no fatigue involved, your presence here is sufficient.
  • pazhuththa … – He said some humble words such as “Will I go? Even if I go, will I forget you? Do you go through the same pain as I do? Am I not going to tend the cows since I am subservient to my parents and going as per their orders? Will my heart not remain here even if go there?” These words make us not forget you. Saying that the words are like an ocean of well ripened, sweet essence of distinguished nectar; alternatively – this can be a type of union. That is, the nectar from his mouth; it is said in periyAzwAr thirumozhi 1.7.4 “vAyamudham thandhu ennaith thaLirppikkinRAn” (bringing joy in me by giving his nectarean saliva).
  • pAviyEn – I am having sins which turn nectar into poison. This act of saying “I won’t separate” thinking about the separation is similar to poison.
  • manam agam thORum … – As it presses on every spot in my heart, your reddish fruit like mouth’s
  • kaLvap paNi mozhi – This (your mouth) is the gateway for this flood of essence of bliss; lowly words which will captivate us. Since the words are spoken having the separation in mind, they will destroy my heart. His speech and mind are not in harmony.
  • ninai thoRum – Will start meditating upon them considering “will these sustain us?” But they are harmful; still she cannot stop thinking; in this manner, it will go on forever.
  • Avi vEmAl – AthmA which is the abode, is burning. Just as the fire burns the object on which it is present, the thoughts burn the AthmA on which they are present. Should be understood as “pazhuththa nallamudhinin sARRu veLLamAna – nin sengani vAyin kaLvap paNi mozhi – pAviyEn manamagandhORum uL pukkazhuththa … Avi vEmAl”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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