thiruviruththam – 4 – thani nenjam

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

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avathArikai (Introduction)

Just as AzhwAr had addressed emperumAn in the first pAsuram as “imaiyOr thalaivA” (lord of nithyasUris), he had mentioned about how garudan, thuLasi and others, who reside in nithyavibhUthi, had troubled her (AzhwAr in feminine mood) further, so far. Wind joined them now. All these kindled memories of emperumAn more. Let us go through the pAsuram and its meanings:

thani nenjam munnavar puLLE kavarndhadhu thaNNandhuzhAykku
ini nenjam inguk kavarvadhu yAm ilam nI naduvE
muni vanjap pEychchi mulai suvaiththAn mudi sUdu thuzhAyp
pani nanja mArudhamE emmadhAvi panippiyalvE

Word-by-Word Meanings

thani – distinguished
nenjam – heart
mun – already
avar – that sarvESvaran’s
puLLE – the bird garuda himself (emperumAn’s vehicle)
kavarndhadhu – had stolen
ini – further
yAm – we
ingu – in this place
thaN – being cool
am – beautiful
thuzhAykku – for the divine thuLasi
kavarvadhu – for stealing
nenjam – heart
ilam – do not have
muni – having anger
vanjam – having deceit
pEychchi – the demon pUthanA
mulai – bosom
suvaiththAn – krishNa who drank
mudi – in his crown
sUdum – proffered
thuzhAy – divine thuLasi
pani – having coolness
nanjam – being poisonous
(being hurtful)
mArudhamE – Oh wind!
nI – you
naduvE – amidst these
emmadhu – our
Avi – prANan (life)
panippu – shivering
iyalvE – is it its nature? (is it correct?)

Simple Translation

garuda had already stolen my mind completely such that there is no connection between me and my mind. I do not have another mind with me so that his cool thuLasi garland could steal from me. Oh wind which is coming with coolness resulting from pervading through the thuLasi garland which adorns the beautiful crown of krishNa who had drunk milk from the bosom of demon pUthanA who was full of anger and deceit! When I am already struggling like this, is it proper for you to come in between and make me to shiver further?


thani nenjam – AzhwAr had only his mind; but there are several entities such as garudan, thuLasi, wind etc who were attempting to steal it. Thus, the implication is that those who create hurdles are more in number.

mun avar puLLE  kavarndhadhu – Looking at the majestic way in which emperumAn was seated on garuda, I wanted to hug him with the garland on his shoulder. Before I could do it, didn’t garuda steal my mind!

avar puL – Because of  his distinguished connection with emperumAn, did garudan steal it?

puLLE – gaurdan did not give scope to others in SrIvaikuNtam such as thuLasi et al to steal my mind. He did that himself.

kavarndhadhu – my mind was insufficient for that garudan too, filling up only half of his stomach.

mun – garuda preceded thuLasi, in stealing my mind.

thaN andhuzhAykku – for that cool thuLasi garland.

ini nenjam – she tells thuLasi “Even if you remain here firm like a tree, in order to steal my mind, what is going to happen? There is no purpose in staying here saying that you will not leave this place without taking her mind. Your desire will not be fulfilled”.

ingu – she states her position clearly.

yAm ilam – my mind has already gone behind garudan. I, a sinner, am not endowed with several minds so that all of you could steal one mind each. I do not have another mind for thuLasi garland to steal.

nI naduvE – Seeing that the divine thuLasi, after coming to steal my mind, was standing like a tree, it appears that the wind came very fast. While thuLasi, who too is connected to emperumAn, is waiting, what is your urgency? While garudan, thuLasi et al have direct connection with emperumAn, your connection with emperumAn is through them. In other words, you have connection with thuLasi who has direct contact with his divine form.

muni vanjap pEychchi – the demon pUthanA who came with lot of anger and with deceit.

mulai suvaiththAn – he was taking in her milk with plenty of saliva. periya thirumozhi 1-3-1 says “peRRa thAy pOl vandha pEychchi perumulai Udu uyirai vaRRa vAngi uNda vAyAn” (he drank, without leaving anything behind, including her life, through the bosom of the demon pUthanA, who came in the form of his mother yaSOdhA).

mudi sUdu thuzhAy – this wind is bringing the fragrance of thuLasi from the crown of that krishNa. Just as clouds imbibe the waters of ocean and precipitate that as rain everywhere, this wind is also carrying fragrance of thuLasi and spreading it everywhere. He donned the thuLasi garland as easily as he put an end to pUthana.

How did she (AzhwAr in feminine mood) know that emperumAn had thuLasi on his crown?

pani nanjam mArudhamE – the wind which is cool, is now blowing like poison. Just as pUthanA smeared poison on her bosom, the wind has come carrying thuLasi’s fragrance [when in separation, even thuLasi is not welcome]

emmadhu Avi – my prANan (vital air) which is in distress due to garuda, thuLasi, wind et al.        

panippu iyalvE – It is natural for my prANan to be in shivers. She asks the wind “Could you, who would cause distress to his enemies, cause distress to his followers too?”

svApadhESam (distinguished/internal meaning): Since AzhwAr had earlier enjoyed sarvESvaran through the faculty of his mind, all the materials which are connected with emperumAn are now reminding him about emperumAn. Since he is in separation from emperumAn, he is in distress and he is speaking about how the cool breeze is troubling the leading lady who is separated from her beloved.

We will take up the 5th pAsuram in the next article.

adiyEn krishNa rAmAnuja dhAsan

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