SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Fifth centum >> Fifth decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
mAnAya mennOkki vAL nedungaN nIr malgum
vaLaiyum sOrum
thEnAya naRundhuzhAy alangalin
thiRam pEsi uRangAL kANmin
kAnAyan kadi manaiyil thayir uNdu ney paruga
nandhan peRRa
AnAyan en magaLaich cheydhanagaL
ammanaimIr! aRigilEnE
Word-by-Word meanings
mAnAya – matching a deer’s
mel – tender
nOkki – my daughter who is having eyes
vAL – radiant
nedu – wide
kaN – in the eyes
nIr – tears
malgum – shedding;
vaLaiyum – bangles
sOrum – slipping (from the hands);
thEnAya – fully having honey
naRu – very fragrant
thuzhAy – made with thiruththuzhAy (thuLasi)
alangalin – garland’s
thiRam – aspects
pEsi – speaking
uRangAL kANmin – is not sleeping;
kAn Ayan – one who resides in forest
kadi – well protected
manaiyil – present in the homes of the cowherd men
thayir – curd
uNdu – ate
ney – ghee
paruga – to drink
nandhan – nadhagOpa
peRRa – begot
An Ayan – krishNa who is a cowherd boy
en magaLai – to attract my daughter
seydhanagaL – what he did
ammanaimIr – Oh mothers!
aRigilEn – I am unable to know
Simple translation
My daughter who is having tender eyes which match those of a deer’s, is shedding tears from those radiant, wide eyes; her bangles are slipping from her hands; she is speaking about the aspects of emperumAn’s garland which is made of the fragrant thuLasi which is filled with honey, and is not sleeping; krishNa who is a cowherd boy and stays in the forest, was begotten by nadhagOpa, to eat the curd and drink the ghee which are present in the well protected homes of the cowherd men; oh mothers! I am unable to know what such emperumAn did to attract my daughter!
Highlights from vyAkyAnam (Commentary)
mAn Aya – Having a sight which is childish and tender.
vAL … – The eye which can bring tears to the eyes of the opponent. vAL – radiance; or sharp to knock out a person on one sight.
nedum – The eye which has more enjoyment than those who enjoy it. She is neither able to hold the tears nor the bangles.
When asked “Why can’t she spend the time sleeping?”, the mother says
thEn Aya … – My daughter is simply saying “Oh flood of honey! How fresh the garland is! How nicely the garland is strung! How cool the garland is! What a fragrance it has!”.
kAn Ayan … – I don’t understand the purpose of his arrival and what he is doing now.
kAn Ayan – As said in thiruppAvai 28 “kAnam sErndhu” (reaching the forest) – one who resides in the forest, is now doing what is done by elite persons! One who knows the differences among the various types of trees in the forest, is now knowing about women! kadi – protection. As said in periya thirumadal “thunnu padal” – they would protect the place with densely packed palm leaves.
thayir … – As said in SrI rAmAyaNam AraNya kANdam SlOkam 66-3 “mahathA thapasA rAma mahathA chApi karmaNA l rAjyA dhaSarathEnAsi labhdhO’mrutham ivAmarai ll” (Oh Rama! You were attained by king dhaSaratha due to great penance and great acts, just as celestial entities attained ambrosia), as dhaSaratha chakravarthi begot a son through great penance thinking “I need someone to rule over the kingdom after me”, nandhagOpa begot krishNa to consume the curd and ghee thinking “We cannot waste the cow products. We need a son to enjoy these”.
An Ayan – Isn’t he the one who tends the cows?
en magaLai … – As said in thaiththirIya upanishath Anandhavalli 9-1 “yathO vAchO nivarthanthE aprApya manasA saha l” (Word and mind which set out to estimate brahmam, returned without success), we can know the greatness of bhagavAn a little bit, but we cannot understand even a little bit about his actions done out of love.
aRigilEn – Whatever I said is just a little bit. I cannot understand [anything more in it].
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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