nAchchiyAr thirumozhi – 1.5 – vAnidai vAzhum

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:

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avathArikai – She says in this pAsuram that she will not live if there is even a talk about her getting married to anyone else.

vANidai vAzhum avvAvanavarkku maRaiyavar vELviyil vaguththa avi
kAnidaith thirivadhOr nari pugundhu kadappadhum mOppadhum sevyadhoppa
Unidai Azhi sangu uththmaRkenRu unniththu ezhundha en thada mulaigaL
mAnidavarkkenRu pEchchuppadil vAzhagillEn kaNdAy manmadhanE

Word-by-Word Meanings

manmadhanE – Oh manmatha!
vANidai – in svargam (heaven)
vAzhum – residing
a – being distinguished
vAnavarkku – for celestial entities
maRaiyavar – brAhmaNas, who live on earth
vELviyil – in their yAgams (ritualistic fires)
vaguththa – created
avihavis (offerings)
kAnidai – in forest
thirivadhu Or – one which is roaming
nari – jackal
pugundhu – entering [the arena where rituals are being conducted]
kadappadhum – making it [the havis] as its own
mOppadhum – sniffing it
seyvadhoppa – just as that is being done
Unidai – on his divine form
Azhi – divine disc
sanguSrI pAnchajanyam (divine conch), having these (on his divine hands)
uththamaRkenRu – for purushOththaman (the best among all entities)
unniththu ezhundha – rising meticulously
en – my
thadam – huge
mulaigaL – bosoms
mAnidavarkkenRu – for people [of this world]
pEchchu – [even the] sound
padil – if it is heard in the region
vAzhagillEn kaNdAy– I will not survive

Simple Translation

The brAhmaNas are carrying out hOmams (rituals with fire), for distinguished celestial entities who are residing in heaven. The offerings which they make in those hOmams are exclusively meant for the celestials. A jackal, which roams around in a forest, comes to that arena, and makes those offerings as its own and starts sniffing them. In a similar fashion, my huge bosoms have risen meticulously for the sake of purushOththaman (emperumAn) who holds the divine disc and divine conch in his hands. If there is any talk going on in the region that they are meant for someone else, living in this region, then I will end my life.

vyAkyAnam (Commentary)

vAnidai vAzhum avvAnvarkku – for celestial entities, who live in the bhOgabhUmi (land of enjoyment), and who have distinguished births [due to their good deeds]

maRaiyavar vELvilyil vaguththa avi ….. seyvadhoppa – Just as it has been mentioned in bhagavath gIthA 3-10 & 3-11saha yagyai: prajA: srushtvA purOvAcha prajApathi: l anEna prasavishyathvam Esha vO’sthvishtakAmadhuk ll dhEvAn bhAvayathAnEna thE dhEvA bhAvayanthu va: l parasparam bhAvayantha: SrEya: paramavApsyatha: ll” (During the time of creation, sarvESvaran (emperumAn) after creating prajAs (people, at large) along with yagyams (hOmams or rituals), said as follows: ‘You nurture yourselves with these yagyams. Let these fulfil your desires. Through these yagyas, you worship celestial entities. Let those celestial entities nurture you. By mutually satisfying each other, let you attain eminent benefits), emperumAn had solemnly declared during the time of creation that in this karma bhUmi (land where deeds are carried out) brAhmaNas, who live in this world, should carry out yagyams and worship celestial entities and in return, the celestial entities should give them rain etc and fulfil their desires. Based on that, when the brAhmaNas carry out yagyams and offer havis to the celestial entities, if a jackal, which roams around in the forest, uninhabited by people, enters that arena and makes that havis as its own and starts sniffing it, that act would render that havis as being unfit to be offered to celestial entities.

Unidai ….. vAzhagillEn kaNdAy:

Unidai Azhi sangu uththamaRku – even if he [emperumAn] remains with bare hands, his beauty would be such that one will have to ward off evil eyes. By holding the divine disc and the divine conch in his hands, he becomes more beautiful; since he makes that beauty to be enjoyed exclusively for his followers, he becomes puroshOththaman (best among all).

enRu unniththu ezhundha en thada mulaigaL – my bosoms have risen only for his enjoyment; that affection [towards emperumAn] has acted as nurturing water for them to grow huge.

mANidavarkkenRu pEchchuppadil vAzhagillEn kaNdAy – She says that “with both emperumAn and I being unaware of it, if there is a talk in the town that I will be offered in marriage to an ordinary person, even if those words do not reach my ears, I will not live, beyond that moment. You would see that”. She had said firmly in thiruppAvai 29unakkE nAm AtcheyvOm” (We will remain as only your servitors). If there is any talk that she has to live for someone else [through marriage], even if such words do not reach her ears, her life would exit her physical form. nampiLLai, one of our preceptors, asked his AchAryan (preceptor) nanjIyar “When rAvaNa showed the illusory, severed head of SrI rAma to sIthAp pirAtti, she wept uncontrollably like ordinary women of the world; however, she did not let go of her life; is this apt for her affection towards SrI rAma?” nanjIyar mercifully responded saying “She continued to live even after that, not because of lack of affection; she lived because emperumAn was, in reality, alive. Since there was no shortcoming for perumAL’s (SrI rAma’s) sustenance, she was also sustaining herself. It is not the thought in her that he is alive or lack of that thought which would be the reason for her existence or lack of existence. His existence alone is the reason for her existence”. In a similar manner, if there is even a talk that ANdAL should be married off to someone else, that would destroy her life.

manmadhanE – AndAL says “My distress is such that I have to fall at your feet, when in reality you are my son”

Next, we will consider the 6th pAsuram of this decad.

adiyEn krishNa rAmAnuja dhAsan

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