SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Eighth centum >> First decad
Highlights from avathArikai (Introduction)
Since the divine mother enjoyed the words of her daughter parakAla nAyaki, she is repeating those words herself and enjoying it.
pAsuram
silai ilangu ponnAzhi thiN padai thaNdu oNsangam enginRALAl
malai ilangu thOL nAngE maRRavanukku eRRE kAN enginRALAl
mulai ilangu pUm payalai munbOda anbOdi irukkinRALAl
kalai ilangu mozhiyALar kaNNapuraththu ammAnaik kaNdAL kolO?
Word-by-Word meanings
silai – (my daughter is saying) SrI SArngam
ilangu – shining
pon – attractive
Azhi – divine chakra
thiN – strong
padai – divine sword
thaNdu – divine mace
oN – beautiful
sangam – SrI pAnchajanyam
enginRAL – is saying;
Al – Alas!
avanukku – for such emperumAn
maRRu – further (as ornament)
malai – like a mountain
ilangu – shining (in an unbreakable manner)
nAngu thOLE – he is having four divine shoulders
enginRALAl – is saying; alas!
eRRE – How amazing
kAN – see (this);
mulai – on the bosom
ilangu – shining
pU – beautiful
payalai – paleness (due to separation)
munbu – in front
Oda – as it goes (chasing it)
anbu – love
Odi – to go
irukkinRAL – she is present;
kalai – SAsthrams
ilangu – shining
mozhiyALar – having words (residing)
kaNNa puraththu – mercifully present in thirukkaNNapuram
ammAnai – the lord, SaurirAjan
kaNdAL kolO – did she see to the satisfaction of her eyes and worship him?
Simple translation
My daughter is saying “He is having SrI SArngam, shining and attractive divine chakra, strong divine sword, divine mace and beautiful SrI pAnchajanyam”; alas! Further, she is saying “He is having mountain-like four shining, divine shoulders”; alas! See, how amazing it is! She is present in the manner that the shining, beautiful paleness of her bosom is going in front and her love is chasing it to follow it; did she see to the satisfaction of her eyes and worship the lord, SaurirAjan who is mercifully present in thirukkaNNapuram where those who are having words which are shining with SAsthrams are residing? In this “Al” indicates the sorrow.
Highlights from vyAkyAnam (Commentary)
silai ilangu … – When bhagavAn adorns the divine weapons, they are not just for destroying the enemies but also are counted first as his divine ornaments and beauty. Since she has become very close to bhagavAn to think about the divine weapons as divine ornaments, instead of just considering them to be weapons, she considers them to be ornaments. Those who consider them to be weapons are enemies; while it is like this, she, who is his beloved person, is repeatedly talking about these divine weapons. Those who have enjoyed him before, while desiring to see him, will do it as in thiruvAimozhi 6.9.1 “kUrAr Azhi veN sangEndhik kodiyEnpAl vArAy!” (You should arrive at least on one day for me, who am having cruelty and to the delight of leelA vibhUthi and nithya vibhUthi, holding the divine chakra which is having sharpness and SrI pAnchajanyam which is having pure white complexion).
The divine weapons appear similar to the beloved lord’s different ornaments such as idaichchuri (bangle/bracelet), kadaichchuri (bangle/bracelet), aRugAzhi (ring) etc. As said in periya thirumozhi 10.10.9 “Azhiyodum ponnAr sArngam udaiya adigaLai innAr enRu aRiyEn” (I am unable to identify the lord who is having divine chakra and golden SArngam), enjoying in bright light, after her beloved lord left, she said “I am unable to identify him”. While lamenting in separation, she is saying these words. While giving the identity as in “Azhiyodum ponnAr sArngam“, she is getting bewildered saying “innAr enRu aRiyEn“. Even while sending a messenger during separation, she gave clear identity saying as in thiruvAimozhi 6-1-7 “seruvoN chakkaram sangu” (The fighting, radiant chakra and Sankha). She is engrossed in bhagavAn as said in “innAr enRu aRiyEn“. Before that, these would be divine weapons. Even for those (like periyAzhwAr) who went and performed mangaLASAsanam, they have to perform mangaLASAsansm as said in thiruppallANdu 2 “sudarAzhiyum pallANdu” (let the shining chakra live long) and in thiruppallANdu 1 “appAnja sanniyamum pallANdu” (let that shining SrI panchajanyam live long!).
silai – As said in SrI rAmAyaNam kishkindhA kANdam 3-9 “simha viprEkshithau vIrau simhAthibalavikramau l SakrachApanibhE chApE gruhIthvA SathrunASanE ll” (those who have vision like a lion’s, warriors, those who have more strength and valour than a lion, those who hold the bow which destroy enemies and which match the bow of indhra’s), the same bow has become the tool to win over us, as well; like indhra’s bow, it was attractive for us and was the tool to kill vAli, who was our enemy. The bow is such that the favourable ones cannot take their eyes off it and the unfavourable ones will bite the dust just on seeing how he is holding it. Alternatively, chApE – if we think about how he holds the bow, it will be as said in SrI rAmAyaNam yudhdha kANdam 60.1 “smaran rAghava bANAnAm vivyathE” (thinking about rAghava’s arrows). For the favourable ones, it will add to the beauty of SrI rAma. smaran rAghava bANAnAm – Thinking about the alphabets representing his divine name which are imprinted in the arrow and the posture of the divine arrows. vivyathE – Though SrI rAma stood once in front of rAvaNa and left, he is deeply disturbed as if SrI rAma is always present. rAkshasESvara: vivyathE – All of his entourage did not help him in the battle; as and when the arrows were launched to destroy, they just had to cover the bodies and hide the death count [so that others will not become fearful seeing so many deaths].
silai – SrI SArngam which does not need any adjectives.
ilangu ponnAzhi – Just as a lightning in a cloud, the attractive, divine chakra which is contrasting the dark, divine form of bhagavAn and is shining, showing that it is the chief among all the weapons.
thiN padai – The strong sword which will ensure that he does not need to back track even if the enemies march towards him; alternatively – even when it attacks the enemies, there is no change in its form.
padai – This indicates general weapons as well as sword specifically.
thaNdu – The mace which is seen along with the sword. Indicates that the mace also does not need any specific adjectives; alternatively the mace which has the same adjectives as the sword.
oN sangam – As said in nAchchiyAr thirumozhi 7.1 “karuppUram nARumO kamalappU nARumO” (Will his beautiful, reddish like coral, divine mouth be as fragrant as medicated camphor? Or, will it be as fragrant as lotus flower?), being the dhESika (guide) and being the one who is enquired even by his divine consorts about the nature of his divine mouth. Usually the divine consorts, who are very dear to bhagavAn, will be the guide to understand the nature of the nectar flowing in his divine mouth. Even for such divine consorts, SrI pAnchajanyam has to be enquired. All of the women show their jealousy towards him as said in nAchchiyAr thirumozhi 7.8 “uNbadhu sollil ulagaLandhAn vAyamudham kaNpadai koLLil kadalvaNNan kaiththalaththE” (You eat the nectar from the divine mouth of emperumAn who measured all the worlds. You sleep on the divine hand of that emperumAn, who has the complexion of ocean) and SrI pAnchajanyam is always engaged in enjoying bhagavAn. As said in nAchchiyAr thirumozhi 7.9 “mAdhavan than vAyamudham podhuvAga uNbadhanaip pukku nI uNdakkAl sidhaiyArO? unnOdu” (While sixteen thousand consorts (of kaNNapirAn) were waiting (to desirously drink the nectar of that emperumAn’s divine mouth), you seized it for only yourself. That nectar is common to all the followers of emperumAn. If you were to drink that nectar like beetles drink honey, will the others not argue with you?), while we should sustain ourselves by drinking his nectar with the approval of pirAtti due to her close proximity with him, will they not argue with you if you exclusively drink his nectar? selvap perum sangE – It is your pride due to the opulence that you walk your path with disregard. For the other weapons, they have to go to the enemy’s place and destroy them; but for SrI pAnchajanyam, there is no such need – he can always remain close. Even those who are happy about bhagavAn desire to see this togetherness as said in nAchchiyAr thirumozhi 9.9 “pUngoL thirumugaththu maduththUdhiya sangoliyum” (When will I get to hear SrI pAnchajanyam’s triumphant noise made from the divine lips of emperumAn).
enginRALAl – She is thinking – if I repeat my daughter’s words, it will only cause blame to those words; that is because the way she says those words is no match for the way her daughter says. While seen once, then both who are in the ultimate level of being unfavourable and being favourable, will go through palpitation.
enginRALAl – Just as parakAla nAyaki is attracted by his divine weapons, the mother also has same attraction. Though she is speaking like her daughter, it does not feel the same as how her daughter speaks. SrI rAmAyaNam kishkindhA kANdam 3.28 is explained here. nAnrigvEdha vinIthasya – Other than the one who is reformed by rig vEdham which reveals what is to be done by us, these words cannot be spoken. nAyajurvEdha dhAriNa: – It is difficult to learn and sustain yajur vEdham. Other than the one who has learnt it, these words cannot be spoken. nAsAmavEdha vidhusha: – Due to sAma vEdham showing different types of tunes, it is difficult to learn. Other than the one who knows that, these words cannot be spoken. SakyamEvam prabhAshithum – Can anyone who has not mastered these speak like this in front of us? This was told by perumAL (SrI rAma).
enginRALAl – It is evident that in every phrase spoken, she has become broken in her heart. She is speaking these words in the matter which can only be grasped by nithyasUris et al.
silai … enginRALAl – As said in paisal kaisu (small measurement), nOy mukkaisu (little bit bigger measurement), are these required to affect her?
When asked “Are these the only ornaments for him? Are there others?” AzhwAr says
malai ilangu thOL nAngE maRRavanukku – The other ornaments for him – she is saying that the four shoulders which remain as the ornament for the ornament; after spelling out the divine weapons, through that, it reminded the shoulders which hold those weapons. The shoulders are such that, one need not look beyond them. As said in SrI rAmAyaNam kishkindhA kANdam 3.14 “AyathAScha suvruththAScha bhAhava: parigOpamA: |sarva bhUshaNa bhUshArhA kimartham na vibhUshithA: ||” (Why are your shoulders which are lengthy, beautifully rounded resembling a rounded club and is deserving to be decorated with all ornaments, not decorated?), they are qualified to be ornaments even for the ornaments themselves. The weapons are explained as ornaments. Just as the weapons are our refuge and are attractive, shoulders are also our refuge and are attractive.
malai ilangu – Shining like a mountain, the four divine shoulders which look like a kalpaka tree branching out – says parakAla nAyaki. Just as a mountain, they remain unbreakable.
maRRavanukku – The divine weapons are sufficient for his beauty. Further, the four divine shoulders are also there – says parakAla nAyaki. maRRu indicates “thulya vikalpa” (exact alternative).
After speaking about the divine ornaments, since she is saying “maRRu” (other), even the shoulders are to be considered as ornaments only. The divine form of bhagavAn is more enjoyable than his divine AthmaguNams (qualities of the true nature) and divine Athma svarUpam (true nature of bhagavAn). In the passages which talk about SubhASrayam (good refuge), his divine form is identified as the object of meditation. It is said in SAsthram that one should meditate upon that which is inside the divine form and divine qualities [i.e., the divine svarUpam]. It is not implying that we should abandon the divine form and focus on the divine svarUpam; it is only said like that to imply that there is enjoyable aspect even beyond the divine form. If that is not the case, the SAsthram will not say as in vishNu sUktham “sadhA paSyanthi” (they are always seeing). Unlike the rishis whose sins were eliminated by their own thapas (penance), the AzhwArs who acquired knowledge by bhagavath prasAdham (bhagavAn’s mercy), do not focus on anything other than his divine form. When nilAththukkuRi pagavar asked bhattar “What is the pramANam for SrIvaikuNtanAtha having four hands in SrIvaikuNtam?”, bhattar responded even before pagavar could complete his question saying “It is said in SrI rAmAyaNam yudhdha kANdam 114-15 ‘thamasa: paramO dhAthA SankhachakragadhAdhara:”’(mandhOdharI says: You are vishNu, one who is different from and beyond the primordial matter, one who is the support for all, one who is holding the Sankham, [conch], chakram [disc] and gadhai [mace])”. pagavar became speechless and his eyes became red. bhattar said “What can we do if this is what is said in SAsthram?” [Note: pagavar would have had great attachment towards periya perumAL who is having 2 divine hands only and might have expected bhattar to say that SrIvaikuNtanAthan also has 2 divine hands only]
eRRE – (Alas!) As she said “malai ilangu thOL nAngE“, parakAla nAyaki is being amazed saying “irundha padiyen” (How amazing is this); alternatively – the mother is amazed thinking “How much she is engrossed in him” when she tries to pull her daughter back saying “you cannot have so much love” and her daughter is not giving up. She is saying “See, how this is” – how amazing is this; she is telling others “All of you have to see this”.
kAN enginRALAl – As I was telling her that too much love is not good, she becomes an elder to me and thinks “How can I abandon this great benefit, listening to my mother’s advise” and tries to convert me who is trying to stop her, to her mood. As I was trying to change her into my state, she is trying to change me to her state. Though the mother likes her daughter’s love towards bhagavAn’s divine form, she is stopping her from having too much love.
enginRALAl – Her mood is totally different [more ecstatic] while speaking about the divine shoulders compared to speaking about the divine weapons. For her, the divine weapons are only there to enjoy his beauty. But the shoulders are there to embrace.
enginRALAl – We are also speaking these words. But see how beautiful it is when she says these words. Though we say these words, there is no change in our form and emotions. When asked if parakAla nAyaki can tell “See” to her mother? Yes. She can. [As noted in ancient thamizh literature named muththoLLAyiram – 87th verse] “kudaththil viLakkEpOl kombanAr kAmam puRappadA, puRappadil ApugumAlai aNimalai mEl pidiyE pOla nAdaRiyak kavvai tharum” (A woman’s love is hidden in her heart like a lamp inside a pot; but if the hero comes out, it will be visible like a female elephant’s love on the hill-top, and will attract the accusation of others). Before the mother knows, the daughter will hide the love. But after she comes to know, hiding will be considered as cheating.
In the next article we will enjoy the remaining portion of the commentary for this pAsuram.
adiyen sarathy ramanuja dasan
archived in https://divyaprabandham.koyil.org
pramEyam (goal) – https://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org