<< Previous pAsuram<\/a><\/p>\n\n\n\n << Part 1<\/a><\/p>\n\n\n\n vyAkyAnam <\/strong><\/p>\n\n\n\n pattudukkum – <\/strong><\/em>She started to wear a saree. (How could she do that while being unconscious?) Similar to many actions that are going to be described, this is also one of many contradicting actions of someone who has fainted due to separation. When He is with her, more than the beauty of individual parts of her body, and more than the overall beauty of her, He enjoys the beauty of her dressing saying \u2018Oh! Is it possible to have such beauty in clothing!\u2019. Seeing that He is well attracted so, she thinks that if we dress with silk saree then He will come and see her, and so uses wearing of it as sAdhana anushtAnam <\/em>(a means to get Him). She started to wear the saree; she thought that if she wore it He will come thinking \u2018We should not miss this\u2019, and so started wearing the saree.<\/p>\n\n\n\n udukkum \u2013\n<\/strong><\/em>(this\nword is in present tense because) she keeps wearing and removing the\nsaree till He comes. (Is it appropriate for one to decorate one\u2019s\nown body, whereas\nHe should have dressed\nher with\nthat?)\nIt is befitting the true nature of oneself to decorate for the lover.\n When\nthe lord is\nlonging\nfor it, wearing it by\none\u2019s own effort is preferred.<\/p>\n\n\n\n ayarththu \u2013 <\/strong><\/em>She was happy thinking that if she wore it then He will come. She fainted (due to disappointment of separation) when He did not come even after that. She decorated herself for Him to come; since she did not see Him coming even after that, her effort fell into the trap of svArtham<\/em> (doing for own pleasure); since it is a damage to svarUpam<\/em> (true nature of subservience), she fainted. Fainting due to separation is not same as (is at lower level) than fainting due to damage to svarUpam<\/em>.<\/strong> <\/p>\n\n\n\n Irangum<\/strong><\/em> \u2013 <\/strong>As said in \u2018pralApasththA sammOha:<\/em>\u2019 (after getting tears, would get fainted), whereas it is seen in general that the fainting comes after sadness, it is said in reverse order here \u2013 such is the greatness of the matter from whom the separation is, and the greatness of the depth of her sadness due to separation is. Sadness is – tears that come based on sadness due to the urge to get and hug Him. Since there would be less sadness when fainted, this state of longing brings more sadness.<\/p>\n\n\n\n Or,\n(the phrase also means – )<\/p>\n\n\n\n pattudukkum \u2013\n<\/strong><\/em>Implies\nthat she has crossed the stage of a very small girl who was not shy\nto move around without clothes, and now that she has grown to the\nnext stage of being shy to do so, she\nwears\nthe clothes.<\/p>\n\n\n\n pattu \u2013 <\/strong><\/em>The\nword \u2018pattu\u2019 implies just an ordinary cloth too. Or, as\naforementioned it could imply silk cloth too as said in \u2018poththip\npuliyugirp pattu\u2019.<\/em><\/p>\n\n\n\n udukkum \u2013 <\/strong><\/em>(This is in present tense because as she is a small girl,) the cloth keeps slipping down, so she keeps pulling it up and wearing it. (As she is of age where cloth does not stay put in her hip, can she be expert in love towards emperumAn? Is there another example of that?) The other mother (of parAnkusa nAyaki (nammAzhvAr<\/a>)) also said the same thing about that girl as \u2018mulaiyO muzhu muRRum pOndhila, moipUnkuzhalkuRiya kalaiyO araiyillai \u2013 ivaL paramE<\/em> [ thiruviruththam – 60]\u2019 <\/em>(.. cloth does not stay in her waist .. (to show that she is a small girl)). <\/p>\n\n\n\n ayarththu\n\u2013 <\/strong><\/em>Even\nat this (adolescent) age, she is a fine example of love towards\nemperumAn that she would faint due to separation.<\/p>\n\n\n\n irangum\n\u2013 <\/strong><\/em>\nDuring this state of longing (compared to the stage of fainting when\nthere is no sadness felt so it is comfortable) she got the conscious\nknowledge and so there is sadness due to thinking about Him. Since\nthere is no\nconscious knowledge in the state of unconsciousness, there would not\nbe sadness.\n<\/p>\n\n\n\n pAvai pENAL \u2013<\/strong><\/em>\nSeeing her current state, and\nthinking \u2018What could be a way to keep her alive?\u2019, as she had\nseen earlier (before she got involved in bhagavath\nvishayam<\/em>)\nthat she used to play with the wooden woman doll all the time without\nfood or sleep, she brought that doll and showed it. It was like a\npoison to her eyes (so she ignored it). She who would not be without\nthose dolls is now (due to love towards Him) is rejecting the dolls.\nHer love is such that she has rejected the connections to her play\nthings that matched her age. By this, AzhvAr<\/a>\nshows the meaning that for those who are immersed in the matter of\nemperumAn, other matters would be poisonous to the eyes even upon\njust seeing them. Like how love towards Him happens due to His\ngrace, disinterest in other matters also happens by His grace.<\/p>\n\n\n\n pani nedum\nkaN, <\/strong><\/em>etc.\n– Sleep also has left her completely.<\/p>\n\n\n\n pani nedum kaN\nneer thathumba \u2013 <\/strong><\/em>Oh!\nOne who was having tears of joy (when with Him), is now having tears\nof sorrow! Like\na well grown paddy field getting floods, the eyes that are enjoyable\nto Him are suffering like this!(says\nmother)<\/p>\n\n\n\n pani nedum kaN\n\u2013 <\/strong><\/em>As\nsaid in \u2018AhlAdhaSeethanEthrambu:<\/em>\n[SrI vishNu thathvam]\u2019 (Having cool drops of tears due to joy),\nduring the time of union the happy tears would be cold.<\/p>\n\n\n\n nedum kaN \u2013 <\/strong><\/em>Cannot measure the limit of beauty of these eyes, so \u2018nedum\u2019. <\/em>The beauty of her eyes is such that one would immerse in it more than other parts of her body. As said in \u2018EkaikaguNAvadheepsayA sadhA sthithA: <\/em>[sthOthra rathnam – 19]\u2019 (Due to wishing to know the boundary of each of your divine qualities, the ever-present words of vEdhas have not crossed the beginning stage to the next parts), like how it is not possible to know the boundary of even one of the auspicious qualities of emperumAn, for sarvESvaran who is present everywhere, who knows everything, and who is able to do anything, it is not being possible to know the boundary of beauty of her eyes. Since He is vibhu<\/em> (present everywhere) His true nature cannot be measured; she by her enjoyability cannot be measured;<\/p>\n\n\n\n Or,\nnedum kaN<\/strong><\/em>\n\u2013<\/strong>\nHer eyes can control into a corner the emperumAn who owns\nboth the worlds. Beauty of eyes relate to the greatness of gyAnam\n<\/em>(true\nknowledge).<\/p>\n\n\n\n neer thathumba\n\u2013 <\/strong><\/em>because\n(eyes are) brimming with tears of separation.<\/p>\n\n\n\n paLLi koLLAL \u2013\n<\/strong><\/em>She\ndoes not sleep. During the time of union she would not sleep due to\njoyful tears; during the time of separation she would not sleep due\nto sorrowful tears. During union He won\u2019t let sleep. During\nseparation, its sadness won\u2019t let her sleep. Instead of using the\ncolloquial word for \u2018sleep\u2019 to describe the state of one born\nfrom her stomach, why is the mother using more respectful word for\nit? (why say \u2018paLLi\nkoLLAL<\/em>\u2019\ninstead of \u2018uRangAL\u2019<\/em>?)\n– Even if one is born from her stomach if she becomes wife of a king,\nthe mother would call her using more respectful words like \u2018AzhvAr,\nnAchchiyAr\u2019. This way of addressing by thirumangai\nAzhvAr<\/a>\nis the reason for the decree and following by pUrvAchAryas\n(preceptors) as\nthe meaning of SAsthram\nthat one shall address someone who is having relationship with\nemperumAn, be it even a son or a disciple, with more respectful words\nthat reflect their greatness. Considering her tenderness, she is\nworrying \u2018Oh she is not sleeping!\u2019.<\/p>\n\n\n\n ettuNaipodhu\nen kudangAl irukkakillAL \u2013 <\/strong><\/em>Seeing\nher not sleeping, based on the habit of seeing her sleep in her lap,\nshe gave her lap. Since it is like hugging a\nfire,\nshe got up from\nthe lap startled.<\/p>\n\n\n\n ettuNaippOdhu\n\u2013 <\/strong><\/em>For\none who would not be without staying in her lap, it is now not fit.<\/p>\n\n\n\n en kudankAl \u2013 <\/strong><\/em>Oh who is it that has given her bad advice that she cannot stay put in my lap? – she says. How she has lost the relation with both the doll she protects and the mother who protects her. How she has lost the relation with both her beloved doll and worshipped mother.<\/p>\n\n\n\n irukka killAL\n\u2013 <\/strong><\/em>There\nis no need for her to sleep, let her just be awake while being in my\nlap \u2013 with this interest she tried to take her hugging and keep her\nin her lap; even that did not work.<\/p>\n\n\n\n killAL \u2013 <\/strong><\/em>she\nis not having strength to do that. (not able to do that). She is not\nable to sit even if she tries after seeing the despondence in my\nface. She is not thinking this as a complaint against her daughter\nbut\nsaying \u2018she is not able to\u2019. Even if she is liking to sit in the\nlap, she is in the state that it may be possible to sit in fire but\nnot in lap.<\/p>\n\n\n\n By\nthis \u2013 Loss of interest in worldly ones like doll and mother is not\ndue to knowledge of considering them as lowly. It was being there\nnaturally for her. Like how love towards emperumAn is present\nnaturally, disinterest in other matters is also present naturally.<\/p>\n\n\n\n (Mother continues to say – ) Is that all that she does? She also does this – emperumAn thiruvarangam engE ennum <\/strong> – She is asking where is the temple of the one who made me be for Him only. She is asking \u2013 where is the temple of the one who cut the connection with other things whether it is doll or the lap of mother? Instead of asking where is the temple of such and such by using His name, why is she using the word \u2018emperumAn<\/strong>\u2019? Since it was natural way of union (gAndharva type wedding), they united based on femaleness and maleness only; only if there were others to remind them about each other would she know the name; how did she come to know that His place is kOyil (thiruvarangam)? During union, realizing that there would come a time of separation, He was saying \u2018I won\u2019t leave you; I won\u2019t survive if I leave you\u2019, for her to tolerate the separation He said \u2018my place is kOyil (thiruvarangam)\u2019, and thus mentioned His place. By that, she is saying \u2018place is kOyil<\/em>\u2019.<\/p>\n\n\n\n emperumAn \u2013\n<\/strong><\/em>One\nwho gave Himself to me in writing, thereby got me to Him in writing.<\/p>\n\n\n\n thiruvarangam engE ennum \u2013 <\/strong><\/em>She would know that the kOyil (SrIrangam) is in the west side (from thiruvAli thirunagari) . Why is she asking where is it? If she is not able to see and not able to see any direction due to sadness of separation, then it is given that she would have to search for direction.<\/p>\n\n\n\n Continued in part 3.<\/p>\n\n\n\n Translation by raghuram SrInivAsa dAsan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: Full Series << Previous pAsuram << Part 1 vyAkyAnam pattudukkum – She started to wear a saree. (How could she do that while being unconscious?) Similar to many actions that are going to be described, this is also one of many contradicting actions of someone … Read more<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[],"class_list":["post-24640","post","type-post","status-publish","format-standard","hentry","category-other"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/24640","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=24640"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/24640\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=24640"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=24640"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=24640"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2019\/02\/Thirumangaimannan-parakala-nayaki-edit.jpg\")
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