TIRUVIRUTTAM
JUNE 2022
SYNOPSIS
NammAzhvAr dons the imaginary role of a woman called parAnkusha nAyaki, who is pining for her lover krishNa. There are three female characters in this type of nAyaki pAsuram.
2. TIRUMAGAL திருமகள் OR TALAIVI/TALAIMAGAL தலைவி (the heroine parAnkusha nAyaki alias nammAzhvAr who is the lovelorn daughter),
3. TOZHI தோழி (female friend of heroine/sakhi).
#The male friend of the nAyaka, the TOZHAN தோழன் makes a few appearances.
PARANKUSHA NAYAKI AND SHRUNGARA RASA
ShRungAra श्रृंगार means ‘aesthetics’ or ‘love'.
And Tiruviruttam is all aesthetics and all love – It is a beautiful, imaginary drama composed by the beautiful woman parAnkusha nAyaki, who portrays her doting love for her handsome Lord KrishNa, her passionate experience of her unison and separation from Him, and her roller-coaster mood that responds to nature and seasonal changes. All this is carefully interweaved with eloquent, sweet sounding tamizh verses having captivating outer meanings (anyApadEsham) and deep-seated inner meanings (swApadEsham). The intelligent use of literary devices like metaphors, similes and analogies make this prose-poetry emotionally resonant.
Why would a bhakti yOgi like nammAzhvAr need the ‘shRungAra rasa’ to deliver the message of divine wisdom?
PerumAL kOyil Shree Praitvadi Bhayankaram AnangarAchAriyar SwAmi explains in his vyAkhyAnam:
One reason is - bhakti rasa is locked inside the delectable capsule of shRungAra rasa to serve as a pleasurable means for jeevAtmAs to immerse their thoughts, mind, and actions entirely in emperumAn.
In the dramidOpanishad tAtparya ratnAvali, a treatise on bhagavAn’s 1000 kalyANa guNas mentioned in tiruvAymozhi, swAmi dEsikan explains this term ‘nAyikA avasthA’ as “bhaktih shRungAra vRttyA pariNamati भक्ति: श्रृंगार वृत्त्या परिणमति” – Bhakti manifests in the form of shRungAra rasa. This is the other cited reason.
Abhinava dEsikan shree uttamUr veerarAghavAchAriyAr SwAmi quotes on this topic in his literary wor, Prabandha RakshA:
PrahlAda mahArAja says : "कौमार आचरेत्प्राज्ञो धर्मान्भागवतानिह kaumAra AcharEt prAgyO dharmAn bhAgavatAn iha". In this life, devotional service should be practised right from childhood by the one who is intelligent". - Shreemad BhAgavatam 7.6.1.
The secret reason for presenting tiruviruttam in the form of a romantic love story is to instill krishNa bhakti well before lust overtakes the senses of men and women. When it comes to bhakti, even puruShas (men) should consider themselves as strees (women) and fall in love with KrishNa just like nammAzhvAr.
THE TITLE TIRUVIRUTTAM
The Sanskrit word ‘vRutta’ means ‘report or message’. As this prabandham is in the form of a reporting by nammAzhvAr explaining his detachment to the insufferable world, and attachment to the intimate enjoyment of bhagavAn, it is named as ‘viruttam விருத்தம்’.
The word ‘tiru’ derived from the Sanskrit word ‘shree’ is prefixed to ‘viruttam’ because of being an auspicious word itself, and also because the verses are about the woman ‘parAnkusha nAyaki’ who emotes her unalloyed love for krishNa, similar to Lakshmi’s love for her beloved husband VishNu.
TIRUVIRUTTAM - A PART OF ASHTAKSHARAM
NammAzhvAr's Tiruviruttam is the substance of ‘praNava - Om' shabdam and ‘namah’ shabdham of aShTAkshara mantra. NammAzhvAr's next prabandham 'tiruvAsiriyam' is the essence of 'nArAyaNa' shabdam of aShTAksharam.
Tiruviruttam is also in andAdi form, making it the fifth andAdi prabandham in the moonRAm Ayiram section. There are two types of andAdis – sor toDar nilai (சொற்றொடர்நிலை) and poruL toDar nilai பொருள் தொடர்நிலை. In the first type, the ‘last word’ of a verse continues as the beginning word of the next verse. In the second type, the meaning of the last word continues in the beginning of the next verse. In tiruviruttam, both types of andAdis are used.
ALLITERATION
Tiruviruttam is composed in 'edugai toDai எதுகை தொடை', a type of alliteration or rhyme scheme where the second letter in the first word of every line is the same.
So let’s get seated and transcend into parAnkusha nAyaki’s divine, esoteric literature.
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| PARANKUSHA NAYAKI, SRIRANGAM |
AUDIO LESSONS - TIRUVIRUTTAM 1 TO 50
TANIYAN -TIRUVIRUTTAM
By KiDAmbi AchchAn (Author is also said to be ShreerAma PiLLai or ALavandAr too )
ஒருவிருத் தம்புக் குழலுறு வீர்.உயி ரின்பொருள்கட்கு,
ஒருவிருத் தம்புகு தாமல் குருகையர் கோனுரைத்த,
திருவிருத் தத்தோ ரடிகற் றிரீர்திரு நாட்டகத்தே.
oru viruttam pukku uzhaluveer uyirin poruLkaTku |
oru viruttam pugudAmal kurugaiyar kOn uraitta
tiru viruttattu OraDi kaRRireer tirunATTagattE ||
The taniyan has an interesting word play of the Sanskrit word ‘vRutta वृत्त’ adapted into the tamizh word ‘viruttam விருத்தம்’ to convey different meanings.
Shree kiDAmbi AchchAn says:
Oh pitiable samsAris born from the hollow spherical womb (vRutta वृत्त-spherical) only to fall into the deep pit of desire and suffer old age (vRuddha वृद्ध)! If you want to attain mOksha sAmrAjyam at VaikunTham for stopping (viruddha विरुद्ध) the cycle of birth and death from tormenting you, at least learn one pAsuram from the divya prabandham tiruviruttam (vRutta वृत्तम्– message) composed by kurugaiyar kOn nammAzhvAr.
TIRUVIRUTTAM 1 TO 10
PASURAMS 2478 TO 2487
inninra neermai iniyAmurAmai uyiraLippAn |
enninra yOniyumAi pirandAi imaiyOr talaivA
meinninru kETTaruLAi aDiyEn seyyum viNNappamE || (1)
In the first pAsuram, NammAzhvAr speaks in his own swaroopa.
Dear Lord of dEvas and nityasooris (imaiyOr talaivA), You are the supreme and the kindest one who incarnates in a variety of species like fish, tortoise, boar, lion, and human, in order to protect the jeevAtmAs. Please give a patient hearing of aDiyEn’s honest petition (viNNappam), requesting You to grant us the superior abode of mOksha and relieve us from this inferior abode of samsAra (i ninRa neermai) that involves false wisdom (poy ninRa gyAnam), wrong actions (pollA ozhukkamum) and dirty body (azhukku uDambu). (1)
azhuneer tuLumba alamaruginrana vAzhiyarO |
muzhuneer muhilvaNNan kaNNan viNNATTavar mooduvarAm
tozhuneer iNaiyaDikkE anbusooTTiya soozhkuzharkE || (2)
The sakhi (friend) is amazed at parAnkusha nAyaki's unswerving love for her nAyaka krishNa. She declares:
This beautiful woman parAnkusha nAyaki having thick tresses has lost her heart entirely to the illustrious pair of feet that is fondly prostrated by the eternal nityasooris. Unable to bear the separation from her beloved nAyaka hued like a raincloud, her eyes having red veins brim with tears that resemble the brimful pond ripples caused by the movement of kayal fishes. May her true love live forever. vAzhiyarO!
# Through this pAsuram, nammAzhvAr expresses his restlessness to reach the divine feet of the Lord at Paramapadam.
nizhal pOlvanar kaNDu nirkungol meeLungol taNNanduzhAi |
azhar pOl aDum chakkarattaNNal viNNOr tozhakkaDavum
tazharpOr sinatta appuLLinpin pOna tani nenjamE || (3)
ParAnkusha nAyaki narrates an emotional incident to her sakhi.
The Lord (aNNal) wearing cool, fresh tulasi garland; ever worshipped by the nityasooris; holding the blazing sudarshaNa chakra capable of destroying the asuras, met me and went back ascending His vehicle garuDa who is capable of destroying his enemies with his anger (azhar pOr sinatta appuL). My lonely mind followed that garuDa to Paramapadam. In the resplendent supreme abode, my mind saw the cowherd hero KrishNa with his flute (kuzhar kOvalar). His three consorts namely the modest Nappinnai pirATTi (maDam pAvai), bhoomi pirATTi (maN magaLum), and periya pirATTi (tiruvum) were flanking him like His inseparable shadow (nizhal pOlvanar). After experiencing such an enthralling sight, I doubt if my mind would stay back there itself or come back (nirkungol meeLungol).
# GaruDa is vEda swaroopi. NammAzhvAr hints that His mind followed the great path of the vEdas to reach emperumAn and worries it should not divert away from the cool shade of the three caring mothers. (3)
ini nenjamingu kavarvadu yAmilam neenaDuvE |
munivanja pEichchi mulai suvaittAn muDisooDutuzhAi
pani nanja mArudamE emmadAvi panippiyalvE || (4)
ParAnkusha nAyaki who lost her mind, now complains about the breeze:
As I was not interested in worldly pleasures, my detached mind (tani nenjam) was abducted by emperumAn’s GaruDa to the abode of Paramapadam, much before I could reach Him. But as I am still living on this earth, the cool tulasi (taN tuzhAy) is trying to captivate my mind. I don’t have another mind to offer to this tulasi. (nenjam ingu kavarvadu yAm ilam).
Oh, cool poisonous breeze blowing from the tulasi on KrishNa’s tirumuDi (crown)! KrishNa is known only to take the life of those who are deceitful. He sucked the life out of the cruel demon pootanA after tasting her milk. But you are sucking my life which is already despondent due to KrishNa’s separation. Is it fair on your part?
# NammAzhvAr hints at the pain of the waiting period between the time one desires for mOksha and the actual attainment of mOksha. Until the mumukshu attains the ultimate abode, all objects connected with bhagavAn including tulasi make him emotional and keep reminding him about bhagavAn. (4)
panippiyal vellAm tavirndu eri veesum anadataNNantuzhAi |
panippuyalsOrum taDangaNNi mAmai tirattu kolAm
panippuyal vaNNan sengOlorunAnru taDAviyadE || (5)
Worried about parAnkusha nAyaki’s fading complexion, the sakhi also blames the breeze for her languished state.
The innate property of the cool breeze (southern breeze) is to give us a cold feeling. But nowadays after his separation, and especially in this place where the whole locality knows about her problem, the cool breeze is emitting heat waves on parAnkusha nAyaki, abandoning its cool nature. Has the perfect reign of the cool, cloud-hued Lord krishNa faltered in this season? Looks like one panchabhoota ‘air’ took the role of another panchabhoota ‘agni’, causing a season-change only for her.
Since parAnkusha nAyaki always thinks about KrishNa’s cool, fragrant, tulasi garland, her wide eyes are spilling tears like the rain cloud. Will the tears reduce her complexion?
# This is yet another pAsuram which points out the unpredictable nature of life that delays the plan of the mumukshu ( the one seeking mOksha) to reach ParamAtmA. (5)
kaDAyina koNDolgum valliyidEnum asurar manga |
kaDAviyavEha paravaiyin pAgan madana sengOl
naDAviya kooRRankaNDeer uyirkAmingaL jnAlattuLLE || (6)
The nAyaka praises parAnkusha nAyaki’s ravishing beauty.
ParAnkusha nAyaki’s eyes are like straight arrows, and her eyebrows are like curved bows. As slender as a creeper (valli), she can attract everyone as she is the seductive flower arrow released from the sugarcane bow of the cupid God Manmada (who incarnated as krishNa’s son Pratyumna). No one can escape her love arrows. Oh, Men of the Universe! If you wish to save yourself, run away from her.
Inner meaning:
This pAsuram is construed to be spoken by a bhAgavata about nammAzvAr’s AkarshaNa shakti.
# The bhAgavata says : NammAzhvAr is a sthita pragyan (having steadfast wisdom about his goal – represented by the bow and arrow). His aura is such that He will draw everyone close to him and make them staunch devotees of Shreeman nArAyana (‘ananyArha sEshatvam’). If you desire for worldly life, then run away (and fall into the dangerous cycle of samsAra). Otherwise, surrender to Him immediately and follow his advice to attain the supreme abode for good. (6)
neelavallEru porAninra vAnamidu tirumAl |
kOlamsumandu pirindAr koDumai kuzharutaNpoona
kAlam kolO ariyEn vinaiyATTiyEn kANginravE || (7)
2484. TOZHI PASURAM:
The nAyaka had to go on a business trip to another country. He parted with parAnkusha nAyaki promising to come back during the rainy season, the season of love. Days pass, clouds gather, it gets dark, and the first rain pours. But lo, our playful hero has not turned up to see our heroine. ParAnkusha nAyaki begins to cry and asks her sakhi, “Rainy season has begun, why hasn’t He come to see me?”
Feeling soft for the doting parAnkusha nAyaki, the sakhi tries to divert her by telling a smart lie.
She says: “Oh, dear. Why do you worry? Your nAyaka will reach You as promised. The rain has not yet started at all. Now, you will ask me, “Why is water pouring in front of me if it is not rain?”. Well, I also see it. But I don’t think it is rain. It is the sweat and dropping of the huge, dark bulls that have reached the sky, kicking and fighting with each other. The dark bulls seem like the dark clouds to you. That’s all. Poor you. I am a sinner who is living to see the sad plight of separation from Your nAyaka krishNa. Wait, let me see properly and clear your doubt”!
Just as Tirukkural 292 says, the sakhi has taken the liberty to lie for a good cause.
Even lies can be considered as truth, if it confers a benefit that is free from fault.
# The inner meaning of the pAsuram - The dark rainy season is equated to the gloomy samsAra. The rain is equated to the troubles of life. Even when we worship krishNa, we undergo what is destined for us. We feel that KrishNa has not helped us. In those times, the empathetic bhAgavatas console us to not lose hope re-affirming that krishNa always does what is good for us. (7)
pANkunranADar payilhinrana idellAmarindOm |
mANkunramEndi taNmAmalai vEngaDattu umbar nambum
sEN kunRam senRu poruL paDaippAn kaRRa tiNNanavE || (8)
ParAnkusha nAyaki tells her sakhi: Today, my nAyaka spoke and behaved in a way never heard or seen before. (He was extra passionate, He spoke romantic words, He embraced me, He held my hand tight again and again, He vowed that he cannot live without me). All these upachAras (niceties) are like that of the pANars (lute musicians) who allure people with their music. There is something more to all this. I think He is going on a journey to the nityasooris’ most-sought city atop the Tirumala peak, to earn money. Hence, the pretense to make up for his absence. Isn’t Tirumala hills the most favorite abode of KrishNa who carried the mountain as an umbrella to protect the cowherds from the wrath of Indra?
# The message in this pAsuram – When we are in the company of bhAgavatas, there is no need to go in search of divya dEsams to far off hills like tiruvEngaDam, tirumeyyam, or tirumAlirumchOlai. Especially when we are unable to go on a pilgrimage, bhAgavata sambandham grants greater bliss than the divyadEsams. (8)
vaNpoo maNivalliyArE piribavar tAm ivaiyO |
kaNpoongamalam karunjuDarADi veNmuttarumbi
vaNpoonguvaLai maDamAn vizhikkinra mAyidazhE || (9)
So, ParAnkusha nAyaki sensed the truth that her nAyaka was going to part with her to earn a living. With tear filled eyes, she begins to experience the pangs of separation even before His departure . The nAyaka pities her languish and tries to pep her up with lovesome words.
Oh sweetheart, Who will part with this beautiful, elegant flower creeper (maNivalli)? She grants me extreme bliss of the kind in VaikunTham, the abode of the all-opulent Lord sporting the powerful (tiN), resplendent (poo chuDar – shining ornament), sharp (nudi), chakra (nEmi).
The nAyaka then looks into her beautiful eyes as they shed pearl-like tear drops, and says:
My darling's eyes are not just ordinary human eyes. They are pink lotus and red lily flowers. Anointed with bright black collyrium (karum chuDar - Anjana mai), laced by large eye lashes that look like lotus petals, and filled with white pearls of tears, her eyes seemingly appear like a timid deer (maDa mAn). Oh, How beautiful she is!
# This pAsuram reveals the Ananda bAShpam - happy tears of nammAzhvAr when He thinks about KrishNa. NammAzhvAr is referred as maNivalli, a creeper, because of His dependence (pAratantryam) on KrishNa, His sole support. His knowledge and bhakti are all about the periyapirATTi having lotus like eyes and emperumAn having a black kohl colored tirumEni. (9)
nOyO uraikkilum kETkinrileer uraiyeer numadu |
vAyO aduvanri valvinaiyEnum kiLiyumeLgum
AyO vaDuntoNDaiyO araiyO idu arivaridE || (10)
After buttering up parAnkusha nAyaki, the nAyaka goes away. After some time, he misses her presence badly and wants to see her immediately. So, He proceeds to the millet and corn fields that are being guarded by nAyaki and her friends. This act of guarding the crops is termed as 'punankAttal' புனங்காத்தல். The nAyaka creeps in slowly and tries to engage in sweet talk with the girls (tOzhis). The friends wonder why he was there, when he was supposed to have gone away on a business trip.
NAyaka says:
Oh, young girls looking like the slender flower creepers of vaDa tiruvEngaDam of mAyOn, the wonder Lord! You are neither aware of my lovesickness nor you are ready to listen to me or believe that I really miss her. Aren’t you the ones having sweet lips? You are all very well capable of explaining my wanting situation to my nAyaki in a sweet and convincing manner. But You are saying the word ‘AyO’ to shoo away the parrots that are trying to destroy the crops. By waving, are you indirectly trying to shoo away this sinner who is suffering from virahatApam? Or are your kOvai fruit-like lips (toNDai) trying to capture the parrots and me?
Come on friends, Tell me straight from your own sweet lips, what is the reason for my sickness?
The bhAgavatas are ready to leave after consoling AzhvAr who is like the creeper subsisting on the support of emperumAn of tiruvEngaDam. NammAzhvAr is shocked to hear that they are leaving him all alone. He is pleading them to stay back, and soothe him by talking sweet words about emperumAn. (10)
TIRUVIRUTTAM 11 TO 20
PASURAMS 2488 TO 2497
NAyaki goes into a state of anguish assuming that her beloved nAyakan may abandon her and go in search for a livelihood.
periyana kAdam poruTkO pirivana gyAlameidarku |
uriyana oNmuttum paimponnumEndi OrO kuDangai
periyana keNDaikkulam ivaiyO vandu pErhinranavE || (11)
2488. TOZHI-TALAIVAN PASURAM
ParAnkusha nAyaki’s tozhi conveys the agitated state of her dear friend to the nAyakan who tries to convince her by justifying himself.
TOzhi says - Your beloved parAnkusha nAyaki is in an extremely distressed state. Why do you wish to leave her?
NAyakan says - Oh! I had made a mere statement that it is a traditionally accepted norm for a man to migrate to earn a livelihood but parAnkusha nAyaki took it so seriously! It would be only a temporary separation. I am bewildered seeing (ariyana yAm inRu kANkinRana) her distorted state and physical condition which is unacceptable. I have never witnessed this before!
I was waiting for the right opportunity to tell her as she cannot bear the separation. She has given me irrevocable pleasure similar to that of paramapadam where kaNNan resides (kaNNan vin anayAy). Is she not the one who controls the universe with her enticing eyes which are as big as one’s palm and like a carp fish (keNDai )? As I see her profusely crying, the pearl like tear drops wetting her golden hued tirumEni seems to have made her pale.
# The inner meaning: AzhvAr goes into a state of anguish at the thought of getting separated even for a short duration from the bhAgavatas who wish to go on a pilgrimage. Unwilling to leave AzhvAr who cannot bear their separation, the bhAgavatas console themselves by glorifying nammAzhvAr’s superior qualities. (11)
oorginradu kangul oozhigaLE idellAm inavE |
eerginra chakkarattemberumAn kaNNan taNNanduzhAi
sArginra nanenjinAr tandu pOna tanivaLamE || (12)
2489. TALAIVI PASURAM
The heartbroken nAyaki speaks to her heart. ParAnkusha nAyaki says- nenjE! Unable to accept the thought of separation from my nAyakan, my radiant complexion is slowly turning my body pale and dull. The night seems to roll into several years in anticipation. Even the cool breeze, chirping of birds and the moon which energizes us by giving happiness appear to be my enemies. nal nenjE! My heart is full of bhakti! You seem to have abandoned me by getting totally absorbed in the thought of that kaNNapirAn who wields the dazzling sudarshana chakra causing fear in the wicked as he plunges into their abode to vanquish them (eerkinRa chakkaram); one who adorns the cool and attractive tulasi garland which is the real wealth to be cherished rather than the trivial pleasures left behind for me to cherish.
# NammAzhvAr laments as he is unable to unite with the Lord inspite of getting a glimpse of emperumAn. (12)
panivaLar sengOliruL veeTTrirundadu pArmuzhudum |
tunivaLar kAdal tuzhAyai tuzhAvutaN vADaitaDindu
inivaLai kAppavarAr enai yoozhigaLeervanavE || (13)
2490. TALAIVI PASURAM.
ParAnkusha nAyaki sorrowfully expresses her anxiety caused by the cool breeze and the night.
nAyaki says- The unparalleled lustre of the sun always refreshes us ruling the earth with authority during the day keeping our sensory organs occupied optimistically. When the sunsets and the night approaches, it seems as if the earth is taken over by smaller kings of the night who command by instilling fear in us causing loneliness (paNi valar senkOl irul).
As I pine over the separation from my beloved, the night seems to be as long as several kalpAs. The cool breeze from the northern direction during the night carries the wonderful fragrance of the tulasi garland which increases my anxiety over the absence of my Lord. Hence, my hands have become weak causing the bangles to slip off easily (nAyaki is more depressed now)!
nAyaki wails- Where is my nAyakan who will hold my hands lovingly to prevent my bangles from slipping off? Who will protect me unconditionally? (ini vaLai kAppavar Ar?).
# The weak and disappointed AzhvAr, incompetent to attain emperumAn, looks for consolation. He desires to remains sub servient to Him under any circumstance without getting entangled in the samsAra bandham. (13)
pErvanavO valla deivanal vETkaNai pEroLiyE |
sOrvana neelasuDar viDu mEniyammAn visumboor
tErvana deivamanneer kaNNO ichchezhungayalE || (14)
2491. TALAIVAN PASURAM.
The nAyakan returns. With a sense of goodness, he praises the beauty and the greatness of parAnkusha nAyaki’s eyes before meeting her. This is called nalam pArATTu.
nAyakan says- Oh! One with enticing eyes attractive like the carp fish! Her long spear headed eyes are so captivating. Just as a spear pierces the enemies leaving a scar, her beautiful eyes also pierce our heart cruelly such that we will never venture taking our eyes off her. Her eyes are alluring like the arrows of love sent by manmadan or kAmadevan who has control over the sensual pleasures of the body. Merely with her eyes, she seems to have the leelA vibhuti under her control.
Now, her beautiful eyes seem to search the most sought-after abode called paramapadam or the nitya vibhooti. It is the residence of that sarvEshvaran (ammAn) who has a gorgeous tirumEni like a blue gemstone radiating bluish cool lustre (neela suDar viDum mEni). The nityasooris and the muktas are constantly enjoying Him, ever reluctant to leave the abode. When my beloved glanced at the nitya vibhooti with her divine eyes which are beyond description (aprAkrutam); the residents in paramapadam were immersed in admiration of her beautiful eyes. Hence, she seems to have taken control of ShreevaikuNTham too!
Aren’t they equivalent to the eyes of goddess Mohini who incarnated during the koorma avatAram?
# BhagavAtas compare the abundant knowledge and unassuming divinity of nammAzhvAr to that of koormAvatAram and Mohini avatAram. (14)
ayalOrariyilumeedenna vArttai kaDal kavarnda |
puyalODu vAngoNDal vaNNan puna vEngaDattu emmODum
payalOvileer kollakAkkinra nALum palapalavE || (15)
2492. TALAIVAN-TOZHI PASURAM.
The tozhi questions the nAyakan’s pretext to meet his nAyaki. Desirous of seeing the nAyaki, the nAyakan proceeds to meet her but finds her among her friends. Then he approaches her tOzhi.
nAyakan says- Did you see an elephant which escaped from my grasp while I was hunting? (kaLIRi vinavi)?
The tozhi knew that the nAyakan had left her friend grieving to earn a livelihood. Hence, she was shrewd to answer knowing his intentions.
Tozhi speaks- You stood astounded admiring the beauty of her eyes wondering whether it was the carp fish or real eyes! ( kayalO numakaNgaL). Now you seem to find a false reason of looking out for an elephant! This behaviour seems to be contradictory and strange! Won’t the opinion of our neighbours change into sarcasm hearing your statement? (ayalOr ariyilum eedenna vArtiruttAy?).Won’t they snub her?
Further, the huge beautiful divyamaNgaLa vigraham of tiruvENkaTamudaiyAn (koNDal vaNNan puna vENkaTan) is like a heavy dark water laden cloud ready to pour on the land. We are waiting to savour this ultimate pleasure of enjoying Him. We have been living here protecting the fields since generations commanding respect in this kshEtram which is enveloped by several rich groves. We do not wish to share this pleasure with you. Hence, kindly leave now!
#The bhAgavatas are determined that relishing the divya mangala vigraham and permanent association with tiruvENkaTamudaiyAn is the purushArtham. (15)
palapalakooriTTa koorAyiDum kaNNan viNNanaiyAi |
palapala nALanbar kooDilum neengilum yAmelidum
palapala soozhaluDaittu amma! vAzhiyippAyiruLE || (16)
2493. TALAIVI-TOZHI PASURAM
Unable to handle her pitiable condition, nAyaki laments to her tozhi.
nAyaki says- Oh tOzhi! You are the one who has showered selfless affection on me in this state of deprival of my nAyakan which is similar to the limitless affection showered by kaNNapirAn in srivaikuNTam (kaNNan viN aNaiyAy)!
My feelings are mixed when I am reminded of my beloved. When I was united with him (anbar kooDilum) for a long period, the nights seemed to pass in a fraction of a second. Contrarily when separated from him it seems to be several kalpas for the dawn to be witnessed. Whether the night is short or long, this state of immense anxiety that I am undergoing, will not see a change to make me feel better. Ammam vAzhi! Hence I praise these nights which have given me the feelings of both happiness and sorrow!
# NammAzhvAr expresses his blissful association with the bhAgavatAs for a short duration and his distress when he was devoid of their sambandham. (16)
iruLpirindAranbar tErvazhi tooral aravaNai mEl |
iruL virineela karujnAyiru suDarkAlvadu pOl
iruLvirisOdi perumAnuraiyumerikaDalE || (17)
2494. TALAIVI PASURAM.
The nAyakan met the nAyaki at night and united with her. Realising that the neighbours may gossip about their relationship, and to avoid the embarrassment, he left the nAyaki during the night without her knowledge. Unable to find her beloved, the nAyaki rushes out to find traces left by his chariot which reached upto the vast shores of the ocean. NAyaki requests the ocean not to erase these marks with its surging waves.
NAyaki calls out to the ocean- Oh! The surging ocean (eRi kaDalE)! My nAyakan left me at night (iruL pirindAr). Unable to bear his separation I came following the trail which led me to your banks. vAzhiyarO! If you abide by my humble request, I will surely bless you. Please do not erase them. This trail (tErvazhitooral) reminds me of my beloved and hence keeps me alive.
Oh! kaDalE! emperumAn, the one who has an attractive tirumEni which is like a dark blue gemstone (iruL viri Neelam) spreads its effulgence removing the darkness and causing even the soorya manDalam to emit His radiance (iruL viri sOdi pOruL)! That tirumAl with a dark divya tirumEni with AdisEsha as his mattress reclines on you (it means pArkaDal here). You are a blessed one as emperumAn does nityavAsam on you! Hence it is impossible for you to comprehend my anguish of separation.
# AzhvAr requests the ocean like samsAram filled with trivial pleasures not to be an obstruction towards his true bhakti and respect for the bhAgavatas. (17)
kaDal koNDozhinda adanAlidu kaNNan maNNum viNNum |
kaDalkoNDezhunda akkAlangolO puyal kAlangolO
kaDal koNDa kaNNeer aruvi seyyAnirkum kArihaiyE || (18)
2495. TALAIVI-TOZHI PASURAM
The nAyakan had promised parAnkusha nAyaki to return home at the onset of monsoon. Disappointed that her beloved has not returned, nAyaki starts sobbing continuously. Seeing her state, her friend tries to convince her.
NAyaki says- Oh! The monsoon has arrived and my nAyakan has not returned home! (she starts crying)
TOzhi says (trying to convince her smartly)- Has the rainy season set in? (puyaR kAlaNkolO?). I do not think so. I will tell you what has happened in the nature. The clouds sucked the entire water of the ocean which left the marine creatures suffocating for life. The angered the ocean went chasing the heavy water laden clouds and reached the sky. On hitting the clouds a few drops of water fell on the earth and you assumed that the monsoon has arrived! (kaDal koNDu ezhundadu vanam).
NAyaki- Your reasoning is not convincing.
TOzhi realises that nAyaki may not believe her petty reasons.
TOzhi- This present state in the environment doesn’t seem be the pralaya kAlam or dissolution where the ocean engulfs the ubhaya vibhootis (maNNum vinum) owned by kaNNapirAn. Oh! Pretty lady (kArikayE)! I will give you the reason. Pondering over you beloved in helplessness and sobbing continuously, your tears have created streams (kaNNeer aruvi seyya) all around. Hence you are assuming that monsoon has set in. My dear! Your nAyakan will never let you down as he loves you a lot.
#The bhAgavatas console AzhvAr that emperumAn never deserts His devotees who incessantly contemplate on Him. His sankalpam alone is the cause for our bhakti too. Hence, we have to wait patiently for his grace. (18)
mAri kaiyEri araiyiDungAlattum vAzhiyarO |
sArihaippuLLar andaNNanduzhAi irai kooyaruLAr
sEri kaiyErum pazhiyAi viLaindaden sinmozhikkE || (19)
2496. TIRUTTAY PASURAM.
The monsoon has finally arrived with a wonderful weather. ParakAla nAyaki who is extremely offended and depressed about her nAyakan’s behaviour longs for his presence. Seeing her condition, her mother empathises with her daughter, equally worried about the accusations being thrown by the neighbours.
The water laden clouds seem to rise high in the sky thundering with pride saying,” During this weather, is it possible for the women who are separated from their beloved to control their emotions ( kArikaiyAr niRai kAppavar yAr)? Even shy women open up to convey their love to their partners.”
The nature’s compatible cool rainy season and the distressed state of the daughter was heartbreaking for the mother.
The mother laments- The nAyakan has left my daughter in this solitary state. He did not return as promised. If he desires, he (emperumAn) can reach her in seconds circling in great speed on His vehicle garuDa (kArigai puLLAr). Did he not come to rescue gajEndran in a similar manner? If this was not possible, He could have sent the tuLasi garland which he adorns as an affectionate gesture to my daughter. She considers the tuLasi garland very dear to her as (taNNantuzhAy) it gives a feeling of security and contentment. Thirdly if a garland was not possible, he could have atleast made a visit and spoken a few soothing words to her (kooyariLAr)!
My dear daughter is very young and timid. She speaks only a few words and talks very softly (sin mozhi). She who has been continuously murmuring her nAyakan’s name will be ridiculed by the neighbours if her nAyakan does not reciprocate his love either by giving her the tuLasi garland or by visiting her. They will mock at her with hand gestures saying that her pitiful bahaviour is unacceptable having fallen in love at a young age for a man who breaks his promise to meet her and that she deserves to undergo this suffering.
Unable to witness her daughter’s state, the mother blesses her by saying,” vAzhiyarO! Let her live enjoying a long life after getting rid of this trauma.”
# Incompetent to unite with emperumAn, AzhvAr has become impatient. Seeing his agitation, the bhAgavatas console AzhvAr that Lord Shreeman nArAyaNa is always present beside His bhaktas who have mahAvishvAsam. Hence, he will surely come to meet him. (19)
inmozhi kETkum iLandeivamanridu vEla nilnee |
enmozhi kENminen ammanaimeer ulahEzhumuNDAn
sonmozhi mAlai andtaNNanduzhAi koNDu sooTTuminE || (20)
2497. TIRUTTAY TOZHI PASURAM.
The mother becomes more compassionate about her daughter’s physical plight and mentally distressed condition.
The mother says,” My daughter of sweet words has been affected by a dangerous disease. She has become thin and pale.”
She calls for a fortune teller who proclaims that she is possessed by some demigod (iLaNdeivam – lower level deities). The mothers in the neighbourhood call the veriyATTALan (vEla) who would dance in a crazy manner holding a spear in his hand to drive away the demigod who has possessed parAnkusha nAyaki.
The veriyATTAlan starts dancing around her. Seeing this, a wise friend of the nAyaki who knew the true reason of the illness intervenes.
TOzhi says,” vEla! (Nil nee!) Stop dancing in this insane manner.
Tozhi speaks to all the mothers assembled,” Though I am much younger to you all, kindly listen to me and respect my words (en mozhi kElmin en ammanaimeer). Do not succumb to the demigods who can be satisfied with petty sacrifices and praises which demand parihArAs. Send away the fortune teller and the vEnmakan.
tOzhi explains,”parAnkusha nAyaki is affected by the disease of immense bhakti towards that Sreeman nArAyaNa with a huge attractive tirumEni who is the supreme one ( perundeivam). She is suffering because she is unable to bear the separation from Him. Having realised that He is the paradEvata who effortlessly swallowed the seven worlds (Ezhu ulaagam uNDAn) and protected the sentient and the non-sentient beings in His stomach during the deluge as vaTapatrashAyee (Ezhu ulaagam uNDAn), she desires to get united with Him alone.”
The friend further gives them the remedy to cure the illness of parAnkusha nAyaki. TOzhi says,” Chant the divine names and mantras related to emperumAn in her ears (sol mozhi koNDu). Give her the divine tuLasi garland as prasadam to eat as well as to adorn (mAlai am taNNam tuzhAy). Having completely surrendered to him; she knows that He is the only one who can grant paramapadam by seeking him as the path and the goal.”
#AzhvAr says that prapannas should completely avoid dEvatAntara sambandham realising that emperumAn is the supreme being and that he is the purushArtham. (20)
TIRUVIRUTTAM 2498 - 2507
PASURAMS 21 TO 30
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TIRUVIRUTTAM 31 TO 40
PASURAMS 2508 TO 2517
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AUDIO LESSONS TIRUVIRUTTAM 51 TO 100
TIRUVIRUTTAM 51 TO 60
PASURAMS 2528 TO 2537
TIRUVIRUTTAM 61 TO 70
PASURAMS 2538 TO 2547
TIRUVIRUTTAM 71 TO 80
PASURAMS 2548 TO 2557
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