TIRUVIRUTTAM, the essence of rig vEdam, is an intellectually stimulating and engrossing parabandham composed by NammAzhvAr fully in NAYAKI BHAVAM (conveying the feelings of the female lover). The love of God has been presented in the form of a lovey-dovey abstract play. In this write up, the hero of the play is addressed as nAyaka, and the heroine is addressed as nAyaki.
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.
1. TIRUTTAY திருத்தாய் (The mother of the lover lorn daughter), 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).
# Our hero KrishNa is addressed as TALAIVAN தலைவன் (nAyaka). #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.
ANDADI
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.
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 )
karu virutta kuzhi neettapin kAma kaDunguzhi veezhndu 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.
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)
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.
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)
2481. taninenjam munnavar puLLE kavarndadu taNNanduzhAikku ini nenjamingu kavarvadu yAmilam neenaDuvE | munivanja pEichchi mulai suvaittAn muDisooDutuzhAi pani nanja mArudamE emmadAvi panippiyalvE || (4)
2481. TALAIMAGAL PASURAM
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)
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)
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)
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.
பொய்மையும் வாய்மை யிடத்த புரைதீர்ந்த நன்மை பயக்கும் எனின். 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)
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)
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)
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.
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
kOTTiyaDaiyADinai koottu aDalAyartam kombinukkE || (21)
2498. TOZHI PASURAM
In paramapadam, emperumAn's nityavibhooti, the nityasooris perform tiruvArAdhanam to perumAL. They offer holy water for His ablution (tirumanjanam). They hold fresh, pure flowers strung together as garlands in their hands and offer dhoopam. While the entire place is filled with the fragrant fumes, emperUmAn, due to His own divine sankalpam, came down to AyarpAdi and helped Himself to the freshly collected butter stored in the pots.
He also bridled the seven strong, humped bulls (imilERRuvan) and dancing merrily, broke their horns ( kOttiDai ADina koottu), to marry nappinnai, the AyarpADi girl, delicate like a floral branch and descendant of the valorous AyarpADi clan( aDalAyar tam kombu).
***This pAsuram is interpreted as 'tOzhi' pAsuram, where the sakhi implores to perumAl to remove all hurdles and reach out to parAnkusha nAyaki (nammAzhwAr) and give her refuge, in the same way as He came to marry nappinnai.
* The seven bulls are also interpreted as the seven stages we undergo in our journey as human beings, viz. Foetus, Birth, Childhood, Youth, Old age, Death and Hell. AzhvAr prays to emperumAn to remove all these hurdles and rescue him from the painful cycle of birth and death. (21)
2499. kombAr tazhai kai sirunANerivilam vETTai koNDATTu
This grand person (iyer) holds a fresh branch broken off a tree, in His hand (kombAr thazhai). This is definitely not a bow, nor have we heard the sound of the bow being strung! He puts up a pretense and says he has come hunting! And he asks us if we have seen an elephant, on whom he has shot an arrow. The words and actions of this conjuring emperumAn, who has Garudan as His divine vehicle ( puLLUrum kaLvar) do not match or has any relevance. Do you think my clan has deputed us to guard the fields to answer such irrelevant questions posed by you?
* This pAsuram is set as tOzhi- talaivi pAsuram. In a situation where the nAyakan and nAyaki are wedded in a wedlock of personal understanding, the nAyakan comes back to meet the nAyaki. The sakhi questions his intention. The nAyakan's rhetorics do not convince the friends and they make fun of his intentions. The friend indirectly disapproves of the wedlock and points out the necessity to make the marriage known public, to be approved by all. (22)
inamor anaiyeerhaLAi ivaiyO num iyalvugaLE || (23)
2500. TALAIVAN PASURAM
O Ladies! What actually are you guarding and providing protection to? Do you guard the millets in the fields or do you guard the heart of this unfortunate self ( aruvinaiyEn)? You seem to possess the qualities of the nityasooris who also reside in the nityavibhooti, the abode of Lord Krishna. Krishna has eyes like the forest that sparkles with beautiful lotuses ( puNdarEkathankEzh vanamOr anaiyakaNNAn). Is it fair for ladies like you to capture and rob the heart of hapless passerby?
* The conversation continues between the friends and the nAyakan. The nAyakan now addresses the nAyaki and accuses her of having captured his heart. He wonders if she is constantly safeguarding his thoughts and heart along with the millet field that she is taking care of.
* The bhAgavatas tell Azhvar that he had the qualities of the nityasooris and had encaptured their hearts and mind. They appeal to him to be the upAyam to enable them to reach paramapadam. (23)
This pAsuram has the foster mother expressing anguish at the plight of her daughter, parAnkusha nAyaki who is pining for the nAyakan, with eyes brimming with tears.
What is to become of my daughter, who is caught in the love web ( vanjanOi), as is natural, and not to be displayed outwardly?! Yearning for her nAyakan, my daughter's eyes are brimming with tears, and she is anxiously glancing around with her eyes that are as wide as one's palm. They flutter like the fish swishing in a pond!
Once, when it showered torrentially, Lord Krishna, who has GaruDa as His vAhanam, saved all the cattle and the people by lifting the mountain Govardan and provided shelter to them.
My daughter, who adorns herself with beautiful bangles, has lost her heart and mind to the fragrant, honey dripping tulasi flowers, that emperumAn wears on His crown.
* PoorvAchAryas interpret this pAsuram thus. ' AzhvAr is distressed that his union with emperumAn is not happening. The learned gyanis discuss about AzhvAr’s plight. AzhvAr is restless, unable to withstand the pang of separation from emperumAn. His eyes are filled with tears and his heart is filled with bhakti towards Lord Krishna. The gyAnis are worried about what would befall AzhvAr if he continued to pine in the same manner.' (24)
nangOnuhakkum tuzhAi en seyyAdini nAnilattE || (25)
2502. TALAIVI PASURAM
EmperumAn is the swAmi(kOn)of even BrahmA, the head of the valiant dEvas(thiRaL sEr amarargal). He is the swAmi of the nityasooris (umbar ellAyavarkkum kOn) who reside in paramapadham alongside emperumAn. He is indeed our swAmi. He, Lord Krishna, passionately wears the tulasi garland and rules over the bhoolOkham and paramapadham with equanimity. This tulasi garland has not given me the solace I deserve. My beautiful bangles slip off my wrists, as I have become so thin yearning for my nAyakan. If this is the plight I have been let to undergo, what is the fate of the people of nityavibhoothi and the leelAvibhooti? Will they also be abandoned and treated indifferently?
** sarvEswaran who is the swAmi of the ubaya vibhoothis. While providing impartial and benevolent attention, swAmi also sometimes leave the devotees to suffer, just as parAnkusha nayaki was left pining for emperumAn.
** AzhvAr, who had enjoyed the benevolence of emperumAn, is now feeling distraught when he is unable to get the same amount of grace! (25)
2503. nAnilam vAikkoNDu nanneeraramenru kOdu koNDa
The scorching sun, whose innate nature is to spread his scathing rays, absorbs all the water from the earth. Earth exists in its four ( nAnilam) distinct territorial demarcation viz. Mullai- forest and its neighborhood, Kurinji- hills and its surrounding, Marudham- Agricultural tracts and the neighboring townships and Neidhal- maritime areas.
After absorption, the sun leaves the earth dry and arid like the desert, as if it had tasted and spit the land out.
O lady with glowing complexion! You have just managed to cross this harsh desert and you have reached the destination!
Even the nityasooris set their foot on this divyakshEyram, tiruvekkA to worship Lord Krishna who resides here. This kshEtram is filled with robust groves and gardens dripping with honey. This kshEtram dispels all our worries and brings joy and happiness!
* This is a conversation between the nAyakan and nAyaki, who have set out together to reach the nAyakan's town. They have walked across the difficult dessert terrain and the nAyakan tells the nAyaki that the destination is not far off, and that happiness was at hand.
** "AzhvAr too has successfully crossed the scorching samsAric puddle and paramapadam, the most desired destination is in sight! Saying so, the bhAgavatas assure AzhvAr. (26)
It is only emperumAn's, (the swAmi of all chEtanam and achEtanam), immeasurable compassion, that protects us from all difficulties.
The popular belief of worldly people, that even enemies become friends, is indeed true! In this instance, the same breeze that felt like hot flames during the nights, when the nAyaki was feeling distressed because of the separation from the nAyakan, now feels like a gush of fresh, cool breeze, when she got to wear the cool, fragrant tulasi garland worn by swAmi sriman nArAyaNan!
* Even while one is experiencing difficult times, we have to endure it with complete faith and trust that emperumAn Himself, out of compassion, will relieve us from all sufferings and safeguard us from all the difficulties. The breeze that felt hot even in the night, feels cool and soothing, owing to emperumAn's grace.
** AzhvAr was able to overcome his distress by constantly meditating on emperumAn's kalyANaguNam. The same guNas that kept reminding of emperumAn, causing AzhvAr to experience pangs previously, now because of His grace now feels cool! (27)
The birds, with their sharp beaks, peck at the snails seen in the River Cauvery. The splashing waves wash them back into the waters and save them from the birds. Lord Ranganathan reclines in this tiruvaranga kshEtram, which is encircled by the Cauvery. The cool tulasi garland that adorns the shoulders of Azhagiya maNavAalan makes my bangles slip off my wrists. It is quite acceptable to me and I am ready to lose them to You! But the breeze comes from nowhere and gets between the two of us, making me lose my lustre. My mind falters! When I am caught in such a situation, have you, ever before let me suffer, without coming to my rescue?
** The nAyaki, in her moments of distress due to separation from her nAyakan, says these words, imagining the nAyakan to be in front of her. (28)
The nAyaki talks with displeasure about the swan, which she has sent as her emissary to her nAyakan. The swans, however, without completing the assigned duty, went courting its counterpart...
ParAnkusa nAyaki sent the swan as a messenger to her nAyakan. The swan, convinced that it was chosen because the nAyaki could not find anyone else ( AL aRRam pattu) and because she considered the swans to be of a less distinguished lineage( kudi cheermai il), abandoned their assignment and went courting its partner, without meeting the nAyakan. In the Lord who is like a blue glittering lightning, sarvEswaran's world, emissaries of ladies weren't entertained. Could this be the reason why the swan did not complete the task?
* AzhvAr seeks to send a messenger to emperumAn when he is steeped in sorrow because of separation from Him. AchAryan is compared to a swan as he is the leads the devotee in the right path to reach sarvEswaran. He is the personification of purity and is knowledgeable and segregates the truth from untruth and imparts the same to his shishyas. The swan is considered superior among birds, their white colour represents purity and they have the ability to seperate water from milk...due to which, this comparison between the two is used in the scriptures. (29)
In these verses the nAyaki requests the swan and the storks to be her messenger to her heart, rather than to her nAyakan. She had earlier, sent her heart as a messenger to the nAyakan. It had remained there, keeping her wondering, and worrying. These birds which fly high in the sky give parAnkusa nAyaki the impression that they are soaring into the sky to have the darshan of srivaikuNTanAthan in srivaikuNtam. Hence, she pleads with the birds to find emperumAn to whom she had lost her heart and to bring Him back to her, or to atleast bring some prasAdam to give her some solace.
Oh swan and cranes flying across the sky! I prostrate and request you to do me a favor. Whoever reaches vaikuNtam first, please convey this message to emperumAn without fail.... My heart followed the emperumAn, who is the one who does nityavAsam in paramapadham and the one who took krishNAvatAram, and remained with Him. O birds, go there and when you find my heart, ask him if it is fair to retain my heart with him!
** AzhvAr refers to the Acharyas as swans and cranes in this pAsuram. Though AzhvAr is continuously meditating on shreeman nArAyaNan, he is deeply anguished that he could not enjoy being with Him permanently to derive the ultimate Anandam. Hence, he decides to recall his heart that had been sent to seek Him. (30)
TIRUVIRUTTAM 31 TO 40 PASURAMS 2508 TO 2517
2508. isaiminhaL toodenru isaittAl isaiyilam en talai mEl
asaiminhaL enrAl asaiyungolAm ambon mAmaNihaL |
tisaimin miLirum tiruvEngaDattu van tAL simayam
misai min miLiriya pOvAn vazhkik koNDa mEhangaLE || (31)
2508. TALAIVI PASURAM
The nAyaki sends the clouds as a messenger: She tells her friends:
I noticed lightning-clouds moving towards TiruvEnkaTam, the foothills of which are scattered with fine gold and exotic gems already shining like lightning. I requested the clouds to carrying my love message to Tirumalaiyappan who left me. But they did not heed to my request (isai ilam). Will they go there if I humbly tell them to place their feet on my head? asaiyum kol Am?
# This pAsuram is about the greatness of bhAgavatas’ feet (toNDar aDi or aDiyAr aDi). NammAzhvAr saw some pilgrims heading towards tirumala. He asks them if they could take their message to TiruvEnkaTamuDaiyan. They refuse, so he requests them to at least place their feet on his head so that He can enjoy bhAgavata sEshatvam. **‘toNDar-aDi-poDi AzhvAr’ was an AzhvAr who surrendered to the dust of bhAgavata’s feet. (31)
AhangaL nOva varuttum tavamAm aruL peTTradE || (32)
2509. TALAIVI PASURAM
Admiring the fortunate clouds, the nAyaki asks:
Oh clouds, Tell me (Oh, mEgangaL, uRaiyeer!). How did you acquire the beautiful color of tirumAl’s tirumEni? You are religiously doing your duty of showering rains for the prosperity of the people of this world. Subjecting your body to pain, and bearing heavy rain, you travel tirelessly, far across the vast skies without expecting anything in return. Is this penance of ‘unconditional sincerity and hard work’, the secret reason for the wondrous blessing you got from emperumAn?
# In ShreevaikuNTham, the muktas and nityas enjoy four types of bliss namely sAroopyam (same form as that of nArAyaNa), sAlOkyam (same abode as that of nArAyanNa), sAmeepyam (very near to nArAyaNa), and sAyujyam (union with nArAyaNa). NammAzhvAr asks the muktas and bhAgavatas as to which upAya (means) they followed to attain the same tirumEni niram (color) (sAroopyam) and vAtsalya guNa like emperumAn. (32)
2510. aruLAr tiruchchakkarattAl ahal visumbum nilanum
Perturbed with the non-stop whining of parAnkusha nAyaki on one side, and the heartless attitude of nAyaka KrishNa on the other side, the friend (tOzhi) asks the nAyaka,
Oh Lord reposing on the serpent AdisEsha! aravu aNaiyeer! You reign the world with the benevolent sudarshaNa chakra (aruL Azhi) well-known to dispel physical and mental darkness, of the residents of the earth (leelA vibhooti) and the celestials of the vast sky (devas and nitya vibhooti). Why does this Lord of such compassion ignore parAnkusha nAyaki and make her pale? Is it below your dignity to work for the cause of this poor girl born in this lowly earth? Or is she in a place beyond the jurisdiction of the earth and the sky courts? Let me know! purattAn enRu eNNO, tErulAm!
# This is an excellent pAsuram that portrays the mumukshu stuck in the intermediate state between samsAra and mOksha. The bhAgavatas who were observing nammAzhvAr for a long-time pity his languish and question emperumAn. Why are you not calling Him soon? He neither indulges in the pleasures of the samsAra nor is he able to enjoy nitykainkaryam at paramapadam. Are you ignoring him because he is weak (ashaktih), and dependent (paratantrah) on You. (33)
The friend continues her support for nAyaki. She tells the nAyaka:
Oh, the all-knowing Lord (mAlE)! ParAnkusha nAyaki tried the forecast game of ‘kooDal izhaittal’ on the seashore to find out whether You would unite with her. Closing her eyes, she tried to draw a circle, but the ends of the circle did not meet. This negative result would mean that she might not unite with her lover.
To make the situation more ominous, a sea wave pounced and erased the circle. Upset that both the kooDal game and the sea are deceiving her, she kicked the marks of the circle with her small feet angrily.
Now she has again resorted to admiring Your cool, pretty, tulasi garland that is filled with never fading flowers (taN tAr), and wants to wear it. I don’t know what to do and how to console this girl who is ceaselessly craving for your union. Please help.
# In this pAsuram, the bhAgavatas in a recommendatory status, appraise emperumAn about nammAzhvAr’s steadfast attachment to bhagavAn and His tulasi mAlA. (34)
2512. pAl vAi pirai piLLai okkalai koNDu pahalizhanda
E mEl pAl tisaippeN pulamburu mAlai ulahaLanda |
mAl pAl tuzhAikku manamuDaiyArkku nalhiTTraiyellAm
2512. TOZHI PASURAM (ALSO TAKEN TO BE TAY PASURAM)
The sakhi explains parAnkusha nAyaki’s depression with an example. She says:
The western direction (mEl pAl disai) is like a lady who has lost her husband. The daytime is her husband (pagal). She stands in the sandhyA kAlam (evening time) carrying the milky crescent moon (pAl vAy piRai) on her hip. The white moon is like the small child (piLLai okkalai) who has just suckled milk. Just then, the northerly winds blow on her, cruelly reminding her of her lost husband. She feels that the lonely evening time is much better than this wind that blows hot instead of cold.
The pleasant evening gives a divine experience to all the bhaktas meditating on the tulasi garland of ulagaLanda perumAL. But this hot wind (pani vADai) is ransacking her body to remove the life force (prANa) out of her. This is the plight of parAnkusha nAyaki too.
# The bhAgavatas observe that all objects connected with emperumAn cause agony to the lonely AzhvAr, as his waiting time to moksha increases. (35)
2513. tuzhAneDum soozhiruLenru tam taNtAr adu peyarA
ezhA neDu oozhi ezhunda ikkAlattum eengivaLO |
vazhA neDuntunbattaL enrirangAr ammanO ilangai
kuzhA neDumADamiDitta pirAnAr koDumaihaLE || (36)
2513. TOZHI PASURAM
With no response from nAyaka, the friend becomes furious. She accuses the nAyaka of cruelty. She adds:
After the depressing evening winds passed by, the haunting, dark night that seemed longer the unending kalpakAlam (4.32 billion years- neDu oozhi), fell on her. All alone, she struggled hard to live through the night filled with darkness all around, without a thing to be seen. Even at that time, You did not turn up. What a cruel person You are? You have not heeded to her request even after knowing that her mind was fixed on your tulasi garland all through the night. Why are you showing indifference to this parAnkusha nAyaki?
Oh rAmapirAnAr, You burned down blocks and blocks of tall mansions in LankA in order to rescue Your beloved seetA pirATTi. Where has that compassion gone now? ammanO! How sad!
# Feeling totally helpless, the bhAgavatas wonder why bhagavAn is not helping His devotee nammAzhvAr who is experiencing mahA-andhakAra – the great darkness of separation, despite his mAhAvishvAsam (great faith) on emperumAn. The typical feeling of a bhakta is portrayed here. (36)
toDungAl osiyumiDai iLamAn senra soozhkaDamE || (37)
2514. TIRUTTAY PASURAM
ParAnkusha nAyaki could not wait for nAyaka any longer. So, she leaves home in search of Him. The shocked mother expresses her anguish over her daughter.
Having accumulated terrible, age-old sins, I prayed for a longtime unto the lotus feet of KaNNan to beget a daughter. Her waist is so slender that it will break even if just touched. She is as innocent and fragile as the young doe.
Such a precious daughter of mine has taken the difficult path across a desert that may scorch her with heat waves. In that desert, there are men standing with bows and arrows ready to attack any trespasser. There are cruel people who are trained to kill people. If they find her, they will torture her. Farmers who tend cattle and cows are habituated to kill any animal that attempts to destroy their farms. Young men who have toned legs to run swiftly boast their power by beating drums hardly to produce loud sounds. How will my daughter survive their wrath?
# This pAsuram talks about the gyAnis who have the skill and knowledge to identify the true devotee and understand his sufferings in this arduous samsAra. The mother is compared to the gyAni and the daughter is parAnkusha nAyaki. The desert is samsAra and all the attackers are compared to the panchEndriyas that are difficult to overcome. (37)
After a prolonged state of depression, the nAyaki sees the refreshing neelOtpala flower (blue lily) which brings a smile on her face. She admires the dark blue color of the blue lily and is reminded of the tantalizing color of KrishNa. This type of pAsuram where the heroine feels happy on seeing similarity is called ‘pOli kANDu magizhdal போலி கண்டு மகிழ்தல்'. She says:
It seems the blue lilies have travelled far across the forest and entered this pond. They stand relentlessly with their legs in the water for long periods of time. Due to their perseverance, they have acquired the mesmerising blue hue of krishNa who excelled in wonderful feats like juggling pots (kuDakoottu), and easily measuring the earthly and the heavenly worlds (trivikrama).
#This is yet another pAsuram where nammAzhvAr adores the muktas’ (liberated souls’) laudable penance that yearned them the similar color and guNas as that of emperumAn at Paramapadam. (38)
Rejuvenated by the neelOtpala flower, the nAyaki indulges in describing her nAyaka’s beauty to the fullest. She says:
KrishNa’s tirumEni is like a huge blue-sapphire mountain (neela maNI). And His eyes are like lotus ponds found on the blue mountains. I can see Him everywhere and in everything. He is the Lord of the earth (leelA vibhooti), the lord of the heavens (nitya vibhooti having nityas and muktas), and the master of all good people engage in bhakti/prapatti yOgam inorder to attain mOksha (mumukshus). Know that these are the beauty traits of the dark handsome Lord (kOlam kariya pirAn) who is none other than my empirAn kaNNan.
#This pAsuram reveals that nammAzhvAr’s bhakti matured into paramabhakti wherein He describes the beauty of emperumAn as if he has seen Him really. (39)
The sun sets and parAnkusha nAyaki gets into a gloomy mood once again. She dreams about her formal marriage with krishNa and expresses her mind with very creative metaphors.
One shining/ornate elephant called 'soorya' (pagal) has set in the western mountains making the sky look orangish. Within seconds, another herd of dark blue elephants called the 'night' (kangul) has risen and spread everywhere.
Oh, my dear friends wearing befitting ornaments, (nEr izhaiyeer)! When will my mother see me adorning my beautiful thick tresses with the tulasi garland of emperumAn who is the nAyaka of His two consorts shreedEvi and bhoodEvi?
# NammAzhvAr expresses his long, vigorous desire to experience emperumAn intimately just like His ubhaya nAchchiyArs, ponmAdu பொன்மாது (shreedEvi) and gyAlam mAdu ஞாலம் மாது (Bhoomi dEvi). (40)
This pAsuram depicts the sorrowful feelings of the heroine, the nAyaki who blames the northern breeze and about her separation from her nAyakan. She cries:
It is the wind's nature to disturb, and this feeling has been felt not only today but for many years. It is unbelievable that emperumAn who always destroys the evil (ஓங்கு அசுரர் - AsuraprakRuti) and saves His bhAgavatas (shiShThas), failed to protect me and save me from this hindrance. The nAyaki's act of feeling disturbed about the breeze made the people talk ill (nirai pazhi) of her. The legend PeriayavAchchAn PiLLai interprets that this feeling was experienced not only by the nAyaki but also by the nAyakan.
The inner meaning reads thus: Due to the delay in getting mOksha inspite of AzhvAr repeatedly pleading emperumAn for it, all worldly elements continuously irritate and sadden him. (41)
2519. vankATTraraiya orungE marindu kiDandalarnda
menkAr kamalattaDam pOl polindana maNNum viNNum |
en kAr kaLavinmai kANmin enbAnottu vAn nimirnda
tan kAr paNinda enpAl embirAn taDangaNgaLE || (42)
2519. TALAIVI PASURAM
Comparing the lotus.
SarvEswaran has blessed parAnkusha nAyaki with His lotus like eyes is the oneliner of this pAsuram.
AzhvAr says the eyes of the emperumAn (who laid His divine feet* on the two worlds and still had no room to place his third feet, enacted like a circus master and invited all to see and get astonished at His divine feat) resembled a lotus** bed that would bend towards one side due to the touch of the heavy breeze.
In this pAsuram AzhvAr imagines that emperumAn has already showered His blessings on him completely. (paripoorna kaTAksham)
**the same meaning was described by Battar in the uttara sadakam of Sri Rangaraja Stavam "ஸ்ரீ ரங்கேச! சரணம் மமாஸி வாத்யா
வ்யாலோத்கமல தடாக
தாண்டவேந". (42)
2520. kaNNum sendAmarai kaiyumavai aDiyO avaiyE
vaNNam kariyadOr mAlvarai pOnru madivikarpAl |
viNNumkaDandum parappAlmikku maTTreppAl avarkkum
eNNum iDattaduvO embirAnadu ezhilniramE || (43)
2520. NAYAKI PASURAM
Description of emperumAn's vaDivazhagu and RoopavailakshaNam.
NAyaki due to the lack of words to compare His beauty uses the same word lotus or the kamalam to compliment (vuvamai) His tiru kaN (eyes), tiru kai (hands), tiruvaDi (feet), and the entire tirumEni (whole body).
All are aware of the fact that the dEvas are more superior than humans and the creator BrahmA is more powerful than the devas, and muktas are one level higher in the hierarchy and finally the nityas top the order with their wisdom and service. But inspite of their superiority, the nityasooris could draw an accurate comparison of the beauty of the nAyaka. AzhvAr further enhances his statement. Such is the Swarapa roopa VailakshaNam (unique, unparalleled beauty) of the ParamAtma.
AzhvAr could not fulfill his desire ( in attempting) to describe the beauty and grandeur of emperumAn's vaDivazhagu. (43)
2521. niramuyar kOlamum pErumuruvumivai ivaiyenru
aramuyal jnAna samayihaL pEsilum angangellAm |
uravuyar jnAna suDarviLakkAi ninradanri onrum
peramuyanrArillaiyAl embirAn perumaiyaiyE || (44)
2521. TALAIVI PASURAM
The greatness of the nAyakan.
ParAnkusha nAyaki depicts her feeling that the name, form and qualities** of the Lord, that has been preached by different religious and spiritual leaders in different regions, through their wisdom is not up to the truth*. It is only a small description says the nAyaki."
2522. Lord VishNu in one of his incarnations as MahAvarAha (நீரிடையுதவி) saved BhoomipirATTi from praLayakaDal (பெருங்கேழலார்).
Here, the nAyaki connects this incident and synchronizes that the same had happened to her (as is the practise of Ashrita vargam), and she takes pride that no one else would have experienced the prApti of being saved by Him during the time of PraLaya. She strongly believes that since Varaha perumAL showered His krupAi with His lotus like eyes on us, this longtime sambandham would save us from misery and rebirth.
Hence nenje! Speak out! Will any sorrow dare to come near us since we are the blessed children of the Lord Himself, asks the nAyaki.
Thus, AzhvAr pacifies his manas/nenju, "Hey manas, not to worry about your rebirth. Henceforth, live happily without fear." (45)
2523. maDa nenjam enrum tamadu enrum Or karumamkarudi
viDa nenjai uTTrAr viDavO amaiyum appon peyarOn |
taDa nenjam keeNDa pirAnAr tamadaDikkeezh viDappOi
tiDa nenjamAi emmai neettu inru tArum tirihinradE || (46)
2523. TALAIVI PASURAM
AzhvAr takes Nrisimha avatAra as an example in this pasuram.
The nAyaki repents for having deputed the manas* instead of sending the cloud, parrot, bee, swan and her sakhi to be the messenger to emperumAn ( who tore hiranyan and took out his flesh in His Nrisimha avatAra) as it stayed permanently at His divine feet and has not yet returned and is still wandering. (மட நெஞ்சே)
*AzhvAr was of the opinion that his manas will never turn cruel and cunning and it would always be close to our heart and understand our feelings. (46)
This pAsuram is about the sorrow of a foster mother.
The wind and the moon ( திங்கள் வெந்தீ முகந்து சொரிகின்றது.) which are naturally known for their cool properties are said to have showered heat waves on the nAyaki.
She craved to attain His Paramapadam (kaNNan viNNoor tozhavey sangam) and unable to bear the thought of not attaining it, she loses weight, her conch shaped bangles loosen, and she becomes pale and unhealthy. She desired to acquire the tulasi prasAdam (maybe to mellow down her thirst).
The very sight makes her foster mother worry.
The soulful meaning is "all the materialistic things in the world are causing unhappiness to the AzhvAr, feel all the gyAnis. Whenever he comes across any admirable pleasure in this universe, AzhvAr immediately thinks of the kindness of emperumAn and that very thought makes parAnkusha nAyaki repent more for the separation from Him". (47)
This pAsuram depicts the joyous feeling expressed by the Nayaki to her sakhi on seeing some good omen.
When her friend questions the sudden change in the behaviour of the nAyaki, she says, " It's true that I have consoled myself that my nAyakan would come very soon. I heard the tone of the lizard*, which is considered as good omen. (a very ancient belief).
Yet, listen sakhi, similar to the worm (மெல்லிய லாக்கைக்கிருமி) that would not leave the origin of the wound, I would never fall for unnatural flattery of words as He rests in my manas forever as my love for Him is supernatural".
*In Tirumangai azhvar pAsuram also the sound of the lizard was considered as a good sign...
The swApadEesha meaning is - All the BhAgavatas pacified AzhvAr that the separation and the delay in giving moksha is to the fact that jeevAtmA like us would get the opportunity to listen, chant and realise the paratvam of the paramapurushan through the AzhvAr’s sacred hymns. Why are you Azhveer hurrying to reach paramapadam? asks the aDiyaars. (48)
Nayaki scared of the darkness (though it is not new) talks to her saki, "The routine darkness we have experienced are time bound and they will disappear on sunrise but this kAlarAtri (particular night of separation) is very scary and I have not seen such darkness in my lifetime dear friend."
The emperumAn (kAlavaNNan) is the ultimate, who wears the sacred tulasi garland, who protects and guards the cruel who trouble His aDiyAr and who as a singleton, preserved and brought back the world during pralaya. Dear friend! Who else possess the forehead which can be equated with the beauty of the bhoomi thus saved by Lord Vishnu?
Another interpretation is the AzhvAr who is so beloved like bhoomipirATTi is to emperumAn. (மண்ணேரன்ன வொண்ணுதலே)
The inner meaning is..... AzhvAr refers only the worldly pleasures as the darkness. All the bhAgavatas express their astonishment and utter, "Dear Azhveer ! We have seen the light of gyAna in your face and the tiruman kAppu on your forehead further enhances your vyAmoham (attractiveness), and we are spell bound by your greatness." (49)
Hey Charioteer! Before the heroine's complexion turns pale (due to love - sickness), drive the chariot fast, urges the hero.
An interesting anecdote has been referred from the rAmAyana similar to the incident wherein rAma surpassed the fourteen years during the exile with ease, whereas BharatAzhvAr was in guilt at nandigrAma sorrowfully. Here, the nAyakan wanting to reach the nAyakis destination early having surpasses the separation phase with ease (as he had already promised to return soon) urges the sArathy to gather speed.
Hey talented sArathy! Unlike other times please go fast towards Thiruvenkatam* using all your valour ("வலவ கடாகின்று").
Another interpretation by azhagiya manavALa jeeyar is that mAmalai here refers to tirumAlirunchOlaimalai (which is AzhvAr's favourite) the southern Tirumalai.
The SwapadEsham reads thus......The bhAgavatas are said to have returned early from their religious tour having realised that AzhvAr is in deep distress as emperumAn has failed to heed to his request. With utmost concern, the bhagavatas forced their heart to rush and pacify AzhvAr. The place where AzhvAr (wearing the divine symbol on his forehead (oordhvapuNram)) resides is referred here as sacred (maamalai). (50)
AUDIO LESSONS TIRUVIRUTTAM 51 TO 100
TIRUVIRUTTAM 51 TO 60 PASURAMS 2528 TO 2537
The nAyakan desiring to see his beloved parAnkusha nAyaki tells his charioteer to speed up the horses towards tirumalA being very well aware that his nAyaki would be waiting for him in a state of great anxiety.
Meanwhile, parAnkusha nAyaki losing all hopes of seeing her nAyakan proceeds to the ocean for solace but it seemed to be waiting to combat her.
nAyaki says- I had adorned myself with beautiful bangles made of conches lovingly purchased from the sea dwellers. This surging ocean now appears to be getting ready to have a duel with me asking for these bangles of mine which are slipping off due to loss of strength longing to see my nAyakan. Instead of pacifying me in this anxious state, the pitiless ocean behaves like the parceners (dAyAdi-tAyam) who demand for their property showing superficial morphed affection.
Once emperumAn churned the ocean and retrieved the precious nectar with the help of the huge mandara mountain as the rod and the long snake Vasuki as the rope which wound itself around the mountain (araval suzhaRRiya) while the asuras and devas churned it. The Lord took away the amrutam without giving even a few drops to the ocean! This surging ocean has no courage to ask the Lord but seems to show its valour to me who is so meek and mentally broken. I aspire for the tuLasi garland of emperumAn but the ocean seems to torture me by enjoying the fragrance of the same tuLasi garland of emperumAn thus mocking at me!
nammAzhvAr has become extremely weak emotionally and physically. Unable to witness emperumAn he is extremely aggrieved with the dissolute pomp life and trivial attractions in the samsAram like the surging ocean which is a great obstacle to reach the Lord. (51)
2529. azhaikkum karungaDal veNDirai kaikkoNDu pOi alarvAi
mazhaikkaN maDandai aravaNaiyEra maN mAdarviNvAi |
The period between the separation and union with the nAyakan seemed to be a remote future. parAnkusha nAyaki goes into a state of viraha tApam. Noticing her condition, her friend consoles her by extolling the condition of shreedEvi and BhoomidEvi which leaves pArankusha nAyaki pondering over the imaginary vision framed by the friend.
nAyaki says- The rainy season has begun but my nAyakan has failed to return. The timespan is too long and unbearable.
tOzhi says with comforting words- I will reason out to you. Goddess Mahalakshmi with cool beautiful eyes like the mild showers of rain and lips like the Ambal flower; who resides on the lotus is the daughter of the milky ocean. The whitish pArkaDal looks dark due to emperumAn’s hue reflecting on it. The smooth waves of the milky ocean seem to loving hold and carefully lift sridEvi to place her on anatAzhvAn, the bed of emperumAn. Thus she enjoys the closeness of emperumAn without much strain. Whereas Bhoomi pirATTi yearns to reach the Lord and spots the lucky state of sridEvi. She starts sobbing profusely feeling deprived as the Lord did not approach her. The tears rolled down her huge chest which are the mighty mountains on the earth and flooded it. Hence what you perceive is bhoomA dEvi’s tears and not rain!
nAyaki says- Isn’t the Lord being cruel towards Bhoomi pirATTi?(tirumAl koDiyAn enRu varkinRadu).
parAnkusha nAyaki starts musing over what her friend had just narrated forgetting her nAykan for a while.
tOzhi says- To be partial or impartial towards His dEvimAr is His sankalpam and svAtantryam (independence). Hence you should wait patiently for him to return.
AzhvAr is extremely unhappy that he is unable to unite easily with emperumAn unlike sridEvi. The bhAgavatas console him saying that he has to wait patiently for the Lord to take him as His sankalpam is most important. (52)
2530. vArAyina mulaiyALivaL vAnOr talaimahanAm
seerAyinadeiva nannOyidu deiva taNNanduzhAi |
tArAyinum tazhaiyAyinum taNkombadAyinum keezh
vErAyirum ninra maNNAyinum koNDu veesuminE | (53)
2530. TIRUTTAY - KATTUVICHCHI PASURAM.
The foster mother of paraNkusha nAyaki is extremely concerned about the distraught state of her daughter. She feels she is possessed by some demigod. After consulting the elders, she calls for a fortune teller (kaTTuvichchi).
The mother asks- Can you please ascertain what has happened to my daughter?
The kaTTuvichchi says- Your daughter who is wearing a corset around her chest is not possessed by demigods. The disease she is suffering from is her divine conviction of incessantly pondering over the tirukaLyANa gunAs of that tirumAl who is the dEvAdi dEvan. (vAnOr talaimagan ser Ayina deivam nal nOy).
The mother asks- Oh! Is it? Now please tell me the remedy for this.
The kaTTuvichchi replies- She needs to be presented with something relevant to shreeman nArAyaNa. Anything related to a tuLasi plant is the remedy. Either procure a tuLasi garland, its leaf, its twig, its roots or its mud and let her smell the fragrance of one of these (taN tuzhAy tAr Ayinum, tazhai Ayinum, taN kombu adan Ayinum, keezh vEr Ayinum, ninRa maN Ayinum). The moment she inhales the fragrance of anything related to the tuLasi, she will regain her normalcy.
Witnessing the anxious condition of nammAzhvAr, the bhAgavAtas state that this is due to the parama bhakti of AzhvAr towards emperumAn yearning to unite with him. Hence anything bearing a connection with Lord sriman nArAyaNa should be the cause of one’s existence and not dwelling in the expectation of favours from demigods. (53)
2531. veesunsirahAr parattir viNNODu nungaTkeLidu
pEsumbaDiyanna pEsiyum pOvadu nei toDuvuNDu |
EsumbaDiyanna seyyum emeesar viNNOr pirAnAr
mAsin malaraDi keezh emmai sErvikkum vaNDuhaLE || (54)
2531. TALAIVI PASURAM
parAnkusha nAyaki now requests the honeybees to carry her message to her nAyakan as an errand.
nAyaki says- Oh dear honeybees! Can you please convey a message to emperumAn in paramapadam? I wish to attain the divine feet of that emperumAn who is soft like the lotus flower (mAsin malar aDi keezh). Unable to see Him I am totally shattered.
The bees say- We are after all lowly forms. Will the supreme one accept our message?
nAyaki says- Yes, He will! The supreme tirumAl is a sulabhan who is easily accessible. He incarnated in tiruvAyarpADi to grow up among the cows and innocent cowherds. The kaNNapirAn who stole butter, loved sweets, played pranks to earn an abusive name, he is one who is an epitome of compassion is not only my talaivan but of the nityasooris too. He is completely flawless. You will find Him in sitting posture with Sridevi and bhoomadevi in paramapadam.
The bees ask- Why did you choose us?
You are the most ideal ones to be sent as messengers. You have wings which will take you easily to my destination whereas I am weak and frail. You are pure. You suck the nectar without causing harm to the flowers to make honey. In case you decide to go, please let me know the message you will convey. I can tactfully send smart dialogues which will inspire him to come quickly and take me along.
nammAzhAr makes an appeal to his AchAryan to do purushAkAram to emperumAn which is the easiest and the purest way to attain His compassionate tiruvaDis. AzhvAr compares an AchArya to a bee. The two wings are the gyAnam and anushThAnam of the AchAryas who extract the best after reading all granthas and give us the purest essence of the knowledge elevating us to reach paramapadam without much effort. (54)
The nAyakan is eager to meet parAnkusha nAyaki at least once and express his boundless love for her. The nAyaki is standing at one end of the garden looking out for him. When he caught sight of her, he became self-conscious and shy to convey his feelings. The nAyakan calls out the honeybees and conveys the greatness and beauty of parAnkusha nAyaki through them.
nAyakan says- vaNDugaLE! Oh busy bees! I wish to convey something to you. Intoxicated with nectar you seem to ignore my request. Come near me! vammin! Concentrate on what I am going to ask you! You roam freely around the world without any obstacles gathering nectar from fragrant flowers which grow in water (neerpoo), on land (nilapoo) and on trees (maRattil oNpoo).
My beloved parAnkusha nAyaki’s tresses are naturally aromatic and the fragrant flowers she is adorning only add beauty to the braids (kuzhal vAy virai). She is extremely beautiful and divine which can be considered equal to paramapadam, the abode of that emperumAn who manifested as the mighty varAha Moorthy; who brought solace to Bhoomi pirATTi during the mahApraLayam by retrieving her from the ocean bed. Have you ever come across such flowers which are as fragrant as her tresses?
The bhAgavatAs call out for the sAragrAhi or gyAnis who roam around the world freely enjoying the essence of the Lord in the state of vyuham (neerpoo), vibhavam (nilappoo) and emperumAn who adorns the crest of the branches of the vEdas (marattil oN poo). They proclaim proudly by glorifying that nammAzhvAr’s paramabhakti is the sweetest and most enjoyable like the paramapadam the abode of emperumAn. (55)
2534. viyaliDamuNDa pirAnAr viDutta tiruvaruLAl
uyaliDam peTTruindam anjalan tOzhi Or taN tenralvandu |
ayaliDai Arum arindilar ampoonduzhAyin intEn
puyaluDai neermaiyinAl taDaviTTru en pulan kalanE || (56)
2533. TALAIVI TOZHI PASURAM.
The nAyakan and nAyaki enjoy their reunion. ParAnkusha nAyaki wishes to convey this to her tOzhi the next day. Feeling shy she portrays the cool breeze as her nAyakan to express her happiness.
tOzhi asks- You seem to be jubilant today. What happened?
nAyaki says shyly- Yes, my dear friend! tOzhi! I wish to convey something to you as you have always comforted me whenever I was depressed. The breeze always seemed hot when it blew over me. Unassumingly last night, a cool breeze secretly blew over me giving me a pleasant and cool feeling (Or taN tenRal vandu)! This pleasure was a feel of security and consolation which I yearned for.
The shrewd friend understood that it was her nAyakan.
nAyaki continues- It was none other than emperumAn who ingested the worlds for the sake of Bhoomi pirATTi protecting them in His small stomach during the deluge; He is the sarva rakshagan. Similarly, he manifested and showered his grace on me. He thus saved me when I was about to get drowned in the ocean of sorrow. He who has abundance of sympathy like the cool gentle rain showers and the attribute to protect his devotees at all times lovingly embraced me; a few drops of honey from the crushed fragrant laden tuLasi garland fell on my limbs and ornaments (en pulan kalan taDaviRRu). The fragrance is still around me. This has given me immense confidence that I can look upon Him for survival. I need not fear this samsAram now.
tOzhi asks- Are the neighbours aware of the union with your nAyakan?
nAyaki says- Of course not. I have shared this only with you (ayaliDai yArum arindilar).
NammAzhvAr tells the bhAgavatAs that he secretly enjoyed the blissful glimpse of emperumAn. Joyfully he tells the bhAgavatAs who have been a great support not tonworry as emperumAn who is an ocean of mercy has promised to protect him and hence he need not fear the ocean of samsAram anymore! (56)
After a gratifying union with his beloved parAnkusha nAyaki, the nAyakan is in a very anxious state of mind over her separation unable to forget her beauty. He meets his friend and wishes to share his feelings.
tOzhan says- Dear friend! Over a period of time, you seem to have become weak and pale. What is the reason?
nAyakan replies- I have succumbed to the love of a very beautiful woman.
tOzhan asks- You are extremely smart and gorgeous like the ocean. This cheap nature of falling for a woman does not suit you.
nAyakan- If you see her even you will yield to her beauty. She is an extraordinary person. I will describe her beautiful face to you.
Her face is like the beautiful lotus adorned with dangling earrings. Her sharp shrewd entycing eyes are big like the carp fish (pOrkeNDai). They are long apparently meeting each other. To avoid the two long eyes interjecting, a thin sharp spear like beautiful creeper called the nose is drawn as a streak between them. These beautiful eyes have robbed my intellect which was intact! My condition can be given a better perspective. kaNNan churned the mighty pArkaDal with His divine hands during the koorma avatAram to get the divine nectar (amrutam). The ocean became turbid due to this swirling. This is the state of my mind now after seeing my beloved (avaRRAl kalankONDa nAn inRu). Even those wise men who have detached themselves from this world will bow down to her beautiful eyes!
The common people question the bhAgavatAs immense respect towards nammAzhvAr. The bhAgavatas explain that surrendering to AzhvAr, his abundant knowledge and admirable parama bhakti towards emperumAn has left them amazed like the turbid ocean, which led them finally to relish the nectar called bhakti. nammAzhvAr guides us to follow three upAyams in our lifetime to make it very fruitful. He tells us to train the ears to listen about our spiritual texts (pulakuNDalam), develop the art of contemplating on them from our heart (puNDareekam) and finally master the resources under an eligible acharya which elevates one to understand the crux of these srisooktis. Hence the bhAgavatAs declare that those common men who surrender to AzhvAr are bound to get closer and reach emperumAn. (57)
2535. kazharalam onrE nilamuzhudAyiTTru orukazhal pOi
nizhal tara ellA visumbum niraindadu neeNDa aNDattu |
NAyakan has not returned. ParAnkusha nAyaki is extremely concerned. The tOzhi eugolizes the amazing qualities of her beloved nAyakan.
NAyaki says- tOzhi! My nAyakan has not yet returned. Hope he has not met with any obstacles on the way. I wish he has the will to overcome them and return soon.
tOzhi says- Oh talaiviyE! That emperumAn who is your talaivan effortlessly measured the two worlds as trivikraman. While measuring, one tiruvaDi completely covered the earth blessing every entity. Finding no space on the earth, he just lifted the other tiruvaDi reaching the vast sky casting a shadow as if conveying that he will protect whoever surrenders to him. Thus, he can overcome any obstacle. This emperumAn who resides in that paramapadam is the unparalleled one. He who is omnipresent is the epitome of knowledge having beautiful eyes like a lotus which chooses to grow in the slush yet remains ever fresh. He is like a lamp spreading its lustre everywhere. He who is the sarva shaktan, anantan and sarvEshwaran is the only one with such exceptional kalyANagunas. Is there anything to complain of the Lord who has fresh lotus like eyes performing this amazing feat out of compassion? Hence, your nAyakan will not desert you.
AzhvAr feels weak and exhausted having to wait patiently to unite with emperumAn. He seems to lose faith in Him! Hence the bhAgavatas console him by glorifying the qualities of emperumAn assuring that he will unite with him. (58)
The mother hears her dear daughter whining over the absence of her nAyakan who has not returned at the promised time. Having to spend the night without him seemed too long causing distress.
tiruttAy speaks- Oh! I am totally disappointed seeing my pretty daughter (valvinaiyEn)! She has teeth arranged beautifully like a string of jasmine flowers. She has pink lips and heavy chest. Separated from her beloved and filled with agony, I could hear the words blabbered by her through the night.
tiruttAy conveys the words spoken repeatedly by parankusha nAyaki in the state of parama bhakti towards her beloved.
nAyaki sobs as she contemplates on her nAyakan- My nAyakan’s divine attributes are immeasurable (aLappu aru tanmai). Oh madhusoodanA! madhusoodanA! He is the one who killed the asura madhu. He has immense capability of protecting his devotees from the enemies (dushTa nirasanam). He is the sarveshvaran who rules the vibhootis surrounded by water. Just as my love appears to have no happy ending similarly this night also doesn’t seem to end. The night seems to be endless, similar to my heart longing to adorn His beautiful and cool tuLasi garland which seems futile now.
AzhvAr is unable to bear the timespan of separation from the Lord which seemed to increase with time. The perturbed bhAgavatas observe the paramabhakti of AzhvAr who started contemplating on emperumAn’s kalyANaguNas and his feats. They console him. They tell AzhvAr that emperumAn who protected the world for his devotees and who has the capacity to control our indriyas by destroying our worldly passions will surely protect and bless him too. (59)
The foster mother is extremely troubled seeing her youthful daughter in a totally depressed state having become weak and pale. She asks her friend to narrate the cause for this condition. The tOzhi confides that she is in love with tiruvENkaTamuDaiyAn and this battered state is because she is unable to unite with her nAyakan.
Though parAnkusha nAyaki was a young woman, due to abundant affection towards her daughter the mother sees her as a little girl and justifies that she is too young and unfit to fall in love.
tiruttAy says- My dear parankusha nAyaki is too young to succumb to love. One should possess credits like a well-built figure, long classy braids, use flattery and pleasant words to express love. My daughter being too young who is not even of marriageable age, lacks these qualities.
Her tresses are so short that they cannot be tied into a tuft (koNDai- kuzhal kuRiya) whereas a classy long fluffy hair is attractive. Her body has not fully grown to look charming. She is too young and unmindful of how to fit her clothes in her thin waist and dress elegantly (kalaiyO arai illai). While talking she babbles, and her speech is thus hard to understand. Her eyes are still flickering with enthusiasm which spreads widely but immature to make a deep observation around her which seems to lack love. The bhoolOka surrounded by the vast seas and the extensively spread higher worlds can never match the bold and charismatic eyes (miLirum kaN) of my dear daughter.
Since childhood she has always been repeating the divine name of the Lord of tirumalA saying that tiruvENkaTam is the abode of her emperumAn (perumAL malaiyO tiruvENkaTam). Will this devotion yearning to unite with her nAyakan bloom to become true?
The knowledgeable ones witnessing the grief struck AzhvAr wonder why he is in such a haste to unite with the Lord. They sense that this is emperumAn’s leelA to make him wait for a longer time and undergo suffering. Maybe the Lord opines that nammAzhvAr is yet to reach upto the qualities of a prapannan or a pAratantryan. He may not have attained the state of parama bhakti with mahAvishvAsam or he does not express salutations with folded hands to His tiruvaDis; maybe his conviction to incessantly recite Bhagavan nAmas is not firm and lastly though he has abundant knowledge he may not attained the final meditative stage to witness the Lord. Probably, realising these shortcomings in him, AzhvAr keeps chanting emperumAn’s divine names. (60)
TIRUVIRUTTAM 61 TO 70 PASURAMS 2538 TO 2547
2538. vAsaham seivadu namparamE tollai vAnavar tam
The nAyakan left the nAyaki lamenting after having united with her. Unable to bear this separation parAnkusha nAyaki speaks to her friend.
nAyaki sobs- Will my beloved nAyakan return to meet me?
tOzhi comforts the nAyaki by extolling the attributes of paratvam and sulabhatvam of her nAyakan.
tozhi says- Dear nAyaki! Your beloved nAyakan is the Lord of the nityasooris (vAnavar tam nAyakan)! brahmA and all the devas rejoice the Ishvaratvam (superiority of being the master) of shreeman nArAyaNa.
He effortlessly measured the two worlds with such precision that there no space even for a bamboo stick to be inserted in the earth (vEyam agam Ayinum sOrA vagai) exhibiting his paratvam! This emperumAn who is considered inexpressible even by the vEdas is easily accessible too (sulabhan)! To reveal this kaLyANagunA, he incarnated willingly among the cowherd clan as kaNNan and grew up among them as their favourite! Are we worthy enough to talk about him (vAchagam seivadu nam paramE )? Hence, do not worry. Being a sulabhan, he will surely come and marry you.
nammAzhvAr as parAnkusha nAyaki yearns to see emperumAn. Glorifying the divine qualities of the Lord, the bhagavatAs console her that He will surely come to take her with Him. (61)
2539. iyO irakkinum eengOr peN pAlenavum irangAdu
araiyO ena ninradirum karungaDal eengivaL tan |
niraiyO iniyum tiruvaruLAlanri kApparidAl
muraiyO aravaNai mEr paLLikoNDa muhil vaNNanE || (62)
2539. TOZHI TALAIVAN PASURAM.
tOzhi communicates the extreme agony of parAnkusa nAyaki to the nAyakan.
tOzhi speaks to the nAyakan- Oh! Mugil vaNNanE! The Lord with the hue of the dark clouds! You are resting comfortably on AdisEshan as your bed without gracing parAnkusa nAyaki. Just as AdisEshan enjoys doing kainkaryam serving you as a bed and throne, an umbrella and as pAdukA, even my friend desires to serve you. parAnkusa nAyaki has been pining to get united with you. Generally, a women’s request is immediately executed with respect but you seem to be devoid of sympathy towards her. As she stares dejectedly at the surging ocean, even the lashing waves seem to increase her pangs of separation instead of comforting her. Isn’t the ocean too being cruel to her? It is now difficult to protect her complexion as she is gradually turning pale having succumbed herself to you. She will become uncontrollable if she is unable to meet you as your grace alone can protect her (un tiru aruLAl anRi). Is your behaviour towards her fair and justifiable?
bhAgavatAs express the anguished state of parAnkusha nAyaki to emperumAn. (62)
2540. vaNNam sivanduLa vAnADamarunguLir vizhiya
taNmen kamalattaDam pOl polindana tAmivaiyO |
kaNNan tirumAl tirumugantannoDu kAdal seidErrku
eNNam pugundu aDiyEnoDikkAlam irukkinravE || (63)
2540. TALAIVI TOZHI PASURAM.
nAyaki disapproves of the harsh statements made about her nAyakan by the tOzhi.
nAyaki- tOzhi! Are you defaming my nAyakan?
tOzhi- I have always glorified Him. Since he has left you in a miserable state, I felt like condemning him.
Now nAyaki gets extremely sensitive and upset and refutes her friend.
nAyaki- My nAyakan whom I adore a lot is none but tirumAl, the beloved of goddess MahAlakshmi who also incarnated as Lord krishna on the earth. I will always remain indebted to Him as he has always favoured me a lot.
His pleasant reddened eyes and cool compassionate glances resemble a pond of lotus flowers. These beautiful eyes of tirumAl have not only captivated me but they are also the source of survival for those residing in paramapadam like the nityasooris. They have pierced my heart to reside permanently in it (kAdal seidarkku eNNam pugundu aDiyEnODu ikkAlam irukinRanavE). When I have accepted Him, how can you criticize him?
The bhAgavatAs started maligning the Lord who had caused the viraha tApam in AzhvAr. Unable to hear such condemning words about emperumAn, nammAzhvAr denied them justifying that the lord truly resides in the heart of His devotees. (63)
2541. irukkAr mozhiyAl neriyizhukkAmai ulahaLanda
tiruttALiNai nilattEvar vaNanguvar yAmumavA |
orukkA vinaiyoDum emmoDum nondu kaniyinmaiyil
karukkAi kaDippavar pOl tirunAmasol kaRRanamE || (64)
2541. TALAIVI TOZHI PASURAM.
NAyaki tells her friend that she has chosen to survive by chanting His names incessantly.
NAyaki says- sakhi! The vaidika brAhmanAs, the wise ones with good kArmic traits are considered as the dEvas of the earth (nilam dEvar). They spend their time meticulously reciting important portions from the rig vEda, chant mantras like the ashtAksharam or purushasooktam (irukkAr mozhiyil); they enjoyably contemplate on the Lord who measured the two worlds blessing every entity without any discrimination (sarva sulabhan).
Am I worthy like these brAhmanas who diligently pursue the Lord? No, I am not an elevated soul like them. I am in a sinful state with abundance of accumulated bad karmas. These kArmic traits which reside in me are the obstacles to pursue bhakti towards emperumAn. Hence, I am still unable to reach Him. I have developed an aversion towards myself for having got entangled in the trivial pleasures and samsAric bondage. I have consoled myself promising to spend every moment reciting the divine names of the Lord whole heartedly instead of aspiring to unite with the Lord which is unattainable to me.
My state is just like satiating the hunger by eating a tender unripen fruit rather than savouring a ripened one which is more sweet and tastier (kaniyinmaiyin karukkAy kadippavar pOl).
AzhvAr says that the best way of sustenance for a true devotee in this world during his lifetime is by reciting the nAmas of the Lord which gives emperumAn immense pleasure. (64)
2542. kaTTruppiNaimalar kaNNin kulam venru OrO karumam
NAyakan describes the irresistible enticing eyes of parAnkusa nAyaki to his heart.
NAyakan says- nenjE! I am extremely enamoured by the beautiful long eyes of my NAyaki which are charming than the eyes of the young deer. I observed that when I don’t have eye contact with parAnkusa nAyaki, she gazes at me with immense love. When I look into her eyes, she looks elsewhere with modesty and shyness as if taking the advice of the elders to decide what to do. At that moment her attractive eyes seem to extend upto the ears! This situation is like a person who has detached himself from the samsAra but wishes to regain the relationship by consulting the wise.
Are her compassionate eyes keen to solely glance at me or are they pretending to avoid me by perceiving everything else (uRRum uRRAdum miLirndu). Yet these eyes have totally captivated me to remain sub servient at the feet of emperumAn who is the sarvEshvaran and the sarvarakshagan; he who amazingly ingested the worlds during the deluge and threw them out during creation.
The devotees, overwhelmed with AzhvAr’s knowledge get completely involved in bhakti towards him.
(65)
2544. uNNAdurangAdu uNarvurum ettanai yOgiyarkkum
eNNAimiLirum iyalvinavAm eri neervaLivAn |
maNNAhiya emberumAn tanadu vaihunda mannAL
kaNNAi aruvinaiyEn uyirAyina kAvihalE || (66)
2543. TALAIVAN TOZHAN PASURAM.
The nAyakan having become pale due to viraha tApam sorrowfully conveys his feeling to his friend.
In pAsuram 57, nAyakan’s friend had questioned him about his excessive love towards a woman (parAnkusa nAyaki). NAyakan explains that he was attracted towards her divine gorgeous eyes; if one perceives it, he will not be blamed for this distressed behaviour.
nAyakan tells his friend- My beloved nAyaki with alluring eyes like the blue water lily (kAvigaL) is the embodiment of the pancha bhootAs (the fire, water, air, space and the earth). She is the perfect one to enjoy a competent place with Lord sriman nArAyaNa in the paramapadam that is pleasurable for all. These divine eyes are full of purity whereas I am choked with sins (aruvinaiyEn). The bliss in her eyes has captivated my heart as its grace seems to mutate spreading its divinity (eNNAy miLirum iyalvina vAm) all around.
The bhAgavatAs praise the gnyAnam of AzhvAr to the devotees. AzhvAr’s gnyAnam attracts the yogis. The yOgis who contemplate on the Lord without food and water prefer to follow AzhvAr leaving their meditative state! Such is AzhvAr’s greatness. (66)
NAyakan’s friend is bewildered by his friend’s anxiety who is separated from his beloved nAyaki.
tOzhan says- - Dear friend! Unable to bear the separation from your beloved, you seem to have become pale! Why are you craving for her?
NAyakan says- You will sympathize with me if I describe her beauty.
My nAyaki has a gait like a female swan. Her eyes seem to be superior in all ways surpassing everything. They are long and sharp like the spear. They resemble two lotuses with red streaks like that of the red water lily (shenkazhuneer-kAviyum). The eyes are like the dark blue lily (karuneidal-neelum) which are cool like the carp fish (kayalmeen) brimming with compassion and shrewd like a deer which we are all fond of. Thus, her adorable and gorgeous eyes have captivated my soul completely. Hence, I am unable to bear this loneliness without her.
My dear nAyaki resides in the hills of tiruvENkaTam which is the most popular kshEtram of the bhaktas. It is the abode of that emperumAn who vanquished mighty asuras on his huge vehicle GaruDa with elegant wings. He is mAdhavan! The consort of tirumagaL or goddess mahAlakshmi. He is Govindan! One who affectionately protected the cows of VrindAvan.
AzhvAr’s knowledge, his greatness in all aspects, humility, compassion and mahavishvAsam on emperumAn realising that he is the purushArtam. He had won over the rajO and tamO gunAs exhibiting only the sattva gunAs. These divine qualities inspired the bhAgavatas to unconditionally surrender to him. (67)
kalandAr vara edir koNDu van konraihaL kArttanavE || (68)
2545. TALAIVI TOZHI PASURAM.
ParAnkusha nAyaki goes into a deep distress state as she sees the setting sun. Immediately her friend consoles her.
nAyaki speaks with dejection– Dear friend! There are flowers seen on the golden shower tree (konRai maRam)! The rainy season has begun and my nAyakan has not returned as promised.
tOzhi smartly replies- Oh my dear! This is not the onset of monsoon. The konDrai flowers are still in the bud stage. They seem to be waiting to welcome your nAyakan and then blossom (varavu edir koNDu)!
nAyaki seems extremely perturbed. She says- I am not connviced with you reasoning.
tOzhi gives a shrewd reply.
tOzhi says- If monsoon had commenced, the bunches of the yellow koNDrai flowers would be hanging down like a garland twining around the flower pandal and the bars. Don’t you see that they have not blossomed fully? Hence monsoon has not yet dawned.
Why are you so sad? Since your nAyakan has met you before; enjoyed a union with you, he will surely come to take you away. He has abundant affection towards you as you are the one who gives immense pleasure to all like the paramapadam which belongs to emperumAn alone, who amazingly measured the earth surrounded by the surging ocean.
nammAzhvAr desires to enjoy the satsangam of bhAgavatAs and emperumAn together but failing to experience it he goes into a state of distress. He is consoled by the bhAgavatas. (68)
vArETTriLamulaiyAi varundEl un vaLaittiramE || (69)
2546. TALAIVI-TOZHI PASURAM.
The twilight hour increases the anxiety of the NAyaki. She is unable to stop lamenting as her friend consoles her.
NAyaki says- The ideal time to enjoy with my nAyakan seems to have approached but he is yet to come.
tOzhi comforts her- Oh! the youthful one! Your eyes seem to deceive you. The night hours are the ideal time for reunion, but the sun is yet to set. It appears that the darkness of night (kAr iRuL eRu) is at war challenging the daylight (segil suDar ERRiRku) to hide itself. Thus, your assumption that it is late evening is wrong.
Oh! My dear nAyaki, the prettiest one! That emperumAn who shamelessly begged for land from mahAbali accepting argyam; grew huge with a gorgeous tirumEni (neDiya pirAn) while His tiruvaDi reached the abode of brahma is the almighty who incarnated to protect his devotees being the sarva rakshagan. He will never desert you. He will come at the appropriate time, relieve you from this viraha tApam and will also protect your bangles from slipping off (un vaLai tiRam varundEl) due to paleness.
AzhvAr is unable to bear the separation from emperumAn and the bhAgavatAs. The devotees convince Him that he will come at the appropriate time and give him the ultimate pleasure that he aspires for. (69)
The disappointed and helpless parAnkusha nAyaki unable to meet her nAyakan expresses her grievance to her friend.
nAyaki says- Dear friend! My beloved nAyakan who is my swami resides in the divine paramapadam. He wields the sharp and dazzling circular chakrAyudham and holds the curved shankham exhibiting his attribute of sEshitvam and Ishvaratvam (valai vAy tiruchakkarattu). He always graces himself with the bunches of cool fragrant tuLasi strung as a garland around His tirumuDi. I always aspired to have the garland and now the disappointment has turned me pale and dull.
I have spent several nights without him. Each night seemed long and disheartening as if stretching to days, months, years or even yugas. Having reached a saturation point of tolerance; frustrated without seeing my nAyakan, especially this night seems to stretch like a thousand kalpAs which has foiled all my hopes almost putting an end to my life (idu Or kaNguL Ayiram oozhigaLE)
AzhvAr waited patiently for the ripe time to meet emperumAn and enjoy bhagavat anubhavam. The helpless AzhvAr who is extremely disappointed shares his feelings with the bhAgavatas. (70)
EmperumAn governs and regulates Time (oozhi) and at the end of the mahAkalpam, He safeguards the seven lOkas in His stomach. I didn't even mention the name of my swAmi explicitly. I saw the kaLA fruit and casually exclaimed that it was the same colour as the ocean. Hearing this, my mother speaks harshly to me, blaming that I am outspoken and arrogant and that I speak without restraint! ( ivaLO nAzh ennum). She assumes that I am referring to the complexion of my swAmi, the emperumAn, who swallowed the universe! These sharp retorts from my mother hurt me. O friends! I look upon you for comfort!
* The mother is annoyed with her daughter for continuing her relationship with her talaivan reiterating the need for a proper marriage between the two.
* AzhvAr, soaked in his bhaghavat anubhavam, describes the ocean hue of emperumAn. The other gyanis , misinterpret this statement and think that AzhvAr is praising the other dEvAntaras and disapprove. AzhvAr requests his well-wishers to explain the fact and relieve him from unnecessary misunderstanding. (71)
The pitch darkness (karu tiNimbu) that wraps the night (kangul) is shattered by the beautiful, cool moon. So it rips through my heart, which is constantly pondering about my swAmi, who wears the cool thulasi garland. I feel lonely (tamiyAtti)and lose my complexion (mAmai) yearning for Him. While the darkness of the night is already making me miserable, is it fair that the cool, crescent moon ( vAliyadhu)should pitch in and aggravate my misery?
** AzhvAr is already dismayed that he has not been rewarded with proximity to emperumAn despite his intense desire and complete bhakti. His own intellectual proficiency, he says, only adds to his inability to attain bhagavat anubhavam. (72)
Just as the cow provides milk amply, the cool, white, milky moon spreads its white rays all around and envelopes the world. At this late twilight hour, the talaivi is in her weary, lonely, and melancholic state.
The tOzhi demands to know if it is indeed justified for emperumAn, who wields the chakrAyudam to let the talaivi languish in this manner! EmperumAn's chakrAyutam spreads its fiery rays, fit to suppress, and gulp the cool rays of the moon. Is it honourable on the part of emperumAn who protects all the seven lOkas to neglect my friend like this?
** The bhAgavathas discuss about AzhvAr's distress at not being able to attain paramapadam to perform nityakainkaryam and plead to emperumAn to fulfil AzhvAr's wish. (73)
On the turbulent milky ocean, where the waves rise and ebbs along with the wind, lies my swAmi, in yOganidrA on the AdisEshan. This sarvagyan swallowed the seven lOkhas during the deluge and safeguarded it in His stomach. He hauled up the lofty gOvardan mountain, held it up like a huge umbrella to protect the people and cattle of brindAvan. The fresh, gentle breeze,carries the fragrance of the thulasi garland adorning the emperumAn's crown and blows soothingly, bringing me immense happiness.
* The fragrance of tulasi signals the proximity of the talaivan to the thalavi and she is assured that he will come to her soon.
* AzhvAr meditates on the kalyANaguNas of emperumAn. Thereby he derives composure and peace, even when he is in distress being away from Him. The bhAgavatas pacify AzhvAr by describing the leelAs of emperumAn, where He comes to the rescue of His devotees. (74)
O gentle ladies! Your radiant, beautiful faces are lighted up with eyes that extend upto your ears and are like the wandering kayal fish. They are comparable to gleaming arrows. Your eyebrows are curved like the bow with which the arrows are shot to pierce my heart and soul. Do tell me! Which is your residence? Is it this planet (nilavulagu) or is it srivaikuNtam? The bhaktas and the nityasooris who reside in srivaikuNTham, perform nityakainkaryam to vaikuNtanAthan who reclines on AdisEshan, on the turbulent milky ocean, which smells of fish and is filled with curved conches that are splashed around!
** AzhvAr's glowing countenance makes the bhAgavatas remark if he belonged to this earth or if he was from emperumAn's nityavibhooti.
AzhvAr's swaroopam, his intellect and the fact that he was not caught in the samsAric tangle makes the bhAgavatas wonder if he belonged to the nityavibhuti.
That complete emperumAn anubhavam was eluding AzhvAr, in spite of his prEma bhakti made them wonder if he belonged to this leelAvibhooti. (75)
2553. iDam pOi virindivvulahaLandAn ezhilArtaNDuzhAi
O foolish heart! You are desperate for the cool, beautiful tulasi garland adorning the emperumAn, who took viswaroopam to measure up the entire universe.
The silver moon, which is the reason for the glorious lotus to wither, is also the reason for the tender and trivial lily to bloom! It is no surprise that this moon spreads its silver rays like poison, making me lose my lustre and my bangles to fall of my wrist!
* The cool night and the silver rays of the moon do not provide any comfort to the nAyaki. Instead, it only makes her more miserable. She says the moon is incapable of appreciating the glory of the lotus as against the simple and humble lily. That is why it makes the lotus to wither and the lily to bloom! She exclaims that she could not expect the moon to know her worth or virtue, either. It was not a surprise that it spread its rays like poison making her complexion to fade.
* When in a state of disappointment at not being able to attain paramapadam, AzhvAr tells his heart that even his intellect works against his interests.He says," O heart! You are not able to experience emperumAn inspite of meditating on Him and His tirugunam. Even my intellect doesn't reveal the superior truth but misleads me into pursuing trivial attractions. It even shatters my pledge to be steadfast in my servitude to emperumAn.” (76)
AzhvAr uses a unique and dramatic comparison between a natural occurrence and a man-made calamity.
The nascent crescent moon is described as the young son ( thingal ampiLLai), who has been orphaned after the death of his father, the Sun. The Sun, compared to a king, had spread his red rays across the horizon just as a king would have reigned over his kingdom. The twilight, which is used as a metaphor for the pitiable wife, reaches the war field (senkaLam) - the western horizon, reddened as a result of the sunset.
Shreeman nArAyaNan took the rAmAvatAram and entered Lanka situated in the south. He vanquished rAvaNA and his army, turning the warfield scarlet. I am longing to possess the thulasi garland that adorns the shoulders of this valiant emperumAn. My inabillity to obtain His garland, is giving me so much grief that I have lost my complexion. The evening sunset reminds me of my grief and worsens my agony.
* Azhvar possessed every eligible quality to reach emperumAn., but still it seemed a distant dream for him, making him unhappy. His intellect and knowledge (moon and the twilight) had now matured into bhakthi. His prEmabhakthi constantly reminded him of the elusive Anandam, making him more unhappy. (77)
My swAmi slayed narakAsuran, who created immense trouble for mankind.
He ripped the strong shoulders of bANAsuran and established His valour.
I am not competent enough to even describe His valour, glory and paratvam. My heart, which yearns for the beautiful garland made of tulasi and flowers worn by the emperumAn who glows like a hill made of kohl, gives me more grief.
* The talaivi reasons out that she is no match for the valorous and glorious emperumAn and tries to wean her heart from pining for Him. But her heart, which longs for His tulasi garland, makes her grief even more intense.
* emperumAn Himself removes all the hurdles that are impediments for the devotees' progression to His abode, the paramapadam. Inspite of this, AzhvAr is anguished that he is not able to wade out of the samsAric tangle in which he is caught up! (78)
Blessed are the bhaktas who incessantly meditate on, and take refuge at the divine tiruvaDi of the emperumAn, who is vEdaswaroopan (vEdan), wearing the sacred, white, yagyOpaveetam (veNpurinoolan) , who is worshipped by all the dEvas, who swallowed and saved the lOkas during the deluge (gnyAlam vizhungum nAdagan), one who is subordinate to none ( anAdan), who measured up the entire universe (gyaalam thathum pAdhan), the one who lies in yOganidraAon the AdisEshan on the milky ocean and the one who is cool and is a balm to the distressed (seetan)!! These bhaktas are superior to even the nityasooris who reside alongside emperumAn in the paramapadam.
* These are the words of the talaivi, who is envious of the fortunate women who are in the constant company of the talaivan. She regrets that she is not one of those fortunate women.
* AzhvAr talks about the fortunate bhAgavatas who, unlike him, set their heart and soul on emperumAn and rose to a position superior to the nityasooris, even while being caught in the worldly activities. (79)
The setting sun seemed as if a virtuous king had laid down his life after ruling over his kingdom judiciously.
O unparalleled swAmi who measured up the earth!
O Lord of the paramapadam!
You heartlessly kept me away from You! Please grant me the boon where You will never ever leave me alone. Without any assurance from You, it seems like darkness has spread over me and submerged me.
* The talaivi, who is steeped in sorrow over her separation from the nAyakan expresses her sorrow on seeing the setting sun.
* Depressed that he is still unable to enjoy emperumAn by reaching His abode, AzhvAr says his intellect and knowledge had abandoned him leaving him in a state of disillusionment. Since he is repeatedly getting stuck in the samsAric fabric, he appeals to emperumAn to rescue and relieve him. (80)
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