Mother laments for her daughter's separation from Bhagavān - (பாலன் ஆய்)
காதல் கைகூடாது வருந்தும் தலைமகள் நிலைகண்டு தாய் இரங்கல்
The sage advice and tenets expounded by Āzhvār to the people of the world invariably made Āzhvār’s heart brim and overflow with love and affection for Bhagavān even more than before. Āzhvār wishes to behold Bhagavān’s avatāra leelas but to no avail. He portrays himself as parAnkusa nAyaki, who was once with Bhagavān but now wallowing in despair having
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ஆழ்வார் உலகத்தாருக்குச் செய்த உபதேசங்களெல்லாம், அவருக்குப் பகவானிடம் அன்பு மீதூர்ந்து செல்லக் காரணமாயின. பகவான் அன்று செய்த செயல்களை எல்லாம் நேரில் காண அவர் ஆசைப்பட்டார்; ஆனால் கிடைக்கவில்லை. எம்பெருமானோடு கலந்து பிரிந்த நாயகியின் நிலையை அடைந்து மோகித்துக் கிடக்கிறார் அவர். அந்நாயகியின்
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Verses: 3134 to 3144
Grammar: Kaliviruththam / கலிவிருத்தம்
Pan: நட்டபாடை
Timing: 1.13-2.24 PM
Recital benefits: will join the group of gods in the sky
3134 ## பாலன் ஆய் * ஏழ் உலகு உண்டு பரிவு இன்றி * ஆல் இலை * அன்னவசம் செய்யும் அண்ணலார் ** தாள் இணைமேல் அணி * தண் அம் துழாய் என்றே மாலுமால் * வல்வினையேன் * மட வல்லியே (1)
3134. Alas! this fell sinner’s tender daughter, like unto a creeper young
Is madly in love with the Lord and keeps pining
For the tuḷaci garland, cool and nice, on His feet worn,
When He, as a young infant, held in His stomach, the worlds seven,
With no effort, reposing on a fig-leaf thin.
Explanatory Notes
“It is amazing”, the Mother exclaims, “that my daughter should pine, at this distance of time, for the tuḷaci garland worn on the Lord’s feet when He contained, in His stomach, all the worlds and reposed, as a tender young infant, on a fig-leaf, floating on the vast expanse of water. Had the Lord gulped down the worlds as an adult, it might not agitate my daughter’s mind
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
ĕzh ulagu — all worlds; uṇdu — consumed; (aththāl — as a result of that); parivu inṛi — without any discomfort; āl ilai — on a tender banyan leaf; anna vasam seyyum — resting after consumption of [heavy] food; aṇṇalār — the lord-s; thāl̤ iṇai mĕl — on the two divine feet; aṇi — decorated (by the nithyasūris who were captivated by this act of emperumān); thaṇ — cool; am — having freshness; thuzhāy — (desiring to get the) thiruththuzhāy (thul̤asi); enṛĕ — only that; mālum — bewildered without realising (that the incident happened way back in time and she cannot get the thul̤asi from that time); valvinaiyĕn — for me who has the sins to witness such agony [of my daughter]; madam — exhaustion due to not giving up on the desire; valli — she [my daughter] who resembles a creeper which needs support; valli — creeper
3135. Ha! The statuesque daughter of this dire sinner always pines for the fragrant tuḷaci worn on the lovely feet of the Lord who, as Kṛṣṇa, gathered around him the thin-waisted shepherdesses and playfully danced with them, unleashing many a wily prank.
Explanatory Notes
It was a glorious night, the night of nights, when the classical dance, known as ‘Rāsa Krīḍā’, in Sanskrit and ‘Kuravai’, in Tamil, took place in Vrindāvan. Śrī Kṛṣṇa, assuming several forms, enchanting beyond description, danced in between one Gopi and another, His hands being locked up with theirs. Parāṅkuśa Nāyakī now pines for the fragrant tuḷaci worn by the Lord on
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
sĕr — like; nuṇ — thin; idai — having waist; āychchiyar thammodum — with the cowherd girls, mingling freely; kollaimai — actions which cross the limits; seydhu — performed; kuravai — rāsa leelā [divine interactions between krishṇa and gŏpikās]; piṇaindhavar — the one who engaged, his; nal — beautiful (having steps that follow the dance); adimĕl — on the divine feet; aṇi — worn; nāṛu — very fragrant; thuzhāy enṛĕ — #NAME?; sollum — tells/recites;; sūzh — surrounded (to see her without any escape route); vinaiyāttiyĕn — ī am having sins, my; pāvai — daughter.; pā — in chandhas (poetic meter)
3136 பா இயல் வேத * நல் மாலை பல கொண்டு * தேவர்கள் மா முனிவர் * இறைஞ்ச நின்ற ** சேவடிமேல் அணி * செம் பொன் துழாய் என்றே கூவுமால் * கோள் வினையாட்டியேன் கோதையே (3)
3136. This dire sinner’s daughter, with locks lovely,
Pines for the pretty tuḷaci, like red-gold, at the Lord’s feet comely,
(That spanned the worlds), adored by Devas and Sages great,
Chanting the Vedas, set in metres appropriate.
Like unto many a garland exquisite.
Explanatory Notes
The Nāyakī covets the tuḷaci, worn at the feet of the Lord, when He spanned the Universe long, long ago and the great Sages and Devas worshipped Him with beautiful garlands, namely, the sweet metrical compositions of the Vedas. The Mother is indeed surprised that her lovely daughter of ravishing beauty, the garland coveted by the Lord Hīmself, should cover yet another garland.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
iyal — existing; vĕdham — vĕdha sūkthams (sacred hymns); nal — divinely; pal — many; mālai — garlands; koṇdu — having; dhĕvargal̤ — dhĕvas; mā munivar — eminent sages like sanaka et al; iṛainja — to be worshipped; ninṛa — (measured the world and) stood; chĕ adi mĕl — on the reddish divine feet; aṇi — adorned (by them); sem — reddish; pon — desirable like gold; kūvum — she is calling out;; kŏl̤ vinaiyāttiyĕn — ī have very strong/well-known sins, my; kŏdhai — flower garland like daughter, or daughter who is wearing a flower garland.; kŏdhu — defect (of looking for self praise)
3137. Ha! this terrific sinner’s daughter, with shoulders fair,
Craves for the tuḷaci, pretty like Gold, fresh and pure,
That decorates the feet of the Supreme Lord in spiritual world.
Whose traits flawless are debated upon
By the votaries over there with great fascination.
Explanatory Notes
(i) The debate by the distinguished denizens of spiritual world arises from the fact that one section feels attracted by the Lord’s transcendent glory (Paratva) while another is drawn towards His ‘Saulabhya’, simplicity galore. Each section adores the Lord from its own angle. A trait is said to be flawless only when the person who contemplates it is wholly immersed in
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
ila — without that (purely existing for others- enjoyment); vaṇ — distinguished; pugazh — qualities; koṇdu — having; samayigal̤ — [philosophers, thinkers] focussed on groups of qualities such as ṣeelam (simplicity) etc , ṣauryam (valour) etc, ānandham (bliss) etc; bĕdhangal̤ — differences (in greatness of such qualities); solli — saying them; pidhaṝum — one who gives experience to make them speak in a (very relishable) disorderly manner; pirān — great benefactor; paran — greater than all; pādhangal̤ mĕl — at the divine feet; aṇi — decorated (by nithyasūris)_; pai — greenish [fresh]; pon — attractive; thuzhāy enṛĕ — #NAME?; ŏdhum — (always) recites [desiring it];; ūzh vinaiyĕn — ī who have great sins which are existing with me since time immemorial; thadam — rounded; thŏl̤i — having shoulders.; thŏl̤i — having shoulders (that are dear to him)
3138 தோளி சேர் பின்னை பொருட்டு * எருது ஏழ் தழீஇக் கோளியார் * கோவலனார் * குடக் கூத்தனார் ** தாள் இணைமேல் அணி * தண் அம் துழாய் என்றே நாளும் நாள் * நைகின்றதால் * என் தன் மாதரே (5)
3138. Alas! day by day, my daughter keeps withering down,
Pining for the tuḷaci, cool and lovely, on His feet worn
By Kōvalaṉ, the Pot-dancer, who pounced upon the bulls seven,
To win the hand of Piṉṉai, the pretty bride, with shoulders fine.
Explanatory Notes
Parāṅkuśa Nāyakī is said to be withering away, in contemplation of the tuḷaci worn by Kōvalaṉ (Gopāla Kṛṣṇa) when He tamed the seven unruly bulls to secure the hand of Nappiṉṉai, the charming niece of Queen Yaśodhā. If the gnostic mother could not get for the Nāyakī, the tuḷaci garland worn by the Lord in the spiritual worldly abode, she would want to know why she cannot have the tuḷaci from the feet of Śrī Kṛṣṇa who encountered the seven unruly bulls for the sake of one like her.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
sĕr — who is comparable to him (in her qualities such as ṣeelam etc); pinnai poruttu — for nappinnai; erudhu ĕzh — seven bulls; thazheeik kŏl̤iyār — embracing them (all at once); kŏvalanār — belonging to the cowherd clan; kudak kūththanār — one who captivates the heart through his dance with pots; thāl̤ iṇai mĕl — on the two divine feet; aṇi — offered (being won over by such brave act); thaṇ — cool; am — beautiful; thuzhāy enṛĕ — [saying] -thiruththuzhāy- only; nāl̤um nāl̤ — day after day; endhan mādhar — my daughter; naiginṛadhu — is becoming weak; mādhar — being best among women
3139 மாதர் மா மண் மடந்தை பொருட்டு * ஏனம் ஆய் * ஆதி அம் காலத்து * அகல் இடம் கீண்டவர் ** பாதங்கள் மேல் அணி * பைம் பொன் துழாய் என்றே ஓதும் மால் * எய்தினள் * என் தன் மடந்தையே (6)
3139. My young daughter stands entranced by the superfine tuḷaci, which adorned the lovely feet of the Great Boar who pulled the Earth out from deep waters in a distant past to placate Mother Earth, the One of exquisite charm.
Explanatory Notes
The Mother says that her daughter goes into raptures over the tuḷaci worn at the feet of the Lord who assumed even the form of a beast and reclaimed the earth from beneath the deep waters for the sake of just another lady, namely, Dame Earth.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
mā — laudable; maṇ madandhai poruttu — for ṣrī bhūmip pirātti; ĕnam āy — assuming the form of ṣrī varāha (a pig, which does not shy away from water and mud); ādhi — beginning of kalpa (brahmā-s day); am — having goodness; kālaththu — at that time; agal idam — the vast earth; kīṇdavar — emperumān who separated (from the wall of the 14 layered aṇdam [deep in the causal ocean]) and rose; pādhangal̤ mĕl — on the divine feet; aṇi — decorated (by sages such as sanaka et al); pai — greenish; pon — attractive; thuzhāy enṛĕ — #NAME?; ŏdhum — (always) reciting; māl — bewilderment; eydhinal̤ — acquired; endhan madandhai — my daughter who has distinguished humility; madandhaiyai — one who is having (eternally enjoyable) stage of womanhood [girl between 14 and 19 years of age]
3140. Damsels with bright foreheads, my daughter is like a young creeper, madly after the cool and lovely tuḷaci garland at the feet of the Lord with Lakṣmī, the lovely lady, who churned the ocean.
Explanatory Notes
Parāṅkuśa Nāyakī’s mind leaps back to the churning of the Milk-ocean, when Lakṣmī emerged and got herself lodged on the Lord’s chest. Following the usual pattern, the Nāyakī is after the tuḷaci worn by the Lord on His feet at that time.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
vaṇ — attractive; kamalam — having the lotus flower as her seat; thiru — (as said in -ṣrīdhĕvi #) having the divine name of -thiru-; mādhinai — having saundharyam (beauty) etc as a result of [perfect] femininity; thadam kol̤ — huge; thār — having garland (which reveals his supremacy); mārbinil — in the divine chest; vaiththavar — mercifully keeping it ready (for her to climb and be seated there); thāl̤in mĕl — on the divine feet (offered by the dhĕvas of that time); vadam — strung; kol̤ — having; pū — attractive; thaṇ — cool; am — fresh; thuzhāy malarkku — for the thiruththuzhāy (thul̤asi) garland; vāl̤ nudhaleer — ŏh girls who are having radiant forehead!; en — my; madam — humble; kombu — attractive like a slender twig; ival̤ — my daughter; madangum — withers (being distressed); kombu pŏl — extremely beautiful like a slender twig
3141 கொம்பு போல் சீதைபொருட்டு * இலங்கை நகர் * அம்பு எரி உய்த்தவர் * தாள் இணை மேல் அணி ** வம்பு அவிழ் தண் அம் துழாய் மலர்க்கே * இவள் நம்புமால் * நான் இதற்கு என் செய்கேன் * நங்கைமீர்? (8)
3141. What should I do for my daughter who dreams of the fragrant tuḷaci at Rāma's feet, the hero who reclaimed Sītā from Laṅkā with fiery arrows, like a beautiful creeper?
Explanatory Notes
The creeper is but a part of the tree and Sītā, the lovely creeper is thus part of the tree, namely, Rāma (like unto the gem and its lustre, the Sun and its sheen).
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
sīthai poruttu — for sīthā, the daughter of ṣrī janakarāja; ilangai nagar — in the town of lankā; ambu eri — fiery arrows; uyththavar — one who made them enter; thāl̤ iṇai mĕl — on the divine feet; aṇi — submitted (by brahmā et al after praising ṣrī rāma); vambu avizh — freshly blossomed with fragrance; thaṇ — cool; am — beautiful; thuzhāy — thiruththuzhāy-s (thul̤asi); malarkku — flower garland; ival̤ — my daughter; nambum — desires; nangai mīr — ŏh girls who are complete in all aspects!; idhaṛku — this great attachment; nān — ī; en seygĕn — what shall ī do?; nangaimīr — ŏh girls who are complete in all aspects!
3142 நங்கைமீர் நீரும் * ஓர் பெண் பெற்று நல்கினீர் * எங்ஙனே சொல்லுகேன் * யான் பெற்ற ஏழையை? ** சங்கு என்னும் சக்கரம் என்னும் * துழாய் என்னும் * இங்ஙனே சொல்லும் * இராப் பகல் என்செய்கேன்? (9)
3142. Oh, ladies, you too have raised daughters, but what to say of this odd daughter of mine? Day and night, she keeps mentioning the Lord’s conch, discus, and tuḷaci. What can I do for her in such a state?
Explanatory Notes
Addressing her mates, the Mother points out the difference between their daughters and hers. Deeply engrossed with God-love, Parāṅkuśa Nāyakī’s speech is halting; not being sufficiently articulate, she spells out, at long intervals, the words ‘conch’, ‘discus’ and ‘tuḷaci’.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
nīrum — all of you; ŏr peṇ — a daughter; peṝu — gave birth; nalginīr — raised them;; yān — ī; peṝa — gave birth; ĕzhaiyai — this girl who is desirous [of attaining emperumān]; engan — how; sollugĕn — to speak?; sangu ennum — saying ṣanka (which is his unique symbol); chakkaram ennum — saying chakra; thuzhāy ennum — saying thiruththuzhāy (thul̤asi from his divine feet); irāp pagal — day and night, without any difference; inganĕ — individually in this manner; sollum — she is saying; en seygĕn — what shall ī do for this!; nangaimīr — ŏh girls, who are complete in all aspects!
3143 என் செய்கேன்? என்னுடைப் பேதை * என் கோமளம் * என் சொல்லும் * என் வசமும் அல்லள் நங்கைமீர் ** மின் செய் பூண் மார்பினன் * கண்ணன் கழல் துழாய் * பொன் செய் பூண் * மென் முலைக்கு என்று மெலியுமே (10)
3143. Oh, ladies, what shall I do with my daughter? She listens not to me, being immature and tender. Well beyond control, poor thing, she is getting thinner, wanting to decorate her fond but languishing breast with tuḷaci worn on the feet of Kaṇṇaṉ, on whose broad and bedecked chest the jewels gleam bright.
Explanatory Notes
The ladies, to whom the Mother complains, turn round and ask her whether she could not counsel her daughter suitably and keep her under restraint. The Mother regrets that her daughter has gone out of hand, being enthralled by the charming personality of Śrī Kṛṣṇa, bedecked with lustrous jewels. Unable to secure the tuḷaci, worn on His feet, with which Parāṅkuśa Nāyakī
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
ennudai — my; pĕdhai — being ignorant (having not attained the stage to listen to my advice) [pĕdhai refers to a girl in the age group of 5 to 7]; en kŏmal̤am — having a tender-heart (which does not allow her to listen to my advice); en sollum — whatever ī say; en vasamum — whatever ī think; allal̤ — she is not obeying; en seygĕn — what shall ī do (for this)?; min sey — having radiance; pūṇ — decorated with ornaments such as kausthubha gem etc; mārbinan — having chest; kaṇṇan — krishṇa; kazhal — divine feet; thuzhāy — thiruththuzhāy (thul̤asi); pon — pale complexion (due to separation); sey — made; pūṇ — decorated with ornaments; mel — withered (due to agony in separation); mulaikku — for breast (to be a decoration); enṛu — desiring so; meliyum — has become weak (since her desire is not fulfilled); meliyum — the cause for such weakness
3144 ## மெலியும் நோய் தீர்க்கும் * நம் கண்ணன் கழல்கள்மேல் * மலி புகழ் வண் குருகூர்ச் * சடகோபன் சொல் ** ஒலி புகழ் ஆயிரத்து * இப் பத்தும் வல்லவர் * மலி புகழ் வானவர்க்கு ஆவர் * நல் கோவையே (11)
3144 ## mĕliyum noy tīrkkum * nam kaṇṇaṉ kazhalkal̤mel * mali pukazh vaṇ kurukūrc * caṭakopaṉ cŏl ** ŏli pukazh āyirattu * ip pattum vallavar * mali pukazh vāṉavarkku āvar * nal kovaiye (11)
Ragam
Shrī / ஸ்ரீ
Thalam
Aḍa / அட
Bhavam
Mother
Simple Translation
3144. Those who can recite these ten songs out of the glorious thousand by Kurukūr Caṭakōpaṉ, of established fame, adoring the feet of Kaṇṇaṉ, will find a certain cure for the wasting malady of separation from Him. They will be on par with the Nithyasuris of SriVaikuntam.
Explanatory Notes
This end-stanza spells out the benefit accruing to those who are conversant with the ten preceding stanzas. The scholars will enjoy parity with the ‘Nitya Sūris’, the Ever-free angels in spiritual world. As the Āzhvār who pined for the tuḷaci at the feet of the Lord all along now describes those very feet as the cure for the malady of separation from Him, it is clear that
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
nŏy — separation; thīrkkum — one who will cure; nam — who is easily approachable for devotees; kaṇṇan — krishṇa; kazhalgal̤ mĕl — on the divine feet; mali — well developed (persevering even in separation); pugazh — having fame; vaṇ — laudable; kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār; sol — mercifully spoke; oli — glorious; pugazh — completeness of all attributes; āyiraththu — among the thousand pāsurams; ippaththum — this decad as well; vallavar — those who can understand the mood and recite/practice; mali — abundance; pugazh — having bhagavath anubhavam (experience of bhagavān); vānavarkku — for nithyasūris; nal — laudable; kŏvai āvar — become united; kŏvai — reddish like a kŏvai fruit (a type of reddish force)