Parānkusanāyaki dares to write a love letter to the Lord, unable to bear His separation - (மாசு அறு)
பிரிவாற்றாமை மேலீட்டால் தலைமகள் காதல் கைமிக்கு மடலூரத் துணிதல்
By saying ‘madaloorvEn’, Āzhvār wants to make all his thoughts into reality. These hymns are sung by Āzhvār as parAnkusa nAyaki.
Highlights from the Avatārikā of Tirukkurukaippirān Piḷḷān
After intensely yearning for union with Emperumān, who is the embodiment of limitless auspicious qualities (ananta kalyāṇa guṇas) such as āśrita vātsalyam—His
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இத்திருவாய்மொழியில் மடலூர்வேன் என்று கூறி தாம் நினைப்பதை நடத்திக்கொள்ளப் பார்க்கிறார் ஆழ்வார். இப்பகுதி நாயகி நிலையில் அருளிச்செய்யப்பட்டது.
ஐந்தாம் பத்து -மூன்றாம் திருவாய்மொழி – “மாசறு சோதி”-பிரவேசம் –
3255 ## மாசு அறு சோதி * என் செய்ய வாய் மணிக்குன்றத்தை * ஆசு அறு சீலனை * ஆதி மூர்த்தியை நாடியே ** பாசறவு எய்தி * அறிவு இழந்து எனை நாளையம்? * ஏசு அறும் ஊரவர் கவ்வை * தோழீ என் செய்யுமே? (1)
3255. You know, my friend, my awareness is lost, and my lustre has been gone for a long time, in my quest for the primordial Lord of pure splendour and coral lips, the emerald mount of unwavering grace. How, then, will the rebuke of slanderous folks affect me?
Explanatory Notes
(i) The mates of Parāṅkuśa Nāyakī, who had prior knowledge of her contemplated move, dissuaded her, in a low whisper, from going ahead with it, lest the people around should reproach her for her aggressive stance. The Nāyakī was, however, not in the least worried about public opinion; as a matter of fact, she had become impervious to it long back. The Nāyakī stood on a
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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.)
sŏdhi — having thĕjas (radiance); seyya — reddish; vāy — having mouth; en maṇik kunṛaththai — one who is like an emerald mountain, who is enjoyable for me; āsu — defect; aṛu — without; seelanai — ŏne who is having good qualities; ādhi — one who first came and bestowed me the enjoyment; mūrththiyai — one who is the lord; nādiyĕ — seeking out permanently; pāsu — freshness/complexion in my body; aṛaveydhi — having lost; aṛivu — wisdom; izhandhu — having lost; enai nāl̤aiyam — for how long; thŏzhī — ŏh friend!; ĕsu — in scolding/blaming; aṛum — fixed on; ūravar — the citiśens-; kavvai — shouting; en — what; seyyum — will do?; seyya — reddish; thāmarai — lotus like
3256 என் செய்யும் ஊரவர் கவ்வை * தோழீ இனி நம்மை? * என் செய்ய தாமரைக் கண்ணன் * என்னை நிறை கொண்டான் ** முன் செய்ய மாமை இழந்து * மேனி மெலிவு எய்தி * என் செய்ய வாயும் கருங் கண்ணும் * பயப்பு ஊர்ந்தவே (2)
3256. My Lord with red-lotus eyes has robbed me of my modesty. My complexion is fading, and my body is thinning down. The hue of my red lips and black eyes is also diminishing. What indeed is the reproof of these folks to me?
Explanatory Notes
Queried by her mates as to how she could afford to ignore public opinion and be indifferent to it, the Nāyakī says that she is well past that stage, having lost all sense of awareness of the world long ago, when the Supreme Lord of exquisite charm stole away her heart. Pining for Him, she has thinned down alarmingly and is terribly off-colour. When she recounts these disquieting
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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.)
3257 ஊர்ந்த சகடம் * உதைத்த பாதத்தன் * பேய்முலை சார்ந்து சுவைத்த * செவ்வாயன் என்னை நிறை கொண்டான் ** பேர்ந்தும் பெயர்ந்தும் * அவனோடு அன்றி ஓர் சொல் இலேன் * தீர்ந்த என் தோழீ! * என் செய்யும் ஊரவர் கவ்வையே? (3)
3257. My experienced friend, I often find myself speaking only of the Lord with coral-red lips, who drained the life from the demon and shattered the devilish wheel. He has stripped me of my feminine qualities, so what do I care about the reproach of these slanderous people around me?
Explanatory Notes
Parāṅkuśa Nāyakī enlightens her mate by saying that the Lord kicked the demon who entered the cart-wheel, to a thousand pieces, and sucked the demoness who feigned as the good mother, unto death, only to attract her and steal her heart away. It was earlier assumed by the mate that these incidents formed part of the general scheme of annihilation of the Lord’s enemies set
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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.)
udhaiththa — (having just stopped crying for mother-s milk) kicked (to break); pādhaththan — having divine feet; pĕy mulai — bosom of the demoniac lady [pūthanā]; sārndhu — (considering whole-heartedly to be his mother-s bosom) fixing well; suvaiththa — consumed ([the milk] along with the vital air); sem — reddish; vāyan — having divine lips; en — my; niṛaiyai — completeness of femininity; koṇdān — stole;; pĕrndhum peyarndhum — repeatedly; avanŏdu anṛi — other than being together with him; ŏr — any other; sol — word; ilĕn — not having; en — having a heart which reflects mine; thīrndha — fixated; thŏzhi — ŏh friend!; ūravar — of the people; kavvai — accusations; en — what; seyyum — will do?; ūrāvar — people; kavvai — accusations
3258 ஊரவர் கவ்வை எரு இட்டு * அன்னை சொல் நீர் படுத்து * ஈர நெல் வித்தி முளைத்த * நெஞ்சப் பெருஞ் செய்யுள் ** பேர் அமர் காதல் * கடல் புரைய விளைவித்த * கார் அமர் மேனி * நம் கண்ணன் தோழீ! கடியனே (4)
3258. Kaṉṉaṉ, my cloud-hued Lord, has indeed done me so much; He turned the rebukes of the folks around into rich manure, made my mother’s sobering counsel the channel of irrigation, and sowed the seed of devotion. This raised a rich crop of God-love in the spacious field of my heart, big as the ocean. Could such a One, my mate, be dubbed cruel and devoid of compassion?
Explanatory Notes
(i) Mate to the Nāyakī: “I don’t mind your being indifferent to public opinion, if the Lord were at least with you, but now, you are neither here nor there. Why not give up the Lord who seems to treat you as of no consequence?”.
Nāyakī to the Mate: “Is it you speaking like this? How can I at all blame the Lord Who has kindled in me the undying flame of love? Smitten
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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.)
eru — manure; ittu — using; annai — mother-s; sol — constant advise; nīr — water; paduththu — using; īram — desire; nel — paddy seeds; viththi — sowing; mul̤aiththa — sprout; nenjam — heart; perum — big; sey ul̤ — in the fertile field; pĕr — huge; amar — having noisy accusations of people; kādhal — devotion; kadal puraiya — abundant like ocean; vil̤aiviththa — made to occur; kār — cloud like nature; amar — having; mĕni — having divine form; nam — our obedient; kaṇṇan — krishṇa; thŏzhi — ŏh friend (who praised his qualities before and engaged me in him)!; kadiyanĕ — (now, to be blamed) has he become cruel?; kadiyan — having cruelty (ignoring others while quickly engaging in his activities); kodiyan — being evil (walking away once such activity is completed)
3259 கடியன் கொடியன் நெடிய மால் * உலகம் கொண்ட அடியன் * அறிவு அரு மேனி மாயத்தன் ** ஆகிலும் கொடிய என் நெஞ்சம் * அவன் என்றே கிடக்கும் எல்லே * துடி கொள் இடை மடத் தோழீ! * அன்னை என் செய்யுமே? (5)
3259. The Lord, immense beyond understanding, whose feet measured the worlds, can be either agile and alert or cruelly indifferent. His enchanting form leaves one dazed, yet my obstinate mind clings to Him alone. My slender-waisted, modest friend, if even you can't sway me, how can my mother prevail over me?
Explanatory Notes
(i) The Nāyakī reinforces her stand vis-a-vis the Lord, as set out in the preceding song, by stating that she would adore the Lord even if He were to be a callous despot, bereft of good qualities, and that it was, therefore, no use trying to draw her away from the Lord. Be it a matter of recounting the auspicious traits of the Lord or of cataloguing His oppressive methods
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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.)
nediya — (while leaving, difficult to stay away) great; māl — having supremacy; ulagam — the whole world; koṇda — accepting it for himself, without leaving anything for the others; adiyan — being the deceptive one, who is having it for himself; aṛivu — to conceive; aru — difficult; mĕni — captivating by his beauty; māyaththan āgilum — though he is amaśing; kodiya — bad (disregarding the worldly limits, unable to withdraw by highlighting the defects); en — my; nenjam — heart; avanĕ — he (who is having the qualities explained here) is the only refuge; enṛu — as; kidakkum — will remain; ellĕ — ellĕ (wonder struck thinking about having these qualities- since emperumān pursues first, since he eliminates our attachment in external matters, since he has great attachment, since he places us at his divine feet exclusively, since he is an amaśing entity who is having an inconceivable form after having helped us)- what amaśing qualities does he have!; thudi — slender; kol̤ — having; idai — waist; madam — having humility; thŏzhi — ŏh friend!; annai — she (mother); en — what; seyyum — will do?; thŏzhimīr — ŏh friends (who share my joy and sorrow); munnai — the primordial
3260 அன்னை என் செய்யில் என்? * ஊர் என் சொல்லில் என்? தோழிமீர் * என்னை இனி உமக்கு * ஆசை இல்லை அகப்பட்டேன் ** முன்னை அமரர் முதல்வன் * வண் துவராபதி மன்னன் * மணிவண்ணன் வாசுதேவன் வலையுளே (6)
3260. It doesn't matter what my mother says or what the people around us think. Leave me be. I am captivated by Vāsudevan, with his sapphire hue, the prince of Tuvārakai, the beautiful city, and the chief of Nithyasuris.
Explanatory Notes
(i) Nityas—the ‘Nitya Sūrīs’ or the Eternal Heroes, the ever-free angels in spiritual world.
(ii) Finding the Nāyakī implacable, her mates tried to impress upon her that, by her conduct, she would only imperil the life of her mother and it would be a terrible loss, all round—the Lord hasn’t come to her, her mother would die and the folks around would heap abuses 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.)
amarar — to nithyasūris (eternal servitors of emperumān in paramapadham); mudhalvan — having the greatness of being their leader; vaṇ — having unlimited wealth; thuvarāpathi — for ṣrīmath dhvārakā; mannan — having the quality of being the king; maṇi — attractive like blue gem; vaṇṇan — having beautiful form; vāsudhĕvan — (even if has no beauty, he cannot be given up for having high family heritage) one who is the son of vasudhĕva, his; valaiyul̤ĕ — in to this (deeply strung with four strings) web (of attractive activities), in an inescapable manner; agappattĕn — got caught;; ini — now; ennai — in my case; umakku — for you all (who are trying to withdraw me from him); āsai — to be obeying you; illai — not required;; annai — mother; en — whatever; seyyil — she does; en — what does it matter?; ūr — people of the town; en — whatever; sollil — they say; en — what does it matter?; ennai — me; valaiyul̤ — by his attractive qualities and activities
3261 வலையுள் அகப்படுத்து * என்னை நல் நெஞ்சம் கூவிக்கொண்டு * அலை கடல் பள்ளி அம்மானை * ஆழிப்பிரான் தன்னை ** கலை கொள் அகல் அல்குல் தோழீ * நம் கண்களால் கண்டு * தலையில் வணங்கவும் ஆம் கொலோ * தையலார் முன்பே? (7)
3261. My lovely, well-clad friend, shall we gaze upon the Lord who captured my heart and took it away? He rests on the surging ocean and wields the discus. Let's bow to Him right in front of these rebuking ladies.
Explanatory Notes
(i) The Nāyakī longs for the Lord’s presence so as to enable her to fall at His feet, right in front of the slanderous folks and silence them. These folks were slandering the Lord as faithless to the Nāyakī and the latter as foolishly sticking on to Him.
(ii) When Kūrathaḻvāṉ discoursed on this song in a place called Rājēntracōḻaṉ, a centenarian got up, shaking from
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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.)
agappaduththu — capturing; nal — having goodness (more than me, towards him); nenjam — heart; kūvik koṇdu — who invited it, cutting off the other ties; alai — wavy; kadal — in the ocean; pal̤l̤i — one who is resting in seclusion; emmānai — my lord who manifested such reclining posture and made me his servitor; āzhi — having divine disc (which protects that beauty); pirān thannai — one who is a great benefactor; kalai — decorated by beautiful garments; kol̤ — having; agal — vast; alkul — having waist area; thŏzhi — ŏh friend!; nam — our; kaṇgal̤āl — with eyes; kaṇdu — see; thaiyalār — women who blame us; munbĕ — in front of them; thalaiyil — by our head; vaṇangavum — to bow; ām kolŏ — can we?; pĕy — the demon-s; mulai — bosom
3262. When will we finally attain the divine Lord with coral-red lips, whose smile is as pure as can be? He who suckled at the demon's breast, crawled between twin trees, shattered the wheel, severed the bird's beak, and crushed the elephant, leaving these elders to hang their heads in shame.
Explanatory Notes
The Nāyakī enumerates the deeds of Lord Kṛṣṇa, directed towards the annihilation of the evil forces, the opponents of the devotees. If such a great Benefactor could come and join her, it would put to shame the elders who were all bereft of good qualities, condemning Him as heartless, faithless and so on. It needs to be specially noted that the Lord’s appearance is sought,
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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.)
3263 நாணும்நிறையும்கவர்ந்து என்னைநல்நெஞ்சம்கூவிக் கொண்டு * சேணுயர்வானத்திருக்கும்தேவபிரான்தன்னை * ஆணையென்? தோழீ! உலகுதோறலர் தூற்றி * ஆம் கோணைகள்செய்து குதிரியாய்மடலூர்துமே.
3263 நாணும் நிறையும் கவர்ந்து * என்னை நல் நெஞ்சம் கூவிக்கொண்டு * சேண் உயர் வானத்து இருக்கும் * தேவ பிரான் தன்னை ** ஆணை என் தோழீ! * உலகுதோறு அலர் தூற்றி! * ஆம் கோணைகள் செய்து * குதிரியாய் மடல் ஊர்துமே (9)
3263. Oh, mate, be sure, I shall resort to maṭal, getting out of hand, and arraign, in every way and in all lands, the Chief of Nithyasuris, who stole my good mind along with my shyness and modesty and now stays in SriVaikuntam.
Explanatory Notes
in the seventh song of this decad. the Nāyakī had complained that the Lord had stolen her heart and fled with it to the milk-ocean. Apprehending that the Nāyakī might get at Him even there, He seems to have since gone to the high spiritual worlds, so as to be out of her reach. But the Nāyakī is now determined to get out of her shell and ferret Him out wherever He might go and expose Him thoroughly all over the land.
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.)
niṛaiyum — completeness; kavarndhu — capturing; nal — very friendly; nenjam — heart; kūvik koṇdu — inviting; sĕṇ uyar — very lofty; vānaththu — paramapadham (which is indicated by the word paramākāṣa); irukkum — one who is being present; dhĕvar — sūris (eternally free souls in paramapadham); pirān thannai — one who is greater than all (one who reveals his activities of the material realm); en — one who is obedient towards me; thŏzhi — ŏh friend!; āṇai — its my vow on you; ulagu thŏṛu — in all worlds; alar — accusations; thūṝi — spreading (to make it well known); ām — which can be done; kŏṇaigal̤ — all troubles; seydhu — performing; kudhiri — shameless girl who cannot be controlled by anyone; āy — being; madal — madal; ūrdhum — will engage.; yā — matching the femininity, in any manner; madam — shyness
3264. With all inhibition cast aside, I will boldly traverse every street, stirring women across all realms to join me in outcry and commotion, as they empathize with my plight. I will seek recourse to Maṭal and obtain from the Lord, who wields the charming discus, the cool and exquisite tuḷaci garland adorned with pure petals, and proudly wear it.
Explanatory Notes
If the Nāyakī contemplates such a drastic move, totally repugnant to her essential nature, it is because of the exuberance of her God-love and the resultant intolerance of delayed consummation. This aspect has already been dealt with, in extenso, in the preamble to this decad. At the end of all these hectic activities, all that the Nāyakī aspires for is the Lord’s tuḷaci
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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.)
inṛi — without; theruvu thŏṛu — in every street; ayal — neighbouring; thaiyalār — women; nā — tongue; madangā — saying continuously; pazhi — accusations; thūṝi — hurling; nādum — all of the world; iraikka — to call out in an angry/agitated manner; yām — we (who have femininity and hence cannot engage in madal); madal — madal (which does not match our nature); ūrndhum — even by engaging in; āzhi am kai — one who lets us enjoy the combination of his hand and chakra; em — attracted us; pirānudai — benefactor-s; thū — pure due to its freshness; madal — having leaf; thaṇ — invigorating; am — attractive; thuzhāy — thul̤asi; malar — garland; koṇdu — accepting it from him; sūduvŏm — will wear it in our head.; iraikkum — noisy due to rising tides; karum kadal — abundant like blackish sea
3265 ## இரைக்கும் கருங் கடல் வண்ணன் * கண்ண பிரான் தன்னை * விரைக் கொள் பொழில் * குருகூர்ச் சடகோபன் சொன்ன ** நிரைக் கொள் அந்தாதி * ஓர் ஆயிரத்துள் இப் பத்தும் * உரைக்க வல்லார்க்கு * வைகுந்தம் ஆகும் தம் ஊர் எல்லாம் (11)
3265. Those who chant these ten songs from the thousand composed by Caṭakōpaṉ of Kurukūr, a place full of fragrant orchards, adoring Lord Kaṇṇaṉ of the ocean's hue, will enjoy spiritual and worldly bliss right in their homes.
Explanatory Notes
(i) The Lord will court those that recite these ten songs and remain inseparably united with them. Where the Lord is there is spiritual world and thus the chanters of this Tiruvāy-moḻi (decad) get the spiritual world transported unto them.
(ii) “Roaring ocean”—The ocean is in a state of upheaval, the bottom of the sea throwing the sands right up to the surface in violent
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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.)
vaṇṇan — one who is having beautiful form; pirān — one who is of the nature of letting his devotees enjoy such beauty; kaṇṇan thannai — krishṇa; viraik kol̤ — greatly fragrant; pozhil — having garden; kurugūravar — leader of those who dwell in [āzhvār]thirunagari; satakŏpan — āzhvār; sonna — mercifully spoke; nirai — Poetic aspects such ezhuththu, asai, sīr, thal̤ai, adi, thodai, pā, isai, thāl̤am and other decorative aspects; kol̤ — having; andhādhi — being in andhādhi [antham + ādhi, a type of poem where the last word of one pāsuram is used as the first word in the next pāsuram]; ŏr — distinguished; āyiraththul̤ — among the thousand pāsurams; ippaththum — this decad; uraikka vallārkku — for those who can recite just the pāsurams (without understanding anything more); tham — where they are located; ūr ellām — the towns/abodes; vaigundham — to be said as paramapadham; āgum — have bliss.; ūr — the whole town; ellām — everyone