Munnai irundu.

 – AzhwAr enjoyed his love and became mad. The [overwhelming] bliss he acquired was so much that it would nullify the svarUpam of both emperumAn and AzhwAr; to control that flow and pacify AzhwAr, ISvaran withdrew himself a little bit from the union with AzhwAr. Still, since AzhwAr got separated from emperumAn, that separation will not stop until having its impact [on AzhwAr]; being overwhelmed with grief, like a person who lost his wealth along with the bag will open and check everything which resembles his bag [AzhwAr too checks everything which resembles emperumAn]; as said in thiruvAimozhi 1.7.2 “vaippAm marundhAm” (wealth and medicine – goal and means), for AzhwAr, emperumAn is the wealth; thus, when AzhwAr sees objects which resemble emperumAn or objects which are related to emperumAn, he considers them to be emperumAn himself and checks closely only to find out that they are not emperumAn and unable to give up, becomes pained by that.

[Is there any one who suffered like this?] As said in SrI rAmAyaNam AraNya kANdam 60.35 “kvachith udh bhramathE vEgAth kvachith vibhramathE balAth | kvachith maththa ivAbAthi kAnthA anvEshaNa thathpara:” (SrI rAma who is searching for sIthA, is looking around and looking above; at one place he looks around in all directions with his ability, at other place he looks like a mad man), after getting separated from pirAtti, perumaL out of great grief, roams around looking above, stops after some time even unable to doing so, going from tree to tree, and asking “did you see maithili?”, searching in every river – AzhwAr is now going through the same grief as SrI rAma. The mother, seeing her [parAnkuSa nAyaki’s] suffering, speaks about her state and her words, and speaks about her own suffering on seeing her daughter’s suffering, and withdraws; finally emperumAn returns to AzhwAr and pacifies him to conclude this decad.

Each pAsuram is discussed subsequently.

• pAsuram 1
• pAsuram 2
• pAsuram 3
• pAsuram 4
• pAsuram 5
• pAsuram 6
• pAsuram 7
• pAsuram 8
• pAsuram 9
• pAsuram 10
• pAsuram 11

adiyen sarathy ramanuja dasan

maNNai irundhu thuzhAvi – She will search with her hands, for all the vastness of earth which was under his divine feet as said in thirunedunthANdagam 5 “maN muzhudhum agappaduththu ninRa endhai” (my father who stood having all earth under his divine feet). She likes the earth only due to its relationship with bhagavAn; but his relationship is not specific to single entity/object. [Was there anyone who was attached to places related to bhagavAn?] SrI rAmAyaNam bAla kANdam 29.22 “mayAthu bhakthyA thasyaiva vAmanasya upabhujyathE” (Due to my devotion to vAmana, I have an attachment to this land). SrI rAma asked sage viSvAmithra “What is this beautiful hermitage which is in front of us?” and sage viSvAmithra replied “Previously, this place known as sidhdhASrama, was inhabited by SrI vAmana; after he arrived here, out of devotion towards him, I would often just stay here with great attachment to this land”. Those who have attachment towards bhagavAn will not let go [of such objects that are related to him] as said in mahAbhAratham AraNya parvam “vishNur mAnusha rUpENa chachAra vasudhAthalE” (vishNu assumed the human form of chakravarthi thirumagan (son of dhaSaratha chakravarthi) and wandered on this earth).irundhu – It appears that, before this state [of being seated], she was going through agony and was standing, walking etc in a disorderly manner.thuzhAvi – It appears that she cannot let go of the earth; Like a person with piththa (a type of imbalance in bile fluid) cannot take his hands off sandalwood paste [which gives coolness to the body]; if takes his hands off, he will be affected with over-heating of his body.

While they are looking at her and thinking “she looks confused”, she is looking at them and saying “are you confused?” [she is properly engaged thinking about vAmana and has become bewildered, while they are not thinking about emperumAn and being clear].

vAmanan maN idhu ennum – She says “Isn’t this vAmana’s earth?”. She says “isn’t this gandha (fragrance) from the divine feet [of vAmana]?”. Earth is famously known as “gandhavathi pruthivI” (Earth has fragrance); but she (parAnkuSa nAyaki) knows that it is due to the relationship with bhagavAn who is known as “sarvagandha:” (source of all fragrance). She says “He begged and made it his own”. When it is his, he need not give it to her as he gave it to indhra; when it is his, it naturally belongs to her too. It is not possible to get her away from searching the earth saying “It does not belong to him”.idhu ennum – When it is

prathayaksham (perceivable by the eyes), do you still have doubt about the ownership of the earth? While she can perceive now, what happened in the past [vAmana measuring the world], she cannot [physically] see emperumAn, who measured it, now.viNNaith thozhudhu – As she was able to perceive now, what happened in the past, she is also able to perceive the interactions of the other [spiritual] world right here. As said in “akkarai, ikkarai” (there, here), for them [AzhwArs], even here [in this material realm], the other [spiritual] world will be visible clearly; just like, for us, even there [spiritual realm], this material realm will be clearly visible. Some (dharmaputhra/yudhishtra and others) saw paramapadham when they were in the ASramam of sage ArshtishENa. Due to having same name [vyOma (sky), paramavyOma (spiritual sky)] and UrdhvAkAram (being in higher position), parAnkuSa nAyaki worships this sky as paramapadham.avan mEvu vaikuntham – Unlike this place where he united with me and separated, SrIvaikuNtam is an abode where he never leaves. Highlights the difference between avathArams [which have specific time frame] and his presence in paramapadham [which is eternal]; and her not wanting to lose him [like he is always in paramapadham].kai kAttum – Thinking about his singular form there and her state of not being to enjoy him there, becoming weak, unable to speak, she will simply point to that direction. Thinking about the presence of nithyasUris [eternally free souls] in paramapadham and about her own nature to be like them, yet not having that, becoming weak, becomes incapable of speaking further [and just shows by sign language].

• kaNNai uNNIr malga ninRu – Tears start flowing from her eyes when she thinks about not being able to enjoy him eternally in paramapadham unlike avathArams [which are time bound].
• kadal vaNNan ennum – He made her go mad by manifesting his [beautiful] form; she too highlights how he made her go crazy. His presence there resembles the embodiment of a dark sea properly – she talks about that.
• annE – She is crying out “Oh mother!” out of great agony. It can also be “mannE”.
• en peNNai – As said in “yuvathiSchakumAriNi” (one who is both a youth and child – the transition stage), she is not yet matured to be united with emperumAn.
• peru mayal seydhArkku – He gave more agony to her than the agony of those who are in separation from him. She only looked at objects similar to him and grieved [Here, the distinction between AzhwAr and other nAchchiyArs like sIthA, ANdAL is highlighted. They did not suffer as much as AzhwAr did in separation].
• en seygEn – Shall I bring him to her to relieve her from her agony? Shall I make her realize that she should wait until he arrives?
• pey vaLaiyIrE – Oh ones with bangles! Like those who remain without wetting their feet even in great flood, you are remaining firmly with your bangles! Can you tell me how you retain your bangles? I will also try to apply that to my daughter [In traditional literature, it is shown that when in sorrow of separation, one becomes weak and the bangles will slip from the hands].

ayarkkum – (unable to see objects which resemble or relate to him, she) faints

(on gaining consciousness, thinking that “he will not come in this state”)

suRRum – in all directions

paRRi nOkkum – repeatedly sees;

(as he is not visible, thinking that he is staying far)

agala – stretching (the eyes)

nIL nOkkuk koLLum – sees for long;

viyarkkum – (unable to locate him even there, out of anger in love) sweats a lot;

mazhai pOlE – like rain

(flowing tears, pushed out by the fire of anger)

kaN – upto the eyes

thuLumba – filled with

vem – revealing the inner heat

uyir koLLum – breathes heavily;

mey – (unable to bear the heat) the body, unable to sustain

sOrum – becomes very tired;

peyarththum – further

(Since the desire pushes her to speak)

kaNNA – Oh krishNa (who is easily approachable by ladies at all times)

enRu – as

pEsum – calls out;

(thinking that he arrived on hearing that name)

perumAnE – Oh my lord (who favours me more than I can imagine)

vA – shall you come?

enRu – as

kUvum – calls out;

mayal – (in this manner) causing madness

peru kAdhal – having great love

en pEdhaikku – for my disobedient daughter

val vinaiyEn – most sinful me (who sees her in such suffering)

en seygEn – what shall I do? Implies – Shall I bring the lord who refuses to come? or shall I tolerate this suffering of my daughter