seḻunīr-t-taḍattu-k-kayalmil̥irndāloppa – sēyarikkaṇ

aḻunīr tul̥umba valamarukinṟana – vāḻiyarō

muḻunīr mugil vaṇṇan kaṇṇan viṇṇāṭṭavar mūduvarām

toḻunīriṇai-yaḍikkē – anbucūṭṭiya cūḻkuḻaṟkē

This is the second hymn of Thiruviruththam. The hymn is styled in the form of words of a female companion who appreciates the devotion of Parankusa Nayaki (Azhvar’s bridal self).

Celebrating Distress

Bhakti takes various forms. One of the closest approximations of bhakti is the love shared by a youthful couple. The most convenient lover in this context is Krishna and his lady of love is the individual soul, in our case, Parankusa Nayaki.

The state of bhakti discussed here is the sentiment expressed in separation from the Lord.

In the first hymn, the Lord was available to the knowledge of Azhvar and listened to His prayer. Azhvar was instantly desirous of attaining Him. He, however, subsequently disappeared from Azhvar’s enlightened vision. This led to the current sentiment of bhakti in separation. This sentiment is likened to the state of a girl, who has enjoyed companionship with her lover Krishna for a while, but is now separated from Him.

This state of bhakti is very desirable because it is not possible unless one is enlightened about the nature of Narayana. Therefore, though the girl is in distress, her companion remarks “vāḻiyarō” or “long live”. She sings benediction to a state of distress because unlike distress arising from material interests, this is distress arising out of true knowledge.

Distress in separation

seḻunīr-t-taḍattu-k-kayalmil̥irndāloppa – Like a fish turning in a fertile pond

sēyarikkaṇ aḻunīr tul̥umba valamarukinṟana – the eyes shiver in the midst of tears

Whose eyes?

cūḻkuḻaṟkē – of this girl (my friend) who is known for her beautiful hair

Why are her eyes shaking with tears?

Because of love!

anbu cūṭṭiya – She has offered love (bhakti). The tears are due to the distress in love. The use of the word “cūṭṭiya” indicates that she has offered her love itself as an ornament. To whom?

muḻunīr mugil vaṇṇan kaṇṇan viṇṇāṭṭavar mūduvarām toḻunīriṇai-yaḍikkē !

mugil is cloud. muḻunīr mugil is the cloud full of water. This indicates that the cloud is dark in colour. muḻunīr mugil vaṇṇan shows that the colour of the Lord is dark like a water laden cloud.

This Lord is available for experience immediately as Krishna (kaṇṇan).

iṇai-yaḍikkē – His divine lotus feet

mūduvarām viṇṇāṭṭavar toḻu – the feet are worshipped by the foremost of souls who are liberated forever from the material world

nīriṇai-yaḍikkē – His lotus feet have the nīrmai or the nature of being worshipped by the nityasūri-s. Since they are eternally liberated from bondage, the lotus feet are eternally worshipped by them, and therefore being worshipped by them becomes the very nature of His lotus feet.

It is to these lotus feet that Parankusa Nayaki has offered her ornament of love, and it is in separation from these lotus feet that her eyes shiver amidst tears as a fish in a lake.

The common denominator is Bhakti

The hymn teaches us that the lotus feet of the Lord constitute the highest good. They are eternally worshipped by the nityasūris, who are always removed from bondage. When one is removed from bondage, one obtains the highest good of constantly worshipping the lotus feet of the Lord. One must incur sorrow (naturally) when one is separated from the lotus feet (while in samsāra). The tears are an expression of this sorrow. The sentiment common to both the liberated souls worshipping the lotus feet and the bound (but enlightened) souls struck with the sorrow is bhakti. The former experience bhakti from association, the latter experience bhakti from separation. Bhakti is desirable in any state because it arises from enlightenment, not from ignorance. So, it is celebrated in this hymn.