thiruvAimozhi – 2.10.7 – nalamena ninaimin

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Second Centum >> Tenth decad

Previous pAsuram

thirumaliruncholai-malai-3

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “It is victorious when one acts favourably on hearing the word ‘thirumalai'”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “It is best to be favourable towards thirumalai which is the abode of emperumAn who helps during the praLayam (deluge)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Seventh pAsuram. AzhwAr says “It is victorious for the AthmA to approach thirumalai and reside there permanently”.

pAsuram

nalamena ninaimin naragazhundhAdhE
nilamunm idandhAn nIduRai kOyil
malamaRu madhisEr mAliunchOlai
valamuRai eydhi maruvudhal vazhakkE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

naragu – (being outside) in this hell named samsAram (material realm)
azhundhAdhE – instead of being immersed

(this)
nalam – ultimate goal
ena – as
ninaimin – keep it in your intellect
munam – once upon a time (during praLayam (destruction))
nilam – earth
idandhAn – lifted up (in the form of varAha)
nIduRai – eternally residing
kOyil – being the temple
malamaRu – having no blemish (due to rubbing on the peaks)
madhi – chandra
sEr – well placed
mAlirunchOlai – thirumalai
muRai – due to the relationship (as SEsha/servant and SEshi/master)
valam – AnukUlyam – favourable aspects
eydhi – acquire
maruvudhalE – being well placed
valam – ultimate goal

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Instead of being immersed in this hell named samsAram (material realm), keep this as the ultimate goal in your intellect; the ultimate goal is to acquire the favourable aspects of the relationship (as SEsha/servant and SEshi/master) in thirumalai which is having the well placed moon with no blemish (due to rubbing on the peaks); this thirumalai is the eternally residing temple of emperumAn who lifted up the earth (as varAha perumAL) once upon a time (during praLayam (destruction)).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nalam ena ninaimin – You keep my instructions as the most valuable advice in your intellect. Also explained as – keep this as the ultimate/best goal in your intellect.
  • naragu azhundhAdhE – For AzhwArs, naraka (hell) is well defined [i.e., separation from bhagavAn is hellish for them]; this is explained through the beautiful SrI rAmAyaNa SlOkam ayOdhyA kANdam 30.18 “yasthvayA saha sa svarga: nirayO yasthvayA vinA | ithi jAnan parAm prIthim gachcha rAmamayAsaha ||” (sIthA pirAtti says to SrI rAma – To be with you is heaven for me and to be separated from you is hell for me; knowing this great love of mine towards you, you go along with me to the forest); yasthvayA saha sa svarga: … – SrI rAma said to sIthA “To be in the forest is sorrowful and to be in the palace is very comfortable”; But it is not like that; sukam and dhukkam are determined based on the individual who goes through the situations; [sIthA pirAtti says] whatever experience I get with you [even in the forest] – that is joyful for me and if I am separated from you [even if I am in the palace], it is sorrowful for me. ithi jAnan – If you don’t have such feelings [towards me], you have to learn it from others [me]! parAm prIthim –  my love towards you is not the same as your love towards me [my love towards you is greater]. SrI rAma asks “You are saying that you have greater love towards me. What should I do now?”. gachcha rAma mayA saha (Oh rAma! just come along with me to the forest) – as said in SrI rAmAyaNam ayOdhyA kANdam 27.9 “agrathasthE gamishyAmi” (I will go before you), as I start towards the forest, you let me go first and just follow me. iLaiya perumAL (lakshmaNa) also said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA …” (Like sIthA who cannot live in separation from you, I too cannot live in separation from you. We will only survive for a moment in separation from you just like a fish can only live for a moment when separated from water) [It is not just females (his consorts) who cannot bear his separation, even males (all his devotees irrespective of their gender) cannot handle his separation].
  • nilam … – In the beginning of varAha kalpam (kalpa is one day of brahmA), bhagavAn assumed the form of a huge wild-boar, dived into the causal ocean and rescued the earth that was attached to the walls of the aNdam (universe); emperumAn has such kind heart as a natural quality; such emperumAn’s eternal residence unlike those incarnations who live for a short period (in the material realm) and return to paramapadham (spiritual realm).
  • malam aRu – since the hill is very tall touching the sky, whenever the moon passes by, he rubs on the peaks and becomes radiant like a knife that is sharpened by rubbing it on a sharpener. Alternatively, piLLAn explains this as “the divine hill itself will bestow pure knowledge”.
  • valamuRai eydhi – Approaching emperumAn in a favourable manner unlike kAlayavana, jarAsandha et al [who approached emperumAn to fight with him].
  • maruvudhal valamE – to do so will give strength; also explained as maruvudhal varamE which means, to do so is the best thing.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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