thiruvAimozhi – 3.8.7 – AviyE AramudhE

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Full series >> Third Centum >> Eighth decad

Previous pAsuram

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr says “Being a great sinner, I who is not even able to fulfil the craving of my heart, could not see your beauty even after calling out for many days”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains about his loss like the loss of his sensory organs in not experiencing emperumAn saying “I am unable to enjoy such easily approachable, enjoyable you”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction. Previously AzhwAr explained the craving of his senses; here, he explains his own craving and the craving of his senses.

pAsuram

AviyE! AramudhE! ennai ALudaith
thUvi am puL udaiyAy! sudar nEmiyAy!
pAviyEn nenjam pulambap pala kAlum
kUviyum kANap peREn una kOlamE

Listen

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

AviyE – being the (sustaining) prANa (vital air) (which will finish in separation)
Ar – fully
amudhE – eternally enjoyable
ennai ALudai – one who is fit to enslave me
am thUvi – having beautiful wings
puL – periya thiruvadi (garudAzhwAr)
udaiyAy – having as vehicle
sudar – (that which will eliminate the enemies) radiant
nEmiyAya – one who holds the thiruvAzhi (divine sudharSana chakra)
un – your
kOlam – (endlessly enjoyable) beautiful form
pAviyEn – greatly sinful me
nenjam – my heart
pulamba – call out with desire

(due to that desire)
pala kAlam – many times
kUviyum – when I called out
kANap peREn – have not seen and enjoyed.

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

Oh one who is my prANa, one who is fully and eternally enjoyable, one who has beautifully winged periya thiruvadi (garudAzhwAr) as his vehicle to enslave me, who holds the radiant divine chakra! The heart of greatly sinful me calls out for you and due to that great desire, even after calling out many times, I have not seen and enjoyed you.

It is implied that, AzhwAr saying “I have lost my svarUpam (true nature) which is explained in SrI rAmAyaNam sundhara kANdam 9.30 “… thath thasya sadhruSam bhavEth“ (SrI rAma himself destroying lankA and rescuing me is that which will fit his nature – so I will wait for his arrival) [since I greatly cried out instead of waiting for you]; at the same time, my desire [of your coming] is also not fulfilled”.

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

  • AviyE – When asked “Even if the desire is so much, should you not bear the agony until the lord arrives?”, AzhwAr says “How can I be without my prANa (vital air)?”. As said in thiruvAimozhi 2.3.4AviyAviyum nI” (You are the sustaining soul for myself), he is the AthmA [sustaining force].
  • AramudhE – When he is both dhAraka (sustaining aspect) and bhOgya (relishable aspect), how can I be without him? Aramudhu – fully pure nectar. This nectar is different from the nectar acquired by dhEvas [while churning the milk ocean]; thinking about him every moment is nectarean; he is explained in thiruvAimozhi 1.6.6 as “amudhilum ARRa iniyan” (sweeter than nectar).
  • ennai … – The same garudAzhwAr who brought nectar for his mother vinathA, brings this nectar (emperumAn) too. One who enslaved me by manifesting his posture on periya thiruvadi. Alternatively – it can also be explained as “ennai ALudaith thUvi am puL” (the beautiful garuda who can rule me). This is because he considers himself as a servitor of those who unites him with bhagavAn [as garuda brings bhagavAn to AzhwAr, AzhwAr feels indebted to garuda]. When there is some one ready to bring emperumAn who sustains and gives utmost joy, is there any reason to be patient?
  • sudar nEmiyAy – sudharSana chakra is the tool both for his beauty and to eliminate the enemies. While coming [on garuda], he has the tool right on his hand to eliminate any hurdle that come in the way.
  • pAviyEn – Those who desire for bhagavAn have no loss as said in mUnRAm thiruvanthAdhi 27 “ArE thuyar uzhandhAr” (Those devotees of kshIrAbdhi nAthan, even if they had committed sins which cause sorrow, they have not experienced the results of such sorrows) [Still since I am very sinful, I lost the opportunity to see emperumAn and am suffering].
  • pAviyEn nenjam – Due to being my [I who am very sinful] heart, it lost the experience of emperumAn. As said in perumAL thirumozhi 7.3 “nandhan peRRanan nal vinai illA nangaL kOn vasudhEvan peRRilanE” (nandhagOpa had the fortune of raising you and vasudhEva who is the husband of me who has no virtues, lost that) – though both nandhagOpa and vasudhEva are both fathers to krishNa, due to being married to me who has no virtues, SrI vasudhEva lost the opportunity to raise krishNa – similarly due to the heart being mine, it lost the opportunity to enjoy emperumAn. It is said in SrI rAmAyaNam sundhara kANdam 38.48 “… mamaiva dhushkrutham kinchith …” (sIthA pirAtti telling hanuman – It is due to my  great misdeeds, I am being neglected by the great warriors SrI rAma and lakshmaNa).
  • pulamba – Heart crying out due to the loss of not having seen emperumAn. Like it is said in mudhal thiruvanthAdhi 56 “kadik kamalaththuL irundhum kANgilAn” (brahmA who is sitting right inside the lotus flower which is rooted in bhagavAn‘s naval, is not seeing bhagavAn), the heart is crying out for the emperumAn who is seated in the heart as said in mUnRAm thiruvanthAdhi 81 “nenjaththup pErAdhu niRkum perumAn” (the great lord who stays in the heart firmly).
  • palakAlum – emperumAn who arrived just on hearing the single scream of gajEndhrAzhwAn, did not arrive even after my heart crying out many times.
  • kUviyum kANap peREn – Neither my desire was fulfilled; nor my svarUpam (true nature) was preserved. I did not conduct myself as stated in SrI rAmAyaNam sundhara kANdam 9.30 “… thath thasya sadhruSam bhavEth“; I also did not acquire the result of reaching out to my dear lover [as done by ushA who united with anirudhdha by reaching out to him]. I destroyed both my nature [by crossing my limits and calling out for him] and his nature also [since he did not come on hearing my call]. I destroyed his nIrmai [that he is very merciful and will arrive on hearing the cry of his devotees] and my SEshathvam [of being surrendered to him fully]. I destroyed his ISvarathva [being the controller] and my ISithavyathva [being the controlled] is also lost. Now, What is there to accept? Who is there to give?
  • una kOlamE – The distinguished beauty of emperumAn, which makes AzhwAr conduct himself in such a way that damages the nature of both bhagavAn and himself [as explained in the previous point in detail]. Is bhagavAn so cheap that, while in separation from him, we can easily spend our time by sleeping, playing chess etc? It is difficult to sleep or spend the time being awake as said in thiruviruththam 97 “uNdO kaNgaL thunjudhal” (will the eyes close ever?) and in periya thiruvanthAdhi 86 “en ninaindhu pOkkuvar ippOdhu” (how will they spend their time?) respectively.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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