thiruvAimozhi – 4.8.2 – maNimAmai

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

Full series >> Fourth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

No specific introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my heart which is not desired by emperumAn, the ultimate goal, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Second pAsuram. parAnkuSa nAyaki says “What is the use of my obedient heart which is not desired by emperumAn, who enslaved me by showing his divine form which is united with pirAtti (SrI mahAlakshmi), which is the cause for his auspicious qualities”.

pAsuram

maNimAmai kuRaivillA malar mAdhar uRai mArban
aNimAnath thavaraith thOL adal Azhith thadakkaiyan
paNimAnam pizhaiyAmE adiyEnaip paNi koNda
maNimAyan kavarAdha mada nenjAl kuRaivilamE

Listen

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

maNi – infinitely radiant (due to eternal union with emperumAn)
mAmai – in the complexion
kuRaivillA – one who is having no shortcoming

(on top of this matching beauty)
malar mAdhar – the best among women, SrI mahAlkshmi, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower
uRai – eternally residing
mArban – having the divine chest
aNi – decorated by ornaments
mAnam – elongated
thada – well rounded
varai – like perfectly carved out of a mountain
thOL – having shoulders
adal – capable of destroying the enemies
Azhi – having divine chakra
thadakkaiyan – having huge hands
paNi mAnam – aspects in rendering service
pizhaiyAmE – without missing
adiyEnai – me who has the nature of a servitor
paNi koNda – engaging in matching service
maNi mAyan – one who has black complexion like a bluish precious stone
kavarAdha – not desiring
mada nenjAl – obedient heart
kuRaivu ilam – there is no use

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

The best among women, SrI mahAlakshmi who is having no shortcoming in her infinitely radiant complexion, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower; emperumAn who is having such pirAtti eternally residing in his chest, who is having the shoulders which are decorated by ornaments, elongated, well rounded and appear to be perfectly carved out of a mountain, who is having huge hands where he is having the divine chakra which is capable of destroying the enemies,  who engaged me  who has the nature of a servitor, in service that matches my nature without missing any aspect in rendering services to him; if such emperumAn who has black complexion like a bluish precious stone is not desiring for my obedient heart, there is no use of that heart.

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

  • maNi mAmai kuRaivillA – One who need not say “maNi mAmai kuRaivilamE” [as I said in the previous pAsuram]. emperumAn who enslaved me by her [SrI mahAlakshmi] eternal presence with him. Even when SrI mahAlakshmi who said in SrI rAmAyaNam yudhdha kANdam 116.45 “na kaschinnAparAdhaythi” (there is no one who does not commit mistakes) was with him, if he disregards me, what is the use of my belongings [like my heart]?
  • malar mAdhar – Not just the complexion, she is having tenderness which never lets emperumAn separate from her. Being like the embodiment of the buds/fragrance of the flower.
  • uRai mArban – One who has the divine chest where she [pirAtti] eternally resides. Born in the lotus flower and eternally residing in his divine chest. He who is having the divine chest which makes her think that the flower, in which she took birth, is like a thorny forest. thiruvaLLuvar too said in thirukkuRaL 1120 “anichchamum annaththin thUviyum mAdhar adikku nerunjip pazham” (When compared to the tender feet of damsels, the anichcha flowers and the feathers of swan appear like thorns). Like the mukthAthmA who would not think about his lives in samsAra (material realm), SrI mahAlakshmi never thinks about the flower where she was born – emperumAn who is having such divine chest. Only if sIthA pirAtti thought about SrI mithilA after marrying SrI rAma, she will think about the flower. I am missing out on the form which she says in thiruvAimozhi 6.10.10 “agalagillEn” (I will never leave).
  • aNi mAnath thada varaith thOL – aNi means ornaments. mAnam means length. As said in SrI rAmAyaNam kishkinthA kANdam 3.14 “sarva bhUsaNa bhUshArhA:” (the shoulders which deserve to be decorated by all ornaments), nanjIyar mercifully explains this as “the shoulders which are ornaments to ornaments themselves”. A thamizh poet/scholar explained this as “aNi means beauty, mAnam means greatness – thus, shoulders which have great beauty”. By this definition also, it implies that the shoulders themselves are decoration for the ornaments. As said in the same SlOkam, “AyathAScha suvruthAScha …“, one who is having the shoulders which are long, well rounded and cannot be overcome by anyone.
  • adal Azhith thadak kaiyan – One who is having the divine chakra in his perfect hand; the divine chakra is of the nature that, being unnecessarily fearful about the divine togetherness of pirAtti and emperumAn, he is always alert for battles, and will destroy the enemies. His actions can be seen on top of emperumAn’s hands.
  • paNi mAnam pizhaiyAmE – paNi means kainkaryam (service), mAnam means measurement – without missing even the smallest services. As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (lakshmaNa says – I will carry out all kainkaryams).
  • adiyEnaip paNi koNda – Like emperumAn accepted the kainkaryam of iLaiya perumAL (lakshamaNa), he accepted the kainkaryam of AzhwAr too, while being together with pirAtti.
  • adiyEnai – As said in “kumarirundhu pOgamE” (without getting my SEshathvam wasted, engaging me fully). That is, being an entity which is fully subservient to bhagavAn, not being used in the service of him who is the apt lord. An incident is mercifully explained here – Once during a thadhIyArAdhanam (distribution of prasAdham to SrIvaishNavas) in the mutt where emperumAnAr was residing, kidAmbi AchchAn was serving water to the SrIvaishNavas while they were eating [In those days, offering water, i.e., pouring water directly into the mouth of those who need water, was a separate service. Since one should not eat/drink anything with the left hand, this practice of some one pouring water directly into the mouth of those who needed it, existed]. When a SrIvaishNava wanted water, kidAmbi AchchAn goes to him, stands by his side and poured the water. Seeing this from a distance, emperumAnAr rushed to AchchAn and banged on his back and chastised AchchAn saying “Should you not be pouring water standing across the person to ensure regulated flow of water?”. Hearing this, AchchAn said “paNi mAnam pizhaiyAmE adiyEnaip paNi koNda” (engaging me in service without seeing my faults, and reforming me as necessary).
  • paNi koNda maNi mAyan – He did not engage me in kainkaryam saying “dhaha, pacha” (burn him, eat him); but by relaxing his upper body cloth (shawl) [manifesting his divine form]. Having a dark complexion like that of a blue gem.
  • kavarAdha – If he does not show his divine form and let me enjoy him, what is the use of my obedient heart? nanjIyar mercifully explains this here – Since emperumAn who desired for my heart then as said in thiruvAimozhi 4.3.2pUsum sAndhu en nenjamE” (my heart is the sandalwood paste he applies), is disregarding it now – as a beloved consort would break the container with the sandalwood paste inside it, in front of her beloved husband  when he comes late, here AzhwAr also says “I don’t want my heart”. Will I not be patient, had pirAtti not been with him? Will I not be patient, had he not manifested his beautiful shoulders to me? Will I not be patient thinking that he is not the apt goal, had he not manifested the beautiful combination of his divine hand and chakra? Will I not be patient, had he attracted me through his qualities [so I can think about various aspects of him and engage in them] instead of his divine beautiful form [which cannot be forgotten]?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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