thiruvAimozhi – 5.1.2 – pOnAy mAmarudhin

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Full series >> Fifth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, AzhwAr says “While I was unfriendly towards emperumAn, and spoke the words of those asthAnEbhayaSankis (those who fear for his safety even after him being the most supreme), he who is sarvESvara along with his wealth/opulences, entered me”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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.

pAsuram

pOnAy mA marudhin naduvE en pollA maNiyE
thEnE in amudhE enRenRE sila kUththuch chollath
thAnEl emperumAn avan en Agi ozhindhAn
vAnE mAnilamE maRRumuRRum en uLLanavE

Listen

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

mA – having huge bodies, being possessed by demon, and was well prepared to kill
marudhin – [two] marudha (arjuna) trees
naduvE – in between
pOnAy – Oh one who went!

(due to the radiance acquired after destroying them)
pollA – not pierced
en maNiyE – (having great radiance like a precious gem) who attracted me with your form!
thEnE – Oh one who is having an enjoyable and beautiful form like honey!
in amudhE – Oh one who saves (me who lost my existence due to thinking about the strength of the enemy), like a nectar!
enRu enRE – individually in this manner
sila – few which are spoken (out of great love)
kURRu – words
solla – speaking repeatedly with emotions
em – for me
perumAn – one who is the lord
avan – him
thAnEl – what he did
en – in my care
Agi ozhindhAn – came to be;
vAn – sky
mAnilam – the five great elements starting with bhUmi (earth) and the whole leelA vibhUthi (material realm) which is an effect of those elements
maRRum – nithyavibhUthi (spiritual realm) which is having incomprehensible glory
muRRum – all
en – me
uLLana – conducted from being within.

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

Oh one who went in between the [two] marudha (arjuna) trees which were having huge bodies, being possessed by demons, and was well prepared to kill! Oh one who attracted me with your form which resembles a precious gem which is not pierced! Oh one who is having an enjoyable and beautiful form like honey! Oh one who saves me like a nectar! In this manner, individually I spoke about different aspects with emotions as spoken by your loving devotees. What did my lord do to me for that? He came to exist in my care/disposal; he conducted the five great elements starting with bhUmi (earth) and the whole leelA vibhUthi (material realm) which is an effect of those elements, nithyavibhUthi (spiritual realm) which is having incomprehensible glory and all, from being within me.

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

  • pOnAy mA marudhin naduvE – I repeated the deeply emotional words of mother yaSOdhA who was witnessing the incident of krishNa going in between the yamaLArjuna trees, without such emotions. Due to AzhwAr‘s knowledge being well blossomed, he does not realize that, this incident happened in the past. The full expansion of knowledge became the cause for worrying for emperumAn.
  • mA marudhin naduvE – They are demons with huge forms who are standing there [as the trees]. Knowing his childishness, they stand there with huge, stout and attractive forms, talking to each other [knowing the intent clearly], without leaving any gap between them. He went through them as if he went through a single tree. SrIvishNu purANam 5.6.16 “yamaLArjunayOr madhyE jagAma” (He went through the arjuna trees) is highlighting the danger.
  • en pollA maNiyE – As said in SrIvishNu purANam 5.6.18 “thatha: katakatASabdhasamAkarNathathpara: – jagAmakamalEkshaNa:” (Hearing the noise of the tree falling apart, the cowherd boys came joyfully running to see that), having escaped them and hearing the falling tree and seeing the unseen vision, emperumAn‘s divine appearance with reddish and broadly expanded eyes. He is explained as in periya thirumozhi “puNar marudham iRa nadandha poRkunRinai” (krishNa, the golden hillock, who walked through the arjuna trees breaking them). [Why is AzhwAr saying “pollA” (crazy/wild) instead of saying “azhagiya” (beautiful)?] To highlight the difference between worldly beauty and emperumAn’s beauty, he is saying “pollA maNi”; another explanation – he is condemning krishNa so that the evil eyes of the worldly people [looking at krishNa’s divine beauty] will be cancelled out by the condemning of AzhwAr. Another explanation – pollal – piercing; pollA maNi – unpierced gem; the gem which was never enjoyed by anyone. This too – mother yaSOdhA’s words in krishNa’s presence.
  • thEnE – When she came and picked him up, due to coming in contact with him and the childish blabbering, she is praising krishNa.
  • in amudhE – Words which came out of enjoyment at that moment. Also, that which is enjoyable forever, and the nectar, which can bring back lost life. As said in iraNdAm thiruvanthAdhi 85 “amudhenRum thEn enRum AzhiyAn enRum” (emperumAn who is like nectar, honey and having divine chakra), being infinitely enjoyable.
  • enRu enRE – Could I stop myself after saying these once thinking “Oh I have committed a mistake of reciting emperumAn’s glories”?
  • sila kUththuch cholla – kUththu means one person performing the thoughts and actions of another person. I who don’t have the affection of mother yaSOdhA, am saying her loving words.
  • thAnEl emperumAn – He is, sarvagya (omniscient) and sarva niyanthA (controller of all). He is not the one who does not know the inner heart of all [he knows the inner heart of all], and having known, he can abandon [those who lie].
  • avan – Such omniscient and omnipotent lord.
  • en Agi ozhindhAn – He is fully at my disposal. One who owns me became owned by me. The roles have reversed – the owner has become owned. What did his wealth do? As said in mahAbhAratham udhyOga parvam “yasyaithE thasya thadhdhanam” (to the one who owns a person, his property also belongs to the same owner), he made his wealth also to be at my disposal. He entered me along with all his wealth.
  • vAnE mAnilamE – upalakshaNam (sample) for pancha bhUthams (five great elements).
  • maRRum – The effects of the five great elements, that is, the oval shaped universes.
  • muRRum – nithya vibhUthi (spiritual realm) too.
  • en uLLanavE – He managed both spiritual and material realms from being within me.

Another explanation:

  • vAnE … – AzhwAr is saying “the wealth of spiritual and material realms came to me”. Just as one who is attached to worldly pleasures thinks that his object of liking is every wealth in this world, AzhwAr is thinking emperumAn is every wealth for him. As said in thiruvAimozhi 4.3.3un AgamuRRum agaththadakki” (consumed and enjoyed all your beautiful form).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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