thiruvAimozhi – 5.1.9 – AvArAr thuNai

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

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 the ninth pAsuram, AzhwAr says “emperumAn, out of his infinite mercy, came with his divine form and united with me, to remove all my sufferings in this samsAram (material realm)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “emperumAn, who is related to me in all these ways, came with his distinguished form and united with me”.

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

AvAr Ar thuNai enRu alai nIr kadaluL azhundhum
nAvAy pOl piRavik kadaluL ninRu nAn thuLangath
thEvAr kOlaththodum thiruchchakkaram sanginodum
AvA enRaruL seydhu adiyEnodum AnAnE

Listen

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

thuNai – saviour
AvAr – be
Ar – who will
enRu – saying
alai – currents
nIr – having water
kadal uL – in the ocean
azhundhum – drowning
nAvAy pOl – like a boat
piRavik kadal uL – in the middle of samsAra sAgaram (ocean of nescience)
ninRu – standing
nAn – I (who cannot reach the shore)
thuLanga – shiver

(in that terrible state)
thEvu – with divine beauty etc
Ar – being complete
kOlaththodum – with the form
thiruchchakkaram sanginodum – with the divine weapons which add lustre to that form
A A enRu – considering “alas! (feeling sympathetic)” [for my pitiable state]
aruL seydhu – bestowing his mercy
adiyEnodum – with me who is his belonging
AnAn – united.

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

Saying “Who will be my saviour?”, I am shivering while standing in the middle of samsAra sAgaram, like a drowning boat in the ocean having water currents. (At that time) emperumAn came with his complete divine beautiful form and with the divine weapons which add lustre to that form, feeling sympathetic and bestowing his mercy, united with me who is his belonging. AzhwAr revealed whatever he mentioned as “vidhi” previously to be “aruL” (mercy) explicitly now. thEvu [dhivu in samskrutham] – beauty; divine, spiritual.

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

  • AvAr Ar thuNai enRu – Who will be the saviour?
  • alai nIr … – Like a boat drowning in an agitated ocean, I was shivering in this ocean of nescience. Here, if the term “nAvAy” is just taken to mean the boat, “AvAr Ar thuNai” should be considered as the words of those who are looking at the boat from the shore. Alternatively, it could be seen as “manjA: krOSanthi” (the cot is making noise – i.e., the persons on the cot are making noise), where the individuals on the boat are saying “who will be our saviour?”. For, first explanation, where the focus is on the boat, nadungugai indicates “swaying while coming along in the ocean”.

When asked “What did emperumAn do seeing my shivering?”, AzhwAr says,

  • dhEvAr … – (dhEvu [dhivu in samskrutham] – beauty; divine, spiritual) With great compassion towards me, coming along with his divine paraphernalia [the spiritual realm], and his divine weapons, bestowing his mercy upon me and united with me. As heard from ALavandhAr, thirumAlai ANdAn explained this to emperumAnAr (thiruchchakkaram sanginodum – adiyEnodumAnAn – enRu), “emperumAn united with me as he is united with the AzhwArs (chakkaraththAzhwAr and sangAzhwAr) in his hands”. Hearing that, emperumAnAr mercifully said “[Instead] It can be explained like this. AzhwAr desired to see emperumAn along with his disc and conch as in thiruvAimozhi 6.9.1 ‘kUrArAzhi veNsengEndhi – vArAy‘ (Please come to me, holding the sharp disc and pure white conch), and thus, emperumAn appeared with his divine weapons to fulfil AzhwAr’s desire”. AzhwAr is like those servitors of kings who would kill themselves when the king is not pampered with flowers pertaining to the seasons/times. When he does not see the divine weapons of emperumAn on his hands, he would at once cease to exist.
  • aruL seydhu adiyEnodum AnAn – Starting from thiruvAimozhi 2.7 decad “kEsavan thamar” [specifically in thiruvAimozhi 2.7.6madhusUdhanai anRi … vidhi sUzhndhadhAl“], out of misery, AzhwAr indicated bhagavAn‘s mercy using the word “vidhi“, but now [out of magnanimity], he reveals it explicitly as “aruL” [which is a direct translation for krupA].
  • adiyEnodum AnAn – Matching his nature and my nature, he came as the lord and master, and united with me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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