thiruvAimozhi – 6.5.8 – thirundhu vEdhamum

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

Full series >> Sixth Centum >> Fifth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, parAnguSa nAyaki‘s friend explains how parAnguSa nAyaki became weak since the day she started worshipping thiruththolaivillimangalam until today.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently,  parAnguSa nAyaki‘s friend says “since the day she started worshipping thiruththolaivillimangalam, forever, she is becoming weak, reciting the divine name aravindhalOchanan”.

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

thirundhu vEdhamum vELviyum thirumAmagaLirum thAm malindhu
irundhu vAzh porunal vadagarai vaN tholaivillimangalam
karundhadangaNNi kai thozhudha annAL thodangi innALthoRum
irundhirundhu aravindhalOchana! enRenRE naindhirangumE

Listen

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

thirundhu – having clarity (in revealing bhagavath svarUpa (true nature) rUpa (form) guNa (qualties) vibhUthi (wealth))
vEdhamum – vEdham
vELviyum – yagya and other rituals (which are revealed in such vEdham as ways to worshipping emperumAn)
mA – the one who nurtures the wealth which is apt (for such yagya etc)
thirumagaLirum – lakshmi
thAm – they
malindhu – being abundant (due to togetherness with bhagavAn)
irundhu – being well established
vAzh – living
porunal vada karai – on the northern banks of the divine porunal (thAmirabharaNi) river
vaN tholaivillimangalam – thiruththolaivillimangalam
karu – blackish
thadam – expansive
kaNNi – having eyes
kai thozhudha annAL thodangi – from the day she started worshipping
i – now
nALthoRum – until this day
irundhu irundhu – (being unable to sustain in grief due to the distress) remaining
aravindhalOchana – Oh aravindhalOchana!
enRenRE – calling out repeatedly
naindhu – becoming weak
irangum – had her heart melted.

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

thiruththolaivillimangalam is on the northern banks of the divine porunal river; those who are well established in vEdham which is having clarity and yagya and other rituals are living in abundance there; lakshmi who nurtures the wealth which is apt [for those rituals] is also living there; from the day parAnguSa nAyaki who is having blackish expansive eyes, started worshipping such dhivya dhESam until now, she remains calling out “Oh aravindhalOchana!” repeatedly, becoming weak and is having her heart melted. “thAm” can also imply bhagavAn himself [i.e., bhagavAn is living along with lakshmi in thiruththolaivillimangalam].

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

  • thirundhu vEdhamum – vEdham became organized only after the residents of this town pursued it. They are the ones who analyzed vEdham in various angles such as
    • svarUpa gyAna mAthra Sruthi – parts of vEdham which are focussed on knowledge on true nature of bhagavAn
    • gyAthruthva Sruthi – parts of vEdham which are focussed on the expansive knowledge of bhagavAn
    • bhEdha abEdha Sruthi – parts of vEdham which discuss duality and non-duality
    • saguNa Sruthi – parts of vEdham which speak about bhagavAn having [auspicious] qualities
    • nirguNa Sruthi – parts of vEdham which speak about bhagavAn being free from [inauspicious] qualities
  • vELviyum – The vaidhika worship of emperumAn. Putting into practice what is learned.
  • thirumAmagaLirum thAm – This is the completeness of the one (SrIman nArAyaNan) who is being worshipped.
  • thirumAmagaLirum – wealth [provided by lakshmi] (The abode where those who are having in abundance vEdham, yagyam and rituals, lakshmi who provides wealth for such yagyam; due to having togetherness with bhagavAn, they are well established).
  • thirumAmagaLirum thAm – Alternative explanation – The togetherness of SrI mahAlakshmi and SrIman nArAyaNan. thAm – thAn – him. The divine abode where pramANam (Scripture – SAsthram/vEdham), pramEya (goal – priAtti and emperumAn) and pramAthA (preceptors – SrIvaishNavas) are in abundance (The presence of pramAthA is implied).
  • malindhirundhu – He is remaining here without the internal grief which he was having while staying in paramapadham [in paramapadham, some of his qualities are not revealed since everyone is pure and committed to him; so his qualities like mercy etc are not shining there; but here everything is shining].
  • porunal vada karai – as it is said in “beyond virajA river” [the river crossing which one will reach paramapadham].
  • karum thadam kaNNi – For the beauty of her eyes, she is comparable to asithEkshaNA [sIthAp pirAtti is called as asithEkshaNA (blackeyed) in SrI rAmAyaNam].
  • thadam kaNNi – The difference between sIthAp pirAtti and parAnguSa nAyaki. sIthAp pirAtti acquired her beautiful eyes by worshipping him; but parAnguSa nAyaki’s beautiful eyes were acquired by the divine couple of SrI mahAlakshmi and SrIman nArAyaNan [so its much more beautiful]; even while being worshipped, it would be apt to be worshipped by beautiful persons.
  • kai thozhudh annAL thodangi – From the day she worshipped until today; another explanation – from the day she became enlightened [in bhagavath vishayam] until today. The previous state is explained as in thaiththirIya upanishath “asannEva” (AthmA as good as achith (matter) when it lacks true knowledge) and in thiruchchandha viruththam 64 “anRu nAn piRandhilEn” (I was not born then). It is neither in his hand, nor in others’ hand, but is in her hand – this is how she sustains [her worshipping by performing anjali]! It is said in thiruvAimozhi 1.1.1thozhudhezhu” (worship and rise).
  • irundhu irundhu aravaindhalOchana enRu enRE – By the time she completes reciting “aravindhalOchana” once, one can eat several times [it takes so much effort for her].
  • enRu enRE – While thinking “would she not complete reciting the name due to lack of strength?”, she recites the name. He is aravindhalOchanan and she is karundhadangaNNi – both are caught in the same aspect [lotus eye].
  • naindhirangumE – She became weakened. Not just bodily deterioration, even her heart is  deteriorating.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

Leave a Reply

Your email address will not be published. Required fields are marked *