thiruvAimozhi – 7.1.5 – thIr marundhu

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

Full series >> Seventh 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 fifth pAsuram, AzhwAr says “Will there be any other protector for me if you leave me to become unresponsive by tormenting me with the worldly pleasures and senses?”.

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

thIr marundhinRi aindhu nOyadum sekkil ittuth thirikkum aivarai
nEr marungudaiththAvadaiththu negizhppAnokkinRAy
Ar marundhini AguvAr! adalAzhi Endhi asurar vankulam
vEr marungaRuththAy! viNNuLAr perumAnEyO!

Listen

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

adal – being set out to fight (to destroy the enemies of devotees)
Azhi – thiruvAzhi (divine chakra)
Endhi – holding
asurar – asuras (demons) who are unfavourable
van – very strong
kulam – groups
marungu vEr – with the roots in sideways
aRuththAy – being the one who severed
viNNuLAr – for the residents of paramapadham
perumAnE – Oh leader who is infinitely enjoyable!

(any other)
thIr – pacifier
marundhu – remedial medicine
inRi – to not have
aindhu – five types of
nOy – by diseases (subtle elements such as Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste) and gandha (smell))
adum – which can finish
sekkil – in the mortar of body, which can cause bewilderment
ittu – placing
thirukkum – bewildering
aivarai – five senses
nEr – in front of me
marungu – in the side
udaiththA – to have
adaiththu – placing
negizhppAn okkinRAy – you are breaking me;
ini – now (after you who are the eliminator of hurdles, are nurturing the hurdles)
marundhu – medicine
AguvAr – be
Ar – who?

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

Oh leader who is infinitely enjoyable for the residents of paramapadham, who held the divine chakra which is set out to fight and severed the groups of very strong asuras along with their roots even in sideways! You are breaking me by placing  the five types of diseases [pleasures derived from Sabdha etc] which are not having any pacifier which is a remedial medicine, in the mortar of body, which can cause bewilderment, and the bewildering senses in front of me, and in the sides; now, who will be my medicine? Will the sensual pleasures which are the diseases be the medicine? Will I, the sufferer be the medicine? Will the senses which torment me, be the medicine? AzhwAr becomes very anguished thinking “being comparable to nithyasUris to enjoy emperumAn, I am being inflicted with diseases and experiencing the trouble” and highlights it with “O”.

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

  • thIr marundhu inRi – If there is any other option, one can be pacified; even if sarvaSakthi (emperumAn who is all capable) tries, it is not possible to eliminate [i.e. the disease is so powerful].
  • aindhu nOy adum sekkil ittu – With the disease of pleasures which are derived from Sabdha (sound) etc, placing in the body which finishes the soul.
  • thirukkum aivarai – Senses such as SrOthra (ear), eye, nose, tongue and skin which torment. Placing the soul in the body, showing the pleasures and tormenting with the senses.
  • nEr marungu udaiththA adaiththu – Being placed in front and the sides [fully surrounding]. Just as many great warriors/charioteers surrounded to attack the child abhimanyu, [emperumAn] had the senses under his control.
  • negizhppAn okkinRAy – You appear to be diminishing my faith in you while I was thinking “Would this torment remain forever?”, “Would this suffering go on forever?” [i.e. the senses will naturally torment and this will stop after some time surely].

emperumAn said “This being my state now, why don’t you seek out for some remedy?”.

  • Ar marundhu ini AguvAr – Would I seek any other protector? When others and I cannot protect myself, you are there; who will protect when you abandon? [another explanation] emperumAn asks “Can you not protect yourself?”; can I not protect myself if I too have divine chakra in my hand? Would we not need a chEthana (sentient being) to become the medicine? [no other insentient means could remedy my situation]. As said in mUnRAm thiruvandhAdhi 4 “marundhum poruLum amudhamum thAnE” (medicine, that which will bestow the result and nectar are all emperumAn), everything is emperumAn only.
  • adal Azhi Endhi asurar van kulam vEr marungu aRuththAy – Oh one who is holding up the divine chakra which is set out to fight, and destroyed the clan of asuras along with their roots! Is that habit [of tormenting the enemies of devotees] making you torment me?
  • viNNuLAr perumAnEyO – Just as an imprisoned person would feel anguished due to his absence from his family, when his parents and brothers engage in joyful activities, AzhwAr ponders over emperumAn‘s presence along with pirAtti and nithyasUris in paramapadham and calls out to make them his hear his plight. Just as sIthAp pirAtti cried out when she was alone as said in SrI rAmAyaNam sundhara kANdam 28.8 “hA rAma hA lakshmaNa hA sumithrE” (Oh rAma! Oh lakshmaNa! Oh sumithra!), AzhwAr is calling out to shake the grand assembly in paramapadham.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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