SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Essence of thiruvAimozhi 3.4
Introduction
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of kainkaryam through speech, after emperumAn manifested his being the antharyAmi (indwelling supersoul) of everything to fulfil AzhwAr’s desire for kainkaryam which was prayed by AzhwAr previously and is mercifully explaining it.
How is that done? sarvESvaran manifested his being the antharyAmi of everything to AzhwAr who desired to serve as said in SrI rAmAyaNam ayOdhyA kANdam 31.25 “aham sarvam karishyAmi” (I will serve you both in all ways); such emperumAn set out to accept AzhwAr’s kainkaryam; AzhwAr engaged in vAchika kainkaryam (service through speech) in thiruvAimozhi 3.4 “pugazhu nal oruvan“, considering emperumAn’s nature where he becomes satisfied just seeing the initiative for kainkaryam in the AthmA and nature of self, where he could not do anything beyond service through speech; mAmunigaL mercifully explains this starting with “pugazhonRu mAl“.
pAsuram
pugazhonRu mAl epporuLgaLum thAnAy
nigazhginRa nEr kAtti niRka – magizhmARan
engum adimai seya ichchiththu vAsigamAy
angadimai seydhAn moymbAl
Listen
word-by-word meanings
pugazh onRum mAl – sarvESvaran who has fitting glories
epporuLgaLum thAnAy nigazhginRa – shining as all entities
nEr kAtti niRka – manifesting his honesty
magizhmARan – AzhwAr who is vakuLAbharaNa (wearing vakuLa garland)
engum adimai seya ichchiththu – desiring to serve everywhere
angu – as desired
moymbAl – due to the greatness of being blessed with faultless knowledge and devotion
vAsigamAy adimai seydhAn – performed vAchika kainkaryam
Simple Translation
As sarvESvaran who has fitting glories, manifested his honesty in shining as all entities, AzhwAr who is vakuLAbharaNa, desired to serve emperumAn everywhere and as desired, performed vAchika kainkaryam due to the greatness of being blessed with faultless knowledge and devotion.
Highlights from vyAkyAnam
- pugazh onRum mAl – Previously sarvESvaran was hailed in thiruvAimozhi 3.3.3 “eNNil thol pugazh vAnavar Isan” (the supreme lord of nithyasUris who has countless qualities), and such emperumAn has all greatness to be fittingly praised by everyone as said in “pugazhu nal oruvan” (unparalleled one who is praised by all) [1st pAsuram]. As he is protecting all the worlds, his glories will also be fitting. Alternatively, due to accepting AzhwAr‘s service, he acquired endless glories.
- epporuLgaLum thAnAy nigazhginRa nEr kAtti niRka – emperumAn manifested his prakAra-prakAri bhAvam where he remains the antharyAmi of everything to be identified as those objects themselves, for AzhwAr to visualise the same. That is, emperumAn being the five elements which are highlighted starting with “poruvil sIr bhUmi enkO” (Should I say he is earth which is not having match) [1st pAsuram], the variegated manifestations of the five elements which are highlighted starting with “kunRangaL anaiththum enkO mEvu sIr mAri enkO” (Should I call him as all mountains or as rain that is having glorifiable qualities?) [2nd pAsuram], the radiant precious gems as highlighted starting with “sAdhi mANikkam enkO” (Should I call him as precious gems found in mines?) [4th pAsuram], the taste entities as highlighted in “achchudhan – achchuvaik katti enkO” (Should I call the unfailing lord as a sweet bundle?) [5th pAsuram], the sounds such as song as said in “nAngu vEdhap payan enkO samaya nIdhi nUl enkO nudangu kELvi isai enkO” (Should I call him as the result of such four vEdhams? Should I call him as mImAmsA SAsthram which explains logic and establishes the meanings? Should I call him as songs/tunes which are having sounds which engage (the listeners)? ) [6th pAsuram], the purushArthams (goals) such as mOksha (liberation) as highlighted starting with “vAnavar Adhi” (creator of dhEvas) [7th pAsuram], the primary dhEvathAs of the universe such as brahmA, rudhra et al as highlighted starting with “oLi maNivaNNan” (one with radiant gem like form) [8th pAsuram], the cause for all of these namely prakruthi (primordial matter) and purushas (souls) as said in “yAvaiyum yavarum thAnE” (his being everything and everyone) [eighth pAsuram], having all of these as his wealth, being the antharyAmi in everything/everyone and pervading them, and being untouched by their defects as said in “thOyvilan” (no bondage) [tenth pAsuram]. As said in SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE sthairyam thE vasudhAthalam | agni:kOpa: prasAdhasthE sOmaS SrIvathsa lakshaNa ||” (The entire cosmos is your body. The earth constitutes your firmness. Fire is your anger. The moon constitutes your placidity. You are vishNu who bears the mark Srivathsa – a curl of hair on his chest), in this manner, emperumAn manifested his being every entity starting with “pugazhum nal oruvan enkO” to “nAnmugak kadavuL enkO“, to AzhwAr.
- magizh mARan – AzhwAr who wears vakuLa flower garland.
- engum adimai seyya ichchiththu – Desiring to serve in all places, at all times and in all forms at the divine feet of thiruvEngadamudaiyAn.
- vAsigamAy angu adimai seydhAn – In the matter of such bhagavAn, AzhwAr engaged his speech in service saying “enkO” repeatedly.
- moymbAl – As said in yajur vEdham kAtakam 7.5.36 “ya AthmadhA baladhA:” (That paramapurusha (supreme lord) who gives himself and the mental strength to enjoy him), periya thirumozhi 1.10 “valam tharum” (the divine name “nArAyaNa” will give strength), thiruvAimozhi 3.2.10 “nilaip peRRu en nenjam peRRadhu nIduyir” (My broken heart became stable and my AthmA became permanent), AzhwAr will only desire for stability when it comes by the strength given by emperumAn. moymbu – pride. AzhwAr‘s vAchika kainkaryam in consideration of emperumAn’s vyApthi (all pervasive nature) is always for thiruvEngadamudaiyAn as said in thiruvAimozhi 3.9.1 “thiruvEngadaththu ennAnai ennappan emperumAnukku” (I am unable to submit the sweet pAsurams coming out of tongue fulfilling its purpose to anyone other than thiruvEnkatamudaiyAn) as seen in thiruvAimozhi 1.8.3 “kaNNAvAn ennum maNNOr viNNOrkku” (emperumAn, being the controller, resides in the abundantly cool thiruvEnkatam always for the residents of material and spiritual realms), nAnmugan thiruvandhAdhi 45 “vEngadamE vAnOrkkum maNNOrkkum vaippu” (thiruvEngadam is the treasure for nithyasUris and the people of this world), periya thirumozhi 1.9.10 “kaNNAy Ezhulagukkum uyirAya en kArvaNNanai viNNOr paravum pozhil vEngada vEdhiyanai” (thiruvEngadamudaiyAn who is known through vEdham, the protector of the worlds, and my life who is having cloud like dark complexion, and who is worshipped by nithyasUris), thiruvAimozhi 2.6.10 “thAy thandhai uyir AginRAy unnai nAn adaindhEn viduvEnO? pAginRa thol pugazh mUvulagukkum nAdhanE! paramA! thaN vEngadam mEginRAy!” (emperumAn is the one who is caring for me like my mother, father and self in present, past and future times spreading thus to protect all, having [auspicious] qualities which are eternally present, being the lord for the three types of chEthana and achEthana entities and having no one superior to him with such greatness; concealing such greatness, he is staying there out of love, being easily approachable in cool thirumalA; having reached you, will I leave you?), thiruvAimozhi 3.3.4 “thiruvEnkataththAnukku – en kaN pAsam vaiththa paranjudarch chOdhikkE” (For thiruvEngadamudaiyAn, who is the radiant light who placed his affection on me), and in periya thirumozhi 6.6 starting with “ambaramum”, where his being the lord of both realms, his omnipresence, his presence in all times are mentioned. Due to this, mAmunigaL said “angadimai seydhAn” (AzhwAr served thiruvEngadamudaiyAn).
adiyen sarathy ramanuja dasan
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