Daily Archives: January 10, 2019

thiruvAimozhi nURRandhAdhi – 28 – mudiyAdha Asai

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Essence of thiruvAimozhi 3.8


In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of saying how his senses and himself were in great anxiety and is mercifully explaining it.

How is that done? In thiruvAimozhi 3.7payilum sudaroLi“, AzhwAr meditated upon SrIvaishNavas who are the desirable goal; while doing so, he got reminded about bhagavAn’s saundharyam (beauty) etc which cause anxiety, and being overwhelmed by that anxiety, AzhwAr speaks about the enjoyable ornaments, weapons, forms, qualities and activities of emperumAn, and he, along with his senses, called out loudly for emperumAn in thiruvAimozhi 3.8mudiyAnE“; mAmunigaL mercifully explains this briefly, starting with “mudiyAdha Asai miga“.


mudiyAdha Asai miga muRRu karaNangaL
adiyAr thammai vittu avan pAl padiyA – onRonRin
seyal virumba uLLadhellAm thAm virumbath
thunniyadhE mARan than sol


word-by-word meanings

mudiyAdha Asai miga – as the unending love increased
muRRu karaNangaL – all the senses
adiyAr thammai vittu – leaving the bhAgavathas
avanpAl padiyA – reaching that sarvESvara
onRu onRin seyal virumba – each sense desiring the act of other senses
uLLadhu ellAm thAm virumba – AzhwAr desires to have all the desires of his senses
mARan than sol – AzhwAr’s divine words
thunRiyadhu – became dense

Simple Translation

As AzhwAr‘s unending love increased, all his senses reached sarvESvara leaving the bhAgavathas; each sense desired the act of other senses and AzhwAr desired to have all the desires of his senses; in this manner, AzhwAr’s divine words became dense.

Highlights from vyAkyAnam

  • mudiyAdha Asai miga – The divine love which follows AzhwAr from the beginning as it was bestowed by emperumAn as said in thiruvAimozhi 1.1.1mayarvaRa madhinalam“, increased greatly due to not experiencing bhagavAn; as bhagavAn’s qualities became spoken about to establish the nature of bhAgavathas, that leads to the increase of AzhwAr’s devotion.
  • muRRu karaNangaL – Both external and internal senses. “mudiyAdha Asaimigu muRRu” could be seen as an adjective to the “karaNangaL” (senses) as well.
  • adiyAr thammai vittu – leaving the SrIvaishNavas who were hailed as the lords in all manner as said in thiruvAimozhi 3.7.1emmai ALum paramar” (those who rule us), thiruvAimozhi 3.7.2emmai ALudai nAdhar” (those who lord us), thiruvAimozhi 3.7.3emmai ALudaiyArgaL” (those who own us), thiruvAimozhi 3.7.4em perumakkaL” (our respectable people), thiruvAimozhi 3.7.5nammai aLikkum pirAkkaL” (those generous ones who protect us), thiruvAimozhi 3.7.6emmaich chanma chanmAndharam kAppar” (they will protect us life after life), thiruvAimozhi 3.7.7emmai nAL uyyak koLginRa nambar” (those who are believed to uplift us forever), thiruvAimozhi 3.7.8em thozhu kulam thAngaLE” (the worshippable clan for us), thiruvAimozhi 3.7.9adiyAr em adigaL” (the great lord for us), thiruvAimozhi 3.7.10adiyAr tham adiyAr adiyOngaL” (we are servants of servants of bhagavAn).
  • avanpAl padiyA – reaching him. Engaging in him who can shake up the ultimate goal (of serving bhAgavathas). Both his senses and he became very much engaged in him. As said in SrI rAmAyaNam sundhara kANdam 40-3 “yathA tham purushavyAgram gAthrai: SOkAbhikarSithai: I samspruSEyamsakAmAham thathA kuru dhayAm mayi II ” (you should shower your mercy on me such that I, having lot of affection, would be able to touch the greatest man [SrI rAma] with these limbs which have become wizened due to grief).
  • onRonRin seyal virumba uLLadhellAm thAm virumba – The sense organs such as mind, hand, eyes, ears etc without any restriction desiring the activities of each other, to enjoy him with great craving, as said in “nenjamE nINagarAga irundha en thanjanE” (Oh one who is a good companion due to his residing in my heart, considering it as a big divine city!) [2nd pAsuram], “vAsagamE Eththa aruL seyyum vAnavar tham nAyaganE” (Oh controller of nithyasUris who glorify you, due to your blessing my mouth/speech to praise you!) [3rd pAsuram], “kaigaLAl Arath thozhudhu thozhudhu unnai” (worshipping you with my hands fully, many times, forever without a break ) [4th pAsuram], “kaNgaLAl kANa varungol” (would he come in front of me to be seen by my eyes?) [5th pAsuram].
  • uLLadhellAm thAm virumba – Being the one who is having the previously explained senses, and having the craving of all of those senses together in him.That is AzhwAr‘s craving is explained as in “unnaiyE avivinRi Adharikkum en Avi” (my prANa (vital air) which is impatient due to the delay [in your arrival], will engage in you) [6th pAsuram], “pAviyEn nenjam pulambap palakAlum kUviyum kANap peREn una kOlam” (The heart of me who is greatly sinful, calls out for you and due to that great desire, even after calling out many times, I have not seen and enjoyed you) [7th pAsuram], “unnai ennAL kaNdu koLvan” (When will I see and enjoy you?) [8th pAsuram], “unnai engyAnRu porundhuvan” (When will I unite with you?) [9th pAsuram], “unnaiyE irundhirundhu eththanai kAlam pulambuvan” (How long will I remain weak and keep calling you?) [10th pAsuram].
  • thunniyadhE mARan than sol – In this manner, the divine words of AzhwAr who along with his senses have great craving/sorrow, remained dense as said in thiruvAimozhi 1.7.11midaindha sol” (closely knit words).

adiyen sarathy ramanuja dasan

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periya thiruvandhAdhi – 59 – mAdE varappeRuvArAm

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Since AzhwAr has ascertained with emperumAn that he would attain paramapadham, tells joyously “Could sins come anywhere near me!”

Let us go through the pAsuram and its meanings:

mAdE varappeRuvarAm enRE val vinaiyAr
kAdAnum AdhAnum kaikkoLLAr UdEpOyp
pErOdham sindhuthiraik kaN vaLarum pErALan
pErOdhach chindhikkap pErndhu

Word by Word Meanings

pEr Odham – huge ocean

thirai – (agitating) waves

UdE pOy sindhu – scattering, close-by

kaNvaLarum – reclining, as if sleeping

pErALan – one who has greatness

pEr Odha – to recite his divine names

sindhikka – the moment one thinks

valvinaiyAr – sins who are very powerful

pErndhu – leaving (us)

kAdAnum – either forest

AdhAnum – or some other place

kaikkoLLAr – they do not attain

mAdE – near us (just like before)

varap peRuvarAm enRE – is it due to the desire to attain us?


UdE pOy pErOdham sindhuthiraik kaNvaLarum pErALan pEr Odhach chindhikkap pErndhu val vinaiyAr kAdAnum AdhAnum kaikkoLLAr, mAdE varap peRuvarAm anRE – in the huge ocean of thiruppARkadal (milky ocean), emperumAn is reclining such that the agitating waves come and scatter on his divine form. Once we decide to recite the divine names of that emperumAn, who is reclining in the milky ocean with the ocean gently massaging him with its hands of waves, and who is biased towards his devotees, wouldn’t our sins leave us and attain some forest or mountain or ocean as their residence?

AzhwAr is asking whether the reason for their delaying this process is in line with their desire of staying near us.

Let us take up the 60th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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