thiruvAimozhi – 9.6.1 – urugumAl nenjam

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Full series >> Ninth Centum >> Sixth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr says “My heart breaks greatly every time I think about the amazing interaction of emperumAn in thirukkAtkarai”.

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

உருகுமால் நெஞ்சம் உயிரின் பரமன்றி
பெருகுமால் வேட்கையும் என் செய்கேன் தொண்டனேன்
தெருவு எல்லாம் காவி கமழ் திருக்காட்கரை
மருவிய மாயன் தன் மாயம் நினைதொறே?

urugumAl nenjam uyirin paramanRi
perugumAl vEtkaiyum en seygEn thoNdanEn
theru ellAm kAvi kamazh thirukkAtkarai
maruviya mAyan than mAyam ninaidhoRE?

Listen

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

theru ellAm – in every street
kAvi kamazh – having the fragrance of sengazhunIr (red lily)
thirukkAtkarai – in thirukkAtkarai
maruviya – residing firmly
mAyan than – amazing lord’s
mAyam – very amazing qualities such as saundharya (beauty), Seela (simplicity) etc
ninaidhoRum – every time I think about
nenjam – my heart (which is the first tool for enjoyment)
urugum – became fluid after breaking down;

(due to the greatly enjoyable experience)
uyirin param anRi – to be unbearable for the AthmA (self)
vEtkai – affection
perugum – is growing greatly;
thoNdanEn – I who am very desirous
en seygEn – what shall I do? (Shall I change the breaking of the heart, shall I control my affection, shall I avoid the qualities etc which are enjoyable or shall I avoid the desire towards him?)

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

Every time I think about the very amazing qualities such as saundharya, Seela etc of the amazing lord who is residing firmly in thirukkAtkarai which is having the fragrance of sengazhunIr in every street, my heart breaks down and becomes fluid; the affection has grown greatly to be unbearable for the AthmA; what shall I, who am very desirous, do? The “Al” sound (at the end of urugumAl and perugumAl) indicates the amazement.

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

  • urugumAl nenjam – The heart which is the first tool for enjoyment is breaking down. One needs the heart to enjoy and to become satisfied with such enjoyment. Just as a [supporting] boat capsizes on entry into the river for a person who sets out to swim, the heart which is the entry point for enjoyment, breaks down. The heart is required for AzhwAr to say as in thiruvAimozhi 1.1.1thozhudhezhu” (worship and rise) and in thiruvAimozhi 1.10.6nIyum nAnum innEr niRkil” (when both of us stand in this manner without rejecting his favour). He [emperumAn] does not understand that he should create the partner for union! He is not thinking that two persons are required for a union!
  • uyirin param anRip perugumAl vEtkaiyum – The affection grew so much that the AthmA could not bear it. Oh dear! The affection is not limited to the atomic size of this AthmA, but it keeps growing like a flood.
  • Al – Indicates the greatness of the anguish. AzhwAr is saying “nenjam urugumAl, vEtkaiyum perugumAl” to highlight the uncontrollable anguish.
  • en seygEn – Should I stop the heart from breaking? Should I stop the affection from growing? Or shall I avoid his qualities which are the cause for these?
  • thoNdanEn – Shall I eliminate my desire which is the cause for such breaking of the heart and increasing of affection? The desire is not letting me withdraw saying that he is beyond us, and his greatness is not letting me forget him and survive.
  • theru ellAm kAvi kamazh – AzhwAr is highlighting the reason for his heart break and increase in affection.
  • theru ellAm – Not limiting to main streets, the fragrance of red lily is present everywhere in smaller lanes as well as main streets. [Alternative explanation] Since the ponds are present in every part of the town, both inside and outside are equally very fragrant. The fragrance of red lily in the streets and “sarvagandha:” (root of all fragrance) is inside.
  • thirukkAtkarai maruviya – With this, the greatness over parathvam (his presence in paramapadhdma) and avathAram (incarnations) is explained. parathvam is too far away; [vibhava] avathAram is limited by time [but archAvathAram is eternal].
  • mAyan – One who can drive others crazy with his beauty, simplicity etc.
  • mAyam – His interaction while being together. He interacted with AzhwAr as a needy person will interact with a generous, rich person.
  • ninaidhoRE – While thinking about the town, while thinking about the beauty and while thinking about his simplicity of behaving as if he does not have an abode and beauty.
  • ninaidhoRum – How long did he think? How long he avoided thinking? emperumAn is capable of giving enjoyment to millions of contradictory entities; AzhwAr is capable of enjoying a single quality of emperumAn forever, immersing fully every moment in that quality as if it is fresh every time; he says in thiruvAimozhi 2.5.4appozhudhaikku appozhudhu en ArAvamudham” (every moment, emperumAn is like infinitely relishable nectar).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), lived in SrIperumbUthUr, presently living in SrIrangam. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of koyil.org portal, which is a humble offering to our pUrvAchAryas. koyil.org is part of SrI varavaramuni sambandhi Trust (varavaramuni.com) initiatives.

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