thiruvAimozhi – 9.6.2 – ninaidhoRum

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Full series >> Ninth Centum >> Sixth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr tells emperumAn in thirukkAtkarai “I cannot think about the interactions I had with you”.

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

நினை தொறும் சொல்லும் தொறும் நெஞ்சு இடிந்து உகும்
வினை கொள் சீர் பாடிலும் வேம் எனது ஆர் உயிர்
சுனை கொள் பூஞ்சோலைத் தென் காட்கரை என் அப்பா!
நினைகிலேன் நான் உனக்கு ஆட்செய்யும் நீர்மையே

ninai thoRum sollum dhoRum nenju idindhu ugum
vinai koL sIr pAdilum vEm enadhu Ar uyir
sunai koL pUnjOlaith then kAtkarai en appA!
ninaigilEn nAn unAkku Atcheyyum nIrmaiyE

Listen

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

sunai koL – having ponds
pUm sOlai – having flower gardens
then – attractive
kAtkarai – in thirukkAtkarai
en appA – oh one who is standing as my eternal relative!
vinai koL – revealing your activities relating to the great union
sIr – qualities such as Seela (simplicity), saulabhya (easy approachability) etc
ninai thoRum – thinking about it, every moment
nenju – the tool which is used for such thinking
idindhu – becoming broken

(such thinking happening due to affection, becoming the target of speech)
sollum thoRum – every moment, I speak
urugum – the heart will melt and become fluid;

(since that affection does not stop at a limit)
pAdilum – even if I tried to sustain myself by singing (as said in thiruvAimozhi 1.7.10pAdi iLaippilam” (I have no reason to take a break from glorifying his incomparable auspicious qualities))
enadhu Ar uyir – my AthmA (self) which is the abode of the senses
vEm – became burnt;

(hence)
nAn – I (who am like this)
unakku Atcheyyum – to perform service to you
nIrmai – form/aspect
ninaigilEn – unable to even think.

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

Oh one who is standing as my eternal relative in attractive thirukkAtkarai which is having ponds in flower gardens! My heart which is the tool for thinking about you, becomes broken and is melting and becoming fluid, every moment I think and speak about your qualities such as Seela, saulabhya etc which are revealed in your activities relating to the great union; even if I tried to sustain myself by singing, my AthmA which is the abode of the senses becomes burnt; I am unable to think about the form/aspect to perform service to you.

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

  • ninai thoRum – He will set out to meditate; but he will lose strength to continue meditating upon emperumAn, still he will not forget; again he will set out to meditate; will not be able to complete; how long did he think? How long did he stop?
  • sollum thoRum – It is obvious that what cannot be meditated, can also be not spoken about. [But how will AzhwAr speak about emperumAn] Unlike as said in “mana:pUrvOvAguththara:” (first in mind and then speech), but as said in thiruvAimozhi 3.8.2kuRaLAgiya vanjanE ennum eppOdhum en vAsagam” (I will always say “Oh mischievous one who assumed the form of a vAmana!”) AzhwAr’s mouth will always speak about emperumAn; due to this impression, he will speak without even thinking; and that will enter his heart through his ears, soak there and will melt his heart, since it is on emperumAn who has great qualities.
  • nenju idindhu ugum – The heart melts and becomes fluid. Just as a flood will erode the banks and consume them as well, the heart dissolved and became invisible.
  • vinai koL …emperumAn‘s auspicious qualities which will eliminate sins. The qualities which eliminate the sins of everyone, ended up destroying me only; alternatively, sIr – simplicity, vinai – activity, that is, emperumAn’s humble interactions which are a result of his simplicity. It is said in SrI rAmAyaNam kishkindhA kANdam 4.18 “lOkanAtha: purA bhUthvA sugrIvam nAtham ichchathi” (One who is the lord of the universe, is now desiring to have sugrIva as his leader).
  • pAdilum – Other than incoherently speaking, one will enthusiastically sing as well; even while doing that.
  • vEm enadhu Ar uyir – Not only my mind, it even burnt the soul which cannot be burnt. Just as snow which cools down everything will wither a lotus only, emperumAn‘s qualities which eliminate the sins of everyone, are harmful to me only.
  • vEm enadhu Ar uyir – When SrI bhagavth gIthA 2.24 said “adhAhyam” (cannot be burnt), it meant that the AthmA cannot be burnt by fire, but does not apply to bhagavAn’s qualities.
  • sunai … – The places which immersed AzhwAr [in emperumAn]. Oh one who is present as the eternal relative in thirukkAtkarai which is having ponds and attractive gardens!
  • ninaigilEn nAn unakku Atcheyyum nIrmaiyE – I am unable to think how I can serve you.
  • nAn – I who remained as said in thiruvAimozhi 3.3.1 “vazhuvilA adimai seyya vENdu nAm” (I am desiring to perform continuous service).
  • unakku – To you who are the apt lord. AzhwAr is saying about the way emperumAn humbly interacted with him by saying “Atcheyyum nIrmai” due to his (AzhwAr’s) humility [as it was an intimate, confidential interaction]. While emperumAn humbly interacted with AzhwAr, AzhwAr is saying in this manner, to not lose this opportunity of expression as well. When embAr was asked “Why is AzhwAr saying that he does not know how to serve emperumAn, while it was emperumAn who humbly served AzhwAr?” embAr replies “will he lose this opportunity of expression also?”

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), presently living under the shade of the lotus feet of jagathAchArya SrI rAmAnuja, SrIperumbUthUr. 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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