thiruvAimozhi – 9.9.6 – avanudai aruL

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

Full series >> Ninth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, parAnguSa nAyaki says “emperumAn is easily approachable for periya pirAttiyAr who is exclusively dependent on him and for rudhra et al who are not exclusively dependent on him; such emperumAn’s simplicity is piercing my AthmA”.

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

avanudai aruL peRum pOdharidhAl avvaruLallana aruLum alla
avan aruL peRumaLavAvi nillAdhu adu pagal mAlaiyum nenjum kANEn
sivanodu piraman vaN thirumadandhai sEr thiruvAgam emmAvi Irum
evam inip pugumidam? evam seygEnO? Arukken sollugEn annaimIrgAL

Listen

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

avanudai – his
aruL – favour of union
peRum – getting
pOdhu – state
aridhu – is difficult;
a aruL allana – other than this favour, anything else which pacifies
aruLum alla – are not favours;
avan aruL – his favour
peRum aLavu – by the time of getting (to remain calm)
Avi – life
nillAdhu – won’t be able to sustain;

(to not see the entities and spend our time)
mAlaiyum – evening time
adu pagal – is having day time which was destroyed;
nenjum – heart (which helps in loneliness)
kANEn – I don’t see it being helpful;
sivanodu – rudhra (who considers himself as lord)
piraman – brahmA (who has the fame of being the father of rudhra too)
vaN – having all auspicious qualities
thiru – being embodiment of unabated wealth
madandhai – without differentiating from lakshmI who is best among women
sEr – to be held as the auspicious abode
thiru – having the wealth of simplicity
Agam – divine form

(being the object of our thoughts)
em Avi – my AthmA
Irum – piercing;
ini – even after the divine form which is the abode of everyone, is not helping
pugum idam – place of refuge
evam – which?
evam seygEnO – what favour can I (who is fully under his disposal) do (on my own)?
annaimIrgAL – Oh mothers! (who are trying to control me without knowing my urge)
Arukku – for whom (among you who do not care for this)
en sollugEn – how can I explain (to you who do not understand this)?

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

It is difficult to get that favour of being in the state of union with him; other than this favour, anything else which pacifies is not considered as favour; I won’t be able to sustain my life by the time I get his favour; as the day time has gone, evening time has arrived; I don’t see my heart being helpful. My AthmA is pierced by emperumAn‘s divine form which is having the wealth of simplicity and is the auspicious abode for rudhra, brahmA and lakshmi who is having all auspicious qualities, who is the embodiment of unabated wealth and who is best among women; which is the place of refuge for me even after his divine form, which is the abode for  everyone, is not helping? What favour can I do on my own for me? Oh mothers! How can I explain this, to whom?

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

  • avanudai … – His mercy is desired by those who get it. Just as a thirsty person who reaches a water distribution centre and does not get water, it has become difficult for me to get him.

When asked “Can you not sustain yourself with the sweet words of the relatives until you get his mercy?” she says,

  • avvaruL allana aruLum alla – As said in mudhal thiruvandhAdhi 15pallAr aruLum pazhudhu – nallAn aruL allAl” (other than mercy of emperumAn, others’ mercy is of no use), it is like pouring fire on someone who is thirsty. Not only will the mercy of others not be a remedy, it will also end up causing more harm.

When asked “When his mercy is guaranteed, why don’t you remain calm until you get it?” she says

  • avan aruL peRum aLavu Avi nillAdhu – I won’t be able to retain my life by the time his mercy is attained. If I had a life which will wait for sequential attainment of the goal, I can remain calm.
  • adu pagal mAlaiyum nenjum kANEn – The evening time which finished the day time is seen now; I am not seeing my heart. Alternate explanation – I am neither seeing the evening time nor the heart. That is – as she thinks about the further torment later in the night, she preferred the previously experienced evening time itself. While travelling, if one gets lost of direction, one would say “even if we meet with a thief, even if he takes away our wealth, at least we can ask him directions” – similarly, she is preferring evening time over the night time. Just as rAvaNa killed periya udaiyAr (jatAyu), who could pacify sIthAp pirAtti, and left her with single-eyed, singled-eared female demons, and stayed away, here evening time drove out the day time and is leading her to the night. Hence she prefers the evening time over the night time.
    • sivanodu piraman … – She was reminded by emperumAn‘s simplicity of giving his divine form xas the abode for pirAtti as well as other dhEvathAs such as rudhra et al who are not solely focussed on emperumAn, and that quality was killing her AthmA. The form which is easily available for the one with skull in the hand (rudhra) is difficult for me to attain!

When asked “Why don’t you go away and sustain yourself?” she says,

  • evam inip pugum idam – Having lost the divine form which is commonly available for everyone, where will I go and sustain myself? When his form is not reached, can I sustain myself by holding on to the forms of you all, who are giving me good advice?

When asked “Can you not discuss with your friends and sustain?” she says,

  • Arukku – Just as speaking thamizh to telugu speakers, who is qualified to hear my words? My friends with whom I would discuss, have perished even before me.
  • en sollugEn – Even if I get some qualified listeners, what can I tell them?
  • annaimIrgAL – The friends have perished, townspeople are not interested, you, my mothers are only remaining here; can I tell you? Or can I tell this to nithyasUris like feeding water to fish? Or shall I tell this to brahmA et al who remain as said in SrI bhagavath gIthA 16-14ISvarOham’ (I am the controller)?  Or shall I tell this to samsAris (materialistic people) who are chasing worldly pleasures? Or shall I tell this to those who have surrendered to an AchArya, attained true knowledge about the self and remain firmly focussed on the principle of “we cannot even cut a blade of grass to attain emperumAn [he should only accept us on his own]”? What can be said to whom? There are no words to express; there is no one qualified to hear.

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 vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. 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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