thiruvAimozhi nURRandhAdhi – 36 – thIrppArilAdha

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Essence of thiruvAimozhi 4.6

Introduction

AzhwAr becomes unconscious, being unable to physically enjoy emperumAn who is having the quality of loving affection towards AzhwAr; those who are greatly affectionate towards AzhwAr try to find remedy for that and the awakened well-wishers highlight that it is inapt for AzhwAr’s [and our] nature and explain the apt reason and remedy; in this pAsuram, mAmunigaL is following AzhwAr’s pAsurams which are in this mood and is mercifully explaining it.

How is that done? AzhwAr remains unconscious without having any awareness of his own state, after experiencing emperumAn in his mind in the previous decad and not being  able to experience the same externally; those who are present there and who care for AzhwAr become bewildered and set out to worship other dhEvathAs due to their great affection as said in SrI rAmAyaNam ayOdhyA kANdam 2.52 “sarvAn dhEvAn namasyanthi rAmasyArthE yaSasvina:” (Elders and women worship all dhEvathAs for the well-being of SrI rAma); SrI madhurakavi AzhwAr et al who are knowledgeable well wishers of AzhwAr who are aware of AzhwAr’s state stopped that and explained the apt remedy; this is explained by AzhwAr in the mood of a friend of pirAtti (parAngusa nAyaki, AzhwAr in feminine mood, as a consort of emperumAn) who united with him and separated from him; seeing parAngusa nAyaki’s bewildered/unconscious state, due to their great affection, the mothers look out for a kattuvichchi (psychic reader) who is a devotee of other dhEvathAs, and seek her help in clearing the confusion of parAngusa nAyaki; her very dear friend who knows her nature fully, knowing well the nature of her disease, tells her mothers “this disease was caused by krishNa; it should be remedied by him only and your act is not going to cure her disease”; she further said “as the cure for the contact made with other dhEvathAs and devotees of other dhEvathAs, one should surrender unto ‘thErppAganAr‘ (the charioteer) who is ‘vaN thuvarApadhi mannan‘ (the king of dhvArakA) and apply ‘mAyan thamaradi nIRu‘ (the dust of the lotus feet of the devotees of krishNa)” and eliminated the confusion. mAmunigaL mercifully explains this concept which was explained by AzhwAr in thiruvAimozhi 4.6 starting with “thIrppAr ilAdha“.

pAsuram

thIrppAr ilAdha mayal thIrak kalandha mAl
OrppAdhum inRi udan piriya – nErkka
aRivazhindhu uRRArum aRak kalangap pEr kEttu
aRivu peRRAn mARan seelam

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word-by-word meanings

thIrppAr ilAdha – not having anyone who could solve (that which cannot be solved by anyone)
mayal thIra – to fulfil the overwhelming love
kalandha mAl – sarvESvara who united
Orppu Adhum inRi udan piriya – as he left without any analysis
uRRArum aRak kalanga nErrka – (the mother et al) relatives (who saw that), to become worried, even more than previously
aRivu azhindhu – losing their mind
pEr kEttu – hearing (emperumAn’s) divine names (from the kattuvichchi et al)
mARan – AzhwAr
aRivu peRRAn – regained his existence;
seelam – this is AzhwAr’s quality.

Simple Translation

sarvESvara, united with AzhwAr to fulfil AzhwAr’s insolvable, overwhelming love and left him without any analysis; the relatives who saw that, became worried, even more than previously and lost their minds; AzhwAr regained his existence [consciousness] on hearing the divine names of emperumAn; this is AzhwAr’s quality.

Highlights from vyAkyAnam

  • thIrppAr ilAdha mayal thIrak kalandha mAl – sarvESvara who arrived and united with AzhwAr in thiruvAimozhi 4.5vIRRirundhu Ezhulagam” decad to fulfil the overwhelming love of AzhwAr highlighted in thiruvAimozhi 4.4.10mayal perum kAdhal” (the great love which causes madness) in thiruvAimozhi 4.4maNNai irundhu thuzhAvi“.
  • Orppu Adhum inRi udan piriya – Not analysing even a little bit of the reason for separation, separated immediately just like a flood draining immediately and the ground underneath becoming very hot, and as the coronation festival was stopped and SrI rAma entered forest. Instead of saying as in periya thirumozhi 9.3.3 “pEdhai ninnaip piriyEn ini” (Oh ignorant girl! I won’t separate from you) and thiruviruththam 11 “porutkO? pirivena” (is the separation for earning wealth?), he left without any reason, as if the union was a dream.
  • nErkka aRivu azhindhu – As said in SrI rAmAyaNam ayOdhyA kANdam 87.4 “SathrugnOnantharasthitha: …” (Sathrugna who was standing alongside bharatha who became unconscious), AzhwAr became unconscious as bharatha did. nErkka aRivazhigai means becoming more bewildered than in thiruvAimozhi 4.4maNNai irundhu thuzhAvi“. There she (parAngusa nAyaki) was able to see, hear, speak and follow. But here, she is fully unconscious as said in thiruvAimozhi 4.6.5kuvaLaith thadam kaNNum, kOvaich chevvAyum payandhu” (her eyes which were dark/large like kuvaLai (blue-lotus) flower and reddish lips/mouth which are like kOvaikkAy (ivy gourd) have lost their complexion and have become pale) and has become bewildered as said in in thiruvAimozhi 1.4.3madhiyellAm uL kalangi” (having the mind totally bewildered).
  • uRRArum aRak kalanga – As said in “yE thu rAmasya suhrudhas sarvE thE mUda chEthasa:” (All of SrI rAma’s well-wishers became bewildered), seeing parAngusa nAyaki’s state, her mother and friends became bewildered, and the mother was trying to find any remedy to regain her just like SrI kausalyA was trying to as said in SrI rAmAyaNam ayOdhyA kANdam 2.52 “sarvAn dhEvAn namasyanthi rAmasyArthE yaSasvina:” (Elders and women worship all dhEvathAs for the well-being of SrI rAma). At that time, a kattuvichchi who is a devotee of kshudhra (lowly) dhEvathAs suggested a remedy of offering lowly materials such as meat of goat, alcohol, meat, black rice, red rice to iLam dhevyam (small dhEvathAs) and started performing the rituals; a dear friend of parAngusa nAyaki who understands her nature very well, stopped that and highlighted the cause of the disease as in “thErp pAganArkku ivaL sindhai thuzhAyth thisaikkinRadhE” (she lost her mind for the one [krishNa] who stood as the charioteer in arjuna’s chariot during the battle) [1st pAsuram] and suggested the remedies as said in “sangu chakkaram enRivaL kEtka nIr isaikkiRRirAgil” ( if you all can say Sanka and chakra and make her hear) [2nd pAsuram], “mAyappirAn kazhal vAzththinAl” (if mangaLASAsanams are done for such emperumAn’s divine feet) [3rd pAsuram], in “perundhEvan pEr sollagiRkil” (If you can recite the divine name of para dhEvathA (supreme lord)) [4th pAsuram], “kaLiRatta pirAn thirunAmaththAl thavaLap podik koNdu nIr ittidumin” (reciting the divine names of krishNa, the great benefactor who killed the elephant) [5th pAsuram], “mAyan thamaradi nIRu koNdu aNiya muyalin” (if you try to apply on her, dust from the divine feet of bhAgavathas who are well aware of their subordinate relationship with krishNa) [6th pAsuram], “vaNangIrgaL mAyap pirAn thamar vEdham vallAraiyE” (You start worshipping the bhAgavathas who are best among vaidhikas and who are the devotees of emperumAn) [7th pAsuram], “vEdham vallArgaLaik koNdu” (having bhAgavathas who are experts in the essence of all vEdhams) [8th pAsuram], “Uzhmaiyil kaNNa pirAn kazhal vAzhththumin” ( befitting the true nature of self and following the ancient practice, you perform mangaLASAsanam to the divine feet of krishNa who is a benefactor through his saulabhyam) [9th pAsuram], “vaN thuvarApathi mannanai Eththumin” (you praise krishNa who is the emperor of SrImadh dhvArakA) [10th pAsuram]. Hearing all of these, AzhwAr got relief from his disease as said in “thozhudhAdith thUmaNi vaNNanukku Atcheydhu nOy thIrndha” (performing anjali and dancing up and down, towards krishNa who is having divine complexion resembling a radiant blue jewel, doing all of these as kainkaryam (service) to cure the disease in the form of sorrow of separation from emperumAn) [11th pAsuram]. This is explained as “pEr kEttu aRivu peRRAn” by mAmunigaL.
  • mARan seelam –  This is AzhwAr’s nature. That is, to lose the existence on hearing what is said in thiruchchandha viruththam 64 “sevikkinAdha kIrththiyAr” (unpleasant to hear about) and to regain the existence on hearing the glories of kESava as said in nAnmugan thiruvandhAdhi 69sevikkinbamAvadhuvum sengaN mAl nAmam” (the divine name of puNdarIkAkshan, which are sweet to the ears)

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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