thiruvAimozhi nURRandhAdhi – 43 – mAsaRu sOdhi

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Essence of thiruvAimozhi 5.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of performing madal due to not enjoying the physical beauty of emperumAn which was spoken about previously and is mercifully explaining it.

How is that done? AzhwAr, after reforming others and performing mangaLASAsanam to them, thought about emperumAn’s saundharyam etc as said in thiruvAimozhi 5.2.11maliyum sudaroLi mUrththi mAyap pirAn kaNNan” (krishNa, who is having radiant splendorous form, amazing qualities and activities), started feeling his earlier pain, and became stunned due to the overwhelming taste in the result (of enjoying him), thinking “even by engaging in illegal ways, even by harming both (him and me), let us unite with him”, remained teary-eyed. This state of AzhwAr is explained by him in the mood of a pirAtti (consort of emperumAn) who united with him and separated, being anguished, without realising what is being done, to be blamed by everyone, set out to perform madal saying “I will cause disrepute to him, and destroy both him and me”; mAmunigaL mercifully explains this principle explained in thiruvAimozhi 5.3 “mAsaRu sOdhi” starting with “mAsaRu sOdhi“.

pAsuram

mAsaRu sOdhi kaNNan vandhu kalavAmaiyAl
Asai migundhu pazhikkanjAmal – EsaRavE
maNNil madal URa mARan orumiththAn
uNNadungath thAn piRandha Ur

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word-by-word meanings

mAsu aRu sOdhi – one who has unblemished splendour
kaNNan – emperumAn
vandhu kalavAmaiyAl – due to not coming and uniting
Asai migundhu – the love increased
pazhikku anjAmal – not fearing for the accusations (of townspeople)
Esu aRa – crossing the boundary of being scolded
thAn piRandha Ur – the people in the town in which he was born
uL nadunga – to have their hearts tremble
maNNil madal Ura – to perform madal on this earth
mARAn orumiththAn – AzhwAr set out

Simple Translation

AzhwAr set out to perform madal on this earth to cause trembling in the townspeople of the town in which was born, not fearing for the accusations and after having crossed the boundary of being scolded, as his love increased towards emperumAn who has unblemished splendour and who did not come and unite with AzhwAr.

Highlights from vyAkyAnam

  • mAsaRu sOdhi kaNNan vandhu kalavAmaiyAl Asai migundhu – krishNa who has a very attractive form as said in thiruvAimozhi 5.2.11maliyum sudaroLi mUrththi mAyap pirAn kaNNan” (krishNa, who is having radiant splendorous form, amazing qualities and activities), “en seyyavAy – mAsaRu sOdhi – maNikkunRam” (reddish mouth, unblemished form and mountain made of precious stones) [1st pAsuram], “nam kaNNan” (our obedient krishNa) [4th pAsuram], matching his true nature, did not come forward on his own and give enjoyment to AzhwAr; due to that, AzhwAr’s love greatly increased as he mercifully said in:
    • pAsaRaveydhi (having lost freshness/complexion in my body) [1st pAsuram]
    • en seyya vAyum karungaNNum payappUrndha (my reddish mouth and blackish eyes have acquired a pale complexion) [2nd pAsuram]
    • pErndhum peyarndhum avanOdanRi Or sollilen (I am not having any word other than being with emperumAn) [3rd pAsuram]
    • kAdhal kadal puraiya viLaiviththa (abundant ocean like devotion to occur) [4th pAsuram]
    • kodiya en nenjam avan enRE kidakkum (my cruel heart will remain considering “he is the only refuge”) [5th pAsuram]
    • maNivaNNan vAsudhEvan valaiyuL – agappattEn (I have been caught in an inescapable manner in the web of emperumAn who is the son of vasudhEva and who is having an attractive blue gem like beautiful form) [6th pAsuram]
    • thalaiyil vaNangavumAngolO (can we bow our head to emperumAn?) [7th pAsuram]
    • ennAL kolO? yAm uRuginRadhu (when will we attain him?) [8th pAsuram]

Due to such increased love,

  • pazhikkanjAmal – The townspeople, mothers et al stop her, seeing that she [parAngusa nAyaki] is setting out to perform madal, saying “this will cause disrepute to our whole clan”. Since she would only become more focussed on her goal on hearing such accusations, she did not fear and she considered those accusations as her support. That is, when sIthAp pirAtti was stopped from accompanying SrI rAma to forest by him mercifully saying as in SrI rAmAyaNam ayOdhyA kANdam 28.8 “sIthE thasmAdhdhu:khamathO vanam” (Oh, sIthA! That is why living in forest is uncomfortable), as said in SrI rAmAyaNam ayOdhyA kANdam 27.6 “agrathasthE gamishyAmi” (I shall go [to forest] before you) and in SrI rAmAyaNam ayOdhyA kANdam 33.8 “yAnaSakyApurAdhrashtum bUthairAkASakairapi | thAmadhya sIthAm paSyanthi rAja mArga gathA janA:||” (That sIthA who could not be seen by the great elements too, could be seen even by people walking on the royal route), she did not care for the words which stop her, as said in
    • Uravar kavvai thOzhi en seyyum (What will the shouting that is fixed on scolding/blaming me by the citizens, do [to me]?) [1st pAsuram]
    • en seyyum Uravar kavvai thOzhi ini nammai (Oh friend! Now, what will the accusations of the people do to us?) [2nd pAsuram]
    • thIrndha en thOzhi en seyyum Uravar kavvaiyE? (Oh friend who is having a fixated heart which reflects mine! What will the accusations of the people do to me?) [3rd pAsuram]
    • Uravar kavvai eru vittu annai sol nIr paduththu (used the accusations of people as manure and mother’s constant advise as water) [4th pAsuram]
    • annai en seyyumE? (What will my mother do? ) [5th pAsuram]
    • annai en seyyil en Ur en sollil en? thOzhimIr! (Oh friends! What does it matter for whatever my mother does? What does it matter for whatever the people of the town say?) [6th pAsuram]
  • pazhikkanjAmal EsaRavE – Having crossed the boundary of fearing for others’ scoldings which could cause disrepute. Alternatively – to have everyone in anguish. Alternatively, it is recited as “EsavE“, to be scolded by them with accusations.
  • maNNil madal URa mARan orumiththAn uL nadungath thAn piRandha Ur – That is, as said in “kudhiriyAy madal UrdhumE” (be a shameless girl who cannot be controlled by anyone and will engage in madal) [9th pAsuram] and “nAdum iraikkavE – yAmadalUrndhum” (Without shyness matching our femininity in any manner, we will even engage in madal) [10th pAsuram], to agitate the whole world, AzhwAr set out to perform madal. To cause trembling in the hearts of the people of the town where he took birth on seeing his extraordinary act. As mAmunigaL also incarnated in this town, he too is trembling thinking “where will this end?”

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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