thiruvAimozhi – 10.8.1 – thirumAlirunjOlai malai

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

Full series >> Tenth Centum >> Eighth 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 “Incidentally I said thirumAlirunjOlai malai; having said that, emperumAn, who is fully without any expectation, arrived along with pirAtti and mercifully entered me”.

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

thirumAlirunjOlai malai enREn ennath
thirumAl vandhu en nenju niRaiyap pugundhAn
kurumA maNi undhu punal ponnith thenpAl
thirumAl senRu sErvidam thenthiruppErE

Listen

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

(as a colloquial term)
thirumAlirunjOlai malai enREn enna – as I said thirumAlirunjOlai
thirumAl – emperumAn who is Sriya:pathi (consort of SrI mahAlakshmi) and who is very complete
vandhu – (like someone with an expectation) arrived
en nenjam – in my heart (which does not co-operate with the words which are spoken)

(emperumAn, having the opinion “manas (mind) is the origin for the speech”, along with pirAtti)
niRaiya – fully
pugundhAn – entered;
thirumAl – (to arrive in my heart) one who is residing in the divine abode of paramapadham, along with her as said in “SriyAsArdham jagathpathi:
senRu sErvidam – the abode where he reached and mercifully rested
kuru mA maNi – very best precious gems
undhu – pushing
punal – having water
ponni – on river ponni’s (cauvery’s)
thenpAl – on the southern bank
then thiruppEr – beautiful thiruppEr

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

As I said thirumAlirunjOlai, emperumAn who is Sriya:pathi and very complete, arrived in my heart and fully entered it. The abode where he, who is residing in the divine abode [of paramapadham] along with her as said in “SriyAsArdham jagathpathi:“, reached and mercifully rested is the beautiful thiruppEr which is on the southern bank of river ponni, which is having water which pushes very best precious gems.

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

  • thirumAlirunjOlai … – AzhwAr is explaining the reason for ISvaran’s acceptance of AzhwAr now, while ISvaran did not accept AzhwAr since time immemorial. When hills in a town are identified, it is common to highlight the specific attribute of the hill; similarly I said “thirumAlirunjOlai malai“.
  • enna – Even my mind did not co-operate; I only spoke the words. empeumAn remains thinking “As he is a SEshabhUtha (servitor), as I am the means [for his goal], as his benefit is my benefit, and as it is sufficient to say a few words which highlight that he is a chEthana (conscious person), what more is expected?” For emperumAn, this is a distinguished hill. The words cannot be negated; he is not of the nature to analyse the root of the words. He who said to vibhIshaNa, the brother of rAvaNa “a friendly attitude is sufficient” will not expect anything more than this. emperumAn thinks “While there are many hills, AzhwAr specifically named this hill due to his great attachment towards it”. Thus this [speech] makes it look like there is nothing [no reason] in AzhwAr [from AzhwAr’s point of view] and there is something for emperumAn [from emperumAn’s point of view].
  • thirumAl – AzhwAr is saying that pirAtti, who would change the words which were said without heart’s approval to heart-felt speech, is present in close proximity.
  • vandhu – AzhwAr becomes amazed thinking “He has himself come!” and his words reflect “Isn’t it natural that a thirsty person will come to the place where there is water?” emperumAn remained thinking “It is natural for a needy person to come to the best/resourceful person”. I have become approachable to the one who is approachable by all! As said in samkshEpa rAmAyaNam 38 “sObhyagachchath – SabarIm” (SrI rAma reached Sabari).
  • en nenjam – In my heart which is with those words.
  • niRaiyap pugundhAn – He entered so that there is no space for other [worldly] matters, just as SrI rAma stood humbly in athri bhagavAn ASramam saying “I am rAma; this is mythili; this is lakshmaNa”, offering obeisances. Just as the vacuum was eliminated in the forest, he entered my heart and eliminated the vacuum.
  • kuru … – AzhwAr is saying that while emperumAn desirously reached the great abode thiruppEr, he entered my heart. One who is the goal of everyone is having me as his goal. On the southern bank of ponni (cauvery) which is having water which pushes very expensive, beautiful gems. Implies that it is a praiseworthy abode. As said in SrI rangarAja sthavam pUrva Sathakam 21 “dhugdhAbhdhir janaka: …” (Milky ocean is the father, I am the mother, lakshmi is daughter and SrIranganAtha is the lord).
  • punal – One who has an invigorating abode (thiruppEr), is entering my heart. [This can also be seen as – one who has an invigorating abode (paramapadham), is entering thiruppEr]
  • thirumAl senRu sErvidam – emperumAn, who has rich tastes, reached thiruppEr desirously, along with pirAtti. As soon as I uttered the words “thirumAlirunjOlai malai” even without heart’s co-operation, he left his divine abode [of thiruppEr] and entered my heart. In the first instance when the term “thirumAl” is mentioned, pirAtti’s purushakAra bhAvam (being the one who recommends) is explained [this is explained in the first half of dhvaya mahA manthram]; the “thirumAl” in the end implies the connection of lakshmi with emperumAn in the second half [of dhvaya mahA manthram, which explains that pirAtti is coexisting with emperumAn to be the recipient of our kainkaryam].

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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