thiruvAimozhi – 10.10 – muniyE

Entering paramapadham and remaining in that assembly with perfect bliss as said in thiruvAimozhi 10.9.11 “andhamil pErinbaththu adiyarOdu irundhamai” (being with the devotees in endless bliss), was only in the mind and not observed in a physical union; even after this, AzhwAr observed that he is still in this samsAram where he instructs others saying as in thiruvAimozhi 9.1.6 “illai kaNdIr inbam” (there is no joy here) and in thiruviruththam 100 “piRappAm pollA aruvinai mAya van sERRaLLal poynnilam” (birth in this amazing, strong muddy, slushy world, which is caused by karma), being bound by matter [in a material body]; he felt anguished just as a person who becomes hurt after remaining without any sorrow and with great bliss on the peak of mount mEru (huge mountain which anchors and holds the world) would fall in to the very deep pAthALam (lowest world) which is filled with sorrows, is invincible and has no solid ground to remain firm; further, AzhwAr thought about emperumAn being accessible previously for him [as said in thiruvAimozhi 10.10.3 “AvikkOr paRRuk kombu ninnalAl aRiginRilEn nAn” (I don’t know any other support for myself other than you)], that there is no other means than bhagavAn himself to attain bhagavAn [as said in thiruvAimozhi 10.10.3 “mEvith thozhum piraman sivan” (brahmA, Siva who all worship you)] and emperrumAn being the protector of all including those who pursue through their own efforts as means to attain him, having not attained such emperumAn at once, became very anguished thinking “Why is such emperumAn letting us suffer in this manner!” Just as a nursing baby would cry out uttering the name of the mother while anguishing in hunger and thirst even after having the presence of mother and father [AzhwAr cried in thiruvAimozhi 10.10.3 “en pollAk karu mANikkamE” (Oh one who has a pure, distinguished, dark gem like form!)]

AzhwAr, who is having the nature as in thiruvAimozhi 1.5 “vaLavEzh ulagu” [where he considered himself very inferior], being incapable of thinking about his own true nature, being incapable of sending a messenger, having great sorrow which made him stand in front of emperumAn without any shyness and vow on pirAtti [to deliver him], to melt even the heart of the most cruel persons, to not let emperumAn remain in paramapadham without protecting AzhwAr, cried out in a loud voice as someone who is caught in forest fire and being unable to sustain the self started surrendering unto emperumAn’s divine feet as said in SrI rAmAyaNam yudhdha kANdam 60.45 “SAkA mrgA: rAvaNa sAyakarthA jagmuSSaraNyam SaraNam smarAmam” (The monkeys were fleeing being hurt by rAvaNa’s arrows and surrendered to SrI rAma who is their refuge); since emperumAn is parama dhayALu (greatly merciful), he  thought “we cannot let him suffer in this manner!” and suffered even more than AzhwAr; he climbed on periya thiruvadi (garudAzhwAr) along with pirAtti and appeared fully in front of AzhwAr as AzhwAr desired, severed AzhwAr’s connection in this material world, made him enter in the divine assembly as he desired in thiruvAimozhi 2.3.10 “adiyAr kuzhAngaLai – udan kUduvadhu enRukolO” (when will I enter the groups of nithyasUris), eliminated AzhwAr’s fatigue as highlighted by AzhwAr in thiruvAimozhi 10.10.10 “en avAvaRach chUzhndhAyE” (you surrounded me to satisfy my desire) and thiruvAimozhi 10.10.11 “avAvaRRu vIdu peRRa” (I who got liberated, having my desires satisfied), mercifully united with AzhwAr, to eliminate his (emperumAn’s) own suffering which is greater than AzhwAr’s suffering – says AzhwAr.

The pramEyam (object/goal) for this prabandham is – sarvESvaran; this prabandham is – avAvil andhAdhi (poem of desire, in the type of antha + Adhi, where the ending of one pAsuram is connected to the beginning of the next pAsuram); the poet – one who was mercifully blessed with mayarvaRa madhinalam (unblemished knowledge and devotion). Now, AzhwAr’s avathAram (birth) is the same as the avathAram (incarnation) of sarvESvaran, which occurs by the good deeds of saintly people.

Each pAsuram is discussed subsequently.