thiruvAimozhi – Simple Explanation – 9.10 – mAlainaNNi

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kOyil thiruvAymozhi

<< 8.10

AzhwAr was greatly anguishing in separation from emperumAn. For such AzhwAr, emperumAn manifested his divine archA form in thirukkaNNapuram where he has placed himself to be easily seen and enjoyed by all and guarantees that AzhwAr will reach him at the end of this life itself. Thinking about this, AzhwAr becomes happy in this decad.

First pAsuram. AzhwAr is briefly highlighting the surrender explained in this decad by saying “Surrender unto emperumAn who is mercifully standing in thirukkaNNapuram to have all your sorrows eliminated”.

mAlai naNNith thozhudhezhuminO vinai keda
kAlai mAlai kamala malar ittu nIr
vElai mOdhum madhiL sUzh thirukkaNNapuraththu
Alin mElAl amarndhAn adi iNaigaLE

emperumAn protecting the universe, being vatathaLaSAyi, with agadithagatanA sAmarthyam, is residing in thirukkaNNapuram which is surrounded by fort which is hit by the rising tides of the ocean. Acquiring great love for the divine feet of such emperumAn, offering distinguished lotus flowers without distinguishing between night and day, be relieved from your sorrow which blocks the enjoyment and engage in acts which match the servitude and attain uplifting as said in “badhdhAnjaliputA:“. [Alil] mElAl means atop the leaf. Al here is just for sound.

Second pAsuram. AzhwAr says “Remain pacified thinking about the well protected thirukkaNNapuram and not having to fear for the friendly ones thinking ‘what danger will affect the divine feet when those who are desirous surrender unto them?’ and surrender unto him everyday without any burden”.

kaL avizhum malar ittu nIr iRainjumin
naLLi sErum vayal sUzh kidangin pudai
veLLi Eyndha madhiL sUzh thirukkaNNapuram
uLLi nALum thozhudhezhuminO thoNdarE!

You who are having the desire to enjoy! Worship with flowers which are shedding honey; always think about thirukkaNNapuram which is surrounded by sliver fort which is in turn surrounded by moat which is in turn surrounded by fields where the female crabs are also residing. Worship him due to the love acquired by experiencing him and tumultuously pray to him. iRainjumin could be recited with “adi iNai” in previous pAsuram and could relate to the abode as well. veLLi Eyndha could mean reaching up to Sukra (planet venus). Alternatively, it can mean fort which is in silver colour.

Third pAsuram, AzhwAr says “Oh you who are desirous! Being ananyaprayOjana (without any expectation other than kainkaryam) surrender unto emperumAn who is the lord of spiritual and material realms and who is mercifully standing in thirukkaNNapuram,  to have your sorrows eliminated”.

thoNdar nundham thuyar pOga nIr EkamAy
viNdu vAdA malar ittu nIr iRainjumin
vaNdu pAdum pozhil sUzh thirukkaNNapuraththu
aNda vANan amarar perumAnaiyE

emperumAn, the resident of paramapadham who remained there being enjoyed by nithyasUris, is now in thirukkaNNapuram surrounded by garden which is having joyfully humming beetles. Oh you who are all desirous for all kainkaryams! To have your sorrow of not enjoying him eliminated, all of you, having a common focus, worship him matching your SEshathvam, offering fresh flowers which are set to blossom.

Fourth pAsuram. AzhwAr says “Approach emperumAn in thirukkaNNapuram with the purushakAram (recommendation) of nappinnaip pirAtti”.

mAnai nOkki madap pinnai than kELvanai
thEnai vAdA malar ittu nIr iRainjumin
vAnai undhum madhiLsUzh thirukkaNNapuram
thAn nayandha perumAn saraNAgumE

All of you worship emperumAn, who is the beloved lord of nappinnaip pirAtti, who is complete in all qualities and is having eyes which will make deer feel anguished, with fresh flowers. sarvESvaran in the form of being the refuge, will remain the recipient of your worship and is on his own desire in thirkkaNNapuram, which is surrounded by tall fort which is pushing to the sky. “thEnai vAdA malar” could mean flower which has ever-flowing honey.

Fifth pAsuram. AzhwAr mercifully explains how emperumAn mercifully delivers those who are unable to engage in bhakthi yOgam but hold on to his divine feet as the means.

saraNam Agum thana thAL adaindhArkkellAm
maraNam AnAl vaigundham kodukkum pirAn
araN amaindha madhiL sUzh thirukkaNNapurath
tharaNiyALan thanadhanbarkku anbAgumE

Being the means for all those who performed prapaththi (surrender) unto his divine feet, during their final moments, he will be the great benefactor, granting them the abode from where there is no return. Such emperumAn is standing in the well-protected, fortified thirukkaNNapuram to protect the earth. For those who are having love towards his divine feet, he will remain as an embodiment of love [towards them]. “saraNam Agum thana thAL” could also mean divine feet which are the means. tharaNiyALan could also mean the beloved lord of SrI bhUmip pirAtti.

Sixth pAsuram. AzhwAr says “emperumAn in thirukkaNNapuram will eliminate the hurdles of those who surrender unto him and will be affectionate towards them”.

anbanAgum thana thAL adaindhArkkellAm
sembon Agaththu avuNan udal kINdavan
nanpon Eyndha madhiL sUzh thirukkaNNapuraththu
anban nALum thana meyyarkku meyyanE

emperumAn being with ultimate vAthsalyam for those who surrendered unto his divine feet, who effortlessly tore the body of hiraNya, the demon who was having reddish gold like form, is desirously residing in thirukkaNNapuram which is surrounded by fort made of pure gold. For those who consider emperumAn as the ultimate goal, he will always consider them as his ultimate goal.

Seventh pAsuram, AzhwAr says “For ananyaprayOjana (those who expect nothing but kainkaryam) he remains easily approachable and for prayOjanAntharapara (those who seek other benefits) he fulfils their desires and remains away from them”.

meyyan Agum virumbith thozhuvArkkellAm
poyyan Agum puRamE thozhuvArkkellAm
seyyil vALai ugaLum thirukkaNNapuraththu
aiyan AgaththaNaippArgatku aNiyanE

For those who desirously surrender unto him having him as the goal, he will shine manifesting his ultimate form of being the goal; for those who surrender unto him seeking other benefits, he will hide himself after granting those benefits; for those who consider him as the means, in their heart, being the natural relative for both categories of persons, he remains distinguishedly easily approachable in thirukkaNNapuram where the vALai fish [scabbard] are jumping around in the fields, which are their natural habitat.

Eighth pAsuram. AzhwAr says “Surrender unto sarvESvaran; he will eliminate your sorrows and samsAra (bondage in material realm) which is the root cause of your sorrows”.

aNiyan Agum thana thAL adaindhArkkellAm
piNiyum sArA piRavi keduththALum
maNi pon Eyndha madhiL sUzh thirukkaNNapuram
paNimin nALum paramEtti than pAdhamE

To those who attained emperumAn’s ultimately enjoyable divine feet, he will remain close and enjoy them; your disease in the form of other benefits will disappear. He will eliminate your connection with birth so that there is no need to take birth, and accept your service. See that you eternally worship the divine feet of emperumAn, who is present in thirukkaNNapuram which is surrounded by fort having precious gems and gold placed on it,  just as he is present in parampadham, and enjoy them [emperumAn’s divine feet].

Ninth pAsuram, AzhwAr becomes pleased saying “without anyone instructing me, I surrendered unto emperumAn and became joyful”.

pAdham nALum paNiyath thaNiyum piNi
Edham sArA enakkEl ini en kuRai?
vEdha nAvar virumbum thirukkaNNapuraththu
AdhiyAnai adaindhArkku allal illaiyE

As his divine feet are enjoyed always, previous sorrows will go; further sorrows will not occur; hence, what worry do I have? For those who attained emperumAn, the primordial cause, who is known only through vEdham, residing in thirukkaNNApuram which is desired by those for whom reciting vEdham is the hallmark for their tongues, there will not be any sorrow. piNi and Edham could also imply pUrvAgam (sins before SaraNAgathi) and uththarAgam (sins after SaraNAgathi).

Tenth pAsuram. AzhwAr again explains his own benefit out of great joy and says “if one is not able to perform bhakthi or prapaththi, one can simply say thirukkaNNapuram to have all the sorrows eliminated”.

illai allal enakkEl ini en kuRai?
alli mAdhar amarum thirumArbinan

kallil Eyndha madhiL sUzh thirukkaNNapuram
solla nALum thuyar pAdu sArAvE

lakshmi, who is the best among women and is having lotus as her abode, is eternally residing in the divine chest of emperumAn who is residing in thirukkaNNapuram which is surrounded by fort made of abundant rocks; as one says “thirukkaNNapuram”, sorrows will never come close. I will not have the sorrow of lacking enjoyment; now, what is there to worry?

Eleventh pAsuram. AzhwAr says “You who are all interested in eliminating all your hurdles, recite this decad with love and surrender unto him”.

pAdu sArA vinai paRRaRa vENduvIr!
mAda nIdu kurugUrch chatakOpan sol
pAdalAna thamizh AyiraththuL ippaththum
pAdi Adip paNimin avan thALgaLE

nammAzhwAr, the leader of AzhwArthirunagari which has tall mansions, mercifully spoke thousand pAsurams; if you desire to get rid of all worldly sorrows and not have them in your proximity, due to joy, sing this decad too which is among those thousand pAsurams, which are in musical form and in dhrAvida language. Dance due to the bliss, try to worship the divine feet of sarvESvaran who is easily approachable, and enjoy them. Implies that as one enjoys bhagavAn through this decad, one’s sorrows will be eliminated without a trace.

Source: http://divyaprabandham.koyil.org/index.php/2020/06/thiruvaimozhi-9-10-tamil-simple/

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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