thiruvAimozhi nURRandhAdhi – 57 – uNNunjORu

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Essence of thiruvAimozhi 6.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of setting out towards thirukkOLUr and is mercifully explaining it.

How is that done? AzhwAr in the mood of parAngusa nAyaki’s divine mother called out the divine names of emperumAn from his divine feet up to his divine head as in thiruvAimozhi 6.5.1 “mAlukku vaiyam aLandha maNALaRku” to thiruvAimozhi 6.5.10 “poRpamai nIL mudi pUm thaNduzhAyaRku” and was sleeping being immersed in bhagavAn. parAngusa nAyaki woke up on hearing the divine name which is a mrutha sanjIvini (medicine which brings life back) and started walking towards thirukkOLUr. Subsequently, the divine mother woke up and observed that her daughter was not present. She became anguished thinking “Due to being born as my daughter and her nature, she went to thirukkOLUr”. mAmunigaL mercifully explains this principle explained in “uNNum sORu” starting with “uNNum sORAdhi“.

pAsuram

uNNum sORAdhi oru mUnRUm emperumAn
kaNNan enRE nIrmalgik kaNNinaigaL maNNulagil
mannu thirukkOLUril mAyan pAl pOm mARan
ponnadiyE nandhamakkup pon

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word-by-word meanings

uNNum sORu Adhi – Rice which is eaten etc
oru mUnRum – the three types of nourishment (dhAraka (sustaining), pOshaka (nourishing), and bhOgya (enjoyment))
emperumAn kaNNanE enRu – saying that all of those are emperumAn krishNa only
kaN iNaigaL nIr malgi – with overflowing tears in both eyes
maN ulagil mannu – remaining firm in this world
thirukkOLUril – mercifully present in thirukkOLUr
mAyanpAl pOm – went towards sarvESvaran
mARan – AzhwAr’s
pon adiyE – beautiful divine feet only
nandhamakkup pon – our wealth.

Simple Translation

AzhwAr said that all three types of nourishment such as rice which is eaten etc are all emperumAn krishNa only, with overflowing tears in both eyes, went towards sarvESvaran who is mercifully present in thirukkOLUr which is remaining firm in this world. Such AzwhAr’s beautiful divine feet are our only wealth.

Highlights from vyAkyAnam

  • uNNum sORAdhi oru mUnRUm emperumAn kaNNan enRE nIrmalgik kaNNinaigaL – mAmunigaL is mercifully following the first pAsuram “uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” which is the most important in the decad.
  • uNNum sORAdhi oru mUnRUm – Three types of nourishment such as rice etc.
  • oru mUnRum – The three types which remain distinguished.
  • emperumAn kaNNan enRE – Meditating that my lord krishNa is all those three.
  • nIr malgik kaN iNaigaL – Due to overwhelming emotions, eyes became filled with tears. The thirst for krishNa can be quenched only by experiencing krishNa.
  • maN ulagil thirukkOLUril mannu mAyanpAl pOm mARan – AzhwAr who goes towards vaiththamAnidhi who is amazing due to his qualities such as saundharya (beauty), sauSeelya (simplicity) etc, who is eternally present in thirukkOLUr in this realm. Since after death one will live in paramapadham, it need not be mentioned; since the material realm where the worldly people remain happily, feels like fire for AzhwAr, he has to specifically say “maNNinuL – pugumUr thirukkOLUr” (in the material realm, the town to enter is thirukkOLUr). As said in SrI rAmAyaNam sundhara kANdam 16.19 “sarvAn bhOgAn parithyajya” (giving up all enjoyments), the divine abode where emperumAn is desirously staying is the town to enter for AzhwAr. AzhwAr will become cool only when he sees the flower-filled gardens, ponds and his temple in thirukkOLUr. thiruviruththam 26 “pAlai kadandha – ponnE kaNNan vehkAvadhu – eppAlaikkum sEmaththadhE” (Oh golden-hued lady who crossed the desert land and reached here! krishNa’s thiruvehkA is nearby. That is a remedy for all sorrows).
  • mannu thirukkOLUril mAyanpAl pOm is explained in
    • Urum nAdum ulagamum thannaip pOl avanudaiya pErum thArgaLumE pidhaRRak kaRpuvAn idaRi sErum nal vaLam sEr pazhanath thirukkOLUrkkE pOrungol” (My daughter who has given the suffering of separation to me and who cannot sustain herself without him like a creeper which requires support, making the town, the country and the world blabber his name and garland, crossed the feminine modesty which was boundless like sky, and reached thirukkOLUr which is having distinguished opulence and water bodies) [2nd pAsuram]
    • thirumAl thirunAmangaLE kUvi ezhum en pAvai pOy” (My daughter who is uplifting herself only through the recital of SrIman nArAyaNan‘s divine names, went) [3rd pAsuram]
    • selvam malgi avan kidandha thirukkOLUrkkE mellidai nudanga iLamAn sella mEvinaLE” (My young deer like daughter has her heart fixated, with her slender waist swaying, to go to thirukkOLUr where emperumAn who is having great wealth is mercifully resting) [4th pAsuram]
    • Avi uL kuLira enganE ugakkungol” (now, on seeing emperumAn’s temple, cooling down her heart which is the abode of her life, how is she enjoying it today?) [5th pAsuram]
    • then thisaith thiladham anaiya thirukkOLUrkkE senRu” (Entered thirukkOLUr which is like a thilak (decorative mark) for southern direction) [6th pAsuram]
    • selvam malgi avan kidandha thirukkOLUrkkE olgi olgi nadandhu” (she is contracting, swaying, walking and weakening, and left for thirukkOLUr where he is resting and is having abundance of wealth) [7th pAsuram]
    • kasindha nenjinaLAyk kaNNa nIr thuzhumbach chellungol!” (Feeling grief more and more, having such dampness [indicating melted heart] as companion and with overflowing tears, will she go there?) [8th pAsuram]
    • en kaNNanukkenRu IriyAy iruppAL idhellAm kidakka inip pOy” (My kind-hearted daughter, who is wearing thin ornaments, when seeing good objects which are known, thinks that they exist for krishNa; while all this material realm which is created for that is existing, she is now leaving me) [9th pAsuram]
    • manaikkuvAn pazhiyum ninaiyAL sella vaiththanaLE” (She did not consider the great blame which befell upon the family) [pAsuram]
  • mannu thirukkOLUril mAyanpAl pOm – This is how she went, without considering anything else. With this, it is said that she went giving life to those who were present enroute, to emperumAn and to herself. Such AzhwAr, who gave life to all and went seeking vaiththamAnidhi emperumAn.
  • pon adiyE nandhamakkup pon – For him the vaiththamAnidhi (the great wealth for emergency) would be bhagavAn’s divine feet and for us, vaiththamAnidhi would be AzhwAr’s divine feet. azhagiya maNavALap perumAL nAyanAr mercifully said in AchArya hrudhayam 169 “kaimmudhal izhandhAr uNNum nidhiyin Apathsakathvam pugumUrilE samrudhdham” (bhagavAn is abundantly having the quality of being a friend in need in thirukkOLUr where the emperumAn is enjoyed by those who have lost their principal).

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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