thiruvAimozhi nURRandhAdhi – 66 – pAmaruvu

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Essence of thiruvAimozhi 7.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of calling out emperumAn with his qualities and is mercifully explaining it.

How is that done? In thiruvAimozhi 7.5 “kaRpAr“, AzhwAr meditated upon prApyathvam (being the goal), prApakathvam (being the means), virOdhi nivarthakathvam (eliminating the hurdles) of emperumAn who has boundlessly enjoyable, auspicious qualities. Longing to enjoy such emperumAn who has such great qualities and being unable to do so, AzhwAr cried out as a person who was hurt by an arrow. mAmunigaL mercifully explains this principle explained in “pAmaru mUvulagum” starting with “pAmaruvu vEdham“.

pAsuram

pAmaruvu vEdham pagarmAl guNangaLudan
Amazhagu vENdappAdAm avaRRaith – thUmanaththAl
naNNiyavanaik kANa nangurugik kUppitta
aNNalai naNNAr Ezhaiyar

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word-by-word meanings

pAmaruvu vEdham pagar – revealed in vEdham which is with meter
mAl guNanguLudan – with the humble, auspicious qualities
Am azhagu vENdappAdAm avaRRai – those nice beauty, supremacy
thUmanaththAl naNNi – acquiring and enjoying through visualisation in the pure heart
avanaik kANa – desiring to reach him physically and see him who is explained here
nangu urugi – melting well
kUppitta – cried out saying “O”
aNNalai – AzhwAr, the swAmi (lord)
naNNAr – those who don’t approach
Ezhaiyar – poor/ignorant

Simple Translation

AzhwAr, desiring to reach him physically and see him who is explained here, melting well, cried out saying “O”, after acquiring and enjoying emperumAn’s humble, auspicious qualities along with his nice beauty and supremacy which are all revealed in vEdham which is with meter, through visualisation in his pure heart. Those who don’t approach such AzhwAr, the swAmi (lord), are poor/ignorant.

Highlights from vyAkyAnam

  • pAmaruvu vEdham pagarmAl guNangaLudan Amazhagu vENdappAdAm avaRRai – Beauty, supremacy along with other qualities which are revealed in vEdham which has meter.
  • thUmanaththAl naNNi – Enjoying in the heart through visualisation as said in SrI vishNu dharmam 275-2 says “manasA thu viSudhdhEna”(he could be seen only with the pure mind).
  • avanaik kANa – Desiring to physically see the emperumAn who was previously explained with such qualities.
  • nangu urugik kUppitta – Melted fully and cried out in that melted stated, matching the love.
  • aNNalai naNNAr Ezhaiyar – That is, the qualities explained in vEdham are the auspicious qualities as said in thaiththirIya upanishath “sarvAn kAmAn” (all pleasures); these qualities will both be prApyam (goal) and prApakam (means). In the state of liberation, these qualities will be the enjoyable goal and in the state of seeking liberation, these qualities in his incarnations etc, will be both means and goal. Hence, emperumAn’s various qualities are highlighted in this decad.

That is, his prApyathvam is highlighted in,

  • pAmaru mUvulagum padaiththa paRpanAbAvO! pAmaru mUvulagum aLandha poRpapAdhAvO! thAmaraik kaNNAvO! thaniyEn thani ALAvO! thAmaraik kaiyAvO! unnai enRukol sErvadhuvE!” (Oh one who has divine navel which is having lotus flower, and who created the vast universe which has three types of worlds such as kruthaka, akruthaka, kruthAkruthaka! Oh one who has the infinitely enjoyable lotus flower like divine feet which measured such universe to claim exclusive ownership! Oh one who has attractive lotus like divine eyes! Oh one who has distinguished lotus like hands! Oh master who is unique in eliminating hurdles and can rule me, who is helpless due to abundance of hurdles! When will I reach you who are apt, enjoyable and protector, in this manner? The presence of “O!” at the end of each line indicates the great sorrow) [1st pAsuram]
  • enRukol sErvadhu? andhO! aran nAnmugan Eththum seyya nin thiruppAdhaththai yAn nila nIr eri kAl viN uyir enRivai thAm mudhalA muRRumAy ninRa endhAyO! kunReduththu Anirai mEyththu avai kAththa em kUththAvO!” (My lord tended herds of cows and protected them by lifting the mountain; having all entities starting with five great elements which are earth, water, fire, air and ether, and all creatures with material bodies, as his prakAra (form); oh one who manifested such heart-capturing activities! When will I reach your divine feet which are attractive to be praised by [even] brahmA and rudhra? Alas! Implies “I, who seek no other benefit from you, have to call out to reach the divine feet which are easily approachable even for those seek other benefits from you”) [2nd pAsuram]

His prApakathvam is highlighted in the following five pAsurams:

  • kAththa em kUththAvO! malai Endhik kal mAri thannai pUth thaNduzhAy mudiyAy punai konRai anjenjadaiyAy vAyththa en nAnmuganE! vandhu ennAruyir nIyAnAl EththarungIrththiyinAy! unnai enguth thalaippeyvanE” (Oh one who has the attractive posture of an expert dancer, who held the mountain and protected [everyone] from hailstorm, who is wearing blossomed flower garland, which reveals supremacy and who is having invigorating thuLasi garland on his divine crown! Oh one who is having rudhra who is wearing konRai flower garland, who is having acquired beauty due to that and who has matted hair, as your prakAra! Oh one who revealed the state of having brahmA who is born from you, as your prakAra! Oh one who is having such glories which are difficult to be praised even by rudhra and brahmA! As you sustain me fully, how will I reach you and enjoy you! Alas! Implies “you who were attained by those who consider themselves to be lords and by those who are ignorant, are difficult to reach by me who is fully sustained by you and calling out for you!”) [3rd pAsuram]
  • enguth thalaippeyvan nAn ezhil mUvulagum nIyE angu uyar mukkaN pirAn pirama perumAn avan nI vengadhir vachchirakkai indhiran mudhalAth theyvam nI kongalar thaNNandhuzhAy mudi ennudaik kOvalanE” (Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! You have the world with three classifications, which is having distinguished beauty, at your disposal; in that world, the three-eyed rudhra who is appearing to be great in gyAnam and Sakthi, and the famous lord of such rudhra who is well known as brahmA, are at your disposal; groups of dhEvathAs starting with indhra who is having vajra which is greatly radiant and unconquerable by enemies, in his hand, are at your disposal; how will I reach you?) [4th pAsuram]
  • ennudaik kOvalanE en pollAk karu mANikkamE unnudai undhi malar ulagam avai mUnRum parandhu unnudaich chOdhi veLLaththagampAl unnaik kaNdu koNdittu ennudai AruyirAr enganEkol vandheydhuvarE” (Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”! Oh one who is enjoyable to me like a perfect, unused, blue gem!  While my dear self is immersed in the matters related to the three-fold qualities of the worlds which blossomed in your divine navel, how is it possible for me to attain you who are the ultimately attainable goal inside your glow which is in the form of collection of splendorous rays, as said in “sadhA paSyanthi“? Implies “What is the means for me who is fully immersed in worldly pleasures?”) [5th pAsuram]
  • vandheydhumARu aRiyEn malgu neelach chudar thazhaippach chenjudarch chOdhigaL pUththoru mANikkam sErvadhupOl  andharamEl sempattOdu adi undhi kai mArbu kaN vAy senjudarch chOdhi vidavuRai en thirumArbanaiyE” (I don’t know the means to reach the SrImAn who revealed his merciful presence in the supreme sky, spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre. Implies “You who know the means, should come here and take me there”) [6th pAsuram]
  • en thirumArban thannai en malai magaL kURan thannai enRum en nA magaLai agampAl koNda nAnmuganai ninRa sasIpathiyai nilangINdeyin mUnReriththa venRu pulan thurandha visumbALiyaik kANEnO?” (Will I not see emperumAn who revealed to me (a) his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship, (b) his having rudhra who has pArvathi in half of his body, as prakAra (form), (c) his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of sasI, as prakAra, (e) who lifted up the earth, who burnt down the three towns [as being the antharyAmi of rudhra], and who drove away and won over the senses [as being the antharyAmi of brahmA] and who protected by ruling the heaven [as being the antharyAmi of indhra]? Implies “I who am considering this seeing of emperumAn who is protector in all manner, as goal, am not seeing him!” eyil – fort, implying town inside the fort) [7th pAsuram]

His virOdhi nirasana Seelathvam is highlighted in:

  • ALiyaik kAN pariyAy ari kAN nariyAy arakkar ULaiyittu anRu ilangai nadandhu pilambukkoLippa mILiyam puLLaik kadAy viRan mAliyaik konRu pinnum ALuyar kunRangaL seydhu adarththAnaiyum kANdungolO?” (Will I see upEndhra (vishNu) who rode very prideful, attractive garudAzhwAr, and killed the well-known demoniac people such as mAli et al who were screaming out of fear when the war started and fleeing lankA, entering the holes in the ground to hide in pAthALam, like a horse which saw a yALi and a jackal which saw a lion, and created tall mountains [of their dead bodies]?) [8th pAsuram]
  • kANdungolO? nenjamE! kadiya vinaiyE muyalum AN thiRal meeLi moymbil arakkan kulaththaith thadindhu mINdum avan thambikkE viri nIr ilangai aruLi ANdu than sOdhi pukka amarar ari ERRinaiyE” (rAvaNa a demoniac person by birth, was very cruel, and was thinking about and performing the great task of actions leading to harm for other, was having valorous, prideful masculinity, and lion like bravery which hurts others, and was having huge pride;  emperumAn severed such rAvaNa’s clan without any trace; further he granted the kingdom of lankA with expansive oceanic water to rAvaNa’s brother vibhIshaNa; he mercifully returned to SrI ayOdhyA, ruled over the kingdom as the crowned emperor for eleven thousand years; he returned and remained in his exclusive abode, paramapadham which is in the form of lustrous light; oh heart! Will we see him mercifully seated revealing his supremacy, like the best among the lions [as a leader] for nithyasUris?) [9th pAsuram]

His mOksha pradhathvam (granting liberation) is highlighted in:

  • “ERRarum vaigundhaththai aruLum namakku Ayar kulaththu IRRiLam piLLai onRAyp pukku mAyangaLE iyaRRi kURRiyal kanjanaik konRu aivarkkAyk kodunjEnai thadindhu ARRal mikkAn periya paranjOdhi pukka ariyE” (Being a very infant child, krishNa entered the cowherd clan and became one with them; he was engaged in very amazing acts such as killing puthanA, Sakata, yamaLArjuna et al and killed kamsa who was having the nature of death which separates body and soul; he destroyed cruel dhuryOdhana’s army for the sake of pANdavas; with great patience, having infinite glories, he set out to enter into paramapadham which is known by the term “param jyOthi”; such krishNa who is like a great lion, will bestow SrIvaikuNtam which is having nature/qualities which are inconceivable even by the mind and speech of great yOgis, for us. emperumAn who is the eliminator of all hurdles as said in “sarvapApEbhyO mOkshayishyAmi“, will also bestow the result to us to eliminate our suffering as said in “mA Sucha:“) [10th pAsuram]

Further, his beauty is enjoyed along with these qualities as said in SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa” (Oh king there are many qualities). That is,

  • the beauty of the lotus flower in his divine navel as said in “paRpanAbhAvO” (one with the divine navel) [1st pAsuram]
  • the beauty of his divine limbs as said in “paRpa pAdhAvO, thAmaraik kaNNAvO, thAmaraik kaiyAvO” (One with lotus feet, lotus eyes and lotus hands) [1st pAsuram]
  • the collective beauty as said in “kAththa em kUththAvO” (one who protected the cattle and manifested heart-capturing activities) [2nd pAsuram]
  • his beautiful decoration as said in “pUththaNduzhAy mudiyAy” (Oh one who is having invigorating thuLasi garland on your divine crown!) [3rd pAsuram]
  • his physical beauty as said in “en pollAk karu mANikkamE” (oh one who is enjoyable to me like an unused, perfect blue gem!) [5th pAsuram] and “senjudarch chOdhigaL pUththoru mANikkam sErvadhupOl” (spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre) [6th pAsuram]
  • the collective beauty with SrI mahAlakshmi due to being her lord as said in “en thirumArbanaiyE” (one who has SrI mahAlakshmi on his divine chest) [7th pAsuram]

Further, his supremacy is enjoyed in:

  • his being the creator of the universe as said in “mUvulagum padaiththa” (one who created the universes) [1st pAsuram]
  • his act of measuring the created world and redeeming it as said in “mUvulagum aLandha” (measuring the three worlds)
  • the greatness acquird by having lotus-eyes as said in “thAmaraik kaNNAvO” (Oh lotus-eyed lord!) [1st pAsuram]
  • his sarvasmAth parathvam (being greater than all) as said in “aran nAnmugan Eththum seyya nin thiruppAdham” (the reddish divine feet which are glorified by rudhra and brahmA)
  • his remaining as the antharyAmi of the dhEvathAs and controlling them as said in “en malai magaL kURan thannai enRum en nA magaLai agampAl koNda nAnmuganai ninRa sasIpathiyai”  (his having rudhra who has pArvathi in half of his body, as prakAra (form),  his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, as his prakAra and (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of SaSI, as prakAra)

These greatness were all enjoyed previously by visualisation and AzhwAr is praying for this to happen physically.

  • thUmanaththAl naNNi … – After enjoying these qualities which were previously explained by AzhwAr himself [in previous decad] using pure knowledge as said in thiruvAimozhi 2.7.8 “thUmanaththananAy” (having pure heart), and AzhwAr desired to enjoy such emperumAn physically, and due to being melted out of love, cried out with great sorrow as in “paRpanAbAvO” (Oh padhmanAbha!) [1st pAsuram], kAththa em kUththAvO” (one who protected the cattle and manifested heart-capturing activities) [2nd pAsuram] and “visumbALiyaik kANEnO?” (Will I not see emperumAn who protected by ruling from the heaven?)
  • aNNalai naNNAr Ezhaiyar – Those poor/ignorant people will not approach and surrender AzhwAr who is the lord of all, amidst the samsAris (materialistic people) who are crying out in not acquiring worldly pleasures. The reason for that is their attachment towards worldly pleasures. mAmunigaL is feeling disgusted thinking “These people are being attached to worldly pleasures and not attaining AzhwAr who is easily approachable and is the apt lord”.

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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