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तिरुप्पळ्ळियेळुच्चि- सरल व्यख्या

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श्रीः  श्रीमते शठःकोपाय  नमः   श्रीमते रामानुजाय  नमः   श्रीमत् वरवरमुनये नमः

मुदलायिरम्

श्री मणवाळ मामुनिगळ् अपनी उपदेश रत्नमालै के ११ वे पाशुर में तोण्डरडिप्पोडि आळ्वार् (भक्तांघ्रिरेणू आळ्वार्) के बारे मैं बहुत ही सुन्दर ढंग से बतला रहे है ।

“मन्निय सीर् मार्गळियिल् केटै इन्ऱु मानिलत्तीर्

एन्निदन्क्कु एट्रम् एनिल् उरैक्केन् – तुन्नु पुगळ्

मामऱैयोन् तोण्डरडिप्पोडि आळ्वार् पिऱप्पाल्

नान्मऱैयोर् कोण्डाडुम् नाळ् ।“

इस पाशुर में श्री मणवाळ मामुनिगळ् कह रहे है “हे इस जगत के लोगों सुनो मै तुम्हे इस मार्गळि मास, जो वैष्णव मास की महत्ता रखता है, उसका महत्व बतलाता हूँ। यह दिन सम्प्रदाय विद्वानों, वेदों के ज्ञाता जैसे एम्पेरुमानार (भगवत रामानुज स्वामीजी), के द्वारा तोण्डरडिप्पोडि आळ्वार् (भक्तांघ्रिरेणू आळ्वार्) के, प्राकट्य दिवस के रूप में मनाते आ रहे है।  तोण्डरडिप्पोडि आळ्वार्, जो सारे वेदों के ज्ञाता थे, और उन्ही के मनन में मग्न रहते थे।  तोण्डरडिप्पोडि आळ्वार् ख़ास तौर से, स्वयं को श्रीमन्नारायण के भक्तों का दास मानते थे।

श्री अळगिय मणवाळप् पेरुमाळ् नायनार् (हमारे पूर्वाचार्यों में एक) ने अपनी रचना आचार्य हृदयम की ८५ वि चूर्णिका (छोटे छंद) में कह रहे है की, नित्य प्रातः भगवान् श्रीमन्नारायण को सुन्दर सुप्रभातम गाकर उनको योग निद्रा (योग निद्रा उसे कहते जहाँ शरीर सुप्तावस्था में रहता है, पर अपने आस पास घटित सारी बातों का ध्यान रहता है याने मन बुद्धि से जाग्रत अवस्था) से जगाने वाले तोण्डरडिप्पोडि आळ्वार् (भक्तांघ्रिरेणू आळ्वार्) को  तुळसीभ्रुत्यर् (भगवान् श्रीमन्नारायण की तुलसी सेवा में रूचि रखने वाले) नाम से भी जानते है।

यह बात तोण्डरडिप्पोडि आळ्वार् अपने तिरुमलै प्रबन्धम् में अपने लिये स्वयं कह रहे है,  “तुळबत्तोण्डाय तोल् सीर्त् तोण्डराडिप्पोडि एन्नुम् अडियनै” (वह सेवक जो तुलसी से श्रीमन्नारायण की सेवा का निर्वहन करते है)। तिरुप्पळ्ळियेळुच्चि भगवान श्रीमन्नारायण को प्रातः योगनिद्रा से जगाने का महानतम प्रबन्ध है। 

यहाँ पूर्वाचार्यों के व्याख्यानों से उद्घृत, तिरुप्पळ्ळियेळुच्चि का सरल भाषा में अर्थानुसंघान प्रस्तुत है।

तनियन्

(तिरुमालै आण्डान्  द्वारा रचित तनियन्।)

तमेव मत्वा परवासुदेवम्

रन्गेसयम् राजवदर्हणीयम्

प्राबोधिकीम् योक्रुत सूक्तिमालाम्

 भक्तांघ्रिरेणू म् भगवन्तमीडे।।

में तोण्डरडिप्पोडि आळ्वार् की स्तुति करता हूँ, जिन्होंने ऐसे पेरिया पेरुमाळ (श्रीरंगम में विराजित भगवान् श्रीरंगनाथजी का श्रीविग्रह), जो आदिशेष पर शयन कर रहे है, जो श्रीवैकुण्ठ में परवासुदेव कहलाते है, जिन्हे यह चराचर जगत, राजा की तरह पूजता है,  उन्हें योग निद्रा से जगाने इतनी सुन्दर प्रबन्ध माला समर्पित किये है।

(तिरुवरन्गप् पेरुमाळ् अरयर् द्वारा रचित तनियन्।)

मण्डन्गुडि एन्बर् मामऱैयोर् मन्निय सीर्

तोण्डरडिप्पोडि तोन्नगरन् – वण्डु

तिणर्त्त वयल् तेन्नरन्गत्तम्मानै पळ्ळि

उणर्त्तुम् पिरान् उदित्त ऊर्।।

विद्वान् लोग जो  वेदों के ज्ञाता है, कह रहे है तिरुमण्डन्गुडि वह मंगल स्थान है जहाँ तोण्डरडिप्पोडि आळ्वार् प्रकट हुये है। आळ्वार् ने तिरुवरंगम में जो चहुँ और खेतो से घिरा हुआ है और जहाँ भृंगों के झुंड रहते है, में शेषशैया पर शयन कर रहे पेरिया पेरुमाळ को प्रातः जगाकर हम पर बहुत उपकार किया है।

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प्रथम पाशुर :

अपने प्रथम पाशुर में ही आळवार संत कृपा करके बतला रहे है की, सभी लोकों के देवी देवता भगवान् पेरिय पेरुमाळ को जगाने श्रीरंगम आते है। इससे यह स्पष्ट होता है की, सिर्फ भगवान् श्रीमन्नारायण ही सबके पूजनीय है। अन्य सभी लोकों के देवी देवता भी इनकी पूजा करते है।

कदिरवन् गुणदिसैच् चिगरम् वन्दणैन्दान्

    कन इरुळ् अगन्ऱदु कालै अम् पोळुदाय्

मदु विरिन्दु ओळुगिन मामलर् एल्लाम्

    वानवर् अरसर्गळ् वन्दु वन्दु ईन्डि

एदिर् दिसै निऱैन्दनर् इवरोडुम् पुगुन्द

    इरुन्गळिट्रु ईट्टमुम् पिडियोडु मुरसुम्

अदिर्दलिल् अलै कडल् पोन्ऱु उळदु एन्गुम्

    अरन्गत्तम्मा पळ्ळि एळुन्दरुळाये।।

तिरुवरंगम में शेष शैया पर शयन करने वाले, हे नाथ ! पूर्व दिशा में रात्रि के अन्धकार को दूर करते हुये पर्वत चोटियों से सूर्यदेव प्रकट हो, दिन के आगमन की सुचना दे  रहे है। प्रातः पल्लवित पुष्पों से मधु पात हो रहा है। सभी लोकों  के देवी देवता, राजा महाराजा, स्वयं को प्रथम आया हुआ बतलाते हुये, आपकी प्रातः उठते ही एक झलक दर्शन पाकर धन्य होने, आपके दक्षिण द्वार पर इकट्ठे हुये है। उनके साथ ही हाथी और हथिनी जो उनके वाहन है, वह भी आये हुये है। आपकी निद्रा से उठते ही एक झलक  पाने, उनके साथ विविध प्रकार के वाद्य लिये  वाद्यकार उन्हें  उत्साह से बजा रहे है, इन वाद्यों की ध्वनि समुद्र की उत्ताल लहरों की ध्वनि की तरह चहुँ और गुंजायमान हो रही है।

द्वितीय पाशुरम :

अपने द्वितीय पाशुर में आळ्वार संत कह रहे है पूर्व दिशा से ठंडी बयार आ रही है, जो हंसो को जगा कर भोर होने का अहसास दिला रही है। आपका भागवतों के प्रति अति स्नेह प्रेम है, इस लिये आपको भी योगनिद्रा से जाग जाना चाहिये।

कोळुन्गोडि मुल्लैयिन् कोळुमलर् अणवि

    कूर्न्ददु गुणदिसै मारुदम् इदुवो

एळुन्दन मलर् अणैप् पळ्ळि कोळ् अन्नम्

    ईन्पणि ननैन्द तम् इरुम् सिऱगु उदऱि

विळुन्गिय मुदलैयिन् पिलम्बुरै पेळ्वाय्

    वेळ्ळुयिर् उऱ अदन् विडत्तिनुक्कु अनुन्गि

अळुन्गिय आनैयिन् अरुम् तुयर् केडुत्त

    अरन्गत्तम्मा पळ्ळि एळुन्दरुळाये।।

पूर्वी दिशाओं  से उठती  ठंडी हवायेँ, अभी पल्लवित हुये चमेली के फूलों की बेल को छू कर बह रही है, इन फूलो की बैल पर सो रहे हंस भी इस मदमस्त बयार की सुगंध से अपने पंखो को हिलाते जाग गये है, बरसात की बूंदों की तरह ओस की बुँदे उनके पंखो से झर रही है ।

तिरुवरंगम में शयन करने वाले हे नाथ ! आपने, ग्राह द्वारा अपने नुकीले दातों से गजराज का पैर पकड़कर  अथाह जल राशि में ले जाकर अपने विशाल गुफा जैसे मुँह से निगलने की चेष्टा करने वाले ग्राह को मार कर गजराज की रक्षा की, अब आप को अपनी योगनिद्रा त्याग कर हम पर कृपा बरसाना चाहिये।

तीसरा पाशुर :

इस तीसरे पाशुर  में आळ्वार संत कह रहे है भगवान् भुवन भास्कर अपनी किरणों से तारो के प्रकाश की भव्यता को ढक दिये है। संत कह रहे है, वह भगवान् श्रीमन्नारायण के चक्र धारण किये हुये, हस्त की पूजा आराधना करना चाहते है।

सुडर् ओळि परन्दन सूळ् दिसै एल्लाम्

    तुन्निय तारगै मिन्नोळि सुरुन्गिप्

पडर् ओळि पसुत्तनन् पनि मदि इवनो

    पायिरुळ् अगन्ऱदु पैम् पोळिल् कमुगिन्

मडल् इडैक् कीऱि वण् पाळैगळ् नाऱ

    वैगऱै कूर्न्ददु मारुदम् इदुवो

अडल् ओळि तिगळ् तरु तिगिरि अम् तडक्कै

    अरन्गत्तम्मा पळ्ळि एळुन्दरुळाये।।

भगवान सूर्य की किरणे, चहुँ और फ़ैल गयी है। टिमटिमाते तारों का प्रकाश भी सूर्य की किरणों के उजियारे में छुप गया है । शीतल चन्द्रमा की रौशनी भी फीकी पड़ गयी, सुपारी के वृक्षों को स्पर्श कर आती ठंडी हवा वातावरण में मधुर सुवास फैला रही है। अपने हाथों में सुदर्शन चक्र धारण करने वाले, हे तिरुवरंगम में शयन करने वाले, अब जागिये अपने भक्तो पर अपनी करुणा बरसाइये।

चतुर्थ पाशुर :

इस चतुर्थ पाशुर  में आळ्वार संत भगवान् से कह रहे है की, उन्हें , प्रातः जल्दी उठकर, उनकी आराधना में आड़े आ रहे शत्रुओं  का विनाश करना चाहिये, ठीक उसी तरह जैसे उन्होंने रामावतार के समय किया था।

मेट्टु इळ मेदिगळ् तळै विडुम् आयर्गळ्

     वेय्न्गुळल् ओसैयुम्  विडै मनिक् कुरलुम्

ईट्टिय  इसै दिसै परन्दन वयलुळ्

     इरिन्दिन सुरुम्बिनम् इलन्गैयर् कुलत्तै

वाट्टिय वरिसिलै वानवर् एऱे

    मामुनि वेळ्वियैक् कात्तु अवबिरदम्

आट्टिय अडु तिऱल् अयोद्दि एम् अरसे

    अरन्गत्तम्मा पळ्ळि एळुन्दरुळाये।।

अपने पशुओं को चराने गये चरवाहों के बांसुरी की धुन की आवाज़ आ रही है, चरते हुए पशुओं के गले में बंधे गलपट्टी की घंटियों के बजने  की आवाज़ भी चहूँ और सुनायी दे रही है। भृंगी भी हरी घांस देख गिनगीना रहे है। अपने  सारंग धनुष से,  शत्रुओं का नाश करने वाले,  हे श्री राम ! आपका सत्व महान है, आप  दैत्यों का संहार कर विश्वामित्र जी के यज्ञ को सफल बनाकर, अवभृथ स्नान कर, शत्रुओं का नाश करने वाली, अयोध्या के राजा बने । 

हे तिरुवरंगम में योगनिद्रा में लीन, हे रंगनाथ! आपको भी प्रातः उठकर हम दास लोगों पर कृपा बरसानी चाहिये।

पंचम पाशुर :

पंचम पाशुर में आळ्वार संत कहते है सभी लोकों से देवता लोग पुष्प लेकर आपकी पूजा करने पधारे है। आप, आपके भक्त भागवतों में किसी प्रकार का भेद नहीं रखते है, इसीलिये आपको उठकर सभी की सेवाएं स्वीकार करनी चाहिये।

पुलम्बिन पुट्कळुम् पूम् पोळिल्गळिन् वाय्

   पोयिट्रुक् कन्गुल् पुगुन्ददु पुलरि

कलन्ददु गुणदिसैक् कनैकडल् अरवम्

  कळि वण्डु मिळट्रिय कलम्बगम् पुनैन्द

अलन्गल् अम् तोडैयल् कोण्डु अडियिणै पणिवान्

  अमरर्गळ् पुगुन्दनर् आदलिल् अम्मा

इलन्गैयर् कोन् वळिपाडु सेय् कोयिल्

  एम्पेरुमान् पळ्ळी एळुन्दरुळाये।।

नव खिले हुए फूलों से भरे उद्यान में पक्षी ख़ुशी से कलरव कर रहे है। भोर हो चुकी, रात्रि चली गयी है । पूर्व दिशा से समुद्र के लहरों की गर्जना चहूँ और सुनाई दे रही है। सभी लोकों के देवता लोग, फूलों के हार लिये खड़े है, भँवरे उन फूलों से मधु पान करने उनपर मंडरा रहे है। 

हे !  लंकापति विभीषण के आराध्य, तिरुवरंगम में शेष पर शयन कर रहे हे भगवान आप उठिये और हम पर अनुग्रह कीजिये। 

छटवां पाशुर :  

इस पाशुर में आळ्वार संत कह रहे है, सुब्रमण्यम (कार्तिकेय जी)  जो आपके द्वारा देवताओं की सेना में शासन के लिये ,देवताओं की सेना के सेनापति  नियुक्त हुये है, आये है। साथ ही अन्य देवता भी अपनी अपनी अर्धांगिनियों के साथ अपने अपने वाहनों में अपने अपने अनुगामियों के साथ आपकी पूजा कर अपने अपने मनोरथ सिद्ध करने आये है। आप अपनी दिव्य निद्रा त्याग कर उन सब पर अपनी करुणा बरसाइये।

इरवियर् मणि नेडुम् तेरोडुम् इवरो

  इऱैयवर् पदिनोरु विडैयरुम् इवरो

मरुविय मयिलिनन् अऱुमुगन् इवनो

  मरुदरुम् वसुक्कळुम् वन्दु वन्दु ईन्डि

पुरवियोडु आडलुम् पाडलुम् तेरुम्

  कुमरदण्डम् पुगुन्दु ईण्डिय वेळ्ळम्

अरुवरै अनैय निन् कोयिल् मुन्  इवरो।।

  अरन्गत्तम्मा पळ्ळि एळुन्दरुळाये

द्वादश आदित्य अपने रथों में सवार हो आये है, ११ रूद्र जो इस धरा पर शासन करते है वह भी आये है, षण्मुख सुब्रमण्यम (कार्तिकेय जी) भी, अपने मयूर वाहन पर आये है। अन्य लोकों के देवताओं के आलावा,  उनचास मरुतगण, अष्ट वसु (यह भी अन्य देवताओं में आते है)  भी आये है। आपके प्रथम  दर्शन पाने, कतार में प्रथम खड़े रहने यह आपस में लड़ रहे है।  सभी देवता आपकी नज़रों में आने, आपका ध्यान आकर्षित करने , अपने अपने रथो और अश्वों पर बैठे गा रहे है और नाच रहे है। सभी देवता और देव सेना के सेनापति षण्मुगम भी, विशाल पर्वत की तरह दीखते तिरुवरंगम के द्वार पर एकत्रित हुये  है।  तिरुवरंगम में दिव्य निद्रा में शयन कर रहे, हे भगवान् ! आपको उठकर इन सब पर कृपा करनी चाहिये।

सप्तम पाशुर :

सप्तम पाशुर, इस पाशुर में आळ्वार संत कह रहे है, सभी लोकों के देवताओं के साथ, देवताओं  के राजा इंद्र और सप्त ऋषि आकाश मार्ग में अंतरिक्ष में , खड़े हो आपका गुणगान कर रहे है। आपको उठकर उन्हें दर्शन देना चाहिये।

अन्दरत्तु अमरर्गळ् कूट्टन्गळ् इवैयो

  अरुन्दव मुनिवरुम् मरुदरुम् इवरो

इन्दिरन् आनैयुम् तानुम् वन्दु इवनो

  एम्पेरुमान् उन कोयिलिन् वासल्

सुन्दरर् नेरुक्क विच्चादरर् नूक्क

  इयक्करुम् मयन्गिनर् तिरुवडि तोळुवान्

अन्दरम् पार् इडम् इल्लै मट्रु इदुवो

  अरन्गत्तम्मा पळ्ळि एळुन्दरुळाये।।

हे नाथ! इंद्र अपने ऐरावत पर विराजे आपके दिव्य मंदिर के द्वार पर खड़े है । स्वर्ग के देवता अपने गणो के साथ आये हुये है। ऋषि महानुभाव और सनकादिक ऋषि , मरुतगण और उनके अनुयायी, यक्ष, गन्धर्व सभी  विद्यावाचस्पति गण (अन्य समूह के देवता)  सभी आकर आकाश मार्ग में खड़े है।  सभी आपकी चरण वंदना करने, एक दूसरे से धक्का मुक्की कर रहे है, सभी व्यामोह में है।  हे तिरुवरंगम ! में शयन करने वाले नाथ, उठिये और हम सब पर कृपा करिये।

अष्टम पाशुर :

इस अष्टम पाशुर में आळ्वार संत कह रहे है , आपकी आराधना के लिये यह भोर का समय सबसे उचित है , सारे ऋषि प्रवर, जिन्हे आपकी आराधना के अलावा और कोई दूसरी इच्छा नहीं है। आपकी पूजा आराधना के लिये, समग्र सामग्री लेकर आपके द्वार खड़े है (कृपा निधान)  अपनी दिव्य निद्रा से जागिये और हम सब पर कृपा कीजिये।

वम्बविळ् वानवर् वायुऱै वळन्ग

  मानिदि कपिलै ओण् कण्णाडि मुदला

एम्पेरुमान् पडिमैक्कलम् काण्डऱ्कु

  एऱ्पन आयिन कोण्डु नन् मुनिवर्

तुम्बुरु नारदर् पुगुन्दनर् इवरो

  तोन्ऱिनन् इरवियुम् तुलन्गु ओळि परप्पि

अम्बर तलत्तिनिन्ऱु अगल्गिन्ऱदु इरुळ् पोय्

  अरन्गत्तम्मा पळ्ळि एळुन्दरुळाये।।

हे नाथ, हे भगवान् प्रख्यात ऋषि तुम्बुरु और नारदजी, स्वर्ग में वासित दिव्यात्मा, कामधेनु भी आपके श्रृंगार के लिये दिव्य पत्र, दिव्य सामग्री और निहारने के लिये दर्पण लेकर, तिरुवरंगम में आपकी तिरुआरधना के लिये आये है। अँधेरा दूर हो गया है, सूर्य की किरणे चहूँ और अपना प्रकाश फैला रही है। हे तिरुवरंगम ! में शेष शैया पर शयन कर रहे भगवान, आप जागिये हम पर कृपा बरसाइये।

नवम पाशुर :

नवम पाशुर, में आळ्वार संत कह रहे है, स्वर्ग के प्रख्यात वाद्य वादक और नर्तकियां भी आपकी सेवा में उपस्थित है, एम्पेरुमान आप उठकर उनकी सेवा स्वीकार कीजिये।

एदमिल् तण्णुमै एक्कम् मत्तळि

  याळ् कुळल् मुळवमोडु  इसै दिसै केळुमि

गीदन्गळ् पाडिनर् किन्नरर् गेरुडर्गळ्

  गेन्दरुवर् अवर् कन्गुलुळ् एल्लाम्

मादवर् वानवर् सारणर् इयक्कर्

  सित्तरुम् मयन्गिनर् तिरुवडि तोळुवान्

आदलिल् अवर्क्कु नाळोलक्कम् अरुळ

  अरन्गत्तम्मा पळ्ळि एळुन्दरुळाये।।

स्वर्ग लोक के किन्नर, गरुड़, गन्धर्व सभी अपने अपने विविध वाद्य बजा रहे है, जैसे एक्कम (एक तार वाला वाद्य), मत्ताली , वीणा बांसुरी आदि वाद्य की तरंगे और धुन चहूँ और गूँज रही है।  इनमे से कुछ सारी रात बजते रहे है, कुछ वाद्य अभी भोर में बजना शुरू हुये है । विख्यात ऋषियों के साथ दिव्य लोकों के देव, चारण, यक्ष , सिद्ध और अन्य सभी आपकी चरण वन्दना करने आये है।  तिरुवरंगम में अपनी दिव्य योग निद्रा में सोये,  हे नाथ ! जागिये, उन पर कृपा बरसाते हुये अपनी सभा में उन्हें स्थान प्रदान कीजिये।

दशम पाशुर :

दशम पाशुर , इस पाशुर में आळ्वार संत एम्पेरुमान से सभी पर कृपा बरसाने की प्रार्थना कर रहे है, साथ ही खुद पर भी कृपा बरसाने की वनती करते हुये कहते है की,  वह पेरिया पेरुमाळ के  सिवाय  किसी और को नहीं जानते।

कडि मलर्क् कमलन्गळ् मलर्न्दन इवैयो

  कदिरवन् कनै कडल् मुळैत्तनन् इवनो

तुडि इडैयार् सुरि कुळल् पिळिन्दु उदऱित्

  तुगिल् उडुत्तु Eऱिनर् सूळ् पुनल् अरन्गा

तोडै ओत्त तुळवमुम् कूडैयुम् पोलिन्दु

  तोन्ऱिय तोळ् तोण्डराडिप्पोडि एन्नुम्

अडियनै अळियन् एन्ऱु अरुळि उन् अडियार्क्कु

  आट्पडुत्ताय् पळ्ळि एळुन्दरुळाये।।

दिव्य कावेरी के मध्य दिव्य योग निद्रा में शयन करे रहे, हे! रंगनाथ, समुद्र उत्ताल लहरों से उगते हुये सूर्य की प्रकाश किरणों का स्पर्श  पाकर कावेरी में कमल पुष्प खिल रहे है। नाज़ुक कमरवाली कन्यायें कावेरी में स्नान कर अपने बाल सुखाकर, शुभ्र स्वच्छ वस्त्र पहन कर कावेरी के घाट पर आ गयी है। 

(हे नाथ !) इस  सेवक तोण्डरडिप्पोडि की तुलसी माला के सेवा स्वीकार कीजिये । इस सेवक को आपके भक्तों की, सेवा भी प्रदान कीजिये। इस सेवा को स्वीकार करने आपको उठकर हम पर आपकी कृपा बरसानी होगी।

अडियेन श्याम सुन्दर रामानुज दास

आधार: http://divyaprabandham.koyil.org/index.php/2020/05/thiruppalliyezhuchchi-simple/

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 88 – aRukkum

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Essence of thiruvAimozhi 9.8

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being unable to wait until the messengers return and desiring with the thought “we should reach thirunAvAy” and is mercifully explaining it.

How is that done? Before the messenger who was sent by AzhwAr reached emperumAn, informed AzhwAr’s state and returned, due to the great urge in attaining bhagavAn, the goal, AzhwAr thought “When will I reach thirunAvAy where he is mercifully present, and see his presence with his divine consorts in the grand assembly along with the residents there, and enjoy that vision and serve him?” mAmunigaL mercifully explains this principle explained in “aRukkum vinai” starting with “aRukkum idar“.

pAsuram

aRukkum idar enRu avanpAl Angu vitta thUdhar
maRiththu varap paRRA manaththAl aRap padhaRich
cheyya thirunAvAyil sella ninaindhAn mARan
maiyalinAl seyvaRiyAmal

Listen

word-by-word meanings

idar aRukkum enRu – thinking “emperumAn will eliminate our sorrows”
avanpAl Angu vitta thUdhar – the messenger who was sent to him
maRiththu varap paRRA manaththAl – with the divine heart which is unable to bear the delay in the return of the messenger
aRap padhaRi – urging greatly
maiyalinAl – due to bewilderment
seyvu aRiyAmal – without knowing what to do
mARan – AzhwAr
seyya thirunAvAyil – in the distinguished thirunAvAy
sella ninaindhAn – set out to mercifully go.

Simple Translation

AzhwAr sent messengers to emperumAn thinking “he will eliminate our sorrows”. With the divine heart which is unable to bear the delay in the return of the messengers, without knowing what to do, urging greatly due to bewilderment, AzhwAr set out to go to the distinguished thirunAvAy.

Highlights from vyAkyAnam

  • aRukkum idar enRu – Thinking “emperumAn will mercifully eliminate our sorrows”.
  • avan pAl Angu vitta thUdhar – The messenger sent towards the emperumAn residing in thirumUzhikkaLam.
  • maRiththu varap paRRA manaththAl – With the divine heart unable to wait for the return of the messenger with the response from emperumAn.
  • aRap padhaRi – Urging greatly. As pirAtti was becoming impatient as soon as sending thiruvadi (hanUmAn) with her message as said in SrI rAmAyaNam sundhara kANdam 38.66 “idham brUyAchcha mE nAtham SUram rAmam puna: puna:” (Tell this to my lord and hero again and again).
  • seyya thirunAvAyil sella ninaindhAn mARan – AzhwAr thought to mercifully go to the distinguished thirunAvAy. That is, AzhwAr revealed his great urge in
    • “veRith thaN malarch chOlaigaL sUzh thirunAvAy kuRukkum vagai uNdukolO? kodiyERkE” (Is there any means for me, who is having cruelty, to reach thirunAvAy which is having gardens filled with abundantly fragrant, invigorating flowers and where sarvESvaran is present?) [1st pAsuram]
    • “thirunAvAy adiyEn aNugap peRu nAL evaikolO?” (Which are the days of my reaching such thirunAvAy?) [2nd pAsuram]
    • “thirunAraNan sEr thirunAvAy avaiyuL pugalAvadhu Or nAL aRiyEnE” (I don’t know the day I will enter the divine assembly of the defectless nArAyaNa, who is Sriya:pathi, in thirunAvAy) [3rd pAsuram]
    • “thirunAvAy vALEy thadangaN madappinnai maNALA! – nALEl aRiyEn” (Oh perfect enjoyer of nappinnaip pirAtti who is complete in all qualities, who is having expansive eyes with huge radiance like sword, residing in thirunAvAy! I don’t know the day which is ordained for me to perform eternal kainkaryam.) [4th pAsuram]
    • “viNNALan virumbi uRaiyum thirunAvAy kaNNArak kaLikkinRadhingenRukol kaNdE” (When will my eyes see emperumAn who accepts the service of the residents of paramapadham which is known as parama vyOma and who is residing desirously in thirunAvAy, to become complete and to become perfectly blissful here?) [5th pAsuram]
    • “thirunAvAy koNdE uRaiginRa engOvalar kOvE – kaNdE kaLikkinRadhingenRukol kaNgaL” (Oh krishNa who manifested your simplicity to cowherd boys and me, and became our lord, who is having in your divine heart and eternally residing in thirunAvAy! When will my eyes eternally enjoy by seeing you here?) [6th pAsuram]
    • “nAvAy uRaiginRa en nAraNa nambI! AvA adiyAn ivan enRaruLAyE” (Oh one who is having the distinguished cause of being Sriya:pathi (lord of SrI mahAlakshmi) which is the reason for your completeness in being the lord, protector and apt goal! Alas! You should shower your mercy seeing the three types of relationship saying “he is our servitor”) [7th pAsuram]
    • “then thirunAvAy en dhEvE! – aruLAdhozhivAy” (Oh my ultimate goal who is present in the well-organised thirunAvAy! You may not shower your mercy) [8th pAsuram]
    • “thirunAvAy yAvar aNugap peRuvAr ini andhO?” (Alas! Who will reach thirunAvAy now?) [9th pAsuram]
    • “thirunAvAy vandhE uRaiginRa em maNivaNNA – andhO! aNugap peRunAL” (Oh one who is having a divine form which resembles perfectly enjoyable blue gem, who has arrived and is eternally residing in thirunAvAy! Alas! Always asking “When will I reach you?”, I am calling out with a bewildered heart saying “Oh SrImAn!”) [10th pAsuram]

When asked “Why did he do it?”

  • maiyalinAl seyvu aRiyAmal – Being bewildered by emperumAn’s beauty, becoming bewildered and hence being unable to analyse apt and inapt acts, AzhwAr urged before the messenger who was sent, returned; mAmunigaL is mercifully saying this with great bliss thinking about AzhwAr’s love towards emperumAn.

adiyen sarathy ramanuja dasan

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 87 – engAdhalukku

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Essence of thiruvAimozhi 9.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of AzhwAr mercifully sending message to emperumAn depending on his physical beauty and is mercifully explaining it.

How is that done? As AzhwAr was fully sorrowful thinking about emperumAn’s qualities, the enjoyment of qualities which occurred due to his great fortune became subdued and the anguish increased, his heart was captivated by emperumAn’s beauty. Thinking “I should enjoy such beauty with my eyes”, AzhwAr sent the birds which he saw, as messengers. mAmunigaL mercifully explains this principle explained in “engAnal” starting with “engAdhalukkadi“.

pAsuram

engAdhalukkadi mAl Eyndha vadivazhagu enRu
angAdhu paRRAsA AngavanpAl engum uLLa
puLLinaththaith thUdhAgap pOgavidu mARan thAL
uLLinarkkuth thIngai aRukkum

Listen

word-by-word meanings

em kAdhalukku adi – the reason for my love
mAl Eyndha vadivazhagu enRu – saying sarvEsvaran’s natural, matching physical beauty
angu Adhu paRRAsA – in that state, considering that physical beauty as the hold
Angu avanpAl – there, towards him
engum uLLa puL inaththai – flocks of birds which are present everywhere
thUdhAgap pOgavidum – one who sent as messengers
mARan thAL – AzhwAr’s divine feet
uLLinarkku – to those who meditated upon
thIngai aRukkum – evils will be destroyed

Simple Translation

AzhwAr, saying “the reason for my love is sarvESvaran’s natural, matching physical beauty”, in that state, considering that physical beauty as the hold, sent the flocks of birds which are present everywhere, as messengers towards him, there. The evils of those who meditated upon such AzhwAr’s divine feet, will be destroyed.

Highlights from vyAkyAnam

  • em kAdhalukku adi – The reason for my love.
  • mAl Eyndha vadivazhagu enRu – Saying, sarvESvaran’s natural, matching physical beauty.
  • angAdhu paRRAsA Angu avanpAl – In that state, having his beauty as the hold, on his matter there, towards the one who is in thirumUzhikkaLam.
  • engum uLLa puL inathathaith thUdhAgap pOgavidum mARan – AzhwAr who is looking out to the flocks of birds in all directions as said in SrI rAmAyaNam sundhara kANdam 30.3 “yAm kapINAm sahasrANi” (sIthAp pirAtti who is searched by thousands of monkeys), to save his life, by going as messengers. That is, AzhwAr sent birds as messengers up to “pUndhuzhAy mudiyArkku” [8th pAsuram], depending on emperumAn’s beauty, as in,
    • “engAnal agangazhivAy irai thErndhinginidhamarum sengAla mada nArAy! thirumUzhikkaLaththuraiyum kongAr pUndhuzhAy mudi engudakkUththarkken thUdhAy nungAlgaL en thalai mEl kezhumIrO numarOdE” (Oh cranes who are residing in the salt pan inside the garden on the seashore, to be considered as ours, to be engaged in your service, with liking towards the food here, highlighting your great relationship, with romantic love , having reddish feet as if a decoration for my head and having humility to be ordered to fulfil our desire! emperumAn who is greatly enjoyable for us due to his heart-captivating activity of kudak kUththu (dancing with pots), is eternally residing in thirumUzhikkaLam as ASritha sulabha [easily approachable for his followers]  and is wearing divine crown which is decorated with attractive thiruththuzhAy with abundance of honey; after going to such emperumAn as my messenger, your divine feet which walked for my sake, along with your wife and children, should unite on my head, which is the top most limb, which is the apt target for them) [1st pAsuram]
    • “amarkAdhal kuruginangAL! aNimUzhikkaLaththuRaiyum emarAlum pazhippuNdu ingu en? thammAl izhippuNdu thamarOdanguRaivArkkuth thakkilamE? kELIrE!” (Oh groups of herons who are having love to live together with your spouses who are obedient towards you, without separating, with those who are related to you and who follow your heart! What is the use of my presence here after being abandoned after momentary union by emperumAn who is eternally residing in thirumUzhikkaLam, and after being insulted by those who are related to me! Ask him “Would we not be acceptable for him who is eternally residing there?”) [2nd pAsuram]
    • “thakkilamE? kELIrgaL thadam punalvAy irai thErum kokkinangAL kuruginangAL kuLir mUzhik kaLaththuRaiyum sekkamalaththalarpOlum kaN kai kAl senganivAy akkamalaththilaipOlum thirumEni adigaLukkE” (Oh groups of cranes and herons who are seeking your prey in the vast pond! You ask emperumAn who is eternally residing in the invigorating thirumUzhikkaLam having eyes, hands, divine feet and divine lips which are like reddish blossomed lotus flower, and a contrasting divine dark form like a dense leaf, and who became my lord by showing such beautiful form, if we are not qualified to enjoy that beauty) [3rd pAsuram]
    • “thirumEni adigaLukkuth thIvinaiyEn vidu thUdhAy thirumUzhikkaLam ennum sezhu nagarvAy aNi mugilgAL! thirumEni avatkaruLIr enRakkAl ummaith than thirumEni oLi agaRRith theLivisumbu kadiyumE” (Oh clouds which are having attractive form! emperumAn whose form reveals his lordship over everyone as said in “rUpamEva asya EthanmahimAnam vyAchashtE“, is residing in thirumUzhikkaLam which is popularly known as said in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi”. When you go to him since I, who am having cruel sin, am sending you as my messenger and when you make a statement “mercifully grant her your perfectly enjoyable divine form”, will he eliminate the radiance of his divine form which he previously gave to you and reject your stay in the distinguished sky?) [4th pAsuram]
    • “theLi visumbu kadidhOdith thIviLaiththu minnilagum oLimugilgAL! thirumUzhikkaLaththuRaiyum oNsudarkkuth theLi visumbu thirunAdAth thIvinaiyEn manaththuRaiyum thuLivArgatkuzhalArkku en thUdhuraiththal seppuminE” (Oh clouds which are having increased beauty due to the presence of lightning which is shining and which are quickly running in the pure sky like a ring of fire carried around! emperumAn is having distinguished radiance of qualities such as sauSeelyam, saulabhyam etc due to the eternal presence in thirumUzhikkaLam; he is having the perfect wealth which is the pure divine sky; I am having the sin of being pained after union and he is residing in my heart in a concealed manner; please convey the message to such emperumAn who is manifesting his beautiful hair having honey which is sprouted and flowing, saying “You, being kESava, are to eliminate my klESa (sorrow)”) [5th pAsuram]
    • “thUdhuraiththal seppumingaL thUmozhivAy vaNdinangAL! pOdhiraiththu madhu nugarum pozhil mUzhikkaLaththuRaiyum mAdharaith tham mArbagaththE vaiththArkku en vAy mARRam thUdhuraiththal seppudhirEl sudar vaLaiyum kalaiyumE” (Oh groups of beetles having faultless speech! thirumUzhikkaLam is having garden for you to celebrate, due to the bliss while the flowers are blossoming, and to drink the honey from them; emperumAn is a resident of such thirumUzhikkaLam  and made lakshmi, the best among women, to eternally reside in his enjoyable, divine chest saying “agalagillEn“; when you set out to speak the message which is made up of the words of my speech, please tell him about the radiant bangles and clothes as the matter of my message) [6th pAsuram]
    • “thirumUzhikkaLaththuRaiyum pangayakkaN sudar pavaLa vAyanaik kaNdu ” (On seeing him who is eternally residing in thirumUzhikkaLam with such greatness which is spread in the world, having lotus like divine eyes and radiant coral like divine lips) [7th pAsuram]
    • “punakkoL kAyAmEnip pUndhuzhAy mudiyArkkE” (To emperumAn who is having the complexion of kAyAm pU which is staying in its own habitat, and whose divine crown is decorated with attractive thiruththuzhAy) [8th pAsuram]
    • “pUndhuzhAy mudiyArkkup ponnAzhik kaiyArukku Endhu nIr iLangurugE! thirumUzhikkaLaththArukku Endhu pUN mulai payandhu enniNai malark kaN nIr thadhumba thAm thammaik koNdagaldhal thagavanRenRuraiyirE” (Oh youthful heron which does not fear water but sustains by that water! You tell  emperumAn who is present nearby in thirumUzhikkaLam having attractive thiruththuzhAy on his crown and divine chakra in his hand, that I am having paleness in my bosom which is holding ornament and my eyes, which are like a pair of flowers, are filled with sad tears and that moving away from me does not match his mercy after knowing himself) [9th pAsuram]
    • “en aga mEni ozhiyAmE thirumUzhikkaLaththArkkE” (you go and inform the one, who is standing in thirumUzhikkaLam to bless his devotees, before I lose my inherent nature) [10th pAsuram]
  • Contd – nAyanAr mercifully said in AchArya hrudhayam chUrNika 156 “tham pizhaiyum siRandha selvamum padaiththa parappum thamarOttai vAsamum maRappiththa kshamA dhIkshA sArasya saundharyangaLai uNarththum vyUha vibhava parathva dhvaya archchaigaL thUdhu nAlukkum vishayam” (AzhwAr’s faults, great wealth, vast land and the stay with his devotees made him forget his qualities namely patience, vow, attachment towards devotees and beauty respectively. To remind him of those qualities, AzhwAr sent four messages respectively to vyUha (kshIrAbdhi, milky ocean), vibhava (incarnations), paramapadham and antharyAmi, and archAvathAram (emperumAn in dhivyadhEsams) respectively. vAdhi kEsari azhagiya maNavALa jIyar too mercifully said in 12000 padi vyAkyAnam for thiruvAimozhi “aparAdha sahathvAScha vibhOs sambandha vaibhavAth | aikarasyAScha saundharyAth gatakAn yAchathE muni: ||” (nammAzhwAr prayed to the messengers depending upon emperumAn’s qualities namely forgiving offenses, his relationship, attachment towards devotees and beauty).
  • mARan thAL uLLinarkkuth thIngai aRukkum – AzhwAr’s divine feet will eliminate the obstacles for those who meditated upon them with their heart, just as the divine feet of bhagavAn as said in thiruvaimozhi 1.1.1 “thuyaraRu sudaradi” (the radiant feet which eliminate the sorrows).

adiyen sarathy ramanuja dasan

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 86 – urugumAl

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Essence of thiruvAimozhi 9.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of sorrowfully meditating upon emperumAn’s auspicious qualities and is mercifully explaining it.

How is that done? As AzhwAr was anguished seeing those entities which reminded about emperumAn; he remembered the blissful union which occurred in thiruvAimozhi 8.7 “iruththum viyandhu” and sustained himself. With that remembrance, AzhwAr meditated upon the previous union, and became pleased. mAmunigaL mercifully explains this principle explained in “urugumAl nenjam” starting with “urugumAl en nenjam“.

pAsuram

urugumAl en nenjam un seyalgaL eNNi
perugumAl vEtkai enap pEsi maruvuginRa
innAppudan avan sIrEyndhuraiththa mARan sol
en nAch chollAdhiruppadhu engu

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word-by-word meanings

un seyalgaL eNNi – “Thinking about your activities
en nenjam urugum – my heart is melting;
vEtkai perugum enap pEsi – further, my desire increased greatly” – mercifully saying this
maruvuginRa innAppudan – with the anguish (acquired from those entities which remind about emperumAn)
avan sIr Eyndhu uraiththa – mercifully spoke about his quality of being a lover, to have it firmly in the divine heart
mARan sol – AzhwAr’s divine words
en nA – my tongue
sollAdhu iruppadhu engu – how will it not recite?

Simple Translation

AzhwAr mercifully said “My heart is melting thinking about your activities; further, my desire increased greatly” and with anguish, mercifully spoke about his quality of being a lover, to have it firmly in the divine heart. How will my tongue not recite such AzhwAr’s divine words?

Highlights from vyAkyAnam

  • urugumAl en nenjam un seyalgaL eNNi – As said in SrI rAmAyaNam ayOdhyA kANdam 26.2 “hrudhayAni AmamanthEva janasya guNavaththayA” (Due to having wonderful qualities, he appeared like churning the hearts of people), [AzhwAr said] Due to your humble [romantic] acts, my heart is melting like fluid.
  • perugumAl vEtkai enap pEsi – AzhwAr mercifully said “Further, my desire is overflowing”.
  • maruvuginRa innAppudan – Due to the anguish occurred by the suffering inflicted by those entities which remind about him.
  • avan sIr Eyndhu uraiththa mARan sol – That is, mercifully spoke about emperumAn’s quality of being a lover which was highlighted in “iruththum viyandhu“, as in thiruvAimozhi 8.7.8 “aRiyEn maRRaruL” (I don’t think about anything else as his favour) etc, to have it firmly in his (AzhwAr’s) divine heart. That is, AzhwAr being broken-hearted by emperumAn’s qualities such as Seelam (simplicity) while he humbly [romantically] interacted with AzhwAr, as in
    • the key pAsuram, being “urugumAl nenjam” (my heart melts) [1st pAsuram], followed by,
    • “ninai thoRum sollundhoRum nenjidindhugum vinai koL sIr pAdilum vEm enadhAruyir sunai koL pUnjOlaith thenkAtkarai ennappA! ninaigilEn nAn unAkkAtcheyyum nIrmaiyE” (Oh one who is standing as my eternal relative in attractive thirukkAtkarai which is having ponds in flower gardens! My heart which is the tool for thinking about you, becomes broken and is melting and becoming fluid, every moment I think and speak about your qualities such as Seela, saulabhya etc which are revealed in your activities relating to the great union; even if I tried to sustain myself by singing, my AthmA, which is the abode of the senses, becomes burnt; I am unable to think about the form/aspect to perform service to you) [2nd pAsuram]
    • “nIrmaiyAl nenjam vanjiththup pugundhu ennai Irmai seydhu ennuyirAy ennuyiruNdAn sIrmalgu sOlaith thenkAtkarai ennappan kArmugil vaNNan than kaLvam aRigilEn” (emperumAn owned me and entered my heart by revealing the quality of svasvAmi sambandham; he melts me, he is the one who sustains me and consumes me; he is my benefactor due to being present in thirukkAtkarai which is having beautiful garden with abundance of honey and flowers; I don’t understand the monsoon-cloud like greatly generous emperumAn’s mischievous act where the means and end are different, to be in a particular manner) [3rd pAsuram]
    • “aRigilEn thannuL anaiththulagum niRka neRimaiyAl thAnum avaRRuL niRkum pirAn veRi kamazh sOlaith thenkAtkarai ennappan siRiya en Aruyir uNda thiruvaruLE” (emperumAn supports all entities of all the worlds to remain firmly in a fraction of his vow and remains in them firmly as well; my lord, being the benefactor, is standing in thirukkAtkarai which is having garden spreading distinguished fragrance; I, who am very lowly, am unable to precisely understand his favour of sauSeelyam with which he intently enjoyed my AthmA) [4th pAsuram]
    • “thiruvaruL seybavanpOla ennuL pugundhu uruvamum Aruyirum udanE uNdAn thiruvaLar sOlaith thenkAtkarai ennappan karuvaLar mEni nam kaNNan kaLvangaLE” (emperumAn entered my heart like those who will do great favour, and desired for my body and the soul which is pervading, without discriminating between what is to be given up and what is to be pursued! This is how deceptive the acts of my obedient krishNa who is my lord having form with dark complexion and residing in thirukkAtkarai having most beautiful garden, are! Some of his acts are coming as an enjoyable person to favour me, benefited being the enjoyer, coming to me as if he will highlight the difference between body and soul to me, enjoying my body and my soul without discriminating between them and becoming radiant due to that) [5th pAsuram]
    • “engaNNan kaLvam enakkuch chemmAy niRkum angaNNan uNda ennAruyirk kOdhu idhu punkaNmai eydhip pulambi irAp pagal en kaNNan enRu avan kAtkarai EththumE” (The deceptive acts of krishNa who has great love towards me look truthful to me. My faulty soul considering his being lovingly desirous and consuming of it, attained a miserable state, saying that he is obedient towards it, lamenting in night and day, is praising thirukkAtkarai where he is residing. punkaNmai is also explained as being much less intelligent) [6th pAsuram]
    • “kAtkarai Eththum adhanuL kaNNA! ennum vEtkai nOy kUra ninaindhu karaindhugum AtkoLvAn oththu ennuyir uNda mAyanAl kOtkuRaipattadhu ennAruyir kOL uNdE” (emperumAn, the amazing personality, entered me as if accepting my service and consumed my AthmA and kept me inside; even after doing that, my AthmA which appears to have some enjoyment remaining in it, will praise thirukkAtkarai; it will stand in there and call him who is obedient, as “kaNNA”; it will think about increasing the desire to enjoy, become broken and will melt to become fluid) [7th pAsuram]
    • “kOL uNdAn anRi vandhu ennuyir thAn uNdAn nALu nAL vandhu ennai muRRavum thAn uNdAn kALa nIr mEgath thenkAtkarai ennappaRku ALanRE pattadhu ennAruyir pattadhE” (emperumAn came unconditionally instead of being pursued by me and eagerly consumed my soul. He is arriving fresh everyday and consuming me without any remainder. Did I not become a servitor for my lord who is residing in thirukkAtkarai, who is like a black coloured dark cloud which has risen after extracting water? My AthmA became a servitor!) [8th pAsuram]
    • “Aruyir pattadhu enadhuyir pattadhu? pEridhazhth thAmaraik kaN kanivAyadhu Or kArezhil mEgath thenkAtkarai kOyil koL sIr ezhil nAl thadandhOL dheyva vArikkE” (emperumAn is having eyes which resemble lotus with large petal; his lips/mouth resemble a reddish fruit; he resembles a beautiful cloud having dark beauty; he is having thirukkAtkarai as his residence; he is having four huge, divine shoulders which are having vIraSrI (bravery) and beauty; he is the ocean which is the originating place for dhEvathAs; did nithyasUris, who enjoy such emperumAn, eternally immerse in him the same way that my AthmA immersed in him as the enjoyable object?) [9th pAsuram]
    • “vArik koNdu unnai vizhunguvan kANil enRu ArvuRRa ennai ozhiya ennil munnam pAriththuth thAn ennai muRRap paruginAn kAr okkum kAtkarai appan kadiyanE” (I desired and vowed to swallow you fully without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind, if I see you; being more eager than I, he fully drank me ahead of me; the benefactor who is standing like a dark cloud in thirukkAkarai, is very quick) [10th pAsuram]

Such pAsurams of AzhwAr who mercifully spoke them with intense love towards bhagavAn,

  • en nAch chollAdhu iruppadhu engu – How will my tongue not recite it? I will recite everywhere, as said in kaNNinuN chiRuth thAmbu 2 “nAvinAl naviRRu inbam eydhinEn mEvinEn avan ponnadi meymmaiyE dhEvu maRRu aRiyEn kurugUr nambi pAvin innisai pAdith thirivanE” (I became very blissful by reciting AzhwAr’s pAsurams with my tongue. I have surrendered well at his divine feet. I do not know of any God other than AzhwAr who is complete with auspicious qualities and who is the leader of thirukkurugUr. I will go to various places by singing AzhwAr’s pAsurams, set to music). Alternative explanation – to be recited as “ennAl sollAdhiruppadhu engu“, in which direction, will I, who have a taste for this, not recite this? Implies that, one cannot restrain oneself from reciting these pAsurams of AzhwAr, in all directions.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 85 – innuyir

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Essence of thiruvAimozhi 9.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being tormented by entities which remind emperumAn and is mercifully explaining it.

How is that done? Since the previous experience was felt only in the mind, AzhwAr desired to enjoy emperumAn with his external senses, and as he did not get that immediately, he became anguished. He observed the worldly entities which reminded emperumAn’s qualities and activities, meditated upon those qualities and activities and being unable to enjoy them as desired, spoke about that experience through the words of another person (parAngusa nAyaki). mAmunigaL mercifully explains this principle explained in “innuyirch chEval” starting with “innuyir mAl thORRinadhu“.

pAsuram

innuyir mAl thORRinadhu ingen nenjil enRu kaNNAl
anRavanaik kANa eNNi AN peNNAyp pinnai avan
thannai ninaivippavaRRAl thAn thaLarndha mARan arul
unnum avarkku uLLam urugum

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word-by-word meanings

in uyir mAl – sarvESvaran who is my sustainer
ingu thORRinadhu – appeared, to be seen by me, in this state
en nenjil enRu – in my heart
anRu avanai kANNAl kANa eNNi – desiring to see him physically then, with the external eyes
AN peN Ay – losing masculinity and attaining femininity
pinnai avan thannai ninaivippavaRRAl – further, with those entities such as the group of clouds which remind about him
thAn thaLarndha – one who became weak
mARan aruL – AzhwAr’s krupai [mercy]
unnumavarkku – those who meditate upon
uLLam urugum – their hearts will melt.

Simple Translation

AzhwAr having seen sarvESvaran who is his sustainer and who appeared in this state in his heart, desired to see him physically then, with the external eyes; he lost his masculinity and attained femininity. Further, he became weakened by those entities such as the group of clouds which reminded him about emperumAn. The hearts of those who meditate upon such AzhwAr’s krupai, will melt.

Highlights from vyAkyAnam

  • innuyir mAl thORRinadhu ingen nenjil enRu – In previous decad, as AzhwAr’s merciful words in thiruvAimozhi 9.4.7 “ugandhE unnai uLlum en uLLaththu – narasingam adhAya uruvE” (You remained luminous in my heart fitting well and considered it as your abode.  Oh one who has the form of narasimha who made your nail to jump in the vast space of the chest of hiraNya, the asura who has very strong boons and arms, and tore it to become two parts! My heart being pleased with you, enjoyed you inside), thiruvAimozhi 9.4.8 “thEvargatkellAm karuvAgiya kaNNanaik kaNdu koNdEnE” (he is the antharAthmA for all entities, the primordial lord and the origin for everyone including dhEvas such as brahmA et al; I saw and enjoyed such emperumAn who incarnated as krishNa to protect the devotees) and thiruvAimozhi 9.4.9 “kaNdu koNdu en kaNNiNai Arak kaLiththu” (I saw and felt joyful to have my pair of eyes to be fully satisfied), relate to his experience in the heart instead of external experience, AzhwAr realised/said that whatever sarvESvaran who is the sustainer for him in this state, showed to him was only in the mind.
  • kaNNAl anRavanaik kANa eNNi AN peNNAy – Desiring to see him with the external eyes, and not having attained it, AzhwAr lost his masculinity and acquired femininity,
  • pinnai avan thannai ninaivippavaRRAl – Having acquired a feminine mood (becoming parAngusa nAyaki), by those which remind AzhwAr about emperumAn with their love-filled stammering tone and the beautiful form, that is by groups of clouds and birds, as said in SrI rAmAyaNam kishkindhA kANdam 1.99 “vikUjadhbhi: vihangamai:” (with pleasantly calling birds).
  • thAn thaLarndha – As said in SrI rAmAyaNam kishkindhA kANdam 1.69 “yAni smaramaNIyAni thayAsaha bhavanthimE | thAnyE vA ramaNiyAni jIvathOmE thayA vinA ||” (Whichever objects were pleasing to me when I was with sIthA, are now causing me pain in her absence), being unbearable. Becoming overwhelmingly emotional. Becoming very weak by the physical sight, the nAma sankIrthanam (songs) and loving cries and as a result, becoming disinterested in living too, as said in,
    • “ingeththanai ennuyir nOva mizhaRREnmin kuyiRpEdaigAL” (Oh female cuckoos! Don’t make incoherent sounds in front of me greatly hurting my prANa) [1st pAsuram]
    • “iththanai vENduvadhanRandhO! anRil pEdaigAL!” (Oh female curlews! In how many ways, your spouses and you are melting inside due to the enjoyment in union and making sounds?) [2nd pAsuram]
    • “evan solli niRRum? num Engu kUkkural kEttumE” (What shall I say on hearing your sounds which are weakened by the union?) [3rd pAsuram]
    • “mERkiLai koLLEnmin nIrum sEvalum kOzhigAL! vAkkum manamum karumamum namakkAngadhE Akkaiyum Aviyum andharam ninRuzhalumE” (Oh peahens! Though your calling out for each other is audible even in his abode, the obedient krishNa who engages those who approach him, with his amazing qualities and acts, is not coming; your spouse and yourself together don’t call out as a group, further! Our speech, mind and body have reached him; the body and the life are being tormented in between. kOzhi – peahen; kiLaiththal – making sound) [4th pAsuram]
    • “andharam ninRuzhalginRa yAnudaip pUvaigAL! nundhiRaththEdhum idai illai kuzhaREnminO” (Oh mynAs whom I considered to be mine, who are standing in between and needlessly being agitated! There is no reason for you to torment me; don’t make incoherent sounds) [5th pAsuram]
    • “nangeNNi nAn vaLarththa siRu kiLip paidhalE in kural nI mizhaRREl en uyirk kAguththan nin seyya vAyokkum vAyan kaNNan kai kAlinan nin pasum sAma niRaththan kUttuNdu nInginAn” (chakravarthith thirumagan (SrI rAma, son of the emperor) who is said as “maRRilEn thanjamAgavE“, who is my prANa, who cannot be sustained in separation, who is having fresh black colour like dark complexion, and is having reddish mouth, eyes hands and feet, matching yours, united with me and separated; oh young parrot with a small form, whom I raised to have the goodness of helping me during dangers! Don’t make beautiful sounds with deep meanings, with your attractive sweet voice!) [6th pAsuram]
    • “kUttuNdu nIngiya kOlath thAmaraik kaN sevvAy vAttamil en karumANikkam kaNNan mAyanpOl kOttiya villodu minnu mEgak kuzhAngaLgAL kAttEnmin nummuru ennuyirkku adhu kAlanE” (Oh shining groups of clouds which have bent rainbows/lightning which resemble krishNa who is like an amazing personality, who is having attractive lotus like eyes, reddish lips and is with a blue carbuncle like form which is in my memory always, who separated from me after uniting with me to make us look like a single entity! Your form looks like death for my prANa; don’t show it) [7th pAsuram]
    • “kuyiRpaidhalgAL! kaNNan nAmamE kuzhaRik konRIr” (Oh young cuckoos to whom I prayed saying that his names are death personified for my prANa! You have finished me by incoherently speaking the divine names of obedient krishNa!) [8th pAsuram]
    • “paNbudai vaNdodu thumbigAL! paN mizhaRREnmin puNpurai vEl kodu kuththAl okkum num in kural” (Oh dragonflies which are with the beetles, having good quality tunes! Your sweet voice feels like a spear piercing in a wound; don’t sing sweet tunes!) [9th pAsuram]
    • “nannAraik kuzhAngaLgAL payinRennini” (Oh groups of attractive cranes in water-bodies! What is the benefit of analysing me, while gathering together? ) [10th pAsuram]

Having attained such deep devotion,

  • mARan aruL – For those who meditate upon AzhwAr’s mercy which is said as in kaNNinuN chiRuth thAmbu 8 “aruL kaNdIr ivvulaginil mikkadhE” (See! AzhwAr’s mercy is greater than the world), their hearts will melt. The heart will become fluid thinking “What an amazing mercy, AzhwAr has!” When it is recited as “mARan urai unnumavarkku“, it implies, when AzhwAr’s divine words are meditated upon, the heart will melt thinking “What an amazingly divine literature!” It can also be said to be following the words AzhwAr himself said in “ivai onbadhOdu onRukkum mUvulagum urugumE” (for these ten pAsurams, the whole world will melt).

adiyen sarathy ramanuja dasan

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 84 – maiyAr

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Essence of thiruvAimozhi 9.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of calling out to see the emperumAn who is having a distinguished form and is mercifully explaining it.

How is that done? Previously, AzhwAr along with the group of his senses, greatly craved to enjoy emperumAn thinking “I should enjoy emperumAn being with abundant auspicious qualities such as Seelam, being together with SrI mahAlakshmi who is the cause for such qualities, having the two AzhwArs (Sankha and chakra) on either side, to add to his beauty”. emperumAn made AzhwAr experience those qualities by manifesting in AzhwAr’s heart, just as he manifested from inside the pillar for the sake of the child (SrI prahlAdha). AzhwAr became joyful experiencing the same. mAmunigaL mercifully explains this principle explained in “maiyAr karungaNNi” starting with “maiyAr kaN mA mArbil mannum“.

pAsuram

maiyAr kaN mA mArbil mannum thirumAlai
kai Azhi sangudanE kANa eNNi meyyAna
kAdhaludan kUppittuk kaNdugandha mARan pEr
Odha uyyumE innuyir

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word-by-word meanings

mai Ar kaN mA – periya pirAttiyAr who has eyes which are decorated with black-pigment
mArbil mannum – one who is permanently residing on the divine chest
thirumAlai – Sriya:pathi (lord of SrI mahAlakshmi)
kai Azhi sangudanE – with the thiruvAzhi (divine chakra, disc) and thiruchchangu (divine Sankha, conch), which fill his divine hands
kANa eNNi – considering to see
mey Ana – real
kAdhaludan – with desire
kUppittu – called out
kaNdu – saw as desired
ugandha – became joyful
mARan pEr – the divine names of AzhwAr
Odha – as recited
in uyir – distinguished AthmA
uyyum – will be uplifted

Simple Translation

AzhwAr called out with real desire, considering to see Sriya:pathi who has periya pirAttiyAr having eyes which are decorated with black-pigment, permanently residing on his divine chest, and who has the thiruvAzhi (divine chakra, disc) and thiruchchangu (divine Sankha, conch), which fill his divine hands. Having seen as desired, AzhwAr became joyful. As the divine names of such AzhwAr are recited, the distinguished AthmA will be uplifted.

Highlights from vyAkyAnam

  • maiyAr kaN mA mArbil mannum thirumAlai – sarvESvaran, who is having lakshmi, who is known as asithEkshaNA, eternally residing on his divine chest and is hence known as Sriya:pathi.
  • kai Azhi sangudanE kANa eNNi – Considered to see the AzhwArs (Sankha and chakra) who can protect and nurture such divine couple. mAmunigaL mercifully follows AzhwAr’s first pAsuram “maiyAr karungaNNi … unnaik kANak karudhum en kaNNE” (lakshmi who is having divine eyes which are naturally dark to be said as in “asithEkshaNA” and are decorated with black pigment, who is residing on a lotus flower and is having reddish complexion, is united in your beautiful divine chest; you show great affection towards her; oh one who is having divine hands carrying the very cruel, fiery divine chakra and SrI pAnchajanyam which is having circular marks! My eyes are desiring to see you constantly). AzhwAr desired as said in SrI rAmAyaNam AraNya kANdam 1.14 “vaidhEhim lakshmaNam rAmam nEthrairanimishairiva” (The forest-dwellers saw sIthAp pirAtti, lakshmaNa and SrI rAma without winking their eyes) and SrI rAmAyaNam kishkindhA kANdam 19.25 “avashtabya cha thishtantham dhadharSa dhanurUrjitham | rAmAm rAmAnujam chaiva barthuSchaivAnujam SubhA” (thArA [vAli’s wife] saw SrI rAma who was standing majestically holding the bow, along with lakshmaNa and sugrIva).
  • meyyAna kAdhaludan kUppittuk kaNdugandha – Called out with real love and saw as desired; that is, AzhwAr revealed that in,
    • “kaNNE! unnaik kANak karudhi ennenjam eNNE koNda sindhaiyadhAy ninRiyambum viNNOr munivarkkenRum kANbariyAyai nANNAdhozhiyEn enRu nAn azhaippanE” (Oh my vision! My heart will cry out only considering to see you and enjoy you, desiring in many ways. I will call up being determined and say “I will not give up before attaining you, who are always difficult to be seen by brahmA et al and sanaka et al”) [2nd pAsuram]
    • “ugandhE unnai uLlum en uLLaththu agampAl agandhAn amarndhE idangoNda amalA! migundhAnavan mArvagalam iru kURA nagandhAy narasingam adhAya uruvE” (You remained luminous in my heart fitting well and considering it as your abode.  Oh one who has the form of narasimha who made your nail to jump in the vast space of the chest of hiraNya, the asura who has very strong boons and arms, and tore it to become two parts! My heart being pleased with you, enjoyed you inside) [7th pAsuram]
    • “dhEvargatkellAm karuvAgiya kaNNanaik kaNdu koNdEnE” (he is the antharAthmA for all entities, the primordial lord and the origin for everyone including dhEvas such as brahmA et al; I saw and enjoyed such emperumAn who incarnated as krishNa to protect the devotees) [8th pAsuram]
    • “kaNdu koNdu en kaNNiNai Arak kaLiththu paNdai vinai Ayina paRROdaRuththu thoNdarkkamudhuNNach chol mAlaigaL sonnEn aNdaththamarar perumAn adiyEnE” (I saw and felt joyful to have my pair of eyes to be fully satisfied; all my ancient hurdles such as ahankAra, mamakAra etc with the trace, were eliminated; I did vAchika kainkarayam in the form of a garland of words for the joyful experience of the servitors of the apt lord who is the leader of nithyasUris in paramapadham) [9th pAsuram]
    • “ulagamaLandha adiyAnai adaindhu adiyEn uyndhavARE!” (he measured and accepted the world to eliminate the shortcoming of being claimed by others, with his divine feet which reveal the eternal relationship; I who have the nature of servitude, which is displayed, reached such divine feet and got uplifted!) [10th pAsuram]
  • mARan pEr Odha uyyumE innuyir – The distinguished AthmA will be uplifted as the divine names of AzhwAr, who has devotion towards bhagavAn, are recited.

adiyen sarathy ramanuja dasan

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mudhalAyiram Other telugu thiruppAvai

తిరుప్పావై – సరళ వ్యాఖ్యానము – పాశురములు 6 – 15

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తిరుప్పావై

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ఇప్పుడు, ఆరవ పాశురము నుండి పదిహేనవ పాశురము వరకు, తిరువాయ్ ప్పాడి (శ్రీ గోకులం) లోని ఐదు లక్షల గొల్ల భామలను మేల్కొలపడానికి ప్రతినిధులుగా ఆండాళ్ పది మంది గోపికలను మేల్కొల్పుతుంది. ఆమె వేదలో  నైపుణ్యము ఉన్న పది మంది భక్తులను మేల్కొలిపే విధానము బట్టి ఈ పాశురములు అమర్చబడ్డాయి.

ఆరవ పాశురము: ఇందులో, ఆమె కృష్ణానుభవానికి క్రొత్తదగుటచే ఈ వ్రత వైభవము తెలియక తానొక్కతియే తన భవనములో పరుండి వెలికి రాకుండా ఉన్న ఒక ముగ్ధను లేపుచున్నారు. భాగవంతుడిని అనుభవించడంలో ఇది ప్రథమ పర్వ నిష్ఠ (మొదటి దశలో ప్రవేశించడం). ఇతర భక్తులతో కలిసి ఉండాలని అర్థం చేసుకుంటే, అది చరమ పర్వ నిష్ఠ  (అంతిమ దశలో ప్రవేశించడం) అవుతుంది.

పుళ్ళుమ్ శిలుంబిన కాణ్ పుళ్ళ రైయన్ కోయిల్
వెళ్ళై విళిశంగిన్ పేరరవమ్ కేట్టిలైయో
పిళ్ళాయ్ ఎళుందిరాయ్ పేయ్ ములై నంజుణ్డు
కళ్ళ చ్చగడం కలక్కళియ క్కాలోచ్చి
వెళ్ళత్తరవిల్ తుయిల్ అమర్ న్ద విత్తినై
ఉళ్ళత్తు క్కొండు మునివర్గళుమ్ యోగిగళుమ్
మెళ్ళ వెళున్దు అరియన్ఱ పేరరవమ్
ఉళ్ళమ్ పుగున్దు కుళిర్ న్దేలో రెమ్బావాయ్.

ఆహారమును ఆర్జించు కొనుటకై లేచి పక్షులు కలకల లాడుతూ పోవుచున్నాయి. ఆ పక్షులకు నాయకుడైన గరుత్మంతునకు స్వామి యగు శ్రీ మహావిష్ణువు ఆలయములో తెల్లని శంఖము సేవలకు సమయమైనది రండని పెద్ద ధ్వని చేయుచున్నది. ఆ ధ్వని వినుట లేదా ! ఓ పిల్లా! లెమ్ము!. మేము ఎవరు లేపగా లేచితిమన్న సందేహము కలుగ వచ్చు. పూతన  యొక్క స్తనములందుండు విషమునారగించినవాడును ,  అసూరావేషము కలిగి చంపుటకు వచ్చిన శకటమును కీలూడునట్లు, పాలకై ఏడ్చి కాలుచాచి పొడిపొడి యగునట్లు చేసినవాడును, క్షీర సముద్రములో చల్లని మెత్తని సుకుమారమైన ఆదిశేషునిపై లోకరక్షణ చింతతో యోగనిద్రలో ఉన్న జగత్ కారాభూతుడగు ఆ సర్వేశ్వరుని తమ హృదయములో పదిలపరచుకొని మెల్లగా లేచుచున్న మునులను యోగులను హరి-హరి-హరి యనుచుండు నపుడు వెడలిన పెద్దధ్వని మా హృదయములలో చొచ్చి, చల్ల పరచి మమ్ములను మెలకొల్పినది – నీవు కూడా లేచిరామ్ము.

ఏడవ పాశురము: ఇందులో, కృష్ణానుభవములో ప్రావీణ్యం ఉన్న ఒక గోపికను ఆండాళ్  మేల్కొలుపుతుంది. అయితే, ఈ గోపిక అండాళ్ మరియు ఆమె స్నేహితుల మధురమైన స్వరాన్ని వినడానికి తన ఇంటి లోపలే ఉంది.

కీశు కీశెన్ఱెంగుం ఆనై చ్చాత్తన్ కలన్దు
పేశిన పేచ్చరవమ్ కేట్టిలైయో  పేయ్ ప్పెణ్ణే
కాశుమ్ పిరప్పుమ్ కలకలప్పక్కై పేర్తు
వాశ నఱుం కుళల్ ఆయిచ్చియర్ మత్తినాల్
ఓశై పడుత్త తయిర్ అరవమ్ కేట్టిలైయో
నాయక ప్పెణ్పిళ్ళాయ్  నారాయణన్ మూర్తి
కేశావనై ప్పాడవుమ్ నీకేట్టే కిడత్తియో
తేశ ముడైయాయ్ తిఱ వేలో రెమ్బావాయ్.

భరద్వాజ పక్షులు పగలు విడిపోదుము కదాయని తెల్లవారుజామున కలిసికొని అన్ని వైపుల ఏవేవో మాటలాడుకొనుచున్నవి. ఆ మాటలలోని ద్వనినైననూ నీవు వినలేదా !

ఓ పిచ్చిదానా! కుసుమాలంకృతములగు కేశబంధములు వీడుటచే సుగంధము వేదజల్లుచున్న జుట్టు ముడులు గల గోపికలు, కవ్వముతో పెరుగును చిలుకుతుండగా, వారి చేతుల కంకణ ధ్వనులు, వారి మెడలో ఆభరణాల ధ్వనులతో ఆ శబ్దము విజృంభించి, ఆకాశమునంటుచున్నవి. ఆ ద్వనిని వినలేదా? ఓ నాయకులారా ! సర్వ పదార్దములలో వాత్సల్యముతో వ్యాపించియుండి ,మనకు కన్పడవలెనని మూర్తిమంతుడై కృష్ణుడు గా అవతరించి , విరోధులను నశింపచేసిన ప్రభువును కీర్తించుచుండగా వినియును, నీవు పరుండియుంటివా ? నీ తేజస్సు మాకు కన్పట్టుచున్నది. దానినడ్డగింపక మేము దర్శించి యనుభవించునట్లు తలుపు తెరవవలయును.

ఎనిమిదవ పాశురము: ఇందులో ఆమె శ్రీకృష్ణుడికి చాలా నచ్చిన గోపికను నిద్రలో నుండి మేల్కొలుపుతుంది. ఆ కారణంగా ఆ గోపిక చాలా గర్వంతో ఉండేది.

కీళ్ వానమ్ వెళ్ళెన్ఱు ఎరుమై శిఱువీడు
మేయ్వాన్ పరన్దన కాణ్ మిక్కుళ్ళ పిళ్ళైగళుమ్
పోవాన్ పోగిన్ఱారై పోగామల్ కాత్తు, ఉన్నై
క్కూవువాన్ వన్దు నిన్ఱోమ్ కోదుకలమ్ ఉడైయ
పావాయ్  ఎళున్దిరాయ్ పాడి ప్పఱై కొణ్డు
మావాయ్ పిళన్దానై మల్లరై మాట్టియ
దేవాది దేవనై చ్చెన్ఱునామ్ శేవిత్తాల్
ఆవావెన్ఱారాయ్ న్దరుళేలో రెమ్బావాయ్.

శ్రీకృష్ణుడికి ప్రియమైన ఓ గోపికా! తూర్పు దిక్కున తెల్లవారుతున్నది. చిన్న బీడులోనికి మేయుటకు విడువబడిన గేదెలు విచ్చలవిడిగా తిరుగుతున్నాయి. మిగిలిన గోపికలందరు కూడా వ్రత స్థలానికి బయలుదేరారు, అలా పోవుటయే తమకు ప్రయుజనమనునట్లు వెళుచున్నారు. ఆ పోయేవారిని ఆపి మేము నిన్ను పిలుచుటకు నీ వాకిట వచ్చి నిలుచున్నాము. కుతూహలము కలదానా – ఓ పడతీ ! లేచిరమ్ము!, కేశి అనే రాక్షసుడి చీల్చి వధించిన వానిని, కంసుని మల్లయోధులను చంపిన  వానిని,   నిత్యాసురులకు నాయకుడైన కృష్ణుడిని మనం వెళ్ళి ఆరాధిస్తే, అతను మన లోపాలను విశ్లేషించి త్వరగా మనల్ని అనుగ్రహించి కటాక్షించును .

తొమ్మిదవ పాశురము: ఇక్కడ, ఆమె ఎంబెరుమాన్  మాత్రమే ఉపాయమని దృఢమైన నమ్మకము ఉండి, ఎంబెరుమాన్ తో వివిధ మనోహరమైన రీతులలో వారిని  ఆస్వాదిస్తున్న గోపికను మేల్కోలుపుతుంది. ఈగోపిక “ శ్రీ రాముడే స్వయంగా వచ్చి నన్ను రక్షిస్తాడు” అని హనుమంతుడి తో చెప్పిన సీత పిరాట్టి లాంటిది.

తూమణి మాడత్తు చ్చుత్తుమ్ విళక్కెరియ
ధూపమ్ కమళ త్తుయిల్ అణై మేల్ కణ్ వళరుమ్
మామాన్ మగళే మణిక్కదవమ్ తాళ్ తిరవాయ్
మామీర్ అవళై యెళుప్పీరో? ఉన్ మగళ్ దాన్
ఊమైయో అన్ఱిచ్చెవిడో అనన్దలో
ఏమ ప్పెరున్దుయిల్ మన్దిరప్పట్టాళో ?
మామాయన్ మాధవన్ వైకున్దన్ ఎన్ఱు ఎన్ఱు
నామమ్ పలవుమ్ నవిన్ఱేలో రెమ్బావాయ్

పరిశుద్దమైన నవవిధ మణులతో నిర్మించబడిన మేడలో సుఖమైన శయ్యపై చుట్టూ దీపములు వెలుగుతుండగా అగరు ధూపము గుమగుమలాడు చుండగా నిద్రపోవుచున్న అత్త కూతురా! మణి కావాటపు గడియ తీయుము. ఓ  అత్తా! నీవైనా ఆమెను లేపుము – నీ కుమార్తె మూగదా ? లేక చెవిటిదా ? లేక జాడ్యము కలదా? లేక ఎవరైనా కావలి ఉన్నారా ? లేక గాఢ నిద్ర పట్టు నట్లు మంత్రించినారా ? “మహా మాయావీ ! మాధవా ! వైకుంఠ వాసా!” అని అనేక నామాలను కీర్తించాము, కానీ ఆమె లేచినట్లు లేదు.

పదవ పాశురము: ఈ పాశురములో ఆండాళ్ శ్రీకృష్ణుడికి ప్రియమైన ఒక గోపికను మేల్కోలుపుతుంది. పరమాత్మని పొందటానికి అతనే మార్గమని ప్రగాఢమైన విశ్వాసముతో ఉంది, ఈ కారణంగా ఆమె ఎంబెరుమాన్ కి అతి ప్రియమైనది కూడా.

నోఱ్ఱు చ్చువర్కమ్ పుగుగిన్ఱ అమ్మనాయ్
మాఱ్ఱముమ్ తారారో వాశల్ తిరవాదార్
నాఱ్ఱత్తుళాయ్ ముడి నారాయణన్ నమ్మాల్
పోఱ్ఱప్పరై త్తరుమ్ పుణ్ణియనాల్ పణ్ణొరునాళ్,
కూఱ్ఱత్తిన్ వాయ్ విళన్ద కుమ్బకరుణనుమ్
తోఱ్ఱు మునక్కే పెరున్దుయిల్ తాన్ తన్దానో ?
ఆఱ్ఱ అనన్దల్ ఉడైయాయ్ అరుంగలమే
తేఱ్ఱమాయ్ వన్దు తిత్తవేలో రెమ్బావాయ్

మేము రాకముందే నోము నోచి, దాని ఫలితముగా సుఖానుభవము పొందిన ఓ తల్లీ ! తలుపు తెరవక పోయినా, కనీసము మాటలైనా పలుకవా! పరిమళముతో నిండిన తులసి మాలలు ధరించి కిరీటముగల నారాయణుని  కారణముగా ఒకనాడు మృత్యువు నోటిలో పడిన ఆ కుంభకర్ణుడు ,నిద్రలో నీచే  ఓడింపబడి తనసొత్తగు ఈ నిద్రను నీకు ఒసంగినాడా ! ఇంత ఆధికమగు నిద్రమత్తు  వదలని ఓ తల్లీ ! మాకందరికి  శిరో భూషణమైన దానా ! మైకము వదిలి వచ్చి తలుపు తెరువుము.

పదకొండవ పాశురము: ఇందులో, బృందావనంలో శ్రీకృష్ణుడి వలె అందరిచే చాలా ఇష్టపడే ఒక గోపికను నిద్ర లేపుతుంది. ఈ పాశురములో, వర్ణాశ్రమ ధర్మ అనుసరణ యొక్క ప్రాముఖ్యత చూపబడింది.

కఱ్ఱు క్కఱవై క్కణంగళ్ పలకఱన్దు
శఱ్ఱార్ తిఱల్ అళియచ్చెన్ఱు శెరుచ్చెయ్యుమ్
కుఱ్ఱ మొన్ఱిల్లాద కోవలర్ తమ్ పొఱ్కొడియే
పుఱ్ఱరవల్ గుల్ పునమయిలే పోదరాయ్
శుఱ్ఱత్తుతోళిమార్ ఎల్లారుమ్ వన్దు నిన్
ముఱ్ఱమ్ పుగున్దు ముగిల్వణ్ణన్ పేర్పాడ
శిఱ్ఱాదే పేశాదే శెల్వప్పెండాట్టి  నీ
ఎఱ్ఱుక్కు ఱంగుమ్ పొరుళ్ ఏలోర్ రెమ్బావాయ్.

లేగ దూడలు గలవియు, దూడలవలే ఉన్నవియునగు ఆవుల మందల నెన్నింటినో పాలు పితుక గలవారును, శత్రువులను ఎదిరించి బలముతో యుద్దము చేయగలవారును, ఏ దోషము లేనివారును యగు గోపాలకుల వంశమున మొలచిన ఓ బంగారు తీగా ! పుట్టలోని పాము పడగవలే సన్నని నడుము గలదానా ! రమ్ము. చుట్టములును, చెలికత్తెలును మొదలగు అందరూ వచ్చిరి. నీ ముంగిట చేరిరి. నీలమేఘ వర్ణము గల శ్రీ కృష్ణుని నామములను కీర్తించు చుండిరి. అయినా కానీ నీవు ఉలుకక పలుకక ఉన్నావేమీ ? ఓ సంపన్నురాలా! నీ  నిద్ర అర్థమేమో తెలుపుము.

పన్నెండవ పాశురము: ఇందులో, ఆమె శ్రీకృష్ణుడి ఒక సఖుని యొక్క సోదారి అయిన ఒక గోపికను మేల్కోలుపుతుంది, శ్రీకృష్ణుడి యొక్క ఆ సన్నిహితుడు వర్ణాశ్రమ ధర్మాన్ని పాటించడు, కానీ ఎంబెరుమాన్ యొక్క కైంకర్యంలో మునిగి ఉంటాడు.  ఏదేమైనా, అతను కైంకార్యం చేయడం పూర్తి చేసి, తన దినచర్యలను నిర్వహించడం ప్రారంభిస్తాడు.

కనైత్తిళం కఱ్ఱెరుమై కన్ఱుక్కిరఙ్గి
నినైత్తుములై వళియే నిన్ఱుపాల్ శోర,
ననైత్తిలమ్ శేఱాక్కుమ్ నఱ్చెల్వన్ తంగాయ్
పనిత్తలై వీళ నిన్ వాశల్ కడై పఱ్ఱి
శినత్తినాల్ తెన్నిలంగై క్కోమానై చెఱ్ఱ
మనత్తుక్కినియానై ప్పాడవుమ్ నీవాయ్ తిఱవాయ్
ఇనిత్త నెళున్దిరాయ్ ఈదెన్న పేర్ ఉఱక్కమ్
అనైత్తిల్లత్తారు మఱిన్దేలో రెమ్బావాయ్

లేగ దూడలు గల  గేదెలు పాలుపితుకు వారు లేక వాటిని తలంచుకొని వానిపై మనసు పోవుట చే ఆ దూడలే వచ్చి పొదుగులో మూతి పెట్టినట్లు తలిచి పాలు పొదుగు నుండి కారిపోవుటచే ఇల్లంతా బురద ఆగుచున్న ఒకానొక మహైశ్వర్య సంపన్నుని చెల్లెలా ! మంచు తలపై పడుచుండ నీ వాకిట నిలచి ఉంటిమి.  నీ ఇంటి ద్వారము పై కమ్మిని పట్టుకొని నిలిచి ఉంటిమి. కోపముతో దక్షిణ దిక్కున ఉన్న లంకాధిపతి అయిన రావణుని చంపిన మనోభీరాముడగు శ్రీ రాముని గానము చేయుచుంటిమి. అది విని కూడా నీవు నోరు విప్పవా ! ఏమి గాఢ నిద్ర ! ఊరి వారికందరికును నీ విషయము తెలిసినది.

పదమూడవ పాశురము: ఇందులో ఆమె ఏకాంతంలో, తన కళ్ళ అందాన్ని మెచ్చుకుంటున్న ఒక గోపికను మేల్కోలుపుతుంది. కళ్ళు సాధారణంగా జ్ఞానాన్ని సూచిస్తాయి కాబట్టి, ఈ అమ్మాయికి ఎంబెరుమాన్ కి  సంబంధించిన విషయాలలో పూర్తి జ్ఞానం ఉందని చెప్పవచ్చు. శ్రీ కృష్ణుడు తనంతట తాను ఆమెను వెతుక్కుంటూ వస్తాడని ఆమె అభిప్రాయం. అరవిందలోచనుడైన శ్రీ కృష్ణుని  కళ్ళు ఆమె కళ్ళకి సరిపోతాయి.

పుళ్ళిన్ వాయ్ కీణ్డానై పొల్లా అరక్కనై
క్కిళ్ళి క్కళైందానై క్కీర్తిమై పాడిప్పోయ్
ప్పిళ్ళైగ ళెల్లారుమ్ పావైక్కళమ్ పుక్కార్
వెళ్ళి యెళున్దు వియాళ ముఱంగిఱ్ఱు
ప్పుళ్ళుమ్ శిలుంబిన కాణ్, పోదరిక్కణ్ణినాయ్
కుళ్ళ క్కుళిర క్కుడైన్దు నీరాడాదే
పళ్ళి క్కిడత్తియో? పావాయ్ నీ నన్నాళాల్
కళ్ళమ్ తవిర్ న్దు కలన్దేలో రెమ్బావాయ్

పక్షి శరీరమును ఆవహించిన బకాసురుడి నోరు చీల్చిన శ్రీ కృష్ణుని, దుష్ట రాక్షసుడగు రావణుని వధించిన శ్రీ రాముని గానము చేయుచుపోయి  మన తోడి పిల్లలందరూ వ్రత క్షేత్రానికి చెరినారు. తామరపూలను పోలిన కన్నులు గలదానా ! లేడి వంటి చూపులుగలదానా! గురుడు అస్తమించి శుక్రుడు ఉదయిస్తున్నాడు. పక్షులు కూయుచున్నవి. కృష్ణ విరహ తాపము తీరునట్లు చల్లగా స్నానమొనర్పక పాన్పుపై  పండుకొనియుండెదవేల? ఈ మంచి రోజున నీవు నీ కపటమును వీడి మాతో కలసి ఆనందము అనుభవింపుము.

పద్నాలుగో పాశురము: ఈ పాశురములో అందరికంటే ముందుగా మేల్కొని, మిగిలిన వారిని కూడాలేపెదనని చెప్పిన ఒక గోపిక మేల్కొలుపబడుచున్నది.

ఉఙ్గల్ పుళైక్కడై తోట్టత్తు వావియుల్
శెఙ్గళునీర్ వాయ్ నెగిలి న్దాంబల్ వాయ్ కూంబిన కాణ్
శెంగల్ పొడిక్కూఱై వెణ్ పల్ తవత్తవర్
తంగళ్ తిరుక్కోయిల్ శంగిడువాన్ పోగిన్ఱార్
ఎంగళై  మున్న మెళుప్పువాన్ వాయ్ పేశుమ్
నంగాయ్ ఎళున్దిరాయ్ నాణాదాయ్ నావుడై యాయ్
శంగొడు శక్కర మేన్దుమ్ తడక్కైయన్
పంగయక్కణ్ణానై ప్పాడేలో రెమ్బావాయ్.

ఓ పరిపూర్ణురాల! నీ పెరటి తోటలో దిగుడు బావిలోని ఎఱ్ఱ తమరాలు వికసించినవి. నల్ల కలువలు ముడుచుకొని పోవుచున్నవి. ఎఱ్ఱని కాషాయములు ధరించి తెల్లని పలువరుస కలుగి వైరాగ్యముతో కూడిన సన్యాసులు తమ తమ ఆలయములలో ఆరాధన మొనర్చుటకు వెళుచున్నారు. లెమ్ము. మమ్మల్ని వచ్చి నిద్ర లేపుతానని మాట ఇచ్చితివి. మరచితివా! శంఖ చక్రమును ధరించిన వాడును, ఆజానుభాహువును, పుండరీకాక్షుని గానము చేయుటకు లేచిరామ్ము.

పదిహేనవ పాశురము: ఈ పాశురములో, తన  భవనము వద్దకు వస్తున్న ఆండాళ్ ని మరియు ఆమె స్నేహితులను చూడటానికి ఆత్రుతగా ఎదురుచూస్తున్న  ఒక గోపికని మేల్కొలుపుతున్నారు.

ఎల్లే ఇలంగిళియే  యిన్నమ్ ఉరంగుదియో
శిల్లెన్ఱు అళైయేన్మిన్ నంగైమీర్ పోదరుగిన్ఱేన్
వల్లై ఉన్ కత్తురైగళ్ పణ్డే ఉన్ వాయఱిదుమ్
వల్లీర్గళ్ నీంగళే నానేదాన్ ఆయిడుగ
ఒల్లై నీ పోదాయ్ ఉనక్కెన్న వేఱుడైయై
ఎల్లారుమ్ పోన్దారో పోన్దార్ పోన్దు ఎణ్ణిక్కొళ్
వల్లానై కొన్ఱానై మాఱ్ఱారై మాఱ్ఱు అళిక్క
వల్లానై మాయనై ప్పాడేలో రెమ్బావాయ్.

ఈ పాశురమునలో లొన ఉన్న గోపికకు బయటి గోపికకు సంవాదము నిబంధింపబడినది .

బయటి గోపికలు: ఓ లేత చిలుక వంటి కంఠ మాధుర్యము కాలదానా ! ఇంకనూ నిద్రించుచున్నావా ! అయ్యో ఇది ఏమి ?

లోని గోపిక: పూర్ణులగు గోపికలరా ! చికాకు కలుగునట్లు జిల్లుమని పిలువకూడదు. నేనిదే వచ్చు చున్నాను.

బయటి గోపికలు: నీవు చాలా నేర్పుగల దానవు నీ మాటలలోని నైపుణ్యమును కాఠిన్యమును మేము ఇంతకు ముందే ఎరుగుదుము.

లోని గోపిక: మీరే నేర్పుగలవారు, పోనీలే, నేనే కఠినురాలను.

బయటి గోపికలు: నీకీ ప్రత్యేకత ఏమి ? అలా ఏకాంతముగా నుండెదవేల? వేగముగా వెలికి రమ్ము.

లోని గోపిక: అందరు గోపికలును వచ్చిరా ?

బయటి గోపికలు: అందరూ వచ్చిరి. నీవు వచ్చి లెక్కించుకొనుము.

లోని గోపిక: సరే ! నేను వచ్చి ఏమి చేయవలెను ?

బయటి గోపికలు: బలిష్టమగు కువలయాపీడము అను ఏనుగును చంపిన వాడును, శత్రువుల దర్పమును అణచిన వాడను, మాయావి అయిన శ్రీ కృష్ణుని కీర్తిని గానము చేయుటకు రమ్ము.

అడియేన్ శ్రీదేవి రామానుజ దాసి

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 83 – OrAnIr

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Essence of thiruvAimozhi 9.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being immersed in emperumAn’s Seela guNam (the quality of simplicity) and is mercifully explaining it.

How is that done? emperumAn mercifully said “Should you pray for your result? Will I not pray and do, due to our blood relationship which is based on me being nArAyaNa? Thus, we will fulfil all your desires”. AzhwAr became amazed by his Seela guNam thinking “Without seeing his greatness and my lowliness, how is he mercifully speaking like this? What an amazing Seela guNam he has!” mAmunigaL mercifully explains this principle explained in “OrAyairamAy” starting with “OrA nIr“.

pAsuram

OrA nIr vENdinavai uLLadhellAm seyginREn
nArAyaNan anRO nAn enRu pEruRavaik
kAtta avan seelaththil kAl thAzhndha mARan aruL
mAttividum nam manaththumai

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word-by-word meanings

nIr – You (AzhwAr)!
OrA – “analysed
vENdinavai uLLadhu ellAm – whatever you desired
seyginREn – I will fulfil!
nAn nArAyaNan anRO enRu – Am I not nArAyaNa who is omnipotent?” – saying these
pEr uRavaik kAtta – as emperumAn manifested his all types of relationships
avan seelaththil – in such emperumAn’s Seela guNam
kAl thAzhndha – immersed
mARan aruL – AzhwAr’s mercy
nam manaththu – in our heart
mai – ignorance
mAtti vidum – eliminate.

Simple Translation

emperumAn said “I will fulfil whatever you analysed and desired. Am I not nArAyaNa who is omnipotent?” and manifested his all types of relationships [with AzhwAr] and AzhwAr became immersed in such emperumAn’s Seela guNam. Such AzhwAr’s mercy will eliminate the ignorance in our heart.

Highlights from vyAkyAnam

  • OrA nIr vENdinavai uLLadhellAm seyginREn – OrA – Orndhu (analysed); analysing “I need this, I need that”, everything you prayed for; alternatively – everything you desired, I analysed and determined thinking “I should do this; I should do that”; in this manner, I will eagerly perform the activities of all types of relatives.

For that,

  • nArAyaNan anRO nAn enRu pEr uRavaik kAtta – As said in “rAmO nArAyaNaS SrImAn” (SrI rAma, who is SrIman nArAyaNa), to show that he is indicated by the name “nArAyaNa” to conduct all types of relationships, he manifested the great aspect of being all types of relatives. AzhwAr thought about it in “OrAyiramAy ulagEzh aLikkum pEr Ayiram koNdadhu Or pIdudaiyan nArAyaNan nangaL pirAn avanE” (emperumAn is having thousand distinguished divine names where each one of them is protecting all chEthanas and achEthanas in thousand ways; he is our benefactor having a divine spiritual dark form like that of a black cloud, and has the primary name, nArAyaNa, which is the root of all of those names) [1st pAsuram].
  • avan seelaththil kAl thAzhndha mARan aruL – There is the mercy of AzhwAr who became immersed in emperumAn’s seela guNam which indicates that emperumAn is having many auspicious qualities, as said in,
    • “avanE maRRellAmum aRindhanamE” (We knew him to be all chEthanas and achEthanas) [2nd pAsuram]
    • Feeling distraught saying “ariyai vaNangi aRindhanar nOygaL aRukkum marundhE” (bhagavAn is an entity who is difficult to be known even through these SAsthrams (brahmasUthram etc). vaidhika purushas (followers of vEdhams), as mentioned in the saying aham vEdhmi mahAthmAnam, who knew sarvESvara, the annihilator of all sins, knew only that he is the great medicine to sever the great disease of samsAra) [3rd pAsuram]
    • “viNNulagam tharundhEvanaich chOrEl kaNdAy manamE” (having a dark, divine form, he enslaved me as krishNa who is very easily approachable for all, and is my refuge, who would give the enjoyment of paramapadham) [4th pAsuram]
    • “inamEdhum ilAnai adaivadhumE” (of reaching emperumAn who is having the greatness of not having a match in any manner) [5th pAsuram]
    • “en manam udaivadhum avaRkE orungAgavE” (my heart is breaking in a singular manner for such emperumAn only) [6th pAsuram]
    • “Agam sEr narasingam adhAgi” (emperumAn having placed both human’s aspects and lion’s aspects in a form) [7th pAsuram]
    • “ninRa vEngadam nIL nilaththuLLadhu” (emperumAn is standing to act [as necessary] in thirumalA, on this praiseworthy earth) [8th pAsuram]
    • “thozhudhu mA malar nIr sudar dhUbangoNdu ezhudhum ennum idhu migai ” (It is superfluous to think “we will set out to worship you by gathering praiseworthy flower, water in the form of arghya etc, lamp and incense”) [9th pAsuram]
    • “thALa thAmaraiyAn unadhundhiyAn vAL koL nIL mazhuvALi unnAgaththAn ALarAyth thozhuvArum amarargaL nALum en pugazhgO un seelamE?” (brahmA, who was born in the lotus which has a stem, is having your navel as his abode; rudhra, who rules over the glowing big axe, is on one side of your divine form; groups of other dhEvathAs who are seekers of benefits other than kainkaryams, are servitors to you like nithyasUris; even if tried forever, how will I praise your such simplicity?) [10th pAsuram]
    • “seelam ellai ilAn” (one who has boundless simplicity/qualities) [11th pAsuram]
  • mAtti vidum nam manaththu mai – It will eliminate our ignorance without a trace. The bewilderment in pulling back from him as said in thiruvAimozhi 5.1.7 “ammAn Azhip pirAn avan evvidaththAn yAn Ar” (Where is emperumAn who is with the divine hand and divine chakra, the great benefactor who lets his devotees enjoy him, the natural lord standing? What is my capacity?), is eliminated by the manifestation of his quality of simplicity; it can also imply general ignorance.

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 82 – paNdai

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Essence of thiruvAimozhi 9.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of seeking to perform all bandhu kruthyam (service done by all relatives) to bhagavAn and is mercifully explaining it.

Thinking “for such sarvESvara who is all types of relatives to me, I should perform the service done by all the relatives”, AzhwAr [mentallly] went to  thiruppuLingudi, and without anyone knowing about it, prayed for lots and lots of kainkaryam to kAysina vEndhan emperumAn who is mercifully reclining there along with pirAtti, saying “Open your divine lips and speak sweet words, open your divine eyes widely and give a cool glance, place your divine feet on my head as a decoration, pirAtti and you should be mercifully seated on the divine throne and you should mercifully walk around in front of us to make us dance joyfully”. How is that done? mAmunigaL mercifully explains this principle explained in “paNdai nALAlE” starting with “paNdai uRavAna“.

pAsuram

paNdai uRavAna paranai puLingudikkE
kaNdu enakku ellA uRavin kAriyamum thaNdaRa nI
seydharuL enRE irandha sIr mARan thAL iNaiyE
uy thuNai enRuLLamE Or

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word-by-word meanings

paNdai uRavAna paranai – emperumAn who has eternal relationship
puLingudikkE kaNdu – having worshipped in thiruppuLingudi
enakku – for me
ellA uRavin kAriyamum – tasks relating to all types of relationships
thaNdu aRa nI seydhu aruL enRu – you should grant me, without a break
irandha – prayed
sIr mARan – SrI SatakOpa’s
thAL iNaiyE – both divine feet only
uy thuNai enRu – help for us to be uplifted
uLLamE – Oh heart!
Or – think.

Simple Translation

AzhwAr, having worshipped emperumAn in thiruppuLingudi, prayed to him, who has eternal relationship, saying “you should grant me the tasks relating to all types of relationships, without a break”. Oh heart! Think of both the divine feet of such SrI SatakOpa as the help for us to be uplifted.

Highlights from vyAkyAnam

  • paNdai uRavAna paranai – bhagavAn who is greater than all and is having eternal relationship as said in thiruvAimozhi 5.7.7 “ulagukkOr
    mundhaith thAy thanadhaiyE! muzhu Ezh ulagum uNdAy“, periya thirumozhi 11.6.6 “thAyirukkum vaNNamE ummaith than vayiRRiruththi uyyak koNdAn” (emperumAn, as a mother, placed you all in his stomach and protected you) and thiruvAimozhi 9.1.1 “eNdhisaiyum kIzhum mElum muRRavum uNda pirAn” (great benefactor who mercifully consumed the earth with all its directions, the nether words, the higher worlds and everything). Alternatively, bhagavAn who is greater than all, who is having nine types of relationships as revealed in thirumanthram which is being explained starting with thiruvAimozhi 8.8 “kaNgaL sivandhu“.
  • puLingudikkE kaNdu – As said in “thiruppuLingudik kidandhAnE” (reclining in thiruppuLingudi) [1st pAsuram], seeing thiruppuLingudi. Just as said in thiruvAimozhi 2.9.4 “en manakkE” (in my heart only), AzhwAr is thinking “puLingudikkE” (only in thiruppuLingudi).
  • enakku ellA uRavin kAriyamum – For me who is said in “kudi kudi vazhi vandhAtcheyyum thoNdar” (doing apt services since long ago as per family traditions) [1st pAsuram], “vazhi varuginRa adiyar” (devotees who are following the path of pArathanthriyam without fail) [2nd pAsuram] and “tholladimai vazhi varum thoNdar” (devotees doing confidential services and coming in the path of servitude since time immemorial ) [3rd pAsuram], all tasks relating to all types of relationships as said in SrI rAmAyaNam ayOdhyA kANdam 101.12 “bhrAthu: Sishyasya dhAsasya” (brother who is both a disciple and servitor).
  • thaNdaRa nI seydhu aruL enRE irandha – Saying “without a delay” or “without being instigated by anyone else (i.e. on your own accord)”; praying “your highness should mercifully accept all of these types of services from me without any break”. That is, requesting emperumAn to invite AzhwAr and facilitate AzhwAr’s self realisation, various ways of enjoying the goal etc as said in
    • “sOdhivAyth thiRandhun thAmaraik kaNgaLAl nOkkAy” (Open your radiant mouth and speak, and glance with your lotus eyes) [1st pAsuram]
    • “nin pAdha pangayamE thalaikkaNiyAy” (make your lotus feet as decoration on my head) [2nd pAsuram]
    • “nI ezhundhun thAmarai mangaiyum nIyum idangoL mUvulagundhozha irundharuLAy” (Be mercifully seated here with your inseparable divine consort SrI mahAlakshmi who is having enjoyability due to being born in flower and is youthful, to be seen and enjoyed by the vast three-layered world) [3rd pAsuram]
    • “kanivAy sivappa nI kANa vArAyE” (you should mercifully walk towards us to be seen and enjoyed by us, by manifesting the reddishness in your friendly lips which appear like a coral creeper) [4th pAsuram]
    • “nin thirukkaN thAmarai thayanga ninRaruLAy” (you should mercifully stand revealing your joy with your beautiful divine lotus like eyes shining) [5th pAsuram]
    • “kAy sinap paRavai Urndhu pon malaiyin mImisaik kArmugilpOl mAsina mAli mAli mAn enRu angavar padakkananRu mun ninRa kAy sina vEndhE! kadhir mudiyAnE! kali vayal thiruppuLingudiyAy! kAy sina Azhi sangu vAL vil thaNdhEndhi emmidar kadivAnE” (emperumAn riding the very angry periya thiruvadi resembles a dark cloud lying atop the golden mountain of great mEru; he is carrying the five divine weapons which are having anger which resembles the fire of death upon enemies, and is standing with great anger in front of those well-known demons such as the angry mAli, the great sumAli, to kill them; he is being the lord who is having anger which burns the enemies, and who is having the divine crown which is shining due to the destruction of enemies, and who is residing in thiruppuLingudi which is having abundant fields; oh one who is there to eliminate our sorrow of being unable to enjoy! Implies, he should mercifully be present with that vAhana (vehicle), weapons and divine crown, and the shining divine eyes, to be seen by me!) [6th pAsuram]
    • “immadavulagar kANa nI oru nAL irundhidAy engaL kaN mugappE” (You should mercifully reside in front of our eyes at least one day, for us to see the celebration of nithyasUris, your distinguished devotees, to identify them as “our people”, and for us to be pleased and joyful to have affection in our heart, and for the ignorant residents of this world to see) [7th pAsuram]
    • “irundhidAy vIRRidangoNdE” (You should mercifully remain for one day in front of us in this thiruppuLingudi in the vast, praiseworthy earth, to have your supremacy well manifested) [8th pAsuram]
    • “vadiviNai illA malar magaL maRRai nila magaL pidikkum mel adiyai kodu vinaiyEnum pidikka nI oru nAL kUvudhal varudhal seyyAyE” (You should either call me there or mercifully come here one day to let me, who is having great sin, to massage your very tender divine feet which are massaged by SrImahAlakshmi who resides in lotus, who is having great beauty, for which even your beauty is not a match and SrI bhUmip pirAtti who is having similar greatness) [10th pAsuram]. One who prayed for such tasks.
  • sIr mARan – One who has the wealth of kainkaryam; one who has the qualities such as bhakthi (devotion) etc; such AzhwAr’s divine feet.
  • uy thuNai enRu uLLamE Or – Oh heart! Think about them as the companion which would lead to uplifting rather than leading to destruction.

adiyen sarathy ramanuja dasan

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Other thiruvAimozhi nURRandhAdhi

thiruvAimozhi nURRandhAdhi – 81 – koNda

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

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Essence of thiruvAimozhi 9.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of instructing others to leave the sOpAdhika bandhus (worldly relatives) and hold on to nirupAdhika bandhu (bhagavAn who is the natural relative) and is mercifully explaining it.

How is that done? sarvESvaran who unites those who surrender unto him, at the divine feet of bhAgavathas who are dear to him, is the prApyam (goal), prApakam (means) and all types of relatives; all others are incidental/artificial; hence, leaving aside the incidental relatives, surrender unto the natural, all types of relatives as said in SrI rAmAyaNam ayOdhyA kANdam 8.31 “bhrAthA bharthA cha bandhuScha pithA cha mama rAghava:” (SrI rAma is my elder brother, lord, relative and father) and become uplifted – AzhwAr joyfully instructs this to others. mAmunigaL mercifully explains this principle explained in “koNda peNdir” starting with “koNda peNdir thAn mudhalA“.

pAsuram

koNda peNdir thAm mudhalAk kURum uRRAr kanmaththAl
aNdinavar enRE avarai vittuth thoNdarudan
sErkkum thirumAlaich chErum enRAn Arkkum idham
pArkkum pugazh mARan paNdu

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word-by-word meanings

Arkkum – even for the ignorant ones
idham pArkkum – trying to do good only
pugazh – having glories
mARan – AzhwAr
paNdu – previously
koNda peNdir thAm mudhalAk kURum – said as accepted wife et al
uRRAr – all relatives
kanmaththAl aNdinavargaL enRE – as those who came into existence based on karma
avarai vittu – leaving aside those incidental relatives
thoNdarudan sErkkum thirumAlai – Sriya:pathi who unites those who surrender unto him with his devotees
sErum enRAn – mercifully instructed to reach

Simple Translation

AzhwAr who is having the glories of trying to do good only even for the ignorant ones, mercifully instructed to leave aside all those incidental relatives such as accepted wife et al, who came into existence based on karma previously and reach Sriya:pathi who unites those who surrender unto him with his devotees.

Highlights from vyAkyAnam

  • koNda peNdir thAn mudhalAk kURum uRRAr – [Emphasis on koNda] The women who would take away the wealth from the hands of the men; koNda (accepted) emphasises on the incidental nature of the relationship. thAn reveals the primary nature of the man. In this manner, the relatives who are known as wife, children etc. When recited as “kUdum uRRAr“, it means, those who newly gathered around.
  • kanmaththAl aNdinavar enRE avarai vittu – Leaving aside the incidental relatives considering those to have come into existence due to karma. mAmunigaL is following the words starting with “koNda peNdir makkaL uRRAr” [1st pAsuram].
  • thoNdarudan sErkkum thirumAlaich chErum enRAn – Mercifully instructed to reach Sriya:pathi who unites those who surrender unto him with his devotees.
  • Arkkum idham pArkkum pugazh mARan paNdu – AzhwAr has the glory of looking out for the well being  of the ignorant ones too, due to his broad vision, previously. In other words, what an amazing personality who seeks the well-being of all! Arkkum idham pArkkai implies, mercifully instructing others in various ways to everyone about all the noble aspects for them, as said in,
    • “koNda peNdir makkaL uRRAr suRRaththavar piRarum kaNdadhOdu pattadhallAl kAdhal maRRu yAdhum illai eNdhisaiyum kIzhum mElum muRRavum uNda pirAn thoNdarOmAy uyyal allAl illai kaNdIr thuNaiyE” (Those who consider us as relatives in their hearts such as wife, children et al, close relatives, like in-laws and other relatives, friends, servants et al will agree with us when they see something to be received from us and in other situations, they don’t have even a little bit of love for us. Hence, other than being the servitors of the great benefactor who mercifully consumed the earth with all its directions, the nether worlds, the higher worlds and everything and protected all of them from deluge, and being uplifted, there is no refuge for us) [1st pAsuram]
    • “thuNaiyum sArvum AguvAr pOl suRRaththavar piRarum aNaiya vandha Akkam uNdEl attaigaL pOl suvaippar kaNai onRAlE Ezh maramum eydha em kArmugilai puNai enRuyyap pOgal allAl illai kaNdIr poruLE” (The relatives and others, pretending to be companions and refuge, and pretending to be doing favour for the individual, will completely suck out like leeches if some benefit is present. Other than considering the benefactor who shot seven ebony trees with an arrow, who makes us remain faithful and who has the nature of a dark cloud, as refuge and being uplifted, there is no other benefit) [2nd pAsuram]
    • “poruL kai uNdAych chellak kANil pORRi enRERRezhuvar iruL koL thunbaththinmai kANil ennE! enbArum illai maruL koL seygai asurar manga vada madhuraip piRandhARku aruL koL ALAy uyyal allAl illai kaNdIr araNE” (When they (relatives) see the presence of wealth in his (individual’s) hand, they will perform mangaLASAsanam, accept what is given by him and leave; when they see very sorrowful poverty which has abundance of ignorance and darkness, they won’t be there to show compassion saying “alas!”; hence, other than being uplifted by being servitors and being the target of the mercy of krishNa who incarnated in northern mathurA to destroy the demons who were having heart-wrenching activities, there is no refuge) [3rd pAsuram]
    • “araNAm Avar aRRa kAlaikku enRenRamaikkap pattAr iraNangoNda theppar Avar inRi ittAlum ahdhE varuNith thennE? vada madhuraip piRandhavan vaN pugazhE saraN enRuyyap pOgal allAl illai kaNdIr sadhirE” (Those who were repeatedly thought to be the refuge for the times when we have no means and those who were captivated by offering wealth etc will leave us like those who owe us something. Their non-helping nature is well established even if we don’t consider that; what is the use in highlighting their ungrateful nature? Instead of being uplifted by thinking about the qualities such as Seela (simplicity), saulabhya (easy approachability) etc which are causeless favours of the one who was born in northen mathurA, no other activity is present) [4th pAsuram]
    • “sadhuram enRu thammaith thAmE sammadhiththu inmozhiyAr madhura bOgam thuRRavarE vaigi maRRonRuRuvar adhir koL seygai asurar manga vadamadhuraip piRandhARku edhir koL ALAy uyyal allAl illai kaNdIr inbamE” (Those people who enjoyed the sweet enjoyability of women who have pleasant speech, who speak within themselves saying “we are capable”, will be insulted at other times; other than being uplifted by being servitors who go towards krishNa, who incarnated in northern mathurA to annihilate demons who were causing great torment, there is no other ultimate joy) [5th pAsuram]
    • “illai kaNdIr inbam andhO! uLLadhu ninaiyAdhE thollaiyArgaL eththanaivar thOnRik kazhindhozhindhAr mallai mUdhUr vadamadhuraip piRandhavan vaN pugazhE solli uyyap pOgal allAl maRRonRillai surukkE” (There is no joy; alas! Many persons of ancient times were fully engaged in birth and death repeatedly without knowing the true nature of bhagavAn who is eternal and blissful; other than being uplifted by praising the refreshing qualities of the one who incarnated in the abundantly wealthy, ancient town of northern mathurA, there is nothing more which is to be stated in a brief manner) [6th pAsuram]
    • “maRRonRillai surungach chonnOm mAnilaththevvyuirkkum siRRa vENdA sindhippE amaiyum kaNdIrgaL andhO! kuRRamanRengaL peRRaththAyan vadamadhuraip piRandhAn kuRRam il sIr kaRRu vaigal vAzhdhal kaNdIr guNamE” (Other than what we have briefly told, there is nothing more to say; all AthmAs in this vast earth need not sweat it out heavily; mere thoughts are sufficient; you have seen already; alas! There is nothing disastrous; it is natural and apt for all of you to understand the qualities of the one who, without any expectation, is obedient towards devotees and protects them and who incarnated in northern mathurA to be the protector of cows and to live enjoying the qualities forever!) [7th pAsuram]
    • “vAzhdhal kaNdIr guNamidhu andhO mAyavan adi paravi pOzhdhu pOga uLLagiRkum punmai ilAdhavarkku vAzh thuNaiyA vadamadhuraip piRandhavan vaN pugazhE vIzh thuNaiyAp pOm idhanil yAdhum illai mikkadhE” (Isn’t this natural living! Isn’t this world renowned! Alas! sarvESvara who has amazing qualities and activities incarnated in northern mathurA, for those who think about praising his divine feet due to being pleased and to spend the time without any inferiority, to be the means for their life matching their true nature; there is nothing greater than this life of having only his qualities which are enjoyable for his devotees, as the companion for enjoyment) [8th pAsuram]
    • “yAdhum illai mikkadhanil enRenRadhu karudhi kAdhu seyvAn kUdhai seydhu kadai muRai vAzhkkaiyum pOm mAdhugilin kodik koL mAda vadamadhuraip piRandha thAdhu sEr thOL kaNNan allAl illai kaNdIr saraNE” (There is no other benefit greater than that [kainkaryam]; those who are repeatedly considering the other benefits in the form of aiSvaryam (worldly wealth) and kaivalyam (self enjoyment) will perish just as one who tries to pierce his ear will end up damaging the ear itself; hence, there is no refuge for the goal other than krishNa who incarnated in northern mathurA having mansions with flags made of huge clothes and is having  shoulders decorated with garlands of thuLasi, vaijayanthi etc; this can be seen by those who understand it) [9th pAsuram]
    • “kaNNan allAl illai kaNdIr saraN adhu niRka vandhu maNNin bAram nIkkudhaRkE vadamadhuraip piRandhAn thiNNamA num udaimai uNdEl avan adi sErththuymminO eNNa vENdA nummadhAdhum avan anRi maRRillaiyE” (There is no prApya and prApaka other than krishNa; leaving the nAga paryanka [mattress of serpent AdhiSEsha], he incarnated in northern mathurA to have that nature of his being prApya and prApaka established and to eliminate the burden of demoniac people who are the enemies; offer whatever object you are claiming as yours, if present, firmly at his divine feet; you need not analyse this; there is nothing which is owned by self in all aspects in the form of prApya and prApaka, other than bhagavAn who is all kinds of relatives as said in “mAthA pithA bhrAthA nivAsaS SaraNam suhrudh gathir nArAyaNa:”) [10th pAsuram]

nAyanAr too mercifully said in AchArya hrudhayam chUrNikai 227 “immadavulagar kaNdadhOdu patta abhAndhava arakshaka abhOgya asuka anupAya prathi sambandhiyaik kAtti” (Showing to everyone the worldly relatives who are not the real relatives, not the protectors, not the enjoyable ones, not the pleasing ones, not the means).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org