thiruvAimozhi nURRandhAdhi – 75 – mAyan

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Essence of thiruvAimozhi 8.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of  overwhelming sorrow in not enjoying emperumAn’s physical beauty and is mercifully explaining it.

How is that done? As the previously occurred experience was only in the heart and was not an external one, AzhwAr became greatly anguished, with a heart covered with fire as someone who got trapped in a forest fire, loudly cried out highlighting emperumAn’s beautiful limbs, beautiful ornaments, beautiful decorations and the divine form which is the abode of all the aforementioned aspects. mAmunigaL mercifully explains this principle explained in “mAyakkUththA” starting with “mAyan vadivazhagai“.

pAsuram

mAyan vadivazhagaik kANAdha valvidAy
Ay adhaRa vinji azhudhalaRRum thUya pugazh
uRRa satakOpanai nAm onRi niRkumbOdhu pagal
aRRa pozhudhAnAdhelliyAm

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word-by-word meanings

mAyan – sarvESvaran’s
vadivu azhagai – beauty of the divine form
kANAdha – due to not having seen
val vidAy adhu – that great sorrow
aRa vinji – increasing greatly
azhudhu alaRRum – crying and incoherently calling out
thUya pugazh uRRa – having very pure glories
satakOpanai – AzhwAr
nAm onRi niRkum pOdhu – when we remain close to him and enjoy him
pagal – will be day;
aRRa pozhudhu Anadhu – when there is a break in that experience
elli Am – will be a dark night.

Simple Translation

AzhwAr’s great sorrow due to not having seen the beauty of sarvESvaran’s divine form, increased greatly and he cried and incoherently called out. When we remain close to such AzhwAr who is having very pure glories and enjoy him, that will be the [bright] day and when there is a break in that experience, that will be the dark night.

Highlights from vyAkyAnam

  • mAyan vadivazhagai – To enjoy the beauty etc of the divine form of emperumAn which are amazing due to beauty, simplicity etc, as said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “gharmAbhi thapthA: parjanyam hlAdhayantham iva prajA:” (For the people of ayOdhyA, SrI rAma was like the cloud which brings joy relieving them from the scorching heat).
  • kANAdha val vidAyAy – As said in thiruvAimozhi 3.6.10kanai kazhal kANbadhenRu kol kaNgaLE” (When will my eyes see your resounding divine feet?” and in thiruvAimozhi 3.8.4mey koLLak kANa virumbum en kaNgaLE!” (desire to see you in front of me), as the desirous eyes did not get their fatigue removed; that is, having great fatigue due to not having seen emperumAn physically.
  • adhu aRa vinji – As said in thiruvAimozhi 8.5.2kANa vArAy enRenRu kaNNum vAyum thuvarndhu” (repeatedly saying “you should come to be seen by me”, my eyes and mouth dried up), the sorrow increased to a great extent to think that the previous sorrows were a small puddle while the current sorrow is like an ocean, and due to this AzhwAr cried out. He became very tired, still emperumAn did not come and unite with AzhwAr. Due to that, AzhwAr cried like children and called out incoherently. That is, as said in SrI rAmAyaNam ayOdhyA kANdam 61.8 “kadhA dhrakshyAmi rAmasya vadhanam pushkarEkshaNam” (When can I see SrI rAma’s face with eyes resembling lotus-petals?), as in,
    • vAsath thadam pOl varuvAnE! oru nAL kANa vArAyE!” (oh one who is coming like an abundantly fragrant pond with huge lotus flowers and is with dense greenish leaves! Mercifully come to be seen one day) [1st pAsuram]
    • karu mA mANikka nAL nal malai pOl sudaRchOdhi mudi sEr senni ammAnE! – irangi oru nAL nI andhO! kANa vArAy ” (Oh swAmi who is having divine head along with radiant hair having rays like a great blue-gem like fresh, attractive mountain having a dark sun appearing and starting from it! After looking out and calling out repeatedly saying “you should come to be seen by me”, my eyes and mouth dried up, and feeling ashamed in this place where everyone is having his/her wish fulfilled, even if I who have SEshathvam as my identity, become anguished,  you are not coming one day and showing your mercy to give me the benefit of seeing you. Alas!) [2nd pAsuram]
    • mudi sEr senni ammA! nin moy pUndhAmath thaN thuzhAy kadi sEr kaNNip perumAnE! enRenREngi azhudhakkAl padi sEr magarak kuzhaigaLum pavaLa vAyum nAl thOLum thudi sEr idaiyum amaindhadhu Or thU nIr mugil pOl thOnRAyE” (As I am sobbing and crying, saying “Oh emperumAn who is greatest of all, being the lord with the divine crown which is well fitting your divine head, who is wearing distinguished, dense, attractive, radiant, cool, very fragrant thiruththuzhAy garland!” you should appear like a pure, unseen cloud with the form that has matching divine ear rings, coral like divine lips, four divine shoulders, waist which resembles a damaru/udukkai [shape of hourglass]) [3rd pAsuram]
    • ALak kUppittazhaiththakkAl viN than mEl thAn maN mEl thAn viri nIrk kadal thAn maRRuth thAn thoNdanEn un kazhal kANa oru nAL vandhu thOnRAyE” (When I call out for you to enslave me in this manner saying “Oh one who is having cloud like form! Oh one who dances with pots! Oh one who is the vision for me, who is having sin! Oh one who descended as krishNa to be my attainable goal! Oh one who remains as the controller of paramapadham!” one day you come and be present for me who is greatly desirous to see your divine feet,  being in paramapadham or being in this world or being in kshIrArNavam or being in my heart) [6th pAsuram]
    • mugappE kUvip paNi koLLAy” (you should invite me and mercifully engage me in service in your divine presence.) [7th pAsuram]
    • nal thErth thanip pAgA! vArAy idhuvO poruththamE?” (Oh distinguished charioteer who entered the armies and rode the best chariot to uproot the hundred persons by being the servitor for the five pANdavas who were having honesty! You are not coming ; does this match your conduct?) [8th pAsuram]
    • irunjiRaip puL adhuvE kodiyA uyarththAnE!” (Oh one who hoisted periya thiruvadi, who is your vehicle with huge wings, as your flag!)  [9th pAsuram]
    • engE kANgEnE?” (Where will I see you?) [10th pAsuram]
  • azhudhu alaRRum thUya pugazh uRRa – One who is having the glory of crying and incoherently speaking being unable to enjoy emperumAn’s beauty etc. Feeling anguished for not attaining other [worldly] aspects is disgraceful, while feeling anguished for not attaining bhagavAn is glorious.
  • thUya pugazh uRRa satakOpanai nAm onRi niRkum pOdhu pagal – The period of reaching such glorious AzhwAr as ananyaprayOjanar (one who expects nothing but kainkaryam) and enjoying him, will be like a day [being bright]. Since it is parAnkuSa Adhithya sannidhi (presence of nammAzhwAr, the sun).
  • aRRa pozhudhAnadhu – The times when such experience is not there.
  • elliyAm – the dark night of samsAra (materialistic life).

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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