thiruvAimozhi nURRandhAdhi – 79 – karumAl

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Essence of thiruvAimozhi 8.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of AthmA’s anyaSEshathva nivruththi (not being subservient to anyone other than bhagavAn) and is mercifully explaining it.

How is that done? AzhwAr explains that AthmA with such greatness (explained in thiruvAimozhi 8.8) is not even existing for the self but exists only for bhagavAn with ananyArha SEshathvam (exclusive servitude), through the mood of parAngusa nAyaki. mAmunigaL mercifully explains this principle explained in “karumANikka malai” starting with “karumAl thiRaththu“.

pAsuram

karumAl thiRaththil oru kannigaiyAm mARan
oru mA kalavi uraippAl thiramAga
anniyarukkAgAdhu avan thanakkE Agum uyir
innilaiyai Oru nedidhA

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word-by-word meanings

karumAl thiRaththil – towards krishNa
oru kannigaiyAm mARan – AzhwAr who attained the mood of a girl
oru mA kalavi uraippAl – as she set out to mercifully speak through the words of her friend about the symbols of the unique, great union
thiram Aga – firmly
uyir anniyarkku AgAdhu – AthmA’s servitude which is observed only for the apt lord and not for anyone else
avan thanakkE Agum innilaiyai – the state of being subservient to him only
nedidhA – deeply
Orum – analyse.

Simple Translation

AzhwAr who attained the mood of a girl towards krishNa, set out to mercifully speak through the words of her friend about the symbols of the unique, great union. With that, you deeply analyse the state of AthmA being subservient to him only, as AthmA’s firm servitude, which is observed only for the apt lord and not for anyone else.

Highlights from vyAkyAnam

  • karumAl thiRaththil oru kannigaiyAm mARan – AzhwAr attained the state of an unmarried girl who is not having servitude towards anyone else other than towards sarvESvaran who is having dark-blue complexion and who is greatly infatuated towards his devotees. mAmunigaL is saying this based on the first pAsuram starting with “karumANikka malai“.
  • oru mA kalavi uraippAl – As she set out to mercifully speak through the words of her friend about the symbols of the unique, great union. . . That is, she started to speak about the symbols of union as said in,
    • thiruppuliyUr aru mAyan pEr anRip pEchchilaL” (She does not speak about anyone other than the amazing lord in thiruppuliyUr) [1st pAsuram]
    • thiruppuliyUr vaLamE pugazhum” (She only praises the beauty of thiruppuliyUr) [3rd pAsuram]
    • appan thiruvaruL mUzhginaLpunai izhaigaL aNivum Adai udaiyum pudhukkaNippum ninaiyum nIrmai adhanRu” (she is immersed in the divine, unlimited favour of the primary leader of the invigorating thiruppuliyUr, which has huge blossomed lotus flowers in ponds, and who is the lord of the universe and who is the benefactor) [5th pAsuram]
    • thiruvaruL kamugoN pazhaththadhu melliyal sevvidhazhEthiruvaruLgaLum sErndhamaikku adaiyALam thirundha uLa” (Being immersed repeatedly in magnanimity of krishNa, the great benefactor  who is having the complexion of great ocean, and the greatly magnanimous acts she received from him are seen through the insuppressible signs on her form; her slender, reddish lips resemble the well rounded, reddish fruit of the areca tree which is the target of his merciful glance in the invigorating thiruppuliyUr where he went and reached to bestow his divine mercy) [6th pAsuram]
    • kaNNan thAL adaindhAL immadavaralE” (this young-hearted parAnguSa nAyaki reached and enjoyed the divine feet of krishNa) [7th pAsuram]
    • padavaravaNaiyAn than nAmam allAl paravAL ivaL” (This obedient girl will not speak about any name other than the divine name of such thiruppuliyUr emperumAn who is resting on the serpent mattress) [8th pAsuram]
    • thiruppuliyUrp pugazhanRi maRRE – paravAL ivaL” (She will not speak about anything other than the glories of thiruppuliyUr) [9th pAsuram]
    • thiruppuliyUr ninRa mAyap pirAn thiruvaruLAm ivaL nErpattadhE – anRi mARROr upAyam en? ivaL andhaN thuzhAy kamazhdhal” (parAnguSa nAyaki attained the divine mercy of the amazing lord who is standing in kuttanAttuth thiruppuliyUr which is a decoration like thilak for the southern direction, which has densely located, beautiful rows of hill like mansions and palaces which are filled with best precious gems. What other means is there for her who is having the fragrance of beautiful, cool thiruththuzhAy?) [10th pAsuram]
  • thiRamAga anniyarukku AgAdhu – As said in SrI rAmAyaNam sundhar akANdam 21.16 “… katham nAmOpadhAsyAmi bhujam anyasya kasyachith” (after making SrI rAma’s shoulder as my pillow, how can I consider anyone else’s shoulder like that?), firmly, AthmA who is subservient only to the apt lord, cannot be subservient to others.
  • Oru nedidhA – Analyse deeply [instructing people]; alternatively – instructs his heart to analyse deeply.

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), lived in SrIperumbUthUr, presently living in SrIrangam. 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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