SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? In thiruvAimozhi 10.9 “sUzh visumbaNi mugil“, AzhwAr thought about himself to be entering paramapadham, blissfully remaining there amidst the group of nithyasUris; but that thought was only in the mind and there was no scope for external experience. AzhwAr saw himself in samsAra which is filled with endless sorrows as if someone who was remaining with great joy on mEru mountain, was pushed upside down in to the lowest region of pAthALa to suffer there. AzhwAr attained great sorrow which cannot be cured by emperumAn just by manifesting his qualities as he did previously; at this stage, instead of indirectly approaching emperumAn through messengers as done before, AzhwAr spoke to emperumAn looking at his face, and informed him “this suffering cannot be eliminated by the self and even if I pursued other means, I have to look up to you for the final result” and vowed on the name of periya pirAttiyAr (SrI mahAlakshmi) and forced him to give the desired result. AzhwAr acquired such ultimate stage of paramabhakthi, and cried out loudly which will bring mercy even in the most hard-hearted person and which made it difficult for emperumAn to remain in paramapadham without fulfilling AzhwAr’s desire; finally AzhwAr surrendered to sarvESvaran and sarvESvaran arrived with pirAtti, on periya thiruvadi (garudAzhwAr) in front of AzhwAr as per AzhwAr’s desire; he removed the shackles of relationship in this prakruthi (material world) for AzhwAr, carried him to paramapadham, united him in the group of nithyasUris and accepted him in eternal kainkarayam. Thus, AzhwAr became relieved of all hurdles, and fulfilled of all desires. mAmunigaL mercifully explains this principle explained in “muniyE nAnmuganE” starting with “munimARan“.
muni mARan munburai sey muRRinbam nIngi
thaniyAgi ninRu thaLarndhu naniyAm
parama paththiyAl naindhu pangayaththAL kOnai
orumai uRRuch chErndhAn uyarndhu
muni – one who is mananaSeela (meditator)
mARan – AzhwAr
munbu urai sey – whatever he mercifully said to have attained previously
muRRu inbam nIngi – relieved of all the joy
thani Agi ninRu thaLarndhu – stood alone with sorrow
nani Am parama paththiyAl naindhu – being well matured, due to the well developed parama bhakthi
pangayaththAL kOnai – Sriya:pathi (lord of SrI mahAlakshmi)
orumai uRRu uyarndhu sErndhAn – having in harmony in his divine heart, having attained the greatness of nithyasUris due to that, had prathyaksha sAkshAthkAram (real vision for the external eyes) and got to serve in the togetherness of the divine couple.
AzhwAr, who is a meditator, being relieved of all the joys he mercifully said to have attained previously, stood alone with sorrow. Being well matured, due to the well developed parama bhakthi, having Sriya:pathi in harmony in his divine heart, having attained the greatness of nithyasUris due to that, had prathyaksha sAkshAthkAram (real vision for the external eyes) and got to serve in the togetherness of the divine couple.
Highlights from vyAkyAnam
- muni mARan – Just as sarvESvaran is called as “muniyE” [1st pAsuram] due to meditating upon protection of all chEthanas (sentient beings) in mere existence during samhAra (annihilation state), AzhwAr too is known as “muni” due to meditating upon all the chEthanas who are in samsAram as nithya samsAris (eternally bound); alternatively – AzhwAr is known as in thiruvAimozhi 10.7.5 “eNNAdhanagaL eNNum nal munivar” (noble sages who thinks about bhagavAn’s greatness which were never thought about previously); another explanation – apt for the current context, one who is eternally meditating upon sarvESvaran with paramabhakthi; AzhwAr who is such a great meditator.
- munbu urai sey muRRu inbam nIngi – That is, AzhwAr lost all the joys which were previously attained as mercifully spoken by himself in thiruvAimozhi 10.8.4 “kaLidhAgiya sindhaiyanAyk kaLikkinREn” (Being with the one who has the joyful heart, I am enjoying), thiruvAimozhi 10.8.6 “viruppE peRRu amudham uNdu kaLiththEnE” (receiving this gift, I became joyful, drinking the nectar), thiruvAimozhi 10.8.7 “uNdu kaLiththERku umbar en kuRai? mElaith thoNdu ugaLiththu andhi thozhum sollup peRREn” (What worry is there for me who enjoyed him eternally about the enjoyment in going further to a special abode of paramapadham? In the end, I got to say the word “nama:” which indicates worship/surrender, after acquiring great joy by the great servitude), thiruvAimozhi 10.8.8 “kaNNuL ninRu agalAn” (being eternally enjoyable for my external eyes, is not leaving me), thiruvAimozhi 10.8.10 “uRREn ugandhu paNi seydhu” (Without any reason [effort from my side], I reached your divine feet; I attained your divine feet by serving through speech, out of love) and thiruvAimozhi 10.9.11 “vandhavar edhir koLLa mAmaNi maNdabaththu andhamil pErinbaththu adiyarOdirundhamai” (the way emperumAn himself comes forward and receives the SrIvaishNavas in the thirumAmaNi maNdapam); all of those experiences were only in the heart, and he desired to see all of that in person; being unable to acquire it immediately and seeing that he is still in this samsAram which gives ignorance, he lost all that bliss.
- thaniyAgi ninRu thaLarndhu – His existence amidst nithyasUris in paramapadham where there is endless bliss, disappeared as a dream, and he became lonely in samsAram as before. Just as sIthAp pirAtti enjoyed with SrI rAma along with others in SrI ayOdhyA as said in periya thirumozhi 2.3.7 “bharadhanum thambi chaththurukkananum ilakkumanOdu maidhiliyum” (SrI rAma was with bharathAzhwAn, brother SathrugnAzhwAn, lakshmaNa and maithili) and then became separated and called out being alone as said in SrI rAmAyaNam sundhara kANdam 28.2 “kAnthAra madhyE vijanE visrushtA bAlEva kanyA vilalApa sIthA” (That sIthA cried like a young girl who was left alone in an uninhabited forest), AzhwAr became very anguished and became weak in seclusion as said in “thaniyEn AruyirE” (Oh my life! I am alone) [1st pAsuram]. That is, due to sorrow, he called out with anguish as said in,
- “kanivAyth thAmaraik kaN karu mANikkamE! en kaLvA! thaniyEn AruyirE! en thalai misaiyAy vandhittu ini nAn pOgalottEn onRum mAyam seyyEl ennaiyE” (Oh one who is having a form which resembles an unpierced black gem, whose lips are enjoyable like a ripened fruit, and eyes are attractive like lotus flower for me! Oh one who deceived and stole me! Oh one who became the complete prANa for me who is lonely! You have arrived and placed your divine feet on my head. Now, after all of these, I will not permit you to leave me as done previously; you should not deceive me even a little bit) [1st pAsuram]
- “mAyanjeyyEl ennai un thiruvArvaththu mAlai nangai vAsanjey pUnguzhalAL thiruvANai ninnANai kaNdAy nEsanjeydhu unnOdu ennai uyir vERinRi onRAgavE kUsanjeyyAdhu koNdAy ennaik kUvik koLLAy vandhandhO” (Do not continue to deceive me; let the order of lakshmi, due to being your natural wealth, being the identity of your supreme nature over all, having a contrasting complexion to your divine chest like a golden garland, because of whose presence your qualities acquire more shine, who is having distinguished, divine hair which brings great fragrance, become your order; showing friendship, you mercifully acknowledged me without being disgusted with me, and to make it appear that both you and I have no difference between each other; arriving here, mercifully invite me. Alas! I have to order for what you are craving already!) [2nd pAsuram]
- “Avikku Or paRRuk kombu ninnalAl aRiginRilEn nAn” (I don’t know of any supporting pole which can be the noble abode for my AthmA other than you) [3rd pAsuram]
- “umbar andhaN pAzhEyO! adhanuL misai nIyEyO! ambara naRchOdhi! adhanuL piraman aran nI umbarum yAdhavarum padaiththa munivan avan nI embaranjAdhikkaluRRu ennaip pOravittittAyE” (You are great and distinguished since you control primordial matter, which is existing for your sport and which is cool. The primordial matter is suitable to cause bhOgam and mOksham [for chEthanas for whom it is the abode]. You subsequently create elements such as ether, distinguished fire etc and have them as your forms; you created the oval shaped universe which originated from the elements, and brahmA, rudhra et al inside the universe and are having them as your forms; you meditated upon the creation of all types of sentient beings such as celestial beings, humans etc, and created them; after accepting the responsibility to control my body, you made me remain here) [4th pAsuram]
- “enakku ArAvamudhAnAyE” (you became the insatiable nectar for me to drink fully) [5th pAsuram]
- “enakku ArAvavamudhAy enadhAviyai innuyirai manakkArAmai manni uNdittAy ini uNdozhiyAy” (You eternally enjoyed my nature/body and my distinguished AthmA, being perfectly enjoyable person for me and with your heart desiring so much to remain dissatisfied; from now onwards, you should let me enjoy further) [6th pAsuram]
- “kOla malarp pAvaikku anbAgiya en anbEyO neela varai iraNdu piRai kavvi nimirndhadhoppa kOla varAgam onRAy nilam kOttidaik kINda endhAy! neelak kadal kadaindhAy! unnaip peRRu inip pOkkuvanO” (You are having great love towards me as well, due to your love for the beautiful and enjoyable pirAtti. Oh my lord who is having distinguished physical beauty in a unique, mahAvarAha form placing the earth on your tusk, the act of which resembles a blue mountain holding two crescent moons and rising up! Oh one who churned the bluish ocean and engaged in hard work to protect your devotees! Having attained you and after having you fully in my hand, will I let you escape?) [7th pAsuram]
- “peRRinip pOkkuvanO? unnai” (Having attained you, and after reaching the state of being unable to survive in your separation, is there any means to let you go?) [8th pAsuram]
- “mudhal thani unnai unnai enai nAL vandhu kUduvan nAn” (When will I come there and unite with you who are primary in all aspects and are incomparable?) [9th pAsuram]
- naniyAm paramapaththiyAl naindhu – Being well matured in paramabhakthi which is said as “mudindha avA” [11th pAsuram] and is greater than all three thathvams (chith, achith and ISvara) as said in “adhanil periya avA” [10th pAsuram]. nani – greatness. Alternatively, being recited as “parama paththiyAl alaindhu“, being immersed and tossed around in the blissful ocean of paramabhakthi.
- pangayaththAL kOnai – Sriya:pathi (lord of SrI mahAlakshmi) who is the target of such paramabhakthi. One who is said in “kOlamalarp pAvaikku anbAgiya en anbEyO … unnaip peRRu inip pOkkuvanO” (My dear lord who is dear to SrI mahAlakshmi who is seated in beautiful lotus flower! Will I leave you after attaining you?) [7th pAsuram]. The recipient of kainkaryam as highlighted in the later part of dhvaya mahA manthram.
- orumai uRRu – AzhwAr’s heart urged to become one with the heart of sarvESvaran who is urging to grant liberation to AzhwAr as said in thiruvAimozhi 1.5.10 “vIdu thiruththuvAn” (will renovate paramapadham for AzhwAr’s arrival), thiruvAimozhi 10.6.3 “viN ulagam tharuvAnAy viraiginRAn” (rushing to bestow paramapadham) and thiruvAimozhi 10.8.5 “vAnE tharuvAn enakkA ennOdu otti” (vowing to bestow me paramapadham, taking oath with me). Alternatively – AzhwAr’s divine heart which urged for the result and called out with great desire, having parabhakthi (stage of knowledge), paragyAna (stage of visualisation) and paramabhakthi (final stage before attaining the goal). Another explanation – as said in SrI rAmAyaNam 130.89 “angE bharatham ArOpya mudhitha: parishasvajE” (SrI rAma placed bharathAzhwAn on the lap and embraced him), to be said by AzhwAr himself in “en ava aRach chUzhndhAyE” [9th pAsuram], to fulfil his desire by uniting with him and granting him liberation.
- pangayaththAL kOnai orumai uRRu – uyarndhu – sErndhAn – That is, AzhwAr had great loss which was spoken by him in thiruvAimozhi 6.9.3 “kOlath thirumAmagaLOdu unnaik kUdAdhE sAlap pala nAL adiyEn innum thaLarvEnO?” (Without reaching and enjoying you along with lakshmi who appears matching your beautiful form as said in “vishNOr dhEhAnurUpAm vai karOthyEshA’thmanasthanUm” for the times to come, should I suffer due to not acquiring the experience, even after acquiring the taste?). To be devoid of such loss, AzhwAr acquired paramabhakthi in harmony with Sriya:pathi who is sarvESvaran, and by that, attained the greatness of nithyasUris even while being in this world, visualised the divine couple as if really seeing them and served them as said in thiruvAimozhi 6.5.11 “adimai seyvAr thirumAlukkE” (will become servitors for Sriya:pathi who is sarvESvaran). emperumAn too became blissful as said in SrI rAmAyaNam 130.89 “angE bharatham ArOpya mudhitha: parishasvajE” (SrI rAma placed bharathAzhwAn on the lap and embraced him). AzhwAr too became blissful seeing the joy in emperumAn’s face. This is what is said as “orumai uRRuch chErndhAn“. With this, mAmunigaL is thinking about “avA aRRu vIdu peRRa kurugUrch chatakOpan” (nammAzhwAr, leader of AzhwArthirunagari who attained paramapadham, having his desire fulfilled) [11th pAsuram]
nAyanAr mercifully said in AchArya hrudhayam 228 “sAkshAthkariththa paramaprApthikkuth thalaimisaiyAy vandha thALgaLaip pUNdu pOgAmal thaduththuth thiruvANai ittuk kUsam seyyAdha seydhip pizhai paRRuk kombaRRa gadhikEdu, pOravitta perum pazhi, puRam pOnAl varum izhavu, uNditta muRRImbu, anbu vaLarndha adi uram, uyir uRavu, mudhalaLavu thurakkaigaLAlE peRA ANai alla Akkina pEravA kuLappadiyAmpadi kadalpOnRa AdharaththOdE sUzhndhu thApangaLai hariththamaiyai veLiyidugiRAr” (AzhwAr reveals in tenth centum how he held on to the divine feet of emperumAn, vowing on SrI mahAlakshmi, and telling emperumAn “your act of accepting me is out of your own will, I have no other refuge, you should not have abandoned me all along, and if I leave you, my loss is too huge, and you should consume me fully, your love towards me is due to your connection with SrI mahAlakshmi, you are my life” and revealed how sarvESvaran eliminated all the sufferings and accepted him). nAyanAr mercifully highlighted the differences among parabhakthi, paragyAnam and paramabhakthi in
- chUrNikai 230 “kaNdu kaLippavaLavum paragyAna garbha parabhakthi” (Up to thiruvAimozhi 10.8.7 “kaNdu kaLippa“, AzhwAr was in the state of parabhakthi with paragyAnam),
- chUrNikai 231 “irundhamai enRadhu pUrNa paragyAnam” (when he said in thiruvAimozhi 10.9.11 “irundhamai“, he was in the state of full paragyAnam),
- chUrNikai 232 “mudindha avA enRadhu paramabhakthi” (when he said in thiruvAimozhi 10.10.11 “mudindha avA“, he was in the state of paramabhakthi) and
- chUrNikai 233 “ivai gyAna, dharSana, prApthi avasthaigaL” (These are the stages of gyAna, dharSana and prApthi (knowing, envisioning and attaining, respectively).
In this manner, mAmunigaL gathered the meaning of thiruvAimozhi which is “Becoming well matured with such parabhakthi, AzhwAr reached the goal” and mercifully explained that in this pAsuram.
Thus ends the commentary for thiruvAimozhi nURRandhAdhi.
piLLai lOkam jIyar thiruvadigaLE SaraNam
AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam
adiyen sarathy ramanuja dasan
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