thiruvAimozhi nURRandhAdhi – 89 – malladimai

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Essence of thiruvAimozhi 9.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of his intent during an evening time and is mercifully explaining it.

How is that done? In the previous decad “aRukkum vinai“, AzhwAr desired with great urge, before reaching the destination matching his urge and enjoying him, observed some symbols and became anguished. AzhwAr explains this in the mood of cowherd girls of thiuvAyppAdi (SrI gOkulam) who are waiting for krishNa who went to tend the cows throughout the day, to return and being anguished in the evening on observing the southerly breeze carrying jasmine scent etc which highlight his arrival. mAmunigaL mercifully explains this principle explained in “malligai kamazh thenRal” starting with “malladimai“.

pAsuram

malladimai seyyunAL mAl thannaik kEtka avan
sollum aLavum paRRAth thonnalaththAl selginRa
ARRAmai pEsi alamarndha mARan aruL
mARRAgap pOgum enRan mAl

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word-by-word meanings

mal adimai seyyum nAL – saying “When is my day for performing complete kainkaryam to you?”
mAl thannaik kEtka – AzhwAr asked sarvESvaran
avan sollum aLavum paRRA – being unable to remain patient until he responded
thol nalaththAl – due to the natural bhakthi
selginRa ARRamai pEsi alamarndha mARan – AzhwAr who mercifully spoke about his unbearability and became sorrowful, his
aruL – mercy
mARRu Aga – as the opposite of my ignorance
enRan mAl pOm – my ignorance will be eliminated.

Simple Translation

AzhwAr asked sarvESvaran “When is my day for performing complete kainkaryam to you?” and due to the natural bhakthi, being unable to remain patient until he responded, mercifully spoke about his unbearability and became sorrowful. By such AzhwAr’s mercy which is the opposite of my ignorance, my ignorance will be eliminated.

Highlights from vyAkyAnam

  • mal adimai seyyunAL mAl thannaik kEtka – [mal adimai] abundant servitude; complete service. AzhwAr asked sarvESvaran “When will I be able to perform such kainkaryam?” as in thiruvAimozhi 9.8.4nALEl aRiyEn enakkuLLana” (I don’t know the day which is ordained for me to perform such kainkaryam).
  • avan sollum aLavum paRRAth thon nalaththAl – Due to the natural devotion, being unable to remain patient until emperumAn firmly gives a date in thiruvAimozhi 9.10.5maraNamAnAl” (when body falls, one will be liberated) in thiruvAimozhi 9.10 “mAlai naNNi“.
  • selginRa ARRAmai pEsi alamarndha mARan – AzhwAr who mercifully spoke about the unbearability and became sorrowful. That is, becoming anguished by the sorrow which occurred by observing “malligai kamazh thenRal” (southerly breeze carrying the fragrance of jasmine) [1st pAsuram], “pulambuRu maNi thenRal” (the sound of bell from the neck of calves following their mother cows, the southerly breeze) [2nd pAsuram], “thAmaraikkaNNum sevvAyum” (His lotus like eyes and reddish mouth) [3rd pAsuram], “vAdai thaN vAdai” (Northerly wind , the cool northerly wind) [4th pAsuram], “ApugumAlai” (the evening time when the cows come through the entrance) [5th pAsuram], “avanudai aruL peRum pOdharidhAl ” (It is difficult to get that favour of being in the state of union with him) [6th pAsuram],  “Aruyir aLavanRu ikkUr thaN vAdai” (the cool northerly breeze  which is dense with such tools, is beyond the ability of my AthmA) [7th pAsuram], “pudhu maNam mugandhu koNdeRiyumAlO pongiLa vAdai” (The softened northerly breeze is rising up, fetching and carrying fresh fragrance and blowing at me) [8th pAsuram], “Udhum aththInguzhaRkE uyyEn nAn” (I am unable to sustain myself hearing the sweet flute sound) [9th pAsuram], “mAlaiyum vandhadhu mAyan vArAn” (The evening time, when he told that he will return, has arrived; the amazing person whose presence would turn everything favourable, is not coming) [10th pAsuram]. This is similar to sIthAp pirAtti’s situation between seeing the ten-headed rAvaNa and seeing mAruthi (hanumAn), where she was at the disposal of the demoniac ladies, and gave up her desire for living, AzhwAr is saying “yAmudai Aruyir kAkkum ARen” (which is the means to protect our AthmA (self)?) [5th pAsuram]  That is, AzhwAr mercifully spoke about his unbearability and stood without knowing what to do, as in, “pugalidam aRigilam thamiyamAlO!” (we who are alone, don’t know any refuge) [1st pAsuram], “ini irundhennuyir kAkkum AREn?” (what is the means for me to survive and protect my life ) [2nd pAsuram], “pAviyEn manaththE ninRIrumAlO!” (His features are shining and tormenting me who is having sin, by remaining in my mind) [3rd pAsuram], “Aviyin paramalla vagaigaLAlO” (his acts of union and separation and the different harmful entities which are unable to be handled by this AthmA) [4th pAsuram], “yAmudai Aruyir kAkkum ARen” (which is the means to protect our AthmA (self)?) [5th pAsuram], “evam inip pugumidam? evam seygEnO?” (Which is the place of refuge for me? What favour can I do on my own for me?) [6th pAsuram], “Arukken sollugEn annaimIrgAL! Aruyir aLavanRu ikkUr thaN vAdai” (the cool northerly breeze  which is dense with such tools, is beyond the ability of my AthmA; Oh mothers! How can I tell this to anyone?) [7th pAsuram], “AychchiyarkkE Udhum aththInguzhaRkE uyyEn nAn” (I will not survive the sweet sound of the flute which reveals the beautiful sight at that time which is being played by krishNa for the gOpikAs) [8th pAsuram], “yAdhum onRaRigilam amma amma” (Oh mother! Oh mother! We are unable to comprehend anything) [9th pAsuram], “en solli uyvan ingavanai vittE” (At this stage, without him, what will I say to sustain myself?) [10th pAsuram] and “avanai vittaganRuyir ARRagillA” (gOpikAs who cannot sustain themselves being separated from the greatly enjoyable krishNa) [11th pAsuram]

Such,

  • mARan aruL mARRAgap pOgum endhan mAl – That is, the mercy of AzhwAr who set out to say “avani uNdumizhndhavan mEl uraiththa AyiraththuL ivai paththungoNdu avaniyuL alaRRi ninRuymmin thoNdIr” (AzhwAr mercifully spoke about this on him who consumed the earth so that the deluge does not consume it and spat it out. Oh those who are desirous of enjoying him! Pursuing this decad among the thousand pAsurams, in the earth, calling out in group, out of love for krishNa who is attached to his devotees, who is explained there, reach him, worship him and uplift yourself) – as opposite to ignorance, that is, my ignorance will be eliminated. It is said in kaNNinuN chiRuth thAmbu 7paNdai valvinai pARRi aruLinAn” (Mercifully drove away the strong sins which were following me since time immemorial). It was difficult to get the mercy of krishNa, who was entering along with the cows in the evening, as said in “ApugumAlaikku avanudaiyaruL peRum pOdharidhAyiRRu“; but here, as said in “enRan mAl – mARan aruL mARRAgapOm“, it is certain that my ignorance will be eliminated by AzhwAr’s mercy.

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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