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thiruvAimozhi nURRandhAdhi – 94 – sArvAgavE

September 13, 2020 Published by: Sarathy Thothathri

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

Essence of thiruvAimozhi 10.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of previously instructed bhakthi [yOgam] culminating in its result and is mercifully explaining it.

How is that done? As AzhwAr was previously having kALamEgam emperumAn as companion for the journey and set out to ascend to paramapadham in thiruvAimozhi 10.10 “thALa thAmarai“, since bhagavAn, who was firmly determined as supreme as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” in thiruvAimozhi 1.1 “uyarvaRa uyarnalam“, is the ultimate goal, such ultimate goal and service to such emperumAn which is the result of attaining that goal, was meditated upon in thiruvAimozhi 10.2 “kedumidar“. To reach that ultimate goal, AzhwAr spoke about bhakthi [yOgam] which commenced in thiruvAimozhi 1.2 “vIdumin muRRavum” and thiruvAimozhi 1.3 “paththudai adiyavar“, culminating in its result and concludes with prapaththi which was identified as the means for himself in thiruvAimozhi 1.1 “uyarvaRa“. mAmunigaL mercifully explains this principle explained in “sArvE thava neRi” starting with “sArvAgavE adiyil“.

pAsuram

sArvAgavE adiyil thAnuraiththa paththidhAn
sIrAr palaththudanE sErndhadhanaich chOrAmal
kaNduraiththa mARan kazhaliNaiyE nAdORum
kaNdugakkum ennudaiya kaN

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word-by-word meanings

adiyil – Previously, in thiruvAimozhi 1.2 “vIdumin”
sArvu AgavE – to be pursued by all
thAn uraiththa paththidhAn – bhakthi which was mercifully explained by him
sIr Ar palaththudanE – with prapaththi, the best result
sErndhadhanai – the manner in which it culminated in
kaNdu – knowing
sOrAmal uraiththa – mercifully explaining without skipping anything
mARan – AzhwAr’s
kazhal iNaiyE – divine feet only
nAL thORum – everyday
ennudaiya kaN – my eyes
kaNdu ugakkum – will joyfully see.

Simple Translation

Knowing about the manner in which bhakthi which was mercifully explained by him previously in thiruvAimozhi 1.2 “vIdumin“, which is to be pursued by all and which culminated in prapaththi, the best result, AzhwAr mercifully explained without skipping anything. Everyday, my eyes will joyfully see such AzhwAr’s divine feet only.

Highlights from vyAkyAnam

sArvAgavE adiyil thAn uraiththa paththidhAn – bhakthi which can be considered as prapaththi which was instructed to everyone as the hold in thiruvAimozhi 1.2 “vIdumin” and thiruvAimozhi 1.3 “paththudai“. This is similar to how what is said in SrI rAmAyaNa SlOkam sundhara kANdam 38.34 “SaraNya:” (the refuge for all) culminated in what is said in SrI rAmAyaNa yudhdha kANdam 17-15 “sarvalOka SaraNyAya rAghavAya” (to SrI rAma who is the refuge for the entire world) and in SrI rAmAyaNam yudhdha kANdam 19.2 “pAdhayO: SaraNAnvEshi nipapAtha” (vibhIshaNAzhwAn along with his rAkshasa soldiers offered prostration to everyone), and how it culminated with the real result. AzhwAr too mercifully explained bhakthi mArgam (the path of devotion) in thiruvAimozhi 1.2.1 “ummuyir vIdu udaiyAn idai vIdu seymminE” (submit yourself unto the master who is the controller/giver of mOksham), thiruvaimozhi 1.2.4 “ellaiyil annalam pulgu paRRu aRRE” (after giving up attachment towards other aspects, approach with devotion, such bhagavAn who is filled with bliss), thiruvAimozhi 1.2.8 “uLLam urai seyal uLLa im mUnRaiyum uLLik keduththu iRai uLLil odungE” (Understanding the purpose of mind, speech and body which we have from the beginning and which are readily available to us, give up the attachment towards worldly pleasures and become totally subservient towards the master who is apt for us), thiruvAimozhi 1.3.1 “paththudai adiyavarkku eLiyavan” (He is easily approachable by his devotees), thiruvAimozhi 1.3.5 “am pagavan vaNakkudaith thavaneRi vazhi ninRu” (Being situated in such bhakthi yOgam explained in SrI bhagavath gIthA which speaks about nama:, understanding the glorious aspects of bhagavAn), thiruvAimozhi 1.3.7 “nanRena nalam seyvadhu” (carry out single-focussed devotion on him). The way such bhakthi culminated in its result as said in “sArvE thava neRikkuth thAmOdharan thALgaL” (attainable goal for bhakthi mArgam is reaching the divine feet of the one who is known as dhAmodharan for being obedient towards the devotees) [1st pAsuram] and the way prapaththi which was explained from the beginning in thiruvAimozhi 1.1.1 “aruLinan – thuyaraRu sudarodi thozhudheLu en mananE” (Oh my mind! Bow down with folded hands at the lotus feet of emperumAn who showered his mercy and be uplifted), thiruvAimozhi 1.2.10 ” vaN pugazh nAraNan thiN kazhal sErE” (Surrender unto the firm lotus feet of that master known as nArAyaNan who has unlimited auspicious qualities), thiruvAimozhi 1.3.8 “nALu nam thiruvudai adigaL tham nalam kazhal vaNangi” (surrendering unto the most enjoyable and easily approachable lotus feet of our swAmy (master) SrIman nArAyaNan who is the husband of SrImahAlakshmi) culminating in its result. AzhwAr mercifully said in “kaNdEn kamala malarp pAdham kANdalumE viNdE ozhindha vinaiyAyina ellAm thoNdE seydhu enRum thozhudhu vazhiyozhugap paNdE paraman paNiththa paNi vagaiyE” (Previously, sarvESvaran who is greater than all, mercifully explained the manthra rahasya prakAram (ways of confidential manthras) to have me performing ultimate devotion towards him always, to have activities matching the servitude and to engage in that path as per his desire; I saw the ultimately enjoyable lotus flower like divine feet of such emperumAn, matching my servitude; as I acquired this knowledge, all sorrows such as ahankAram, mamakAram etc which are hurdles for enjoyment, went away, along with the traces) [9th pAsuram] and spoke about those aspects which are applicable for bhakthi and prapaththi in “kArmEga vaNNan kamala nayanaththan” (cloud-hued lotus-eyed) [1st pAsuram], “thirumey uRaiginRa sengaN mAl” (since lakshmi is eternally residing in his divine form, he is the great lord who is always having reddish divine eyes which highlight ultimate wealth) [2nd pAsuram], “madappinnnai than kELvan thAL kaNdu koNdu” (I saw the divine feet of the lord, who is the beloved consort of nappinnaip pirAtti ) [3rd pAsuram], “thalai mEl punaindhEn” (I have placed his divine feet on my head) [4th pAsuram], “nachchap padum namakku” (he is desirable for us as the ultimate goal.) [5th pAsuram], “varai eduththAn pAdhangaL vAzhi en nenjE! maRavAdhu vAzh kaNdAy” (He lifted with his prideful, enjoyable, divine shoulder and protected the cowherd clan. Oh my heart! Without forgetting the divine feet of such emperumAn, see that you live by enjoying eternally; let this last for a long time) [8th pAsuram]

Such principles,

sOrAmal kaNduraiththa mARan – AzhwAr who observed and mercifully explained this subtle principle without letting such principle slip.
kazhal iNaiyE nAL thORum kaNdu ugakkum ennudaiya kaN – My eyes will see the matching divine feet of AzhwAr who observed such subtle principle, and become blissful. Will worship and become blissful. My eyes as said in SrI rAmAyaNam ayOdhyA kANdam 42.34 “rAmam mE anugathA dhrushti:” (dhaSaratha says to kausalyA – My vision followed rAma to the forest). For mAmunigaL, in place of dhAmOdharan’s divine feet, AzhwAr’s divine feet are present.

adiyen sarathy ramanuja dasan

thiruvAimozhi nURRandhAdhi – 93 – vEymaruthOL

September 9, 2020 Published by: Sarathy Thothathri

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

Essence of thiruvAimozhi 10.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of having his doubt clarified by sarvESvaran on why he placed AzhwAr in samsAram against his desire and is mercifully explaining it.

How is that done? AzhwAr became bewildered on why he did not immediately reach paramapadham and serve emperumAn as he desired and thought “Are we going to remain in samsAram as before?” and unnecessarily doubted due to the cruel nature of this relationship with samsAram and bhagavAn’s svAthanthriyam (freewill). AzhwAr explains this in the mood of cow-herd girls who were lying with krishNa on a bed, who heard the sounds of songs and dance of cuckoo, peacock etc in the early morning when krishNa will go to tend the cows, and considering them as the reason, unnecessarily doubted “krishNa left us to go to tend the cows” and became anguished. mAmunigaL mercifully explains this principle explained in “vEy maru thOLiNai” starting with “vEy maru thOL indhirai kOn“.

pAsuram

vEy maru thOL indhirai kOn mEvuginRa dhEsaththai
thAn maruvAth thanmaiyinAl thannai innam bUmiyilE
vaikkum enach changiththu mAl theLivikkath theLindha
thakka pugazh mARan engaL sArvu

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word-by-word meanings

vEy maru thOL – having bamboo like strong shoulders
indhirai kOn – Sriman nArAyaNa, the lord of SrI mahAlakshmi
mEvuginRa dhEsaththai – the abode where he is mercifully residing
thAn maruvAth thanmaiyinAl – having not reached
thannai innam bUmiyilE vaikkum enach changiththu – unnecessarily doubting whether emperumAn would place him in the samsAram still
mAl theLivikkath theLindha – who got clarified by the clarification given by emperumAn
thakka pugazh mARan – AzhwAr who has matching fame
engaL sArvu – our refuge.

Simple Translation

Having not reached the abode where Sriman nArAyaNa, the lord of SrI mahAlakshmi, who is having bamboo like strong shoulders, is mercifully residing, AzhwAr unnecessarily doubted “emperumAn will place me in this samsAra still” and acquired clarity by the clarification given by emperumAn. Such AzhwAr who has matching fame, is our refuge.

Highlights from vyAkyAnam

vEy maru thOL indhirai kOn mEvuginRa dhEsaththai – One who is dear to periya pirAttiyAr whose shoulders are well rounded to embrace as said in perumAL thirumozhi 9.4 “vEy pOlum ezhil thOLi” (one who has bamboo like beautiful shoulder), who is ananthaSAyi (lying on AdhiSEsha) as said in thiruvAimozhi 10.2.8 “padamudai aravil paLLi payinRavan” (one who is mercifully resting on the mattress of divine serpent, with hoods), and the abode where both (pirAtti and perumAL) are together as said in mudhal thiruvandhAdhi 53 “thirumARkaravu” (the serpent for SrIman nArAyaNa). AzhwAr himself said in thiruvAimozhi 10.2.10 “mAdhAvA enna” (Oh mAdhava (one who is dear to SrI mahAlakshmi)).
thAn maruvAth thanmaiyinAl – Since AzhwAr who had the desire as said in thiruvAimozhi 10.2.6 “nAmum pOy naNuga vENdum” (We should go and reach), did not go and enter.
thannai innam bUmiyilE vaikkum enach changiththu – AzhwAr doubted that emperumAn is still placing AzhwAr who said in thiruvAimozhi 8.1.9 “yAnum nIdhAnAyth theLidhoRum nanRum anjuvan naragam nAnadaidhal” (As I realise my servitude towards you, I become fearful about reaching the hellish material realm), in samsAram due to emperumAn’s svAthanthriya etc. That is, AzhwAr is informing sarvESvaran who is thinking about protection of everyone with kind-heart, is virtually with AzhwAr as said in “kai kazhiyEl” (you should not leave my embrace) [3rd pAsuram], in that state, how he is fully engaged in protecting those (gOpikAs) who have given up self-protection, his time of separation from them, how worldly pleasures like Sabdham (sound) etc become harmful, unbearability of the longevity of time, hurdles occurring in protection of devotees due to diversion. AzhwAr doubted in the mood of a gOpikA in,
- “vEy maru thOL iNai meliyumAlO! melivum thanimaiyum yAdhum nOkkAk kAmaru kuyilgaLum kUvumAlO! kaNa mayil avai kalandhAlumAlO! Amaru ina nirai mEykka nI pOkku oru pagal Ayiram UzhiyAlO!” (Pair of shoulders which resemble bamboo, became lean; ignoring the weakness of my body and my loneliness, the attractive cuckoos are making sounds; the muster of peacocks is uniting and dancing; in the day time, when you go for the leelA of tending the herds of cows which are abundantly available matching their species, it feels like thousand yugas; you are piercing me with your eyes which are attractive like lotus) [1st pAsuram]
- “thagavilai thagavilaiyE nI kaNNA! thada mulai puNardhoRum puNarchchikkArAch chuka veLLam visumbiRandhu aRivai mUzhkkach chUzhndhu adhu kanavena nIngi AngE aga uyir agam agandhORum uL pukku Aviyin param alla vEtkai andhO! miga miga ini unnaip pirivaiyAmAl vIva nin pasu nirai mEykkap pOkkE” (Oh krishNa! You are not having mercy in any manner; every moment you embrace my expansive bosoms, I am surrounded with uncontrollable, great ocean of bliss which goes beyond the sky, and my intellect is subdued too; but that experience faded away as a dream, and my desire increased in the AthmA to become intolerable as it entered inside every spot where the prANa is present; alas! Now, to handle separation from you, you should avoid any further intent on going to tend the cows for their grazing) [2nd pAsuram]
- “vIvan nin pasu nirai mEykkap pOkku vevvuyir koNdu enadhAvi vEmAl yAvarum thuNai illai yAn irundhu un anjana mEniyai Attam kANEn pOvadhanRu oru pagal nI aganRAl poru kayaRkaNNiNai nIrum nillA sAvadhu ivvAykkulaththAychchiyOmAyp piRandha iththozhuththaiyOm thanimai thAnE” (I will perish if you go to tend the cows; as I am breathing hot, my AthmA is burning due to that; there is no companion for me; I am alive but not seeing the activity of your form which is attractive like dark pigment; if you go, that day-time will remain without moving; tears are not stopping in the pair of eyes which you praise and which resemble fish fighting with each other; we are born lowly as cowherd girls instead of cowherd boys; our loneliness should end. Implies – since loneliness is natural for them, ending it means ending themselves) [3rd pAsuram]
- “nin thozhuththanil pasukkaLaiyE virumbith thuRandhemmai ittu avai mEykkap pOdhi” (showing attachment to the cows in your cowshed, abandoning and leaving us behind, you are only starting to leave to protect them) [4th pAsuram]
- “piNiyavizh malligai vAdai thUvap peru madha mAlaiyum vandhanRAlO” (The northerly wind blows the jasmine flowers bound by the string, expanding their fragrance, the hugely prideful evening has arrived) [5th pAsuram]
- “vedippu nin pasu nirai mEykkap pOkku” (your going to tend the cows, is leading to our destruction) [6th pAsuram]
- “A magizhndhugandhavai mEykkinRu unnOdasurargaL thalaippeyyil yavan kol AngE!” (When you are going to very blissfully tend the cows which will hurt your attractive, tender flower like divine feet, what will happen to you who cause chaos if demons fight with you?) [7th pAsuram]
- “asurargaL thalaippeyyil evankol? Angu enRu Azhum ennAruyir Anpin pOgEl kasigaiyum vEtkaiyum uL kalandhu kalaviyum naliyum en kai kazhiyEl vasi seyun thAmaraik kaNNum vAyum kaigaLum pIdhaga udaiyum kAtti osi sey nuNNidai iLavAychchiyar nI ugakkum nallavarodum uzhi tharAyE” (My AthmA will be immersed and anguished thinking “whatever unexpected difficulties may occur if the demoniac entities attack you”; don’t go beyond the cows; the attachment, great affection and union will blend in my heart and will torment me; don’t leave me; showing your attractive, lotus like divine eyes, divine lips, divine hands and the beauty of the divine yellow clothes which will cause weakness to those youthful cowherd girls who are having slender waist, roam around with those distinguished persons who are dear to you, in my presence) [8th pAsuram]
- “ugakku nallavarodum uzhi thandhu undhan thiruvuLLam idar kedundhORum nAngaL viyakka inbuRudhum em peNmai ARROm emperumAn! pasu mEykkap pOgEl migap pala asurargaL vENduruvam koNdu ninRu uzhi tharuvar kanjanEva agappadil avarodum ninnodu AngE avaththangaL viLaiyum en soRkoL andhO!” (When you roam around with those who have goodness and who bring joy in you, and when the sorrows in your divine heart are eliminated and you become pleased, we become very joyful. We cannot tolerate our femininity in your separation. Oh our lord! Don’t go to tend the cows. Many demons will assume different forms matching your desire and will very much roam around; cruel battles will happen there itself between them and you, when you meet them; you should accept my word. Alas! How sad that he is not bothered to accept the words of those who are separating from him!) [9th pAsuram]
- “avaththangaL viLaiyum en soRkaL andhO! asurargaL vankaiyar kanjan Eva thavaththavar maRuga ninRu uzhitharuvar thanimaiyum peridhu unakku irAmanaiyum uvarththalai udan thirigilaiyum enRenRu UduRa ennudai Avi vEmAl thivaththilum pasu nirai mEppu uvaththi senganivAy engaLAyar dhEvE” (Oh enjoyable lord of the herd-people in our clan, who are having beautiful lips which resemble a reddish fruit! Very strong demons sent by kamsa will roam around there [in the forest] to make the rishis who are engaged in penance, worry; loneliness will give you joy; you are not even having balarAma with you due to his disagreement for your free roaming around; my heart is burning inside thinking repeatedly that disasters will occur; alas! You should hear my word; it cannot be more joyful tending the cows than remaining in paramapadham) [10th pAsuram]
mAl theLivikkath theLindha – That is, emperumAn who is said in nAchchiyAr thirumozhi 4.10 “aNi Aychchiyar sindhaiyuL kuzhaganAr” (He stays tenderly in the hearts of the cowherd girls) saw the love of the cowherd girls as in thiruvAimozhi 9.9.11 “avanai vittaganRuyir ARRagillA” (cannot sustain themselves being separated from the greatly enjoyable krishNa) as said in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA nachAhamapi rAghava – muhUrtham api jIvAva:” (Oh rAghava! I too will not sustain in separation from you just as sIthA would not – we will stay alive for only a moment after separating from you), and eliminated their doubt by giving a charming smile as in “sengani vAy engaL Ayar dhEvu” (krishNa who is having reddish fruit like divine lips, who is enjoyable for us and the herd-people) [11th pAsuram], pacified them with his hand gesture as said in nAchchiyAr thirumozhi 13.3 “anjEl” (don’t fear) with his “aNi migu thAmaraik kai” (beautiful lotus-like hand) [11th pAsuram] and said “I will fulfil your desires”. That is, abandoning the visit to tend the cows; hence AzhwAr is saying “dhAmOdharan” (one who abides by his devotees).
mAl theLivikkath theLindha – Cleared of bewilderment by krishNa. He is the one who clears bewilderment of confused person [such as arjuna].
thakka pugazh mARan engaL sArvu – While being with krishNa, doubting when there is no reason to do so, sarvESvaran who is sarvagya (omniscient) pacified and he became satisfied, and due to this, he is having glories matching his greatness. He is the apt refuge for us who are refuge-less.

adiyen sarathy ramanuja dasan

thiruvAimozhi nURRandhAdhi – 92 – kedumidar

September 6, 2020 Published by: Sarathy Thothathri

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

Essence of thiruvAimozhi 10.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of desiring to perform kainkaryam that is done in paramapadham, in thiruvananthapuram and is mercifully explaining it.

How is that done? AzhwAr along with the devotees, desired to perform the continuous kainkaryams which are done in paramapadham to emperumAn, who is the prince of paramapadham, in greatly enjoyable thiruvananthapuram where SrI padhamanAbhap perumAL, the ultimate goal, is mercifully resting on AdhiSEsha, to be served under the leadership of SrI sEnApathi AzhwAn (vishvaksEnar) who is the leader of nithyasUris. mAmunigaL mercifully explains this principle explained in “kedumidar” starting with “kedumidar vaigundhaththai“.

pAsuram

kedumidar vaigundhaththaik kittinAppOlE
thadamudai anandhapuram thannil padavaravil
kaNduyil mARkAtcheyyak kAdhaliththAn mARan uyar
viNdanil uLLOr viyappavE

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word-by-word meanings

mARan – AzhwAr
uyar viN thannil uLLOr viyappa – to the wonder of nithyasUris who are in the great parampadham
kedum idar vaigundhaththai – SrIvaikuNtam, which is free of any sorrow
kittinARpOla – as if reached and engaged in service
thadam udai anandhapuram thannil – in the vast thiruvananthapuram
pada aravil – in the matress of AdhiSEsha, who has hoods
kaN thuyil mARku – for emperumAn who is mercifully resting
AL seyya – to serve
kAdhaliththAn – desired

Simple Translation

To the wonder of nithyasUris who are in the great parampadham, AzhwAr desired to serve emperumAn who is mercifully resting on the matress of AdhiSEsha, who has hoods, in the vast thiruvananthapuram, as if he had reached and engaged in service in SrIvaikuNtam, which is free of any sorrow.

Highlights from vyAkyAnam

kedum idar vaigundhaththai – SrIvaikuNtam which can drive away the sorrow by granting kainkaryam; alternative explanation – SrIvaikuNtam which is free of sorrow.
kittinAppOl – As if reached and engaged in service.
thadamudai anandhapuram thannil padavaravil kaNduyil mARkAtcheyyak kAdhaliththAn – Just as bharathAzhwAn desired in SrI rAmAyaNam ayOdhyA kANdam 101.12 “EpiScha sachivaissArdham” (with these ministers who are here … I (bharatha) pray unto you (SrI rAma)), AzhwAr desired to serve sarvESvaran who is mercifully resting on the hooded AdhiSEsha in thiruvananthapuram. That is, AzhwAr desired to serve along with SrIvaishNavas who are considered at par with his own divine heart, as said in
- “pUsanai seyginRArgaL puNNiyam seydhavARE” (those who offer such emperumAn in proper means matching his being the lord with tools such as flowers considering the way they got that fortune) [4th pAsuram]
- “sAndhodu viLakkam dhUbam thAmarai malargaL nalla Ayndhu koNdEththa vallAr andhamil pugazhinArE” (those who can praise emperumAn, fulfilled with the feeling of having been acknowledged by him, preparing good sandalwood paste, lamp, fragrant smoke and vowing that all of these are for the lord, in the city of thiruvananthapuram which is having golden fort forever, have endless greatness in servitude) [10th pAsuram]
- “amararAyth thiriginRArgatku Adhi sEr ananthapuraththu amarar kOn archchikkinRu angagap paNi seyvar viNNOr namargaLO! sollak kENmin nAmum naNuga vENdum …” (emperumAn as krishNa eliminated the sorrow of rudhra, the father of subrahmaNya, and is the creator of those who roam around as dhEvathAs; such emperumAn is mercifully resting in thiruvananthapuram; sEnai mudhaliyAr has arrived at this abode to worship such emperumAn along with those residents of paramapadham who perform confidential services, assisting him in such worship. Oh our people! Listen to what I say; let us also go and reach there.) [6th pAsuram]
- “padamudai aravil paLLi payinRavan pAdhangANa nadaminO namargaL uLLIr” (Oh our people! Start walking towards such thiruvananthapuram to see and enjoy the divine feet of the one who is much involved in mercifully resting on the mattress of divine serpent, with hoods) [8th pAsuram]
padavaravil kaNduyil mARkAtcheyyak kAdhaliththAn mARan uyar
viNdanil uLLOr viyappavE – To the amazement of the worshippable thiruvadi (garudAzhwAr), thiruvananthAzhwAn (AdhiSEsha), SrI sEnApathi AzhwAn (vishvaksEnar) et al who are the greatest among all and who thought that “AzhwAr is desiring to perform whatever service we are doing in this divine paramapadham where there is no confusion, in the samsAra which is filled with darkness! How amazing!”, AzhwAr desired to serve sarvESvaran who is SEshaSAyi (one who is resting on AdhiSEshan) and Sriya:pathi (Lord of SrI mahAlakshmi). mAmunigaL becomes amazed thinking “What a personality is AzhwAr!”

adiyen sarathy ramanuja dasan

thiruvAimozhi nURRandhAdhi – 91 – thALadaindhOr

September 4, 2020 Published by: Sarathy Thothathri

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

Essence of thiruvAimozhi 10.1

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of setting out to ascend to paramapadham along with emperumAn’s company, having been given the final date and is mercifully explaining it.

How is that done? As sarvESvaran gave the final date saying “Result will be achieved once the body falls”, AzhwAr set out to ascend to paramapadham. Giving up the body which was together for a long time, finding the way out of the heart, exiting through the mUrdhanya nAdi on top of the head, he started going towards paramapadham in archirAdhi mArgam (the path of light). While doing so, emperumAn gave his merciful glance to eliminate all the fatigue incurred from going through yAmya mArgam (path of darkness leading to naraka) which makes one tired even on hearing about it, bringing prosperity with sweet words as said in thiruvAimozhi 10.6.11 “sevikkiniya senjol” (honest words which are like nectar to the ears), to heal the wounds which occurred on hearing the harsh words of the servitors of yama, showering the rain of his beauty to cool down the heat acquired by seeing the ugly/cruel forms of the servitors of yama, severing the hurdles which come on the way with the help of his divine weapons, as said in varAha charama SlOkam “nayAmi paramAm gathim” (I will lead my devotees to the ultimate abode), emperumAn himself came to accompany AzhwAr on periya thiruvadi (garudAzhwAr) instead of sending AdhivAhikas (those who are usually deputed to lead AthmAs from samsAra to paramapadham in the archirAdhi mArga), just as he personally led vEdan (hunter – SrI guhapperumAL), vEduvachchi (SrI Sabari), pakshi (SrI jatAyu mahArAjar), kurangu (Monkey – SrI sugrIva mahArAjar and his army), piSAcham (ghost – gaNtAkarNan), charAcharam (all of the movable/immovable entities who/which were present in ayOdhyA) without any difficulty to paramapadham. AzhwAr is holding on to such kALamEgam emperumAn as said in periya thirumozhi 3.7.6 “arangaththuRaiyum in thuNaivanai ozhiya vERoruvarum illai” (there is no sweet companion other than the one who is residing in SrIrangam). mAmunigaL mercifully explains this principle explained in “thALa thAmarai” starting with “thAL adaindhOr thangatku“.

pAsuram

thAL adaindhOr thangatkuth thAnE vazhith thuNaiyAm
kALamEgaththaik kadhiyAkki mILudhalAm
EdhamilA viNNulagil Ega eNNum mARan enak
kEdham uLLadhellAm kedum

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word-by-word meanings

thAL adaindhOr thangatku – for those who surrendered unto his divine feet
thAnE vazhiththuNaiyAm – being the companion in the final journey himself
kALamEgaththai – emperumAn who is like a dark cloud
gadhi Akki – having as the protector for the path
mILudhalAm Edham ilA – being free from the fault of returning
viN ulagil – in paramapadham
Ega eNNum – mercifully thought to ascend
mARan ena – as we think about AzhwAr
kEdham uLLadhu ellAm kedum – everything known as sorrow, will be destroyed

Simple Translation

emperumAn is the companion in the final journey for those who surrendered unto his divine feet. Everything known as sorrow will be destroyed as we think about AzhwAr as the one who mercifully thought to ascend to paramapadham which is free from the fault of anyone returning [to samsAram from there] having such emperumAn who is like a dark cloud as the protector for the path.

Highlights from vyAkyAnam

thAL adaindhOr thangatkuth thAnE vazhith thuNaiyAm – As said in thiruvAimozhi 9.10.5 “saraNam Agum thana thAL adaindhArkkellAm maraNam AnAl vaigundham kodukkum pirAn” (Being the means for all those who performed prapaththi (surrender) unto his divine feet, during their final moments, he will be the great benefactor, granting them the abode from where there is no return), for those who pursued his divine feet as the means, he will be the mArga bandhu (companion for the path). Instead of sending the AdhivAhikas, as said in thirunedundhANdagam 16 “thunRu kuzhal karu niRaththu en thuNaiyE” (my companion who is having complexion of dense dark hair), the kALamEgam emperumAn as said in “suri kuzhal kamalak kaN kani vAy kALamEgaththai anRi maRRonRilam gadhiyE” (emperumAn is having four divine shoulders, curly, dense hair, lotus like eyes and friendly, coral-like divine lips. Other than such emperumAn who is having a magnanimous form resembling a dark cloud, we do not have any refuge which is our destination) [1st pAsuram], will lead AzhwAr to paramapadham, as said in varAha charama SlOkam “nayAmi“. AzhwAr too is included in “thAL adaindhOr” (those who are surrendered) [1st pAsuram].
kALa mEgaththaik kadhiyAkki – Having kALamEgam emperumAn who showers the rain of his beauty to eliminate the sufferings of this material realm, as the refuge for protection in the path. That is, emperumAn being the shade and pond in the path as said in, “avanadi nizhal thadam anRi yAmE” (We do not have any destination other than the shade of the pond of his divine feet) [1st pAsuram], “aNdamUvulagaLandhavan” (one who measured and accepted the three layers of worlds which are present in the created oval shaped universe) [5th pAsuram], “kUththan kOvalan kudhaRRu vallasurargaL kURRam Eththum nangatkum amararkkum munivarkkum inban vAyththa thaN paNai vaLa vayal sUzh thirumOgUr Aththan thAmarai adi anRi maRRilam araNE” (emperumAn beautifully walks like an expert dancer; follows those who need protection, and protects them; he is death personified for very strong, demoniac persons such as kESi, dhEnuka et al who are tormentors who can torture by biting; he is enjoyable for us who praise him without any expectation other than kainkaryam, for nithyasUris who eternally enjoy him and for sages. We have no other protection than the ultimately enjoyable lotus like divine feet of the most trustworthy emperumAn who is standing for the devotees to surrender, who is residing in thirumOgUr which is surrounded by abundantly cool waterbodies and beautiful fields) [6th pAsuram], “dhayaradhan peRRa maradhaga maNith thadaththinaiyE” (emperumAn who was sired by dhaSaratha, is like a pond having complexion of emerald gem) [8th pAsuram], “maNiththadaththadi malark kaNgaL pavaLach chevvAy aNikkoL nAl thadandhOL dheyvam asurarai ennum thuNikkum vallarattan” (kALamEgam emperumAn is having a divine form with clean pond like divine feet, blossomed lotus flower like divine eyes, reddish coral like divine lips and is having four huge, divine shoulders which deserve to be decorated with all ornaments. He is a very prideful, strong and always severs the demoniac persons) [9th pAsuram] and “kAma rUpangoNdu ezhundhaLippAn” (he tumultuously protects us assuming an apt, desirable form) [10th pAsuram]. As said in SrI rAmAyaNam AraNya kANdam 11.1 “agratha: prayayau rAma:” (SrI rAma walks first), as emperumAn walks first, as said in periya thirumadal “mannan irAman pin vaidhEvi enRuraikkum annanadaiya aNangu” (the divine lady named vaidhEhi followed the king SrI rAma), AzhwAr is eager to follow him.
mILudhalAm EdhamilA viNNulagil Ega eNNum mARan – Not having the fault of returning as said in thiruvAimozhi 4.1.9 “kudi mannum in suvargam eydhiyum mILvargaL” (Even if they attained the svarga which is having very enjoyable settlements and is [seemingly] permanent by giving up lands/properties and the many types of ornaments which are always worn, by winning over the sensory organs and by troubling the bodies and having bushes formed around them, if they don’t take shelter of bhagavAn while staying there, they will lose such heavenly life), as said in chAndhOgya upanishath 8.15 “na cha punarAvarthathE” (there is no return), periyAzhwAr thirumozhi 4.5.2 “puNaikkodukkilum pOga ottArE” (In paramapadham, even if the nithyasUris (eternally free souls) give surety to bring back the mukthas (liberated persons), emperumAn will not allow them to go to the material realm again), gyAna sAram 7 “mILAp poruvariya viNNAdu” (SrIvaikuNtam, the one and only place of no return), pramEya sAram 1 “mItchi illA nAdu” (the place of no return), paramapadham which is known as paramavyOmam (supreme sky). As one thinks about nammAzhwAr as the one who is constantly meditating as said in thiruvAimozhi 9.3.7 “mAga vaigundham kANbadhaRken manam EgameNNum” (my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam which is the residence of such emperumAn) to ascend to paramapadham and who is having mOksha lakshmi (the wealth of mOksham),
kEdham uLLadhu ellAm kedum – As said in nAnmugan thiruvandhAdhi 61 “manakkEdham sArA” (will not have troubles in mind), everything known as sorrow will be destroyed. All sorrows in not attaining the goal, will be eliminated.

adiyen sarathy ramanuja dasan

thiruvAimozhi nURRandhAdhi – 90 – mAlumadhu

September 3, 2020 Published by: Sarathy Thothathri

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

Essence of thiruvAimozhi 9.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of instructing others after receiving the final date of his liberation and is mercifully explaining it.

How is that done? For AzhwAr who asked in thiruvAimozhi 9.8.4 ‘nALEl aRiyEn enakkuLLana’ (I don’t know the date fixed for me), emperumAn ear-marked a date saying “As per your urge, at the end of this life, we will carry you to paramapadham and engage you in service”. AzhwAr became blissful and due to the overwhelming bliss, instructed everyone to approach emperumAn, according to the individual’s qualification saying “Offer flowers etc at the divine feet of the one who is standing in thirukkaNNapuram and be devoted to him; for those who can’t do that, surrender unto him; for those who can’t do that, sing these ten pAsurams with love, worship his divine feet”. mAmunigaL mercifully explains this principle explained in “mAlai naNNi” starting with “mAl umadhu vAnjai muRRum“.

pAsuram

mAl umadhu vAnjai muRRum mannum udambin mudivil
sAla naNNich cheyvan enath thAn ugandhu mElavanaich
chIrAr kaNapuraththE sErum enum sIr mARan
thArAnO nandhamakku thAL

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word-by-word meanings

mAl – sarvESvaran
umadhu vAnjai muRRum – “All your wishes
mannum udambin mudivil – at the end of this body which is together with AthmA
sAla naNNich cheyvan ena – will fulfil with complete dedication” – said this;
thAn ugandhu – being blissful
mEl avanai – “that supreme lord
sIr Ar kaNapuraththE sErum enum – go to thirukkaNNapuram and surrender unto him” mercifully said this
sIr mARan – AzhwAr who has qualities such as gyAnam etc
nam thamakku – for us
thAL thArAnO – will he not bless with his divine feet?

Simple Translation

sarvESvaran said to AzhwAr “With complete dedication, I will fulfil all your wishes at the end of this body which is together with AthmA”; AzhwAr who has qualities such as gyAnam etc, being blissful “Go to thirukkaNNapuram and surrender unto the supreme lord there”; for us, will such AzhwAr not bless with his divine feet?

Highlights from vyAkyAnam

mAl umadhu vAnjai muRRum mannum udambin mudivil sAla naNNich cheyvan ena – sarvESvaran who is greatly affectionate towards his devotees will fulfil all your wishes at the end of this body which is together with the AthmA, in thirukkaNNapuram, being in close proximity there; alternatively – will come close to you and fulfil your desires perfectly; another explanation – will very eagerly do that task [of fulfilling your desires]; thirukkaNNapuram emperumAn mercifully said in this manner.
thAn ugandhu – AzhwAr being blissful having acquired the end of his existence in this world, from emperumAn.
mEl avanaich chIrAr kaNapuraththE sErumenum sIr mARan – Further to giving the final date, one who is present in thirukkaNNapuram in close proximity. mElavanai also implies the supreme one. Just as emperumAn gave the date for SrI bharathAzhwAn and waited for that date as said in SrI rAmAyaNam yudhdha kANdam 127.1 “pUrNE chathurdhaSE varshE” (fourteen years fully), he stood in thirukkaNNapuram for AzhwAr.
sIrAr kaNapuraththE sErum sIr mARan – In thirukkaNNapuram where aiSwaryam etc and qualities such as Seelam (simplicity) etc are overflowing.
sErumenum sIr mARan – AzhwAr who is having qualities such as gyAnam, prEmam etc, who is telling everyone “Go and surrender”. That is, mercifully instructing everyone, to be pursued in any state, as said in,
- “mAlai naNNith thozhudhezhuminO vinai keda kAlai mAlai kamala malar ittu nIr vElai mOdhum madhiL sUzh thirukkaNNapuraththu Alin mElAl amarndhAn adi iNaigaLE” (emperumAn protecting the universe, being vatathaLaSAyi, with agadithagatanA sAmarthyam, is residing in thirukkaNNapuram which is surrounded by fort which is hit by the rising tides of the ocean. Acquiring great love for the divine feet of such emperumAn, offering distinguished lotus flowers without distinguishing between night and day, be relieved from your your sorrow which blocks the enjoyment and engage in acts which match the servitude and attain uplifting as said in “badhdhAnjaliputA:“) [1st pAsuram]
- “kaL avizhum malar ittu nIr iRainjumin naLLi sErum vayal sUzh kidangin pudai veLLi Eyndha madhiL sUzh thirukkaNNapuram uLLi nALum thozhudhezhuminO thONdarE!” (You who are having the desire to enjoy! Worship with flowers which are shedding honey; always thinking about thirukkaNNapuram which is surrounded by sliver fort which is in turn surrounded by moat which is in turn surrounded by fields where the female crabs are also residing. Worship him due to the love acquired by experiencing him and tumultuously pray to him) [2nd pAsuram]
- “thoNdar nundham thuyar pOga nIr EkamAy viNdu vAdA malar ittu nIr iRainjumin vaNdu pAdum pozhil sUzh thirukkaNNapuraththu aNda vANan amarar perumAnaiyE” (emperumAn, the resident of paramapadham who remained there being enjoyed by nithyasUris, is now in thirukkaNNapuram surrounded by garden which is having joyfully humming beetles. Oh you who are all desirous for all kainkaryams! To have your sorrow of not enjoying him eliminated, all of you, having a common focus, worship him matching your SEshathvam, offering fresh flowers which are set to blossom) [3rd pAsuram]
- “mAnai nOkki madap pinnai than kELvanai thEnai vAdA malar ittu nIr iRainjumin vAnai undhum madhiLsUzh thirukkaNNapuram thAn nayandha perumAn saraNAgumE” (All of you worship emperumAn who is the beloved lord of nappinnaip pirAtti, who is complete in all qualities and is having eyes which will make deer feel anguished, with fresh flowers; sarvESvaran in the form of being the refuge, will remain the recipient of your worship, is on his own desire in thirkkaNNapuram, which is surrounded by tall fort which is pushing the sky) [4th pAsuram]
- “saraNam Agum thana thAL adaindhArkkellAm maraNam AnAl vaigundham kodukkum pirAn araN amaindha madhiL sUzh thirukkaNNapurath tharaNiyALan thanadhanbarkku anbAgumE” (Being the means for all those who performed prapaththi (surrender) unto his divine feet, during their final moments, he will be the great benefactor, granting them the abode from where there is no return. Such emperumAn is standing in the well-protected, fortified thirukkaNNapuram to protect the earth. For those who are having love towards his divine feet, he will remain as an embodiment of love [towards them]) [5th pAsuram]
- “anbanAgum thana thAL adaindhArkkellAm sembon Agaththu avuNan udal kINdavan nanpon Eyndha madhiL sUzh thirukkaNNapuraththu anban nALum thana meyyarkku meyyanE” (emperumAn being with ultimate vAthsalyam for those who surrendered unto his divine feet, who effortlessly tore the body of hiraNya, the demon who was having reddish gold like form, is desirously residing in thirukkaNNapuram which is surrounded by fort made of pure gold. For those who consider emperumAn as the ultimate goal, he will always consider them as his ultimate goal) [6th pAsuram]
- “meyyan Agum virumbith thozhuvArkkellAm poyyan Agum puRamE thozhuvArkkellAm seyyil vALai ugaLum thirukkaNNapuraththu aiyan AgaththaNaippArgatku aNiyanE” (For those who desirously surrender unto him having him as the goal, he will shine manifesting his ultimate form of being the goal; for those who surrender unto him seeking other benefits, he will hide himself after granting those benefits; for those who consider him as the means, in their heart, being the natural relative for both categories of persons, he remains distinguished, being easily approachable in thirukkaNNapuram where the vALai fish are jumping around in the fields, which are their natural habitat) [7th pAsuram]
- “aNiyan Agum thana thAL adaindhArkkellAm piNiyum sArA piRavi keduththALum maNi pon Eyndha madhiL sUzh thirukkaNNapuram paNimin nALum paramEtti than pAdhamE” (To those who attained emperumAn’s ultimately enjoyable divine feet, he will remain close and enjoy them; your disease in the form of other benefits will disappear. He will eliminate your connection with birth so that there is no need to take birth, and will accept your service. See that you eternally worship the divine feet of emperumAn, who is present in thirukkaNNapuram which is surrounded by fort having precious gems and gold placed on it, just as he is present in parampadham, and enjoy them [emperumAn’s divine feet]) [8th pAsuram]
- “pAdham nALum paNiyath thaNiyum piNi Edham sArA enakkEl ini en kuRai? vEdha nAvar virumbum thirukkaNNapuraththu AdhiyAnai adaindhArkku allal illaiyE” (As his divine feet are enjoyed always, previous sorrows will go; further sorrows will not occur; hence, what worry do I have? For those who attained emperumAn, the primordial cause who is known only through vEdham, residing in thirukkaNNApuram which is desired by those for whom reciting vEdham is the hallmark of their tongues, there will not be any sorrow. piNi and Edham could also imply pUrvAgam (sins before SaraNAgathi) and uththarAgam (sins after SaraNAgathi)) [9th pAsuram]
- “illai allal enakkEl ini en kuRai? alli mAdhar amarum thirumArbinan kallil Eyndha madhiL sUzh thirukkaNNapuram
  solla nALum thuyar pAdu sArAvE” (lakshmi, who is the best among women and is having lotus as her abode, is eternally residing in the divine chest of emperumAn who is residing in thirukkaNNapuram which is surrounded by fort made of abundant rocks; as one says “thirukkaNNapuram”, sorrows will never come close. I will not have the sorrow of lacking enjoyment; now, what is there to worry?) [10th pAsuram]
- “pAdu sArA vinai paRRaRa vENduvIr! mAda nIdu kurugUrch chatakOpan sol pAdalAna thamizh AyiraththuL ippaththum pAdi Adip paNimin avan thALgaLE” (nammAzhwAr, the leader of AzhwArthirunagari which has tall mansions, mercifully spoke thousand pAsurams; if you desire to get rid of all worldly sorrows and not have them in your proximity, due to joy, sing this decad too which is among those thousand pAsurams, which is in musical form and in dhrAvida language. Dance due to the bliss, try to worship the divine feet of sarvESvaran who is easily approachable, and enjoy them. Implies that as one enjoys bhagavAn through this decad, one’s sorrows will be eliminated without a trace) [11th pAsuram]
- nAyanAr too mercifully said in AchArya hrudhayam 227 – “‘maRRonRu’, ‘kaNNalallAl’ engiRa vaigal vAzhdhalAna sidhdhOpAyam; adhil dhurbala budhdhigaLukku, mAlai naNNi – kAlai mAlai viNdu thEnai malarittu anbarAm sAngabhakthi; adhil aSaktharkku thALadaiyum prapaththi; adhil aSaktharkku uchchAraNa mAthram; sarvOpAya SUnyarkku, ippaththum pAdiyidum dheNdan enRu” gIthAchAryanaippOlE adhikAra anuguNam neRiyellAm uraikkiRAr (Just like gIthAchAryan (krishNa), AzhwAr is instructing all the possible means/paths to everyone according to his/her qualification by saying a) those who exist for emperumAn fully, he is the established means b) those who are incapable to do that can pursue bhakti yOgam with its limbs c) those who are incapable to do that can perform prapaththi (surrender) d) those who are incapable to do that can engage in reciting holding on to AzhwAr’s instructions about thirukkaNNapuram being the refuge e) those who are incapable even to do that (and are incapable to do anything) can recite this decad with love.

AzhwAr with such glories,

sIr mARan thArAnO nam thamakku thAL – Will AzhwAr who has such gyAnam and prEmam to instruct in this manner, not favour us with his divine feet matching our svarUpam (true nature [of being servant of bhagavAn’s devotees])?
nam thamakku – For us who lovingly pray saying as in kaNNinuN chiRuth thAmbu 10 “muyalginREn un than moykazhaRku anbaiyE” (I am trying to develop love and affection only to your divine feet) being born [acquiring knowledge] in his divine feet and having fully enjoyed them. Hence AzhwAr’s divine feet are to be desired forever.

adiyen sarathy ramanuja dasan

thiruvAimozhi nURRandhAdhi – 88 – aRukkum

August 31, 2020 Published by: Sarathy Thothathri

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

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

thiruvAimozhi nURRandhAdhi – 87 – engAdhalukku

August 30, 2020 Published by: Sarathy Thothathri

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

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

thiruvAimozhi nURRandhAdhi – 86 – urugumAl

August 27, 2020 Published by: Sarathy Thothathri

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

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

Listen

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

thiruvAimozhi nURRandhAdhi – 85 – innuyir

August 26, 2020 Published by: Sarathy Thothathri

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

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

Listen

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