SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Essence of thiruvAimozhi 8.3
Introduction
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of becoming worried that there is none to care for emperumAn and emperumAn consoling AzhwAr that there are those who care for him, and is mercifully explaining it.
How is that done? As AzhwAr’s divine heart followed the greatness of emperumAn’s divine form which was enjoyed previously in thiruvAimozhi 8.2.10 “Or kOla neela nannedungunRam varuvadhoppAn” (walking towards me like a unique, attractive, tall, bluish, distinguished mountain), he feared thinking “With such divine form which is the abode of qualities such as saundharyam (beauty) and saukumAryam (tenderness), emperumAn descended alone into this samsAram where unfavourable persons are living, and is roaming around for the sake of dhEvathAs who are prayOnAntharaparars (seekers of benefits other than kainkaryam); what kind of danger will befall him?” emperumAn consoled him mercifully saying “We have mumukshus (liberation seekers), mukthAthmAs (liberated persons) and nithyasUris (eternally free personalities); we are also so strong to change the ocean to a small puddle; hence there is no shortcoming for us”. Hearing this AzhwAr’s fear was removed. mAmunigaL mercifully explains this principle explained in “angum ingum” starting with “angamarar“.
pAsuram
angamarar pENa avar naduvE vAzh thirumARku
ingOr parivarilai enRanja engum
parivar uLar ennap payam thIrndha mARan
vari kazhaRRAL sErndhavar vAzhvAr
Listen
word-by-word meanings
angu – in that nithya vibhUthi (paramapadham, spiritual realm)
amarar pENa – as nithyasUris perform mangaLASAsanam
avar naduvE vAzh – residing amidst them
thirumARku – for Sriya:pathi (Lord of SrI mahAlakshmi)
ingu – in this vibhUthi (samsAra, material realm)
Or parivar ilai enRu anja – feared that there is none to perform mangaLASAsanam
engum – everywhere
parivar uLar ena – as emperumAn said “those who care for me exist”
bayam thIrndha – having been removed of the fear
mARan – AzhwAr’s
vari kazhal thAL – the divine feet which are decorated with striped anklets
sErndhavar – those who reach
vAzhwAr – will be uplifted
Simple Translation
AzhwAr feared that there is none to perform mangaLASAsanam in this samsAram for Sriya:pathi who is residing amidst the nithyasUris who are performing mangaLASAsanam to him in paramapadham. As emperumAn said “those who care for me exist everywhere”, AzhwAr’s fear was removed. Those who reach AzhwAr’s divine feet which are decorated with striped anklets, will be uplifted.
Highlights from vyAkyAnam
- angu amarar pENa – As said in nAnmugan thiruvandhAdhi 10 “AngAravAram adhu” (hearing the loud sound there), the abode is SrIvaikuNtam, they are the dhEsikas (leaders) and it is their overwhelming care. In nithyavibhUthi, as nithyasUris eternally perform mangaLASAsanam, AzhwAr feared that for sarvESvara who is residing amidst them, being as said in thiruppallANdu 12 “paramAththumanaich chUzhndhirundhEththuvar” (they will surround him and perform mangaLASAsanam), AzhwAr feared that there is none to care for such emperumAn. That is, as said in,
- “angum ingum vAnavar thAnavar yAvarum engum inaiyai enRu unnai aRiyagilAdhalaRRi anganjErum pUmagaL maNmagaL AymagaL sangu chakkarak kaiyavan enbar saranamE” (In the higher worlds, the earth and all regions, the dhEvas, asuras, humans and all, without knowing that emperumAn is such an enjoyable person, would call out for him as the one who remains inseparable from lakshmi who is an embodiment of the fragrance of flower, bhUmi dhEvi and nILA dhEvi, and being enjoyed by them, who is having the AzhwArs (Sanka and chakra) in his hand, and will say “he is the means for fulfilling our desires”) [1st pAsuram]
- “kanal Azhi araNath thiN padai Endhiya IsaRku ALAyE – maraNam thORRam vAn piNi mUppenRu ivai mAyththOm” (we have got rid of the six types of changes as said in death, birth, great disease, old age etc by being the servitor of sarvESvara who is holding the fiery, firm weapon SudharSana chakra which makes the enemy armies, having many harmful tools, to lose faith and flee) [2nd pAsuram]
- Instead of performing mangaLASAsanam for this togetherness of emperumAn with his divine weapons, as people remain interested in aiSwaryam (worldly pleasure) and kaivalyam (self enjoyment), AzhwAr is saying that there is no one caring for him and carrying his weapons and following him as in “vALum villum koNdu pin selvAr maRRillai” [3rd pAsuram].
- parivar ilai enRu anja – “un kOlam kAr ezhil kANaluRRu Azhum kodiyERkE” (Your form has the beauty resembling the same of a dark cloud; I am having cruel sins to force you to show such form for me to see and be immersed in it) [4th pAsuram], “thiruneela maNiyAr mEniyOdu en manam sUzha varuvArE” (To bewilder my mind, such emperumAn descends in this samsAram with the opulent, blue gem like divine form) [6th pAsuram], “karumA mEniyan enban en kAdhal kalakkavE” (Oh one with a distinguished dark form who engaged me in service!) [9th pAsuram], “Azhiyum sangum sumappAr thAm” (carrying his divine chakra, divine conch) [3rd pAsuram]. As said in SrI rAmAyaNam ayOdhyA kANdam 31.23 “dhanur AdhAya saguNam khanithra pitakA dhara:” (Taking my bow and arrows and carrying a spade and a basket), SrI rAmAyaNam “prushta thasthu dhanushpANi: lakshmaNOnujagAmaha” (lakshmaNa, the brother, carrying the bow, desirously followed SrI rAma), and as said in “uruvAr chakkaram sangu sumandhu ingu ummOdu oru pAduzhalvAn Or adiyAnum uLan enRE” (there is no one present to inform my matters to such emperumAn that there is a servitor (me) who is available to carry your divine chakra and divine conch which match your physical beauty and travel along with you ) [7th pAsuram], “en thiRam sollAr seyvadhen” (there is no one present to inform my matters, what to do?) [7th pAsuram], “enRE ennai un ErAr kOlath thirundhadikkIzh ninRE Atcheyya nI koNdaruLa ninaippadhudhAn?” (When are you mercifully thinking to acknowledge me to remain under your divine feet which are naturally beautiful and are decorated with abundantly beautiful ornaments and serve them?) [8th pAsuram]; in this manner, AzhwAr feared due to bewilderment thinking as to when emperumAn will order AzhwAr to perform kainkaryam in the form of mangaLASAsanam.
- engum parivar uLar enna – emperumAn said that there are those who care for him here, there and everywhere. That is, as said in “kalakkam illA nal thava munivar karai kaNdOr thuLakkam illA vAnavar ellAm thozhuvArgaL malakkam eydha mA kadal thannaik kadaindhAnai ulakka nAm pugazhgiRpadhu en seyvadhu? uraiyIrE” (Sages such as sanaka et al who are not having any bewilderment and are having thapas in the form of gyAnam, mukthAthmAs who have reached the other shore [liberated] and all of the unwavering nithyasUris worship and perform mangaLASAsanam to the omnipotent emperumAn who churned the boundless ocean to agitate it; how can we fully see and praise him? Please tell – AzhwAr asks the worldly people) [10th pAsuram]. emperumAn said “We have mumukshus, mukthAthmAs and nithyasUris to care for us. We have strong shoulders to churn the milk ocean with manthara mountain to agitate the ocean” and showed his strength.
- bayam thIrndha mARan vari kazhal thAL sErndhavar vAzhwAr – Unlike AzhwAr who had fear and removal of fear, those who reached the divine feet of AzhwAr, which are decorated with striped anklets, will live a fearless life. As AzhwAr removes the fear with this decad, this will be great life for them.
adiyen sarathy ramanuja dasan
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