thiruvAimozhi nURRandhAdhi – 93 – vEymaruthOL

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

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

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