thiruvAimozhi nURRandhAdhi – 4 – anjiRaiya putkaL

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ahzwar-message-to-paramapadanathanparAngusa nAyaki (nammAzhwAr in feminine mood) sends messenger to paramapadhanAthan

Essence of thiruvAimozhi 1.4


In this pAsuram, mAmunigaL is following AzhwAr‘s pAsurams of requesting birds to go as messengers to emperumAn to inform him about his aparAdha sahathvam (tolerating the offenses) and mercifully explaining it.

How is that done? AzhwAr instructed about emperumAn’s easy approachability in his incarnations, to samsAris and told them to surrender unto him, but still they showed no interest in that; hence he gave up on them; he then meditated upon thrivikrama emperumAn due to similarity in qualities with krishNAvathAram, and tried to enjoy his divine feet with all his three faculties (mind, speech and body); but as that incarnation was from previous times, and as AzhwAr was in later times, he could not enjoy as desired and due to that he became bewildered; desiring to inform this to emperumAn who is said in thiruvAimozhi 1.4.3madhiyinAl kuraL mANAy ulagirandha kaLvar” (the mischievous one who tactfully assumed the form of a dwarf celibate and begged for the worlds) and prayed the gataka (connectors, messengers) to give the message to him; AzhwAr explained this, assuming the mood of a nAyaki (chief woman) who is suffering in separation of emperumAn after uniting with him, requesting the birds which are residing in her garden to go as messengers to emperumAn who left her seeing her offenses and inform him about his aparAdha sahathvam saying as in SrI rAmAyaNam kishkindhA kANdam 33.40 “kim kOpa mUlam manujEndhra puthra” (Oh son of king of the people! What is the root cause of your anger?) in this thiruvAimozhi 1.4anjiRaiya madanArAy“; mAmunigaL mercifully explains this starting with “anjiRaiya putkaL thamai“.


anjiRaiya putkaL thamai AzhiyAnukku nIr
en seyalaich chollum ena irandhu – vinja
nalangiyadhum mARaningE nAyaganaith thEdi
malangiyadhum paththi vaLam


word-by-word meanings

mARan – AzhwAr
am siRaiya putkaL thamai – (looking at) birds (such as crane) who have beautiful wings
AzhiyAnukku – “for sarvESvaran who is having chakrAyudham (disc)
nIr – you
en seyalai – my state
sollum ena – inform him”
irandhu – prayed
vinja – greatly
nalangiyadhum – losing wellness
ingE – in this world
nAyaganai – emperumAn who is the lord
thEdi – searched
malangiyadhum – bewildered
paththi vaLam – greatness of (his) bhakthi (devotion)

Simple Translation

AzhwAr looked at the birds with beautiful wings, and prayed “you go and inform my state to sarvESvaran who is having chakrAyudham”, greatly losing wellness, searched in this world for emperumAn who is the lord and became bewildered; this is the greatness of his bhakthi.

Highlights from vyAkyAnam

  • am siRaiya putkaL thamai – Birds which are having distinguished wings. AzhwAr mercifully said “anjiRaiya mada nArAy” (Oh tender/shy female crane which has beautiful wings) [1st pAsuram]. putkaL indicates what was mercifully said by AzhwAr as “inakkuyilgAL” (group of cuckoos) [2nd pAsuram], “mennadaiya annangAL” (swans which have graceful walk) [3rd pAsuram], “nanneela maganRilgAL” (beautifully blue colored ibises) [4th pAsuram], “vaN siRu kurugE” (young stork which is pleasing to the eyes) [5th pAsuram], “Azhi vari vaNdE” (Oh circle shaped beetle which has lines in our body) [6th pAsuram], “iLangiLiyE” (Oh young parrot) [7th pAsuram], “siRu pUvAy” (Oh bird that is small due to your tender age!) [8th pAsuram] etc.
  • AzhiyAnukku nIrmAmunigaL mercifully showing what is mercifully spoken by AzhwAr as in “kadal Azhi nIr thORRi adhanuLLE kaN vaLarum adal Azhi ammAnai” (When you see the master (emperumAn) of the war-ready chakkaraththAzhwAr, who is lying down in the milk ocean) [10th pAsuram]. vyUha state of emperumAn is the target of first dhUthu (message) of AzhwAr.
  • nIr – You who can see through vyUha state.
  • en seyalaich chollum ena irandhu – praying “please inform my state to him”. “My state”  means what is explained in “madhi ellAm uL kalangi mayangumAl” (with the intellect totally shaken up, being bewildered) [3rd pAsuram], “nannIrmai ini avar kaN thangAdhu” (Can you tell him or not that I cannot sustain myself in separation?) [4th pAsuram], “malgu nIrk kaNNERku” (for me who is having abundantly teary eyes) [5th pAsuram], “avar Avi thuvarAmun” (before she ceases to exist) [6th pAsuram], “sAyalodu maNi mAmai thaLarndhEn” (lost my radiance and praiseworthy complexion) [8th pAsuram]. Here, it is also implicitly highlighting how AzhwAr revealed his aparAdha sahathvam saying “en pizhaiyE ninaindhu aruLi aruLAdha thirumAlArkku en pizhaiththAL thiruvadiyin thagavinukku enRu oru vAych chol” (To the emperumAn who is seeing my mistakes instead of seeing his own mistakes and mercifully not blessing me, you go and tell him “what mistake did parAngusa nAyaki do, that cannot be forgiven by you who are the master of pirAtti (SrI mahAlakshmi who triggers his compassion) and having compassion as your intrinsic nature?”). In this way, manifesting his helpless state of suffering.
  • vinja nalangiyadhum – greatly losing the wellness.
  • mARan ingE nAyaganaith thEdi malangiyadhum paththi vaLamAzhwAr, here in this world, in the milk ocean which is where he hears the complaints [of dhEvas], searching for his lord who is said as “adal Azhi ammAn“, became bewildered as said in periya thiruvandhAdhi 34pAlAzhi nI kidakkum paNbai yAm kEttEyum kAlAzhum nenjazhiyum kaN suzhalum” (When I hear about the beauty with which you are reclining in the milk ocean, my legs become weak, my heart melts and my eyes spin around). This bewilderment is the greatness of his bhakthi. The greatness of his bhakthi where his intellect was totally shaken up. vaLam – greatness, wealth. nalangudhal – losing wellness. malangudhal – suffering.

adiyen sarathy ramanuja dasan

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