thiruvAimozhi nURRandhAdhi – 5 – vaLamikka mAl perumai

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Essence of thiruvAimozhi 1.5


In this pAsuram, mAmunigaL is following AzhwAr‘s pAsurams which speak about emperumAn‘s sauSeelyam (simplicity) which facilitates everyone to take shelter of him and is mercifully explaining it.

How is that done? In thiruvAimozhi 1.4 “anjiRaiya mada nArAy“, having the dhUtha prEkshaNa (sending a messenger) as a reason, AzhwAr announced his suffering to emperumAn and emperumAn subsequently arrived and united with AzhwAr; seeing that, AzhwAr started thinking about emperumAn’s greatness and self’s lowliness and tried to leave thinking “It is better to leave emperumAn who is to be enjoyed by nithyasUris, than associating with him which causes disrepute to him”; but emperumAn said to AzhwAr “AzhwIr! do not look at your defects, but look at my craving for you” and manifested his sauSeelyam which is visible in his thrivikrama avathAram as said in SrI rAmAyaNam bAla kANdam 29.20 “Akramya lOkAn” (Striding over the worlds), and his craving [to be with his devotees] which is visible in his navanItha chaurya (stealing butter, as krishNa) and united with AzhwAr; AzhwAr stops leaving him and mercifully explains how he united with emperumAn in thiruvAimozhi 1.5vaLavEzh ulagin“; mAmunigaL mercifully explains this starting with “vaLam mikka“.


vaLamikka mAl perumai man uyirin thaNmai
uLAmuRRangUduruva Orndhu – thaLarvuRRu
neenga ninai mARanai mAl needilagu seelaththAl
pAngudanE sErththAn parindhu


word-by-word meanings

vaLam mikka – abundantly wealthy
mAl – emperumAn‘s
perumai – greatness (of being the controller of nithyasUris)
man uyirin thaNmai – AthmA‘s lowliness
uLam uRRu – having realised in the divine heart
angu – in that state
Uduruva Orndhu – deeply analysed
thaLarvuRRu – became weak
neenga ninai – thought to leave (that emperumAn)
mARanai – AzhwAr
mAl – sarvESvaran
needu ilagu seelaththAl – his Seela guNam (quality of simplicity) which is greatly shining
parindhu – in a friendly manner
pAngudanE – happily
sErththAn – embraced.

Simple Translation

AzhwAr realised the abundantly wealthy emperumAn‘s greatness and AthmA‘s lowliness, in his heart and deeply analysed it in that state, became weak and thought to leave emperumAn; sarvESvaran, with his greatly shining Seela guNam, happily embraced AzhwAr with in a friendly manner.

Highlights from vyAkyAnam

  • vaLamikka mAl perumai man uyirin thaNmai – That is, the greatness of sarvESvaran being the lord of nithyasUris who are untouched by samsAra, and the lowliness of AthmA which is potential abode for faults due to being associated with achith (matter) and due to being infinitesimal. mAmunigaL is following what is said by AzhwAr in “vaLavEzh ulagin muthalAya vAnOr iRaiyai kaLavEzh veNNey thoduvuNda kaLvA enbanaruvinaiyEn” (I have who have inexhaustible sins meditated upon the supreme lord of both material and spiritual reams, became depleted and said “Oh thief! You are stealing butter with great interest and eating it secretly” as said by mother yasOdhA) [1st pAsuram].
  • uLam uRRu – Having realised emperumAn‘s greatness and self’s lowliness.
  • angu Uduruva Orndhu – While realising in the divine heart in this manner, deeply analysing it. Analysing it starting with “aruvinaiyEn” (me, great sinner) [1st pAsuram] upto “adiyEn siRiya gyAnaththan” (I am having very little knowledge) [7th pAsuram]. In this manner, seeing it with clear vision.
  • thaLarvuRRu – becoming very depleted. As said in SrI rAmAyaNam uththara kANdam 48 “nakalvadhyaiva” and in SrI rAmAyaNam uththara kANdam 106 “yadhiprIthi:“.
  • neenga ninai mARanai – AzhwAr who tries to bring glory to emperumAn by leaving him. Though separation will cause destruction for self, AzhwAr who thinks to be in separation to bring glory for the lord.
  • mAlsarvESvaran who revealed his craving and became infatuated towards his devotees. mAmunigaL is highlighting these based on AzhwAr’s words such as “nedumAlE” (Oh great lord) [10th pAsuram], “mAlE mAyap perumAnE” (Oh lord who is greatly amazing!) [11th pAsuram]. In this manner, the one who became attached to his devotees.
  • needilagu seelaththAl – With the eternal, expansive qualities of emperumAn. That is, emperumAn attracting everyone with his sauSeelyam etc as said in “thisaigaL ellAm thiruvadiyAl thAyOn” (one who spread his lotus foot over all directions) [3rd pAsuram], “”uNdAy ulagEzh munnamE” (you swallowed the seven worlds previously) [8th pAsuram] and in “ney UN marundhO mAyOnE” (Oh amazing person! Is clarified butter a medicine for you?) [8th pAsuram].
  • parindhu pAngudanE sErththAn – Meaning, becoming friendly with him [AzhwAr] as with a friend, instead of letting him go, he united with him as if it is a previously unseen wealth to him. He desired for AzhwAr as he desired for the butter in thiruvAyppAdi (gOkulam). It is said in thiruvaimozhi 1.8.5vaigalum veNNey kai kalanthu uNdAn” (One who stretched his hands fully (to fetch the butter) and ate the butter).

adiyen sarathy ramanuja dasan

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