SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Essence of thiruvAimozhi 4.5
Introduction
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of seeing emperumAn’s manifestation of his form as in the divine spiritual abode of paramapadham and becoming blissful on enjoying the same, and is mercifully explaining it.
How is that done? sarvESvaran who is hailed as in thiruvAimozhi 4.4.11 “valvinai thIrkkum kaNNan” (krishNa who eliminates our strong sins), to completely eliminate AzhwAr’s delirium of considering entities which are similar and related to emperumAn as emperumAn himself, manifested his supreme presence in paramapadham along with his svarUpa (true nature), guNa (qualities), vigraha (forms), vibhUshaNa (ornaments), Ayudha (weapons), pathnI (consorts), parijana (servitors) and how he protects the residents of the leelA vibhUthi (samsAram – material realm) through srushti (creation), anupravESam (pervading inside them) etc and also incarnating in the forms of human etc. As sarvESvara mercifully and fully united with AzhwAr, AzhwAr saw that and performed mangaLASAsanam which is performed after reaching paramapadham, as done by him beyond thiruvAimozhi 10.9 “sUzh visumbaNi mugil” decad and became kruthakruthya (one who has accomplished the desired task) and blissful thinking “there is none comparable to me in both spiritual and material realms”. mAmunigaL mercifully explains this blissful state of AzhwAr highlighted in thiruvAimozhi 4.5 starting with “vIRRiukumAl viNNil“.
pAsuram
vIRRirukkumAl viNNil mikka mayal thannai
ARRudhaRkAth than perumai AnadhellAm – thORRa vandhu
nanRu kalakkap pORRi nangugandhu vIRuraiththAn
senRa thuyar mARan thIrndhu
Listen
word-by-word meanings
vINNil – in paramapadham
vIRRirukkum – mercifully seated
mAl – emperumAn
mikka mayal thannai – (AzhwAr’s) great bewilderment
ARRudhaRkA – to eliminate
than perumai Anadhu ellAm thORRa vandhu – arriving here manifesting his glorious qualities, forms etc
nanRu kalakka – to unite well (with AzhwAr)
pORRi nangu ugandhu – seeing sarvESvaran, worshipped him and becoming joyful
mARan – AzhwAr
senRa thuyar thIrndhu – having eliminated the sorrows which were experienced
vIRu uraiththAn – mercifully announced his own greatness (of he being distinguished in both realms)
Simple Translation
emperumAn who is mercifully seated in pramapadham, arrived here, manifesting his glorious qualities, forms etc to eliminate AzhwAr’s great bewilderment and to unite well; AzhwAr, upon seeing sarvESvaran, worshipped him and becoming joyful, having eliminated the sorrows which were experienced, mercifully announced his own greatness .
Highlights from vyAkyAnam
- viNNil vIRRirukkumAl – As said in SrI rAmAyaNam ayOdhyA kANdam 4.25 “AsIna: kAnchanE dhivyE sa cha simhAsanE prabhu:” (Lord, seated in a divine golden throne), SrI rAmAyaNam yudhdha kANdam 128.59 “rAmam rathna mayam pItE sahasItham nyavESayath” (SrI rAma was asked to be seated on the divine throne, along with sIthAp pirAtti), “parivArya mahAthmAnam manthriNas samupa SirE” (), sarvESvaran who remains as “vAnak kOn” (leader of paramapadham) [9th pAsuram], “viNNOr perumAn” (lord of paramapadham) [2nd pAsuram], “maiya kaNNAL malar mEl uRaivAL uRai mArban” (lord who has in his chest, the dark-eyed SrI mahAlakshmi who is seated on a flower) [2nd pAsuram].
- mikka mayal thannai – AzhwAr’s ultimate bewilderment. The great bewilderment which makes even the parents to say as in thiruvAimozhi 4.4.10 “mayal perum kAdhal en pEdhaikkum en seygEn valvinaiyEnE” (What shall I do for my disobedient daughter who is having great love and has become mad? I am most sinful having to witness her such suffering) and give up.
- ARRudhaRkA – emperumAn who is married to her [AzhwAr/parAnguSa nAyaki], himself is trying to eliminate [her sorrows].
- than perumai Anadhu ellAm thORRa vandhu – To pacify all the bewilderment AzhwAr had previously, emperumAn manifested the following aspects and arrived here:
- his togetherness with pirAtti and nithyasUris as said in “pUvin misai nangaikkum inban” (one who gives pleasure to SrI mahAlakshmi who resides on a flower) [8th pAsuram], “thUvi am puLLudaiyAn adal Azhi ammAn thannai” (Lord who has garudAzhwAr with wings and fierce chakra) [4th pAsuram]
- he being the lord of the opulence of both spiritual and material realms as said in “gyAlaththAr thamakkum vAnaththavarukkum perumAnai” (the lord of this world and the spiritual world) [8th pAsuram],
- he having distinguished qualities, forms etc as said in “vIvil sIran malarkkaNNan viNNOr perumAn thannai” (who has endless qualities, lotus-eyed and is the leader of the residents of paramapadham) [3rd pAsuram]
- pORRi nangu ugandhu – On seeing sarvESvaran who is greater than all, AzhwAr performed mangaLASAsanam saying as in “pORRi enRE kaigaLArath thozhudhu” (performing mangaLASAsanam with joined palms, to their full satisfaction) [1st pAsuram] and being very blissful as said in “vIvil kAlam isai mAlaigaL Eththi mEvap peRREn vIvil inbam miga ellai nigazhndhanan mEviyE” (I attained by praising him continuously with collection of words in the form of songs; having attained [him], continuous [joyful] endless aspects occurred.) [3rd pAsuram]
Due to that joy,
- vIRuraiththAn – AzhwAr spoke about how he is unique in both spiritual and material realms as in “vAnak kOnaik kavi solla vallERku ini mARuNdE” (is there any match for me who can praise the lord of paramapadham] [9th pAsuram] and “ini Avar nigar agal vAnaththE” (who can match me in paramapadham?)
- senRa thuyar mARan thIrndhu – AzhwAr who was freed from sorrows. The sorrow of separation. Or the sorrow explained in “veyya nOygaL muzhudhum viyan gyAlaththu vIyavE” ( I got to praise such emperumAn to destroy all sorrows which cause grief, with garlands of words collected together, while being in this vast world) [2nd pAsuram], “kARRin munnam kadugi vinai nOygaL kariyavE” (to make the sins, great diseases flee faster than wind and to have them burned) [5th pAsuram].
- senRa thuyar – thIrndhu – mARan – nangugandhu – vIRuraiththAn – AzhwAr spoke about his own glories which resulted out of the overwhelming bliss after being pleased having his sorrows eliminated.
adiyen sarathy ramanuja dasan
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