SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Essence of thiruvAimozhi 5.5
Introduction
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of uruveLippAdu (visualisation) and is mercifully explaining it.
How is that done? AzhwAr acquired clarity on knowing about the qualities of the rakshaka (protector) as said in thiruvAimozhi 5.4.11 “uRanguvAnpOl yOgu seydha perumAn” (sarvESvaran who is pretending to be sleeping but is [actually] engaged in meditating about protecting the world). As the previous realisation of thirukkuRungudi nambi’s beauty stated in thiruvAimozhi 1.10.9 “nambiyaith then kuRungudi ninRa” (nambi who is standing in thirukkuRungudi), started shining in AzhwAr’s heart again, and being unable to experience the same beauty with his physical eyes, AzhwAr started experiencing both pleasure and pain. He mercifully explained his such state through the words of a nAyaki (heroine) who united with his nAyaki (consort) and separated from him, and subsequently experienced him through uruveLippAdu (visualisation) and became very anguished. mAmunigaL mercifully explains this experience of AzhwAr which was explained in thiruvAimozhi 5.5 “enganEyO annaimIrgAL” starting with “enganE nIr munivadhu“.
pAsuram
enganE nIr munivadhu ennai ini nambi azhagu
inganE thOnRuginRadhu en munnE – angan
uru veLippAdA uraiththa thamizh mARan
karudhumavarkku inbak kadal
Listen
word-by-word meanings
nIr – all of you (my relatives)
ini ennai enganE munivadhu – can you be angry at me now?
nambi azhagu – thirukkuRungudi nambi’s physical beauty
en munnE – in front of my eyes
inganE thOnRugiRadhu – is appearing in front of me;
angan – in this manner
uruveLippAdA uraiththa – explained through the poetic style of uruveLippAdu (visualisation)
thamizh mARan – AzhwAr who mercifully revealed thamizh vEdham
karudhumavarkku – for those who meditate upon him
inbak kadal – will remain as an ocean of bliss
Simple Translation
Can all of you be angry at me now? thirukkuRungudi nambi’s physical beauty is appearing in front of my eyes; for those who meditate upon AzhwAr who mercifully revealed thamizh vEdham, who explained in this manner through the poetic style of uruveLippAdu, such AzhwAr will remain as an ocean of bliss.
Highlights from vyAkyAnam
- enganE nIr munivadhu ennai – How can you, who are the cause for my suffering, be angry at me who is having such intense desire? mAmunigaL is following AzhwAr’s words in “enganEyO annaimIrgAL ennai munivadhu nIr” (Oh mothers! How can you be angry at me?) [first pAsuram].
- ini – enganE nIr munivadhu – After my seeing thirukkuRungudi nambi – can you be angry at me? You should have been angry at me before that; further nambi’s divine colourful form as said in SrI rAmAyaNam AraNya kANdam 3.28 “chandhrakAnthAnanam rAmam athIva priya dharSanam” (sweet like the moon, appearing sweeter than the moon, that is SrI rAma) which will cause ruchi (taste) in us towards him, in the manner of uruveLippAdu (visualisation) as said in SrI rAmAyaNam sundhara kANdam 28.20 “asau purusharshabha: rAma:” (SrI rAma who is the best among all purushas).
- nambi azhagu inganE thOnRuginRadhu en munnE – nambi is complete in guNa (qualities), vigraha (form), saundharya (beauty) etc; the beauty of his Ayudha (weapons), AbharaNa (onraments) and avayava (limbs), appeared in front me who would be pleased to see them. That is, the way AzhwAr enjoyed from the divine feet to the divine crown of nambi, as seen in:
- sanginOdum nEmiyOdum (with SrI pAnchajanyam, the divine chakram) [1st pAsuram]
- minnu nUlum kuNdalamum (his divine yagyOpavIdham which reveals his splendour, his divine ear rings) [2nd pAsuram]
- venRi villum thaNdum vALum (his victorious bow, mace, sword) [3rd pAsuram]
- pUndhaN mAlaith thaNduzhAyum pon mudiyum vadivum (his fresh thuLasi which is in the form of an enjoyable invigorating garland, his attractive crown which is highlighting his supremacy, his silk garment which is appearing to be fitting well for his form) [4th pAsuram]
- thokka sOdhith thoNdai vAyum (his divine lips which resemble thoNdai (a reddish) fruit with abundant radiance) [5th pAsuram]
- kOla nIL kodi mUkkum (his beautiful long divine nose which resembles a kalpaka creeper) [6th pAsuram]
- niRaindha sOdhi veLLam sUzhndha nINda pon mEniyodum (his splendid, attractive divine form which is surrounded by complete flood of radiance) [7th pAsuram]
- seyya thAmaraik kaNNum (reddish lotus flower like eyes) [8th pAsuram]
- senni nIL mudi AdhiyAya ulappil aNigalaththan (he who has tall divine crown on his head and countless ornaments) [9th pAsuram]
- ezhuvadhOr uru en nenjuL ezhum (his divine form which appears in a raised manner amidst a flood of radiance, appeared in my heart) [10th pAsuram]
- angan uruveLippAdA uraiththa thamizh mARan – In this manner, mercifully explaining it in the poetic style of uruveLippAdu.
- thamizh mARan – AzhwAr who is known as “dhrAvida brahma dharSi” (one who saw brahmam through thamizh vEdham). Saying that, the AzhwAr who mercifully spoke thiruvAimozhi 5.5 “enganEyO” on thirukkuRungudi nambi.
- karudhumavarkku inbak kadal – For those who enjoy him with intense desire, he will remain an ocean of bliss. Just as emperumAn is very sweet for AzhwAr as said in “senni nIL mudi AdhiyAya ulappil aNigalaththan kannal pAl amudhAgi vandhu en nenjam kazhiyAnE” (he came with his tall divine crown on the head and countless ornaments, being infinitely enjoyable like sugar, milk and nectar, into my heart and is not leaving) [9th pAsuram], for everyone related to AzhwAr, AzhwAr will remain very sweet.
adiyen sarathy ramanuja dasan
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