thiruvAimozhi nURRandhAdhi – 55 – thuvaLaRu sIr

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

thiruththolaivillimangalam – dhEvarpirAn, nAchchiyArs and nammAzhwAr

Essence of thiruvAimozhi 6.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of great love towards bhagavath vishayam (matters relating to bhagavAn) and is mercifully explaining it.

How is that done? In the previous decad, AzhwAr set out to be immersed and to enjoy krishNa’s qualities and activities due to his great thirst. As one may get hiccup while drinking water, emperumAn’s qualities and activities cause weakness in AzhwAr. Becoming bewildered due to that, AzhwAr reveals the great love that he had in bhagavath vishayam in all the three faculties [viz mind, speech and body] from the beginning, through the words of someone else [in feminine mood, as the friend of parAngusa nAyaki]. mAmunigaL mercifully explains this principle explained in “thuvaLil mA maNimAdam” starting with “thuvaLaRu sIr“.

pAsuram

thuvaLaRu sIr mAl thiRaththuth thonnalaththAl nALum
thuvaLaRu than seelam ellAm sonnAn thuvaLaRavE
munnam anubavaththil mUzhgi ninRa mARan adhil
mannum uvappAl vandha mAl

Listen

word-by-word meanings

thuvaL aRa – without defect (of having attraction in other aspects)
munnam anubavaththil mUzhgi ninRa mARan – AzhwAr who was immersed in bhagavath vishayam from the beginning
adhil munnam uvappAl vandha mAl – by the great love which was caused by the bliss acquired from such fixed experience
thuvaL aRu sIr – having faultless and auspicious qualities
mAl thiRaththu – towards emperumAn
thol nalaththAl – due to natural devotion
nALum – everyday
thuvaL aRu – not having disinterest in such matters
than seelam ellAm – all of his qualities
sonnAn – mercifully explained

Simple Translation

AzhwAr was immersed in bhagavath vishayam from the beginning without any defect, by the great love which was caused by the bliss acquired from such fixed experience, towards emperumAn who is having faultless and auspicious qualities. Such AzhwAr mercifully explained his own qualities of not having disinterest in such matters, due to natural devotion towards such emperumAn everyday.

Highlights from vyAkyAnam

This should be arranged as “thuvaLaRavE munnam anubavaththil mUzhgi ninRa mARan adhil mannum uvappAl vandha mAl thuvaLaRu sIr mAl thiRaththil thonnalaththAl nALum thuvaLaRu than seelam ellAm sonnAn“.

thuvaLaRavE – Having acquired “mayarvaRa madhi nalam” (matured gyAnam in the form of bhakthi), being free from the defect of having interest elsewhere.
munnam anubavaththil mUzhgininRa mARan – Starting from thiruviruththam 1 “poynninRa gyAnam” until here, AzhwAr who is immersed in this experience. Having no matching or higher entity to himself in experiencing bhagavAn, being in a mad, very intoxicated state towards bhagavAn. That is, as said in:
- thiruvAimozhi 1.7.10 “nigar il avan pugazh pAdi iLaippilam
  pagalum iravum padindhu kudaindhE” (I will sing the glories of matchless emperumAn’s auspicious qualities, day and night without any break and will never get tired of doing that)
- thiruvAimozhi 2.3.9 “paraman paviththiran sIr sedi Ar nOygaL kedap padindhu kudaindhu Adi adiyEn vAy maduththup parugik kaLiththEnE” (One who is the undisputed supreme lord since he does not have a match even in paramapadham where he is the master of nithyasUris, one who is so pure; in order to destroy the great diseases, I have approached emperumAn, fully submerged, bathed, prepared the mouth and fully consumed emperumAn and acquired unsurpassed joy)
- thiruvAimozhi 2.7.9 “sireeidharan seyya thAmaraik kaNNan enRu enRu irAp pagal vAy vereei” (You made me repeatedly say “SrIdhara” and “seyya thAmaraik kaNNan” (one with fresh lotus flower like eyes) night and day and blabber that)
- thiruvAimozhi 3.10.6 “thuyaramil sIrk kaNNan mAyan pugazh thuRRa yAn” (he is greater than all and is opposite to all bad aspects and the abode of all auspicious qualities; after closely enjoying such amazing personality krishNa‘s qualities and activities, I am not having any undesirable aspect)
- thiruvAimozhi 4.5.3 “vIvil sIran malark kaNNan viNNOr perumAn thannai
  vivil kAlam isai mAlaigaL Eththi mEvap peRREn” (emperumAn is in the ultimate continuous blissful state, who gives enjoyment to persons like me; is having endless distinguished qualities such as yuvathva (youth) etc and wealth; is lotus-eyed and is the leader of the residents of paramapadham; I attained by praising him continuously with collection of words in the form of songs)
- thiruvAimozhi 5.5.5 “thakka kIrththith thirukkuRungudi nambiyai nAn kaNdapin” (after enjoying thirukkuRungudi nambi who is having matching fame)
- thiruvAimozhi 6.4.3 “pugar koL sOdhip pirAn than seygai ninaindhu pulambi enRum nugara vaigal vaigap peRREn” (I got to consume enjoyable acts like these and many other acts of very radiantly glowing krishNa, meditating upon them and reciting them in a disorderly manner everyday for a very long time)
- “annAL thodangi innAL thoRum” (from that day till this day) [8th pAsuram], thiruviruththam 2 “iNaiyadikkE anbu sUtti” (showing love for the divine feet), and ripening into his qualities as said in periya thiruvandhAdhi 58 “pAlEpOl sIril” (your auspicious qualities which are like sweet milk).
thuvaLaRu seer mAl thiRaththuth thonnalaththAl – By the natural bhakthi towards sarvESvaran, who is with auspicious qualities which are faultless and opposite to all inauspiciousness, due to being enjoyable, by devotees.
nALum thuvaLaRu than seelam ellAm sonnAn – AzhwAr mercifully spoke about his quality of having great love towards emperumAn everyday. As said in SrI rAmAyaNam sundhara kANdam 32.11 “rAmEthi rAmEthi sadhaiva budhyA vichinthyA vAchA bruvathi” (Since I am pondering with my mind about that SrI rAma only, and always saying “SrI rAma! SrI rAma!”) and SrI rAmAyaNam sundhara kANdam 16.25 “Ekastha hrudhayA nUnam rAmam Eva anupaSyathi” (Certainly, with a single heart, she is meditating on SrI rAma only). That is, as said in:
- “thAmaraith thadangaN enRum kuvaLai oN malark kaNgaL nIr malga ninRu ninRu kumuRumE” (talking about the attractive white divine conch and divine disc and very expansive, lotus, divine eyes [of emperumAn], she is having tears in her beautiful neydhal flower like eyes, sustaining herself and is weeping internally being unable to cry out loudly to express her sorrow) [1st pAsuram]
- “dhEva dhEva pirAn enRE nimiyum vAyodu kaNgaL nIr malga nekkosindhu karaiyumE” (she is having a curved mouth which only utters those words reflecting the benefactor who lets vishvaksEna et al who are leaders of nithyasUris who are divine beings, enjoy him. She has overflowing tears in her eyes, being broken, weakened and melted) [2nd pAsuram]
- “niraigaL mEyththadhumE pidhaRRi nedungaN nIr malga nIRkumE” (she remained stunned with tears overflowing in her expansive eyes, blabbering about how emperumAn tended the cows) [3rd pAsuram]
- “kaNNa pirAn enRE oRkam onRum ilaL ugandhugandhu uLmagizhndhu kuzhaiyumE” (thinking about krishNa, she is not having any control and is becoming more joyful due to meditating upon such aspects; with great joy in her heart, she has weakened) [4th pAsuram]
- “anRu thottum maiyAndhu ivaL nuzhaiyum sindhaiyuL annaimIr thozhum aththisai uRRu nOkkiyE” (From that day onwards, parAnguSa nAyaki, with rain like tears from her eyes, having the heart which is bewildered and immersed in his beauty, is looking well into the direction where he resides and performs anjali) [5th pAsuram]
- “vaigal nAdoRum vAykkoL vAsagamum maNivaNNan nAmamE ivaL annaimIr!” (Oh mothers! She is always, everyday having in her speech, the words relating to the divine names which reveal the simplicity, beauty etc of emperumAn who is having physical beauty which resembles a blue gem which is handy and can be enjoyed as desired) [6th pAsuram]
- “avan chinnamum thirunAmamum ivaL vAyanagaL thirundhavE” (His symbols and divine names are becoming more glorious on being spoken by her) [7th pAsuram]
- “irundhirundhu aravindhalOchana! enRenRE naindhirangumE” (she remains calling out “Oh aravindhalOchana!” repeatedly, becoming weak and is having her heart melted) [8th pAsuram]
- “tholaivillimangalam enRu than karangaL kUppith thozhum avvUrth thirunAmam kaRRadhaR pinnaiyE” (after learning the divine name of that abode as thiruththolaivillimangalam, she joins her palms and worships it) [9th pAsuram]
- “ninRirundhuRaiyum tholaivillimangalam senniyAl vaNangum avvUrth thirunAmam kEtpadhu sindhaiyE” (emperumAn himself arrived first and is eternally residing in thiruththolaivillimangalam and is sitting and standing there; she is bowing with her head towards such town and is focussed on hearing the divine name of that town from others) [10th pAsuram]
- “sindhaiyAlum sollAlum seygaiyinAlum dhEvapirAnaiyE thandhai thAy enRadaindha vaN kurugUravar chatakOpan” (Determining dhEvapirAn only as father and mother, and having attained him with the three faculties viz mind, speech and body, nammAzhwAr, the leader of the residents of AzhwArthirunagari) [11th pAsuram]

In this manner, AzhwAr mercifully explained how all his three faculties were having great love towards emperumAn. It is mercifully said in eedu “iththiruvAimozhi – AzhwAr prakruthi sollugiRadhenRu nam mudhaligaL ellArum pOra virumbiyiruppargaL” (All our SrIvaishNava elders will greatly like this decad since it talks about AzhwAr’s nature).

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org