SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Essence of thiruvAimozhi 9.5
Introduction
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of being tormented by entities which remind emperumAn and is mercifully explaining it.
How is that done? Since the previous experience was felt only in the mind, AzhwAr desired to enjoy emperumAn with his external senses, and as he did not get that immediately, he became anguished. He observed the worldly entities which reminded emperumAn’s qualities and activities, meditated upon those qualities and activities and being unable to enjoy them as desired, spoke about that experience through the words of another person (parAngusa nAyaki). mAmunigaL mercifully explains this principle explained in “innuyirch chEval” starting with “innuyir mAl thORRinadhu“.
pAsuram
innuyir mAl thORRinadhu ingen nenjil enRu kaNNAl
anRavanaik kANa eNNi AN peNNAyp pinnai avan
thannai ninaivippavaRRAl thAn thaLarndha mARan arul
unnum avarkku uLLam urugum
Listen
word-by-word meanings
in uyir mAl – sarvESvaran who is my sustainer
ingu thORRinadhu – appeared, to be seen by me, in this state
en nenjil enRu – in my heart
anRu avanai kANNAl kANa eNNi – desiring to see him physically then, with the external eyes
AN peN Ay – losing masculinity and attaining femininity
pinnai avan thannai ninaivippavaRRAl – further, with those entities such as the group of clouds which remind about him
thAn thaLarndha – one who became weak
mARan aruL – AzhwAr’s krupai [mercy]
unnumavarkku – those who meditate upon
uLLam urugum – their hearts will melt.
Simple Translation
AzhwAr having seen sarvESvaran who is his sustainer and who appeared in this state in his heart, desired to see him physically then, with the external eyes; he lost his masculinity and attained femininity. Further, he became weakened by those entities such as the group of clouds which reminded him about emperumAn. The hearts of those who meditate upon such AzhwAr’s krupai, will melt.
Highlights from vyAkyAnam
- innuyir mAl thORRinadhu ingen nenjil enRu – In previous decad, as AzhwAr’s merciful words in thiruvAimozhi 9.4.7 “ugandhE unnai uLlum en uLLaththu – narasingam adhAya uruvE” (You remained luminous in my heart fitting well and considered it as your abode. Oh one who has the form of narasimha who made your nail to jump in the vast space of the chest of hiraNya, the asura who has very strong boons and arms, and tore it to become two parts! My heart being pleased with you, enjoyed you inside), thiruvAimozhi 9.4.8 “thEvargatkellAm karuvAgiya kaNNanaik kaNdu koNdEnE” (he is the antharAthmA for all entities, the primordial lord and the origin for everyone including dhEvas such as brahmA et al; I saw and enjoyed such emperumAn who incarnated as krishNa to protect the devotees) and thiruvAimozhi 9.4.9 “kaNdu koNdu en kaNNiNai Arak kaLiththu” (I saw and felt joyful to have my pair of eyes to be fully satisfied), relate to his experience in the heart instead of external experience, AzhwAr realised/said that whatever sarvESvaran who is the sustainer for him in this state, showed to him was only in the mind.
- kaNNAl anRavanaik kANa eNNi AN peNNAy – Desiring to see him with the external eyes, and not having attained it, AzhwAr lost his masculinity and acquired femininity,
- pinnai avan thannai ninaivippavaRRAl – Having acquired a feminine mood (becoming parAngusa nAyaki), by those which remind AzhwAr about emperumAn with their love-filled stammering tone and the beautiful form, that is by groups of clouds and birds, as said in SrI rAmAyaNam kishkindhA kANdam 1.99 “vikUjadhbhi: vihangamai:” (with pleasantly calling birds).
- thAn thaLarndha – As said in SrI rAmAyaNam kishkindhA kANdam 1.69 “yAni smaramaNIyAni thayAsaha bhavanthimE | thAnyE vA ramaNiyAni jIvathOmE thayA vinA ||” (Whichever objects were pleasing to me when I was with sIthA, are now causing me pain in her absence), being unbearable. Becoming overwhelmingly emotional. Becoming very weak by the physical sight, the nAma sankIrthanam (songs) and loving cries and as a result, becoming disinterested in living too, as said in,
- “ingeththanai ennuyir nOva mizhaRREnmin kuyiRpEdaigAL” (Oh female cuckoos! Don’t make incoherent sounds in front of me greatly hurting my prANa) [1st pAsuram]
- “iththanai vENduvadhanRandhO! anRil pEdaigAL!” (Oh female curlews! In how many ways, your spouses and you are melting inside due to the enjoyment in union and making sounds?) [2nd pAsuram]
- “evan solli niRRum? num Engu kUkkural kEttumE” (What shall I say on hearing your sounds which are weakened by the union?) [3rd pAsuram]
- “mERkiLai koLLEnmin nIrum sEvalum kOzhigAL! vAkkum manamum karumamum namakkAngadhE Akkaiyum Aviyum andharam ninRuzhalumE” (Oh peahens! Though your calling out for each other is audible even in his abode, the obedient krishNa who engages those who approach him, with his amazing qualities and acts, is not coming; your spouse and yourself together don’t call out as a group, further! Our speech, mind and body have reached him; the body and the life are being tormented in between. kOzhi – peahen; kiLaiththal – making sound) [4th pAsuram]
- “andharam ninRuzhalginRa yAnudaip pUvaigAL! nundhiRaththEdhum idai illai kuzhaREnminO” (Oh mynAs whom I considered to be mine, who are standing in between and needlessly being agitated! There is no reason for you to torment me; don’t make incoherent sounds) [5th pAsuram]
- “nangeNNi nAn vaLarththa siRu kiLip paidhalE in kural nI mizhaRREl en uyirk kAguththan nin seyya vAyokkum vAyan kaNNan kai kAlinan nin pasum sAma niRaththan kUttuNdu nInginAn” (chakravarthith thirumagan (SrI rAma, son of the emperor) who is said as “maRRilEn thanjamAgavE“, who is my prANa, who cannot be sustained in separation, who is having fresh black colour like dark complexion, and is having reddish mouth, eyes hands and feet, matching yours, united with me and separated; oh young parrot with a small form, whom I raised to have the goodness of helping me during dangers! Don’t make beautiful sounds with deep meanings, with your attractive sweet voice!) [6th pAsuram]
- “kUttuNdu nIngiya kOlath thAmaraik kaN sevvAy vAttamil en karumANikkam kaNNan mAyanpOl kOttiya villodu minnu mEgak kuzhAngaLgAL kAttEnmin nummuru ennuyirkku adhu kAlanE” (Oh shining groups of clouds which have bent rainbows/lightning which resemble krishNa who is like an amazing personality, who is having attractive lotus like eyes, reddish lips and is with a blue carbuncle like form which is in my memory always, who separated from me after uniting with me to make us look like a single entity! Your form looks like death for my prANa; don’t show it) [7th pAsuram]
- “kuyiRpaidhalgAL! kaNNan nAmamE kuzhaRik konRIr” (Oh young cuckoos to whom I prayed saying that his names are death personified for my prANa! You have finished me by incoherently speaking the divine names of obedient krishNa!) [8th pAsuram]
- “paNbudai vaNdodu thumbigAL! paN mizhaRREnmin puNpurai vEl kodu kuththAl okkum num in kural” (Oh dragonflies which are with the beetles, having good quality tunes! Your sweet voice feels like a spear piercing in a wound; don’t sing sweet tunes!) [9th pAsuram]
- “nannAraik kuzhAngaLgAL payinRennini” (Oh groups of attractive cranes in water-bodies! What is the benefit of analysing me, while gathering together? ) [10th pAsuram]
Having attained such deep devotion,
- mARan aruL – For those who meditate upon AzhwAr’s mercy which is said as in kaNNinuN chiRuth thAmbu 8 “aruL kaNdIr ivvulaginil mikkadhE” (See! AzhwAr’s mercy is greater than the world), their hearts will melt. The heart will become fluid thinking “What an amazing mercy, AzhwAr has!” When it is recited as “mARan urai unnumavarkku“, it implies, when AzhwAr’s divine words are meditated upon, the heart will melt thinking “What an amazingly divine literature!” It can also be said to be following the words AzhwAr himself said in “ivai onbadhOdu onRukkum mUvulagum urugumE” (for these ten pAsurams, the whole world will melt).
adiyen sarathy ramanuja dasan
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