thiruvAimozhi nURRandhAdhi – 97 – senjol

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

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn being desirous of AzhwAr’s body and making him give up on that by requesting “Please relieve me from this body which is an obstacle” and is mercifully explaining it.

How is that done? AzhwAr observed that emperumAn arrived there, united with him, remained subservient towards him and desired to carry AzhwAr with the body to thirunAdu (paramapadham), and had great desire towards that body. Seeing emperumAn’s great desire towards AzhwAr’s body, AzhwAr thought “Due to his great attachment towards me, he is showing attachment towards my body” and considered “Since he is blinded by love towards my body without knowing its defects, if I inform its defects he will give up on it” and informed its defects to emperumAn. Hearing that, just as one will like the sweat etc of his beloved person, emperumAn started liking AzhwAr’s body more than ever before. AzhwAr surrendered by placing his head at emperumAn’s divine feet and requested “This body is completely undesirable for me, hence you should eliminate it”. Since emperumAn is waiting for AzhwAr’s command, he nodded his head saying “If his body is undesirable for him, let me eliminate it for him with great effort”. Seeing this, AzhwAr nodded his head saying “How he is obeying my words! What a quality!”. mAmunigaL mercifully explains this principle explained in “senjoRkavi” starting with “senjol paran“.

pAsuram

senjoRparan thanadhu sIrArum mEni thanil
vanjiththuch cheyginRa vAnjaidhanin vinjudhalaik
kaNdavanaik kARkattik kai viduviththuk koNda
thiNdiRal mARan nam thiru

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word-by-word meanings

senjol paran – paramapurusha who is the object of vEdham which has honest words
thanadhu – his (AzhwAr’s)
sIr Arum mEni thanil – divine form which is filled with qualities such as gyAna etc
vanjiththuch cheyginRa vAnjaidhanin vinjudhalaik kaNdu – seeing the abundant, mischievous desire
avanaik kAl katti – holding on to emperumAn’s divine feet
kai viduviththuk koNda – relieved himself (to escape from his amazing web)
thiN thiRal mARan – AzhwAr who has firm strength
nam thiru – our wealth

Simple Translation

paramapurusha who is the object of vEdham which has honest words had abundant, mischievous desire towards AzhwAr’s divine form which is filled with qualities such as gyAna etc. Seeing that, AzhwAr who has firm strength, relieved himself holding on to emperumAn’s divine feet. Such AzhwAr is our wealth.

Highlights from vyAkyAnam

senjol paran – As said in periyAzhwAr thirumozhi 4.10.7 “senjol maRip poruLAgi ninRa dhEvargaL nAyaganE” (The lord of dhEvas, who remain the object of vEdham which has honest words) – sarvESvaran who is greater than all and is revealed by this thiruvAimozhi, which is a honest collection of words. This thiruvAimozhi is known as in thiruvAimozhi 10.6.11 “sevikkiniya senjol” (honest word which is pleasing to the ear).
sIrArum mEnidhanil – Just as emperumAn desired to see the unbathed, divine form of sIthAp pirAtti who was imprisoned as said in thiruvAimozhi 4.8.5 “thanich chiRaiyil viLappuRRa” (being famous for remaining alone in prison of lankA), he desired to see AzhwAr’s divine form which has abundant gyAnam, bhakthi etc and is imprisoned as said in thiruvAimozhi 1.3.11 “piRavi anjiRai” (the cruel prison of birth).
vanjiththuch cheyginRa vAnjaidhanin vinjudhalaik kaNdu – On seeing emperumAn’s great desire towards AzhwAr’s divine form, as said in,
- “vanjak kaLvan mAmAyan mAyak kaviyAy vandhu en nenjum uyirum uL kalandhu ninRAr aRiyA vaNNam en nenjum uyirum avai uNdu thAnEyAgi niRaindhAnE” (emperumAn, being in thirumalai, who steals without the knowledge of those from whom he steals, who has very amazing form, qualities etc, who remains with mischievous acts to make me sing poems, is arriving in my heart and mixing in my heart and self even without the knowledge of lakshmi et al who remain with him; he consumed my heart and self, became the exclusive enjoyer and became avAptha samastha kAma (one without any unfulfilled desire). Oh all of you who can sing poems with honest words! Protect yourselves and your belongings from being stolen and try to serve him with your speech) [1st pAsuram]
- “ennai muRRum uyir uNdE” (He is enjoying me fully in all ways) [2nd pAsuram]
- “ennai muRRum uyir uNdu en mAya Akkai idhanuL pukku” (Enjoying my AthmA in all ways, emperumAn entered my body) [3rd pAsuram]
- “enkol ammAn thiruvaruLgaL? ulagum uyirum thAnEyAy nangen udalam kai vidAn” (He is certainly not abandoning my body. How [amazing] are the acts of emperumAn’s Seelam which favour us?) [4th pAsuram]
- “thirumAlirunjOlai malaiyE thiruppARkadalE en thalaiyE thirumAl vaigundhamE thaN thiruvEngadamE enadhudalE arumA mAyaththenadhuyirE manamE vAkkE karumamE orumA nodiyum piriyAn en Uzhi mudhalvan oruvanE” (emperumAn, being the cause for all entities which are controlled by time, to acquire me, is not separating even for a fraction of a moment from thirumAlirunjOlai hill, thiruppARkadal , my head, paramapadham where he is residing as Sriya:pathi as said in “SriyAsArdham“, invigorating periya thirumalai, my body, my AthmA which is united with the insurmountable, great, amazing prakruthi, my mind ,speech and action. What a distinguished one he is! ) [8th pAsuram]
kAl katti kai viduviththuk koNdu – By showing the defects of the body, AzhwAr holding on to emperumAn’s feet, relieved the shackles on own feet, as said in,
- “udalum uyirum mangavottE” (Oh heart! To have our body, vital air etc, which are to be given up by us, destroyed, go close to and surrender unto the beautiful, invigorating thirumAlirunjOlai which is the abode of my lord due to this apt relationship) [9th pAsuram]
- “mangavottu un mA mAyai thirumAlirunjOlai mEya nangaL kOnE! yAnE nIyAgi ennai aLiththAnE! pongaimpulanum poRiyaindhum karumEndhiriyam aimbUdham ingu ivvuyirEy pirakirudhi mAnAngAra manangaLE” (Oh one who is eternally residing in thirumAlirunjOlai hill, being the one who is the lord for those who are like me, being me without any difference between us, as if I am giving the remedy myself, and who protected me! Mercifully agree to destroy your very amazing prakruthi and effects of prakruthi which constitute five types of rising, enjoyable aspects such as sound, touch, form, taste and smell, five traps such as eye, ear, nose, tongue and skin which are gyAnEndhriyams, five karmEndhriyams (senses of action) which help in engaging in such aspects, pancha bUthams such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses, primordial matter which is closely bound with AthmA in this samsAram, mahAn which facilitates creation, ahankAra which facilitates ego/intellect and mind which is the cause for sankalpa) [10th pAsuram]
kai viduviththuk koNda thiN thiRal mARan – The omnipotent lord, held on to AzhwAr’s hand saying “I will carry you with this body”; AzhwAr, had great strength to hold on to emperumAn’s divine feet and make him give up on that desire.
nam thiru – As said in parAnkuSa ashtakam “sampachcha sAthvika janasya” (wealth of the noble people), AzhwAr, who is known as mARan, is our wealth.

adiyen sarathy ramanuja dasan

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