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

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<< previous (inbuRRa seelaththu irAmAnusA)

irAmAnusan adip pU mannavE, pAvaiyaip pORRudhum

Introduction (given by maNavALa mAmunigaL)

In the end – the destiny he talked about in the beginning of this prabandham as ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live surrendered to the divine lotus feet of emperumAnAr), amudhanAr wishes (a) that such destiny be available to him till the time of existence of his AthmA, and (b) since he wishes for devotion in the form of having  taste for that destiny (prApya ruchi), for achieving both these wishes, since She is SrI (surrenders to emperumAn,others surrender to Her, so She recommends us to Him),

as said in ‘thEn amarum pU mEl thiru – namakku enRum sArvu [mUnRAm thiruvanthAdhi – 3]’ (SrIranga nAchchiyAr who sits in the flower, SrIranga nAchchiyAr is our shelter), She being shelter for the Athmas, and one of wealth, that is periya pirAttiyAr – let us surrender to Her, says amudhanAr (to his mind).

Introduction (given by piLLailOkam jIyar)

In the end –  by the previous two pAsurams – amudhanAr first divined about the way of emperumAnAr voluntarily loving him and coming and residing in his divine mind; and in the next pAsuram, amudhanAr divined his wish that emperumAnAr kindly blesses him to gain love that reaches up to the devotees of emperumAnAr, and do all the services to them,

and in this pAsuram – since emperumAnAr kept in our head the beautiful blossomed flower that is his divine feet, and decorated our head like ones who do decoration of kalambakan mAlai (In SrIrangam the honorary receivers of emperumAn’s garland (named kalambakan) keep it in their head), and kept us steady like a tree in one place (manna);

So, based on that greatness of acceptance, let us do mangaLAsAsanam (wishing them well) to SrI and Sriya:pathi, saying so, with at most devotion that looked as if the whole entity (thathvam) called devotion is residing in it (the mind), being with such mind (and) having growing taste for the destiny, amudhanAr is concluding with the talking about palam (benefit/result of this prabandham).

angayal pAy vayal then arangan aNiyAga mannum
pangaya mAmalar pAvaiyaip pORRudhum paththiyellAm
thangiyadhennath thazhaiththu nenjE nam thalai misaiyE
pongiya keerththi irAmAnusan adippU mannavE                        – 108.

Listen

Word by word meaning (given by maNavALa mAmunigaL)

nenjE – Oh mind!
paththi – the thathvam of devotion (bhakthi) (prApya ruchi – taste/interest for getting the destiny),
ellAm – without a residue (whole of it)
thangiyadhenna – can be said as residing in us
thazhaiththu – and has increased;
pongiya keerththi –glory that has spread everywhere, (which emperumAnAr is having),
pU – beautiful blossomed flower that is
adi – the divine feet
irAmAnusan – of emperumAnAr,
like how one would eagerly wait after washing the hair for wearing flower,
as we waited with the wish as to when that might happen (when would we get the flower that is the divine lotus feet of emperumAnAr)
manna – for emperumAnAr’s divine feet to reside in our head (nithya vAsam)  (prApya siddhi)
nam thalai misaiyE – on our head, –
as said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1]’ (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due to plentiful of water,
am  – beautiful
kayal  – fish
pAy – jumping around, and
vayal –  the place having paddy fields, and
then – beautiful to the eyes,  (such SrIrangam)
mannum – She who is residing permanently as ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (would not leave ever), (SrayathE (surrendered to Him))
in the
aNi – beautiful
Agam – divine chest
arangan – of periya perumAL who is having kOyil (SrIrangam) itself as His identity,
pangaya mA malar – and She having great lotus flower as the place of stay
pAvaiyai – that is, SrIranga nAchchiyAr who is having subservience (to emperumAn)
pORRudhum – let us surrender to her ((SrIyathE) we surrender to Her).

pORRu – worship/prostrate; also praising;

(In the starting pAsuram, amudhanAr said about pirAttiyAr‘s grace,  and he and his mind wishing to be under emperumAnAr’s divine feet;  and in the end here, he is talking about those as well)

In the beginning he said ’pU mannu mAdhu [rAmAnusa nURRanthAdhi  – 1]’, here – he says ‘pangaya mA malarp pAvai’;

there – he said ‘porundhiya [rAmAnusa nURRanthAdhi  – 1]’ , and here – he says ‘aNiyAga mannum’;

there – he said ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi  – 1]’, and here – he says ‘thalai misaiyE irAmAnusan adip pU manna’;

there – he said ‘nenjE  [rAmAnusa nURRanthAdhi  – 1]’, getting together with his mind and commenced; here – he says ‘nenjE’  and thought about all these (pAsuram) together with his mind and now concluded.

By this –

1) periya pirAttiyAr is the reason for achieving the wealth of enriched taste for destiny (prApya ruchi), as well as achievement of that destiny (prApya sidhdhi); She is the one who by Her extra-ordinary grace for all the AthmAs grants as per the wishes of each individual which is based on their qualifications (adhikAra), that is periya pirAttiyAr,

2) and, our destiny is to stay without any separation from AchAryan till the time AthmA exists, as said in (divine lotus feet of AchAryan) ‘AchArya charaNAravindham’ , and,

3) as said in (Here as well as in paramapadham,  his (AchAryan’s) divine feet is my shelter) ‘athra parathra chApi nithyam [sthOthra rathnam -3]’ and,

4) those involved in this (adhikAris) are those having similar mind of love towards this destiny;

these are the conclusions of this prabandham.

periya jeeyar thiruvadigaLE SaraNam
Conclusion (sampUrNam) of vyAkyAnam divined by periya jeeyar.

SrImathE ramya jAmAthra munayE vidhathE nama: – yasmruthis sarva sidhdheenAm antharAya nivAraNE

vyAkyAnam

nenjE –  As he took up his ‘mind’ in the beginning of this prabandham as his faithful companion and engaged his mind saying – come let us say the divine names of emperumAnAr, he has completed that (now), and he is calling his mind and informing it about the benefit he got due to that, like how when two people come together to do some business and when there is a success then one of them would inform about that to his friend the second person.

Since earlier he initiated his mind by referring to it as ‘nenju’ (mind), here he is calling it for attention as ‘nenjE’ (Oh, mind);

paththi ellAm thangiyadhu ennath thazhaiththu nenjE – Oh mind! which is enriched as if the whole of what is referred to by the word bhakthi (devotion) has come in one singular form and is staying in you!  Isn’t he the one who divined earlier that his mind is filled with devotion when saying ‘pOndhadhu en nenju ennum pon vaNdu, unadhu adip pOdhil oN seerAm theLi thEn uNdu amarndhida vENdi nin pAl [rAmAnusa nURRanthAdhi – 100]’;

Or,

paththi ellAm thangiyadhu ennath,  thazhaiththu – also can be set as adjective to emperumAnAr.

That is, like how from mountain all the water would stream down and stay in one place, all my devotion in the form of parama bhakthi , settled and well formed, has stayed (thangiyadhu) under emperumAnAr’s divine feet – emperumAnAr having such enriched (thazhaiththu) glory;

pongiya keerththi  – As said in ‘Eyndha perum keerththi [thiruvAimozhi thaniyan]’,  emperumAnAr having glory that has grown taller reaching up to the height of parama padham.

irAmAnusan – of emperumAnAr;

In the beginning, he had said ‘pal kalaiyOr thAm manna vandha irAmAnusan [rAmAnusa nURRanthAthi – 1]’, so, here he is saying ‘pongiya keerththi irAmAnusan’.

adip pU – divine lotus feet of emperumAnAr having aforementioned enriched glory.

In the beginning, he said ‘charaNAravindham [rAmAnusa nURRanthAdhi – 1]’, so, here he is saying ‘adip pU’.

mannavE – saying so since it (amudhanAr, his mind) is well set till the time AthmA would exist,

angayal pAy vayal then arangan aNiyAga mannum – As said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1]’ (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due the sumptuousness of water in both the rivers of kAvEri (in SrIrangam), the fish that grew there would be having more beauty, isn’t it?

SrIrangam being surrounded by places having such fish jumping around, is completely beautiful to see;

the commander of that place, that is periya perumAL who is having the name of that place as His identify, and (periya pirAttiyAr) being a decoration in His divine chest, and as said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (Will not be separated even for a moment), and, ‘apramEyam hithath thEjO yasyasA jankAthmajA [SrI rAmAyaNam]’ (mareechan saying to rAvaNan: It is not possible to measure the combined shining brilliance of rAmA and sIthA the daughter of king janakar), like the light and the sun, She being inseparable from Him, and She being the identification for Him, and She resides in His chest;

in the beginning amudhanAr said ‘porundhiya mArban [rAmAnusa nURRanthAdhi – 1]’, so, here, he is saying – (Agam) mannum.

am – beauty.
kayal – fish
pAy – jumping around
vayal – field
aNi – decoration
Agam – chest
mannu – set well; staying;

pangaya mA malarp pAvaiyai – He is attributing such greatness to the lotus flower since periya pirAttiyAr incarnated in it; having such lotus flower as Her place of birth, and as Her identity, and (pAvai) She being of age between adolescence and youth – such SrIranga nAyakiyAr, and;

She is called ‘alar mEl mangai’.

pAvai – female.

In the beginning, he said ‘pU mannu mAdhu [rAmAnusa nURRanthAdhi – 1]’, so, here – he is saying ‘pangaya mA malarp pAvai’;

pORRudhum  – let us do mangaLASAsanam to the divine couple who are of such glory.

pORRu – praise;

An AchAryan’s reforming of a disciple is to make him do mangaLAsAsanam to emperumAn (wishing well for emperumAn, pirAttiyAr‘, et al) till the time AthmA exists, as said in ‘sUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (~(In SrIvaikuNtam) they all would stay surrounding Him and do mangaLASAsanam)).

In SrI vachana bhUshaNam, piLLai (lOkAchAryar) also divined ‘ugandhu aruLina nilangaLil AdharAthisayamum mangaLASAsanamum sadhAchArya prasAdhaththAlE vardhikkumpadi paNNik koNdu pOrak kadavan [SrI vachana bhUshaNam – 244] (a disciple, by the grace of AchAryan,  shall live being fond of and doing mangaLASasanam to emperumAn in dhivya dhEsams);

So, by this (in summary), after becoming the target of being accepted by emperumAnAr due to the voluntary act and extreme kindness of emperumAnAr, and as the benefit of that, became one doing mangaLASAsanam (wishing Her and Him well) in this way, and so amudhanAr is divining to his mind about this benefit he has got, and completes this prabandham.

emperumAnAr thiruvadigaLE SaraNam.
thiruvarangaththu amudhanAr thiruvadigaLE SaraNam.
piLLai lOkam jeeyar thiruvadigaLE SaraNam.

Conclusion (sampUrNam) of vyAkyAnam divined by piLLai lOkam jeeyar.

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

Read the phrases of the pAsuram as – Oh mind! you are so enriched as if all of bhakthi has come and stayed in you; for emperumAnAr’s divine lotus feet to be in our head, let us praise/worship pirAttiyAr.

Fish are dependent on water (nAram) – pirAttiyAr having eyes like fish is dependent on nArAyaNan.

Meaning of SrI is shown as SrayathE (surrenders) to emperumAn,and also as SrIyathE (surrendered to) by us; so she is the go-between, as She recommends us to emperumAn (purushakAram).

paththi ellAm thangaiyadhenna thazhaiththu – This bhakthi (devotion) is not for getting something else; this bhakthi is like how hunger is required for eating food – this is the longing that is required for getting the goal. That is, ‘prApya ruchi’. amudhanAr wishes that he should get this taste such that it would seem like all of prApya ruchi has come to stay with him.  For him, the goal is to be under the divine lotus feet of emperumAnAr. For getting that he is requesting for getting complete and full prApya ruchi.

Like how She is ever present in His decorative chest, we shall be ever present under the divine lotus feet of emperumAnAr – says amudhanAr to his mind; for achieving that, let us surrender to Her;

pORRudhum – surrender; also praising.

amudhanAr has thus shown – periya pirAttiyAr who can fulfill the wishes due to Her kindness, and based on what is wished for by various types of people, is the One who can grant the staying under divine lotus feet of AchAryan for those who are having the devotion towards AchAryan as said by prApyam (destiny) for charama parva nishtar, and that divine feet is ever present without any separation, and those who are very interested in this destiny are the ones apt for AchArya nishtai (devotion towards AchAryan).

Both in the beginning of prabandham and in the ending here, amudhanAr has talked about periya pirAttiyAr, and about Her staying in the divine chest of emperumAn, and about the divine lotus feet of emperumAnAr where he wishes to stay along with his mind; his mind is amicable in both of these contexts.

kurugUr mARan adi paNin dhuyndha guruvaran thAN
tharugUran pArndha thirumalai nallavan thandhadhanAl
kurugUrar nAthan charansE ramudhan kulavu thamizh
murugUran thAdhi yamidhinai ippAr muzhudhukkumE.
guruvaran – emperumAnAr who is the supreme AchAryan,  kUranbu – at most love,

Ardhal – filling up, thirumalai nallavan – thirumalai nAllAn, kurugUr nAthan – guru that is kUraththAzhvAn, charaN sEr – surrendered to that divine feet, amudhan  – thiruvarangaththu amudhanAr who lives under the divine feet, kulavudhal – celebrating; also associating;  murugu – fragrance; also honey;  complete by reading as – nallAn gave the nectar to this whole world.

Conclusion of vyAkyAnam in amudha virundhu.

 
thiruvarangaththu amudhanAr thiruvadigaLE charaNam
AzhvAn thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
jeeyar thiruvadigaLE charaNam

 

* * * * *

{

Translator’s note:

This translation effort gave adiyEn an opportunity to not only say iramAnusan’s divine name 108 times, but also write the divine name emperumAnAr more than 1800 times.

It has been a wonderful journey for us doing this translation. Hoping that it would be for you too, to read through this, enjoy, reflect, etc.

This would have been totally out of shape without the word-by-word review done by sArathy thOthAthri svAmi.

Without the recording of kAlakShEpam on this by SrI u.vE. vELukkudi krishNan svAmi, this translation by adiyEn would just not have been possible.

Please provide comments on any errors, improvements, etc., and they would be duly addressed.

}

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Translation: raghurAm SrInivAsa dasan

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

Full Series

<< previous (iruppidam vaikuntham)

Introduction (given by maNavALa mAmunigaL)

Looking at the divine face of emperumAnAr who is showing so much love towards him, amudhanAr says ‘there is one request that I got to ask of your highness’, and requesting emperumAnAr about the wish he is having.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – thinking about how emperumAnAr entered his divine mind and is residing with boundless affection, and thinking about acceptance of him by emperumAnAr,

in this pAsuram – addressing him, ‘Oh the one having such love and boundless sauSeelyam (easy availability to any simpleton)’, even if I go through countless sorrow of repeated births and deaths in various bodies that would be affected by diseases to the level of bone (severe) and end up getting completely destructed,

at all places, at all times, and in all situations, I would like to have at most love towards those who are devoted only to you, and to be theirs that they could buy and sell me – please grace me by shaping me to be in this way – is how amudhanAr is requesting about his wish.

inbuRRa seelaththu irAmAnusA enRum evvidaththum
enbuRRa nOy udal thORum piRandhu iRandhu eNNariya
thunbuRRu veeyinum solluvadhu onRu uNdu un thoNdarkatkE
anbuRRu irukkumpadi ennai Akki angu At paduththE                – 107

Listen

Word by word meaning (given by maNavALa mAmunigaL)

Not only you have entered into the heart of the most lowly me, you consider it as a great privilege, and
inbuRRa – are staying fully happy;
irAmAusA – Oh emperumAnAr
seelaththu – having such sauSeelyam!
To you who is being in this way,
uNdu – there is a
solluvadhu – request
onRu –  for an action;
It is –
even if I,
piRandhu iRandhu – in each birth and death
udal thORum – in each body that is the abode of
nOy – diseases
enbu uRRa – which can destruct at the level of bone, not just at the level of skin, as said in ‘aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa [thiruvAimozhi – 2.9.3]’  (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ),
and so
uRRu – experience
eNNariya – countless
thunbu – sorrows
veeyinum – and get destructed, (even then)
uRRu irukkumpadi Akki – make me have the
anbu – pure love
enRum – at all times
evvidaththum – at all places
un – to your
thoNdarkatkE – disciples only who are devoted only to you, and
ennai AL paduththu – make me become subservient
angu – to their divine feet.
Only this is my destiny – is the thought here.
inbu – pleasure
seelam – sauSeelyam – nature of a noble one to easily interact with a simpleton without hesitation.
enbu – bone
thunbu – sorrow

vyAkyAnam

inbuRRa seelaththu irAmAnusA – Without looking at the value of your highness who as an AchAryar to thiruvEnkatamudaiyAn and thirukkuRunkudi nambi,  gave thiru vilachchinai (conch and disc), and SrIbAshyam (respectively), and of being the father for chelvap piLLai, and not looking at the lowliness of me who is the complete sinner,  you considered my heart as more noble that that of yours, and came and entered into my heart, and are considering that itself as the great privilege, and are being present with complete happiness – Oh emperumAnAr having such sauSeelyam!

inbu – pleasure

seelam – sauSeelyam – nature of a noble one to easily interact with lowly ones without hesitation.

You see, now amudhanAr has started realizing emperumAnAr’s Seelam.

solluvadhu onRu uNdu – there is one request to you who knows everything.

Like how geethAchAryan divined starting from ‘nathvEvAham’,  explaining in detail about karma, gyAna, and, bhakthi, and when advising ‘sarva guhya thamam bhUya: SruNumE paramam vacha:’ (I am going to advice you now about most secretive meaning, listen to it),

amudhanAr too, as said in the beginning ‘irAmAnusA idhu en viNNappam [rAmAnusa nURRanthAdhi thaniyan]’,  till now amudhanAr had presented his love, devotion, etc., (in various ways), and in this pAsuram – amudhanAr is divining the essence of his wish;

There  (in SrI bhagavath gIthA) it was SEshi’s (krishNan’s) words/command/advice; Here, it is SEsha bhUthan’s (devotee amudhanAr’s) wish/plea/prayer.

You said there is something to say – what is it?

enbuRRa nOy udal thORum piRandhu iRandhu eNNariya thunbuRRu – nOy – disease; that, is – sorrows like AdhyAthmikam, etc. That disease is – since it is the result of karmas (deeds) based on my acts using inner and outer senses, so it is not just at the skin level (that is, not temporary, not just cursory), but is bone deep  (severe), and since it is destructive of the nature of AthmA, he is specially saying it as enbuRRa (strong disease effected at the level of bone)  uRRa – based on that (bone level).

udal thORum – In each body which holds such diseases which go to the level of bone.

It is said too as ‘dhurvAra dhuritha mUlam dhusthara dhu:khAnAm bandha neerandhram vapu:’ (Source of all sorrows that cannot be rid of,  this body is the place of all sorrows that cannot be overcome).

Or,

As as said in ‘nOy ellAm peydhadhOr Akkai [periya thirumozhi – 9.7.7]’ (body full of diseases), that disease itself is being in the form of bodies of dhEva, animal, human, and, plant.

In each series of births of these categories;

Saying being born and dying – is – representative of other states (garbha, janma, bAlya, yauvana, vArdhavya, maraNa, naraka);

iRappu – destruction;

piRandhu iRandhu eNNariya thunbuRRu veeyinum – If we fold the finger to try to count as one, two, three…, each collection of seven states from birth through death, that act of counting would be hard to complete even if continued till Time exists – such number of sorrows;  even if I experience those sorrows without missing even one;

You see, amudhanAr is saying, that even if it is possible to determine the size of the quality of Seelam of your highness  as said in ‘pORRarum seelaththu irAmAnusA  [rAmAnusa nURRanthAdhi – 89]’,  it is not possible to count the sorrows related to this body;

thunbu – sorrow.

enRum – at all times

evvidaththum – in all the places

un thoNdarkatkE – Not being common to both – ties to this world, and to liberation {that is, unlike emperumAn}, you are one who has vowed to give liberation only, and reformed me to this level, and entered my heart, and are residing there;

Only for those who are devoted only to you of such nature;

vaduga nambi

By avadhAraNam (‘E’  = only) –  he is doing anya yOga vyavachchEdham (rejecting the notion of association with others who are not devoted only to emperumAnAr).

As said in ‘thanakkEyAga enaik koLLumeedhE [thiruvAimozhi – 2.9.4]’ ((not for others, not for me, not jointly for him and me) exclusively for him, to be fully dependent, acknowledge me, this only..),

‘Arenakku nin padhamE charaNAgath thandhozhindhAy [thiruvAimozhi – 5.7.10]’ (You gave me your divine feet only as the means),

‘thamEva chAdhyam purusham prapadhyE’ (should take shelter under that first purushan (SrIman nArAyaNan) only),

(are examples of this) in case of prathama parvam (emperumAn),

and,

as said in ‘gururEva param brahma’ (Only AchAryan himself is the brahmam),

‘upAyOpEya bhAvEna thamEva SaraNam vrajEth’ (shall take shelter only of guru himself as means and destiny), and,

‘thEvu maRRaRiyEn [kaNNinuN chiRuth thAmbu – 2]’ (do not know of any god other than nammAzhvAr), and,

‘theedhil, charaNAgathi thandha than iRaivan thALE, araNAgum ennum adhu [gyAna sAram – 31]’ (One’s own AchAryan showed the faultless path of total surrender unto SrIman nArAyaNan; Only the lotus feet of such AchAryan who is one’s god is the refuge for the person. SharaNAgathi shAsthram says so.),

(are examples) for charama parvam (AchAryan),

amudhanAr also says here in the same way (in charama parvam).

anbuRRu irukkumpadi – to be one having infinite love;   anbu – snEham – affection/love.

ennai Akki – making me the target of your kindness,

angu AL paduththE –  amudhanAr is saying – please make me one who performs all kinds of services related to the divine feet of your devotees (thadheeyar).

AzhvAr too divined in this way only in ‘aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa aruL sey enakkE [thiruvAimozhi – 2.9.3]’ (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ).

 

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

inbuRRa seelaththu irAmAnusa – The most noble, you, have entered in to the heart of most lowly me, and you are considering it as a privilege. This shows your love towards me. Only due to love would it be possible to do this.

This is similar to emperumAn being present in the heart of everyone without seeing the lowliness of them; upanishath says that for everyone emperumAn is present in the middle of their heart in the size of a thumb; its meaning (bhAshyam) says – So, for the people who have lived, and for the ones of future, He is being eeSvaran (commander), and so He is having vAthsalyam (affection); due to that affection, He is seeing the lowliness of body as enjoyable.

SrI vEdhAntha dhESika says:

‘audhvanthE mahathi sadhmani bhAsamAnE, SlAkhyE cha dhivya sadhanE thamasa: parasthAth | antha: kaLEbharamidham sushiram susUkShmam, jAtham kareesa! kathamAdharaNAspadham thE || [varadharAja panchAsath – 21]’ (When there is a big residence existing in milky ocean, and when there is the celebrated residence of spiritual realm beyond the area of material realm (SrIvaikuNtam) existing, Oh aththigiri perumAL! how did this minute small hole inside the body become the place you are fond of?!).

emperumAnAr having the glory of even emperumAn coming looking to stay in his heart, he did not consider that greatness but came and stayed in my heart.  What level of quality of Seelam is this?!

As he got involved in the quality of Seelam in the beginning ‘mikka seelam allAl uLLadhu en nenju [rAmAnusa nURRanthAdhi – 2]’, he is getting involved near the end of this prabandham as well.

enRum evvidaththum … angu AL paduththu – Whatever difficulties may arise, my mind should not waver, and my love should not change, towards your devotees, and should be subservient only to them; please grant me such a state  – is how amudhanAr is asking for the destiny in its essence form.

enbuRRa nOy udal thORum – If I would be made subservient to your devotees and perform all services, then even if there would be several births that are affected by diseases it would be a good thing, says amudhanAr.

dying – happens to the body;  destruction (veeyinum (even if destructed)) – is related to AthmA where it is stuck in the cycle of birth through death;

I am not praying that being stuck in the cycle is not wanted; I am praying that even if I am stuck so, I be able to serve your devotees only.

For those who are devoted to the devotees of emperumAnAr, the sorrows and destruction due to cycles of birth through death would not happen at all. But, even if it does, when seeing the pleasure of subservience, those sorrows would vanish – is the thought.

un thoNdarkatkE –  Only to those who are having their aim of life to be serving you.

anbuRRu irukkumpadi –  That kind of subservience to your devotees should be based on firm and matured love towards them.

ennai Akki angu AL paduththu – Please grant love and also subservience towards them.

If I grant love, then would subservience not follow?

It should be based on your command of ‘You be subservient to them’ – it should be something you gave out of kindness;

thoNdaradippodi AzhvAr too asked, ’un adiyArkku AL paduththAy [thiruppaLLiyezhuchchi – 10] (Please make me be subservient to your devotees).

thoNdarkatkE AL paduththu – Love and subservience should be only for the benefit of your devotees; not for them and also for others, but only for them; not for them as well as for my benefit – it should be only for them – is the essence of destiny requested by amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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emperumAnAr residing in the divine heart of thiruvarangaththu amudhanAr

Introduction (given by maNavALa mAmunigaL)

Seeing the abundant love amudhanAr has towards emperumAnAr, emperumAnAr greatly loved amudhananAr’s divine mind, and seeing that, amudhanAr is happily divining this.

Introduction (given by piLLailOkam jIyar)

Divining in the previous pAsuram that the noble souls who have surrendered to emperumAnAr, due to overflowing happiness based on enjoying the qualities of emperumAnAr, would dance etc., – the place where they are, is his residence, and in this pAsuram – Along with the joyful residences of Him which are identified by those who have researched through vEdhas and upabrahmaNam, etc., starting with SrIvaikuNtam, thirumalai of north, thirumalai of south (thirumAlirunchOlai), and such divine abodes, He is also lovingly staying in the divine mind of emperumAnAr; in the same way, now, emperumAnAr has come, along with those dhivya dhEsams and along with the lord of those dhivya dhESams, to a place of unsurpassed joy – that is amudhanAr’s divine mind – saying so, amudhanAr becomes happy.

iruppidam vaikuntham vEnkatam mAlirunchOlai ennum
poruppidam mAyanukku enbar nallOr avai thammodum van
dhiruppidam mAyan irAmAnusan manaththu inRu avan van
dhiruppidam endhan idhayaththuLLE thanakku inbuRavE  –  106

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Word by word meaning (given by maNavALa mAmunigaL)

mAyanukku –  For the sarvESvaran who is having surprising true nature, form, and wealth,
iruppidam – his places of residence are
vaikuntham – SrI vaikuNtam and
vEnkatam – thirumalai and
mAlirunchOlai ennum – what is famously known as thirumAlirunchOlai
idam – that is the place named
poruppu – thirumalai (of south),
nallOr – is what the distinguished ones who have realized the thathvam that is emperumAn,
enbar – would say, like in ‘vaikuntham kOyil koNda [thiruvAimozhi – 8.6.5]’ (being present in SrI vaikuntam), ‘vEnkatam kOyil koNda [periya thirumozhi – 2.1.6]’ (being present in vENkatam), ‘azhagar tham kOyil [thiruvAimozhi – 2.10.2]’ (temple of azhagar emperumAn)  {respectively},
mAyan vandhu iruppidam – the place where such sarvESvaran has come and is staying
avai thannodum – along with those places, as said in ‘azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10]’ (along with the beautiful milky ocean),
irAmAnusan manaththu –  is the mind of emperumAnAr;
inRu – Now,
avan – he (emperumAnAr)
vandhu – has come
thanakku – for himself to
inbu uRa –  stay with unsurpassed happiness
iruppidam –  to the place of presence
enRan idhayaththuLLE – which is the inside of my heart.

vyAkyAnam

vaikuntham –  As said in ‘avyAhatha sankalpam vasthu lakShmee tharam vidhu:’ (In the place where there is no hindrance to executing the wishes, emperumAn is present with pirAttiyAr),  the place where all the wishes are addressed without any change, and which is celebrated as ‘nalam antham illadhOr nAdu [thiruvAimozhi – 2.8.4]’ (~place of endless good), that is, SrIvakuNtam;

Or, the place where there is no covering and hiding of knowledge of true self (dharmabhUtha gyAnam);

vEnkatam – As said in ‘kaNNAvan enRum maNNOr viNNOrkkuth thaNNAr vEnkata viNNOr veRpu [thiruvAimozhi – 1.8.3]’ (bhagavAn who has thirumalai which is worshippable by nithyasUris, being the controller, resides in the abundantly cool thiruvEnkatam always for the residents of material and spiritual realms), and,

‘paran senRu sEr thiruvEnkata mAmalai [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached
thiruvEnkatam, the huge divine hill), like how a mother of two children would give milk to both of them suitably by lying down in-between them, to give equal attention to both nithyasUris and nithya samsAris, the mountain He stood in;

mAlirunchOlai ennum poruppidam – As said in ‘puyal mazhai vaNNar purindhu uRai kOyil [thiruvAimozhi – 2.10.3]’ (emperumAn of the color of rainy clouds, being friendly and eternally resides in the temple of mAlirunchOlai), and,

‘valam seyyum vAnOr mAlirunchOlai [thiruvAimozhi – 2.10.8]’ (nithyasUris, the residents of paramapadham, do circumambulations towards thirumalai (south)), and

‘kiLaroLi sEr keezh uraiththa pERu kidaikka vaLaroLi mAl sOlai malai [thiruvAimozhi nURRanthAdhi – 20]’ (for getting the destiny, emperumAn is present in thirumAlirunchOlai), having the name of thirumAlirunchOlai, as per the prayer of AzhvAr He happily stays there considering it as a place of exclusivity to stay happily, that is, the place called ‘then thirumalai‘ (thirumalai of south / beauty);

poruppu – mountain;

iruppidam – place of residence;

mAyanukku – As said in ‘yathO vAchO nivarthanthE aprApya manasAsaha [thaiththirIya upanishath Anandhavalli 9.1]‘  (the words returned being unable to glorify bhagavAn‘s quality of bliss fully and even the mind cannot comprehend that), and,

‘namE vidhussuragaNA:‘ ((dhEvAs say) – Other dhEvas and I do not know even where emperumAn is), ‘prabhavanna maharshaya:‘ (even great ascetics do not know), and,

‘yavarkkum sindhaikkum gocharamallan [thiruvAimozhi – 1.9.6]’ (not compreshensible for anyone’s mind),

He having the nature not fully comprehended by our mind;

and, as said in ‘thadhaikshatha bahu syAm prajAyEyEthi [chAndhOgya upanishath 6.2.3]’ (That parabrahmam, vowed to become many), and,

‘thAn Or uruvE thani viththAy [thiruvAimozhi – 1.5.4]’ (Him (who is indicated by the word “sath”), having single form/substratum,   singular, being the seed),

He is the cause of everything, being of surprising qualities of true nature, form, and wealth;

for such sarvESvaran –

nallOr – As said in ‘mahAthmAnasthu mAm pArtha dhaiveem prakruthi mAsthithA: – bajanthyananya manasO gyAthvA bhUthAdhimavyayam [SrI bhagavath gIthA]’ (Oh arjuna! the noble souls understand me, they focus on me without any deviation, they understand me who is the head of all elements and who does not have any blemishes and who does not have any beginning or end),

the maharishis who have researched and understood well about what is lowly and what is supreme, (would say);

enbar – would say. That is, they would express this as said in ‘vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha [linga purANam]’ (~ In the most noble place of vaikuNtam the lord of the world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and holy ones), etc.

nallOr – the AzhvArs who got ‘mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (non-blemished knowledge), would divine so;

That is, they would divine as ‘ayarvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]’ (head of those in the other world), and

‘thirumAl vaikuntham [thiruvAimozhi – 10.7.8]’ (~along with vaikuntham), and,

‘theNNalaruvi maNi pon muththalaikkum thiruvEnkataththAn [thiruvAimozhi – 6.10.3]’ (beautiful and clear streams rich with gems, gold, pearls,  etc., He of such a place named thiruvEnkatam), and,

‘vaLaroLi mAyOn maruviya kOyil, vaLariLam pozhil sUzh mAlirunchOlai [thiruvAimozhi – 2.10.1]’ (increasing (after descending here for His devotees) radiance of auspicious qualities (such as simplicity etc), of sarvESvaran who has amazing abilities, who is staying firmly in the divine abode that is, thirumalai which is being called “mAlirunchOlai” due to being surrounded by gardens that are growing yet youthful), and

‘viN thOy sigarath thiruvEnkatam [periya thirumozhi – 1.10.4]’ (~thiruvEnkatam mountain touching the skies), and

‘seerArum mAlirunchOlai [siriya thirumadal]’ (glorious thirumAlirunchOlai), and,

‘vEnkataththu mAyOn’ , and,

‘viri thirai neer vEnkatam [mUnRAm thiruvanthAdhi – 62]’ (thiruvEnkatam having densely streaming hills), and,

‘mangul thOy chenni vada vEnkataththAn [nAnmugan thiruvanthAdhi – 43]’ (Having the peak touching the clouds), and,

‘veRpenRirunchOlai vEnkatam [iraNdAm thiruvanthAdhi – 54]’ (thirumAlirunchOlai that is called ‘thirumalai’ (of south), and thiruvEnkatam, the two mountains), etc.

avai thannodum – along with those dhivya dhESams starting with SrIvaikuNtam, vEnkatam, mAlirunchOlai, etc.,

vandhu – As said in ‘azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10]’ (along with the beautiful milky ocean), since these dhivya dhESams are the ones that help get him (emperumAnAr), and these help for protecting the world, He is being thankful to those places; these places are a matter of love for emperumAnAr who is the destiny of emperumAn, so emperumAn is not wishing to be separated from these places, so, along with the dhivya dhESams He Himself came, and –

mAyan – As He is called ‘suvaiyan [thiruvAimozhi – 1.9.1]’ (tasteful), for that sarvESvaran who is of unsurpassed enjoyment, He Himself had to say ‘gyAneethva Athmaiva mE matham [SrI bhagavath gIthA]‘ (the most dedicated devotee is my AthmA), emperumAnAr is the life-saver for Him.

Or, as said in ‘en ninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ (You incarnated in so many mulitiple ways and forms (for protecting your devotees)),

whereas sarvESvaran came by Himself and helped the world, and He went through so much and advised, the people of material world did not reform; and emperumAnAr who easily reformed them;

irAmAnusan – such emperumAnAr‘s –

manaththu – that is, emperumAn considers emperumAnAr‘s divine mind as his residence;

inRu – now when emperumAnAr has taken me into his close fold;

enRan idhayaththuLLE – in my heart, which is unlike his divine mind which is filled with the juices of devotion of high level, firm, impassioned to lowly matters,

mine is barren, wavering, interested in lowly matters – in such heart of mine;

thanakku inbuRavE – the place where emperumAnAr with unsurpassed love as said in ‘yamEvaisha vruNuthe thEna labhya:”(attainable by only those whom He chooses),  is residing;

That is, like how the lover male would enjoy even the dirt in the body of lover female, due to his love towards me, he would not like anything other than my heart;

Like how SarvESvaran who is said as ‘uchchiyuLLE niRkum [thiruvAimozhi  – 1.9.11]’ (One standing atop my head), stayed put only in the divine head of AzhvAr by considering nothing else as a place to go to, emperumAnAr too is having the divine thought that there is no place to go to outside of amudhanAr’s divine mind, and he stayed put there like a planted tree, you see!

 

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

iruppidam .. mAlirunchOlai – mentioning these three places together is because it gives pleasure to Him as well as the devotees as they consider them as their destiny;

In SrIvaikuNtam He accepts the servitude of nithyasUris, in thiruvEnkatam he accepts the servitude of his devotees here as well, and so it is also the place of destiny;

for those who have got the thirst to go to Him, to avoid making them climb the mountains and to make it easy for them He is present in the land level of thirumAlirunchOlai and is waiting for devotees;

emperumAnAr would divine – AzhvAr was not able to tolerate separation and said ‘kAlak kazhivu seyyEl [thiruvAimozhi – 2.9.2]’ (~do not let time pass (do immediately)), and seeing that, emperumAn thought that thirumAlirunchOlai would be a suitable exclusive place for gracing AzhvAr, so He went there and got AzhvAr to enjoy Him and become happy. See this in the introduction in eedu for ‘kiLaroLi’.

The spaces in those dhivya dhESams are just enough for emperumAn to stay; but emperumAnAr’s heart is very big, that He could come stay along with those dhivya dhESams.

Now amudhanAr’s heart is even bigger, as emperumAnAr along with emperumAn and dhivya dhESams comes and stays comfortably in amudhanAr’s heart.

By the two previous pAsurams, amudhanAr said that he would not stay in SrIvaikuNtam with out the experience of enjoying the divine qualities of the divine body of emperumAnAr, and that the place where those who worship emperumAnAr are present is his place of residence; now he says that such emperumAn has been taken into the heart of amudhanAr by emperumAnAr.

So, by the greatness of association with AchAryan, the place where he said he would stay is coming to him by itself along with his AchAryan and emperumAn.

This shows that for the happiness in the divine face of AchAryan, both, the place of joy of AchAryan, and the emperumAn who is enjoyed by AchAryan, are to be supported with full heart, is the state it takes amudhanAr to.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Introduction (given by maNavALa mAmunigaL)

Whereas everyone has determined with finality that samsAram is to be shunned and paramapadham is to be wished for, and only that paramapdham is the place to be in, you are considering paramapadham and samsAram as equals – what is it that you have determined to be the place to be in? amudhanAr divines his reply.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Reflecting on the help of emperumAnAr to him, calling him as ‘Oh the most generous emperumAnAr!’, and saying to him, ‘Whether your highness show the easy to be reached krishNan like a fruit in the palm of the hand,  or give paramapadham where He resides, or give this leelA vibhUthi (earth, etc) which is His abode for amusement, I do not wish for any of them than the experience of divine auspicious body of your highness; so if you grace me to have this experience to be had at all times, then I would be able to sustain; otherwise, like fish out of water, I would not be able to sustain’.

Those who heard that ask, “As said in ‘jani mrudhi dhuritha nidhau mEjagathi jihAsAnthara jrumbhithA bhavathA – bhavathu cha na bhaSi parasmin niravadhikAnandha nirbharE lipsA’ (~birth, and death in this world is the cycle in which I shall get disinterested in this world; I shall get happy about boundless joy that is paramapadham), whereas everyone in the world has determined with finality that samsAram is to be shunned and paramapadham is to be wished for, and so are wishing to go there, you talked of these two as equals; now, what is it that you have determined to be the place to live?”,

amudhanAr replies – The ‘kalakkamillA nal thava munivar [thiruvAimozhi – 8.3.10]’ (not having the perturbances of samsAram, such sages like sanakar) who get immersed in the qualities of sarvESvaran who is in sleeping position in divine milky ocean, are liking the distinguished knowledge;  emperumAnAr having such knowledge;

The most knowledgeable followers of vEdhas, at all times, as said in ‘thozhudhu muppOdhum [nAchchiyAr thirumozhi – 1.9]’ (worship you at all times), prostrate on the divine feet of emperumAnAr,  and the place of presence of those who with the thought of ‘‘thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god) are immersed in the experience of such emperumAnAr only, is the place to be in for me their servant;

Thus amudhanAr ascertains about the destiny he talked about in earlier pAsuram (only want experience of enjoyment of qualities of your divine body).

sezhum thiraip pARkadal kaN thuyil mAyan thiruvadikkeezh
vizhundhiruppAr nenjil mEvu nal gyAni nal vEdhiyargaL
thozhum thiruppAdhan irAmAnusanaith thozhum periyOr
ezhundhu iraiththu Adum idam adiyEnukku iruppidamE  –   105

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Word by word meaning (given by maNavALa mAmunigaL)
pARkadal – In the divine milky ocean
thirai – having waves that are
sezhum – beautiful,
as said in ‘kadal Odham kAl alaippak kaN vaLarum [mudhal thiruvanthAdhi – 16]’ (~with waves of ocean gently touching His divine feet, He sleeps), like how one would get to sleep as someone pats the thighs, those waves comfortably shake those divine feet,
kaN thuyil –  He is in sleeping position,
mAyan – that is, sarvESvaran having the wonder of ‘uRanguvAn pOl yOgu sey [thiruvAimozhi – 5.4.1]’ (~In deep meditation, as if in sleep);
immersed in His qualities, saying ‘jithanthE’ (we are lost (to the beauty of your eyes)),
thiruvadik keezh vizhundhiruppAr – and falling on His divine feet,  yet not moved by this nature (of emperumAn in milky ocean), such ‘kalakkam illA nal thava munivar [thiruvAimozhi – 8.3.10]’ (not having the perturbances of samsAram, such sages like sanakar), (even they) would enjoy this (glorious knowledge) at all times thinking ‘what a great knowledge this is!’  (knowledge about charama parvam – knowledge related to devotion to AchAryan), and so,
mEvum – they liked (such knowledge)
nenjil – in their mind;  (it is Not saying:  they liked the one having that knowledge).
gyAni – he (emperumAnAr) is having such knowledge
nal – that is distinguished;
nal vEdhiyargaL – Ones who are the most knowledgeable followers of vEdhas –
thozhum –  would offer reverence, follow in the path, etc.,
thiruppAdham – of the divine feet of emperumAnAr; he having such divine feet;
irAmAnusanai – such emperumAnAr;
as said in ‘nithyAnjali putAhrushtA’ (always with folded palms and having happiness),
periyOr – those having the glory
thozhum – of experiencing such emperumAnAr at all times,
and due to the intensity instigated by that experience, their body not staying in one place,
ezhundhu – so they get excited
iraiththu – bustle, making sounds like that of waves,
Adum idam – and dance; place of theirs,
iruppidam – is the place of abode
adiyEnukku – for me, their servant.
 

sezhum – beauty; also greatness.

Some also recite as ‘pARkadal paLLi koLLum mAyan’  (same meaning).

vyAkyAnam

sezhum thiraip pARkadal kaN thuyil mAyan – Saying sezhum can be adjective for the waves , or for the ocean;  when it is adjective for waves, sezhum – being beautiful, like the excitation of milk, the waves coming one on top of the other, such beauty of the whole scene;

when it is adjective for the ocean, sezhum – having the greatness, as said in ‘naLi neerk kadalaip padaiththu than thALum thOLum mudigaLum saman ilAdha pala parappi [thiruvAimozhi – 8.10.8]’ (made the ocean of cool water, he spread his many matchless divine feet and divine shoulders and divine heads on it), ocean that is spacious for sarvESvaran to comfortably keep and move about his left and right arms, and be in sleeping position;

Or,

sezhum can be adjective for ‘mAyan’ – In such a divine milky ocean, as said by ‘kadal Odham kAl alaippak kaN vaLarum [mudhal thiruvanthAdhi – 16]’ (~with waves of ocean gently touching His divine feet, He sleeps), like how one would get to sleep as someone pats the thighs, those waves comfortably shake those divine feet, like sleeping comfortably in a swing, He is present in reclining position, and is as ‘uRanguvAn pOl yOgu sey [thiruvAimozhi – 5.4.1]’ (~In deep meditation, as if in sleep),  sarvESvaran having such wonder.

That is, as said in ‘Esha nArAyaNa SrImAn ksheerArNava nikEthana:’ (~ SrIman nArAyaNan descended from the milky ocean), and in ‘veLLaththu aravil thuyil amarndha viththinai [thiruppAvai – 6]’, as anantha avathAra gandham (as the root of all His countless incarnations), sarvESvaran who is in reclining position in the divine milky ocean.

Some also recite as ‘sezhum thiraip pAR kadal paLLi koL mAyan’ (similar meaning).

thiruvadikkeezh vizhundhiruppAr –  As said in ‘paR kadalAn pAdham vazhuvA vagai ninaindhu [nAnmugan thiruvanthAdhi – 89]’ (meditating without any blemishes, on the divine feet of the One in milky ocean), enjoying the auspicious qualities of such sarvESvaran, and immersed in it, as said in ‘un adik keezh amarndhu pukundhEnE [thiruvAimozhi – 6.10.10]’ (~am being under your divine feet), under His divine feet, they stay put without separation, like shadow and lines of feet; by such ‘kalakkamillA nal thava munivar [thiruvAimozhi – 8.3.10]’ (not having the perturbances of samsAram, such sages like sanakar)

nenjil mEvum nal gyAni – Since they praise often as ‘Oh what a glory of knowledge this is (about charma parvam)!’;

and  (emperumAnAr is) having such distinguished knowledge, the knowledge which is in their minds;  they praise the knowledge about charama parvam (related to devotion to AchAryan).

mEvu – liking (the knowledge about charama parvam).

nal vEdhiyargaL – The most knowledgeable followers of vEdhas –

thozhum thiruppAdhan – (would worship emperumAnAr ) – as said in, ‘lakShmaNAya munayE thasmai namaskurmahE’ (our reverence to the lakShmANa muni that is emperumAnAr), and ‘thasmai rAmAnujAryAya nama:parama yOginE  [vEdhArtha sangraham thaniyan]’ (salutations to that emperumAnAr who is a great ascetic), and, ‘praNAmam lakShmaNa muni: prathigruhNAthu mAmakam’ (My prostrations to emperumAnAr; and he accept it), and ‘rAmAnujam yathi pathim praNamAmi mUrdhnA [thaniyan by kUraththAzhvAn]’  (~we surrender to emperumAnAr’s divine feet), (emperumAnAr of) such divine feet that they prostrate, follow, etc.

irAmAnusanai – to such emperumAnAr;

thozhum periyOr – As said in ‘nithyAnjali putAhrushtA’ (always with joined palms and having happiness), and ‘puNarththa kaiyinarAy [thiruvAimozhi – 6.1.5]’ (having palms joined in reverence), and, ‘kaigaL kUppich cholleer [thiruvAimozh – 6.1.1]’ (tell (Him) with palms joined in reverence), they having the greatness of worshiping at all times.

irAmAnusanaith thozhum periyOr

ezhundhu iraiththu Adum idam – they become uncontrollably happy due to that experience, and so not able for their body to stay in one place, they bustle and make sounds like that of waves, and whirl about;

their place;

adiyEnukku iruppidamE – As said in ‘thannai uRRAtcheyyum thanmaiyinOr, mannu thAmariath thAL thannai uRRAtcheyya ennai uRRAn [rAmAnusa nURRanthAdhi – 97]’, for me who is the servant of the last order, the place of residence is;

like those in prathama parvam (emperumAn) who are like ‘sireedharan thol pugazh pAdi, kumbidu nattam ittu Adi kOgukattuNdu uzhal [thiruvAimozhi – 3.5.4]’ (dancing upside down  in chaotic manner and making noise),  those in this charama parvam (AchAryan) too are excited and make sounds, and dance; their place is my residence, says amudhanAr.

It is said too in ‘yA vaikuNta kathA sudhA rasabujAm rOchEtha nOchEdhasE’ (having tasted the stories of SrIvaikuNtam and its lord, and because of which is having greatness and happiness), and, ‘vAsa sthAnam thadhiha kruthinA bhAdhi vaikuNata kalpam’ (the place where those who have done good deeds, their place itself is like SrIvaikuNtam)

{The aforementioned may be similar to what is said in ‘madhura kavi sonna sol nambuvAr pathi vaikuntham [kaNNinUn chiruth thAmbu – 11]’ (one meaning for this is – those who have faith in the words of madhurakavi (about charama parvam), their residence itself is SrIvaikuNtam)
},

and ‘vasthavyam AchArya sannidhiyum [SrI vachana bhUshaNam – 275]’ (place to be is that of AchAryan).

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

sezhum thiraip pARkadal –  In SrIrangarAja sthavam, bhattar says, ‘nidhrAsi jAgryayA’ (sleeping with awareness);

In many texts, where there are conversation of sanaka¸and other sages, matter of discussion is about charama parvam; such knowledge is celebrated many times – emperumAnAr possesses that knowledge; amudhanAr is saying this after seeing that.

nal vEdhiyargaL thozhum thiruppAdhan – Those who worship emperumAn in the milky ocean and have space in their mind for the knowledge of charama parvam – they are vEdhiyar;

those who worship emperumAnAr who possesses such knowledge – nal vEdhiyar.

The one they prostrate to – is One who is sleeping;

The one these people prostrate to – is emperumAnAr who is as said in ‘kAdhal uRRarkkum uNdO kaNgaL thunjudhalE [thiruviruththam – 98]’ (~Is there a possibility for eyes to sleep for those who have fallen in love), the one who does not sleep.

Thus he concludes that the place of liberation for him is the place of devotees of emperumAnAr, for enjoying emperumAnAr along with them.

– – – – –

Translation: raghurAm SrInivAsa dasan

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