Daily Archives: September 25, 2017

thiruvAimozhi – 5.10.7 – oNsudarOdu

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Full series >> Fifth Centum >> Tenth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “Instead of becoming weak by only having internal experience and not seeing you physically, kindly bless me to see you to sustain myself and enjoy you”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.


oNsudarOdiruLumAy ninRavARum uNmaiyOdinmaiyAy vandhu en
kaN koLA vagai nI karandhennaich cheyginRana
eN koL sindhaiyuL naiginREn en kariya mANikkamE! en kaNgatkuth
thiN koLLa oru nAL aruLAy un thiruvuruvE


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

uNmaiyOdu – being present with the form which is shining in my heart
inmaiyAy – non-existing due to not being seen physically in a shining manner
vandhu – came
oN – shining
sudarOdu – with radiance
iruLumAy – as darkness
ninRa – stood
ARum – ways

(by those ways)
en – my
kaN – eyes
koLA vagai – to not enjoy you
karandhu – hiding inside
nI – you
ennai – me
seyginRana – these actions which you perform
eN – to think
koL – having
sindhaiyuL – with heart
naiginREn – becoming weak;
en – being the cause for my such weakened state
kariya mANikkamE – Oh one who is having a form which resembles a blue gem!
un – your
thiru – apt and enjoyable
uru – form

(desired by)
en – my
kaNgatku – for the eyes
thiN – having firmness
koLLa – to see
oru nAL – once
aruLAy – kindly bless me.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Your ways of being present with the form which is shining in my heart and being non-existing due to not being seen physically in a shining manner, you came, stood as shining radiance with darkness; I am becoming weak as my heart thinks about your actions such as your hiding inside me to make my eyes not enjoy you; oh  one who is having a form which resembles a blue gem which is the cause for my such weakened state! you should kindly bless me to have firmness in my eyes to see your apt and enjoyable form once.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • uNmaiyOdinmaiyAy vandhu – oNsudarOdu iruLumAy ninRa ARum – Being truthful towards me, he would remain in my heart in a radiant manner; in my desire to see him externally, he remains non-existing and dark. Alternative explanation – he manifests all his aspects fully for his devotees and remains radiant and measurable by them; for others, he hides all his aspects and make them believe that he does not exist and remains dark to them. For the devotees he remains present with shining radiance and for the others he remains non-existing and dark.
  • vandhu en kaN koLA vagai nI karandhu ennaich cheyginRana – Furthermore, the distinguished interactions of yours towards me. I am neither enjoying your radiance nor seeing the dark, but suffering in the middle. He [AzhwAr] is neither in the group of mukthars (liberated souls in paramapadham) nor in the group of samsAris (bound souls in this material realm), he is standing outside both the groups. Your tormenting of me by entering my heart and yet hiding from my eyes.
  • eN koL sindhaiyuL naiginREn – I am not satisfied with what I have attained [the internal experience]. And I am unable to see the means to attain the remaining aspects [physical vision] with what I already have. I become weak as soon as I start thinking about you.
  • en kariya mANikkamE – You revealed your beautiful form so that I don’t waste my time using my eyes in worldly matters.
  • en kariya mANikkamE – Did you think that those who separated from this form of yours can survive?
  • en kaNgatku – You know the thirst of my eyes; my eyes won’t remain happy, even if I experienced you – they have to see for themselves. They cannot be given something else to keep them happy.
  • thiN koLLa – If you are saying “I have given you internal experience which is as good as physical experience”, I will not accept it.
  • thiN koLLa – I have to firmly see you, and cannot just accept dream-like internal experience. When emperumAn asked “is that possible?”, AzhwAr says “you remained always physically visible to some [for nithyasUris (eternally free souls in paramapadham) and mukthAthmAs (liberated souls), as said in vishNu sUktham ‘sadhA paSyanthi sUraya:’]”.
  • oru nAL aruLAy – He is not saying that it is sufficient to see emperumAn once, but just saying how great his thirst to see emperumAn is; just as a very thirsty person would say “let me wet my tongue with a little bit of water”. AzhwAr is saying “once I attain you, I will let you go subsequently”.
  • un thiru uruvE – Are these [forms, qualities etc] for your sake to carefully hide them! As said in jithanthE sthOthram “na thE rUpam … bhakthAnAm” (your form, qualities etc are not for your sake but for your devotees only).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 1 – anbE thagaLiyA

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AzhwAr is mercifully mentioning about his servitorship born out of the affection and other qualities that he had towards emperumAn, who is apt to be attained, and also about emperumAn’s role as the Lord. Just as was mentioned in the mudhal thiruvandhAdhi, here too AzhwAr is establishing emperumAn through deduction.

Let us go through the pAsuram and its meanings:

anbE thagaLiyA ArvamE neyyAga
inburugu sindhai idu thiriyA nanburugi
gyAnach chudar viLakku ERRinEn nAraNaRku
gyAnath thamizh purindha nAn

Word by Word Meaning

gyAnam thamizh – the thamizh work which gives knowledge
purindha – one who composed
nAn – adiyEn (servitor)
anbE – bhakthi (devotion)
thagaLiyA – as container (lamp, for ghee)
ArvamE – parabhakthi (a stage of devotion wherein one gains knowledge about emperumAn)
neyyAga – as ghee (clarified butter)
inbu urugu sindhai – the mind which melts due to happiness
idu thiriyA – as the wick which is placed in the container for holding ghee
nanbu – AthmA (soul) which is gyAnasvarUpi (the epitome of knowledge)
urugi – being melted
gyAnam – paragyAna (ability to have dharSan (vision) of emperumAn)
sudar viLakku – the radiant lamp
nAraNaRku – for nArayaNa
ERRinEn – I lit


anbE thagaLiyA – in mudhal thiruvandhAdhi, poygai AzhwAr had mercifully said “vaiyam thagaLiyA” (entire expanse of the world as holding vessel). bhUdhaththAzhwAr thinks of the entire expanse of the earth through his devotion and makes that devotion itself as the container. Since he has already heard the pAsuram “vaiyam thagaLiyA” [sung by poygai AzhwAr] he is transforming his devotion towards emperumAn as the container and is lighting it. Doesn’t the oil [ghee] need a base [for holding it]? [the word snEham means both oil and devotion in samskrutham]. Hence he is terming devotion [anbu also means snEham] as the base [container] for oil. Devotion which cannot be destroyed by anything became container. This is the base for other things which follow. The knowledge, mentioned earlier [previous prabandham], fructifies fully into devotion. Isn’t knowledge lending itself to mature into devotion! Isn’t that the reason why nammAzhwAr mercifully said in thiruvAimozhi 1-1-1mayarvaRa madhinalam aruLinan ” (madhinalam is knowledge matured into bhakthi).

ArvamE neyyAga – Once that bhakthi matures, keeping that bhakthi as the causative factor for enjoying emperumAn, without which AzhwAr cannot sustain himself,  his parabhakthi (knowledge about emperumAn) became the base [container] for ghee. Arvam (parabhakthi) is the second stage of devotion. Affection is taken as being involved with emperumAn due to snEham. parabhakthi  is that stage where one is constantly thinking of emperumAn and will be unable to move away from him. Alternatively, affection is having compassion towards emperumAn and parabhakthi is the involvement with emperumAn as a result of that compassion. Hasn’t ANdAL mercifully said in nAchchiyAr thirumozhi 4-8 “Aval anbudaiyAr tham manaththanRi mEvalan” (emperumAn cannot tolerate anything other than the hearts of those who have compassion and involvement)!

inburugu idu sindhai idu thiriyA – the mind which transforms because of enjoyment  of bhagavath vishayam (relating to emperumAn) on account of affection and involvement, became the wick for that lamp. Since emperumAn is apt to be attained and has auspicious qualities, the mind keeps meditating on him constantly, melts and being sweet, the mind became the wick.  Isn’t mind the reason for thinking!

nanburugi – nanbu refers to the dharmabhUtha gyAnam of AthmA [dharma bhUtha gyAnam is knowledge of AthmA by which it is able to sense everything which happens in all parts of the body even though AthmA is infinitesimally small and is located inside the heart]. brahma sUthram 2-3-29 says “thadhguNasArathvAth thadhvyapadhESa: prAgyavath” (for AthmA, since gyAnam (knowledge) as a characteristic is the essence, it is referred to as gyAnam itself, just as a person is called gyAnavAn (one with knowledge)). Alternatively, that which has a benefit is called nanbu and nanbu can refer to AthmA. The benefit to AthmA is that it is distinct from achEthana entity which is fickle and unsteady, it is identified by knowledge and joyousness, it is always present, and it is a servitor to emperumAn. When it is said that it (AthmA) melts, it means that it cannot be cut, it cannot be burnt, it cannot be wet, yet when it comes to matter relating to emperumAn it melts and becomes a liquid like material. Since AthmA, which is always present, melts, it means that it involves totally with emperumAn and sinks.  Has it not been said in SrIvishNu purANam 1-7-39 “na vivEdha AnmanO gAthram thath smruthyAhlAdha samsthitha:” (prahlAdha did not realise that his body was being bitten by snakes as he was thinking about emperumAn and was joyful)! Thus, with all these, the different stages of devotion to emperumAn have been mentioned. The order of these states is that initially it is parabhakthi, then paragyAnam and then paramabhakthi.

gyAnach chudal viLakku ERRinEn – with the mercy of emperumAn I lit the lamp which is brightly burning paragyAnam. Lamp will show itself and will also show other objects. In the same way, bhakthi, which is matured knowledge, will show its SEshathvam (being a servitor) and the SEshithvam of emperumAn (being the master).

viLakku ERRinEn – Once the servitorship is known, since only kainkaryam (service) is to be carried out, I carried out service in this manner.

nAraNaRku – to nArAyaNnan who is the Lord of all. Through this, it is mentioned that carrying out service to any inapt entity is avoided.

gyAnath thamizh purindha nAn –  I who composed the thamizh prabandham which is the personification of knowledge. As mentioned in vEdhArtha sangraham  “bhakthiScha gyAnaviSEsha:” (bhakthi is a classification of knowledge), the prabandham, created by me, gives gyanam which matures into devotion.

gyAnath thamizh purindha nAn –  the prabandham that I had composed, apart from being without any mistake in thamizh grammar, is also capable of granting mOksham.

gyAnath thamizh purindha nAn gyAnach chuddar viLakku ERRinEn – I who can be trusted, said, just as nammAzhwAr said of himself as being with lot of desire, in thiruvAimozhi 2-1-11kAdhal kurugUrch chatakOpan sonna”. As said in SrI rAmAyaNam 2-40 “SOka: SlOkAthvamAgatha:” (sorrow was brought out as SlOkam (hymn)), knowledge was brought out as knowledgeable thamizh. I composed this pAsuram so that bhakthi will manifest itself resplendently to all the people of this world, instead of ending with me. AzhwAr is divinely saying this prabandham so that the sAkshAthkAram (ability to see emperumAn) that he obtained, will be available to those who learn this prabandham. Here onward, he is mentioning about his bhakthi, his involvement, the sweetness of emperumAn which is the cause for those two, the aptness with which the AthmA was to think of his servitorship, the servitorship that he had towards emperumAn etc.

We shall move on to the 2nd pAsuram, next.

adiyEn krishNa ramanuja dhAsan

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thiruvAsiriyam – 4 – UzhithORUzhi

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In the third pAsuram when asked “what is the limit for the bhagavath bhakthi?”, AzhwAr replies it starts from bhagavath SEshathvam (having servitude towards emperumAn) and goes up to bhAgavatha SEshathvam (having servitude to his devotees). When asked “what will these bhAgavathas do together?”, AzhwAr says that they will be singing mangaLASAsanam (UzhithORUzhiyOvAdhu, vAzhiya enRu) to emperumAn as in thiruppallANdu 2 “adiyOmOdum ninnOdum pirivinRi Ayiram pallANdu” (I should be with you forever). periyAzhwar in his thiruppallAndu, performs mangaLASAsanam by placing “pallANdu” (many years) as the base year, and finally multiplies that by many (countless) crores of years; here AzhwAr not satisfied at that level, starts with “Uzhi” (kalpa, a day of brahmA which contains 1000 four yuga cycle) and then multiplies that by many times.

Let us look at the pAsuram and its meanings.

UzhithORUzhi OvAdhu vAzhiya
enRu yAm thozha isaiyum kol,
yAvagai ulagamum yAvarum illA
mElvarum perum pAzh kAlaththu, irum porutku
ellAm arumpeRal thani viththu, oruthAn
Agith theyva nAnmugak kozhumuLai
InRu, mukkaN IsanOdu dhEvupala
nudhali mU ulagam viLaiththa undhi,
mAyak kadavuL mAmudhal adiyE


Word by Word Meaning

yAvagai ulagamum – all the categories of the world
yAvarum illA – all kinds of living beings
illA – without
mElvarum – the past times
perum pAzh kAlaththu – very long
irum porutku ellAm – for the countless living beings
peRal arum – emperuman who is difficult to attain
thani oru viththu – He is the distinct, independent primordial cause.
thAn Agi – emperumAn himself (alone)
dheyvam nAnmugan – the dhEvathA, brahmA
kozhu muLai – perfect sprout
mukkaN IsanOdu – along with the three-eyed rudhra
pala dhEvu – several dhEvathAs
InRu – creates
nudhali – and make sankalpam (vow them to be the incharge for creation, destruction etc)
mU ulagam – the three worlds
viLaiththa – creates
undhi – He who has divine navel
mAyan – He who has amazing ability
kadavul – being the supreme god.
mA mudhal – emperumAn who is the supreme primordial cause, his
adi – divine feet
UzhithORUzhi – during every kalpa (eon)
Ovadhu – incessantly
vAzhiya – to live
enRu – that
yAm – us
thozha – to praise (by performing mangaLASAsanam)
isaiyum kol – will it be possible?


UzhithORUzhi –  Every kalpam. It is unlike “nithya agni hOthram” [which is done at specific times every day]. [When asked “can we do mangaLASAsanam during every kalpa at a particular time?”, AzhwAr replies,]

Ovadhu – It should be done incessantly every second (without even a momentary break), and when asked “what are the things to be done further?”, he replies,

vAzhiyavenRu – one should always perform mangaLASAsanam to emperumAn as “pallAndu (long live)”. AzhwAr starts describing about emperumAn’s SEshithvam (lordship) in first pAsuram, and in third pAsuram he says that it goes upto his devotees, and here in this pAsuram he says that those who attain the bhAgavatha SEshathvam (having servitude to bhAgavathas) should always perform mangaLASAsanam to emperumAn.

yAm – We who were thinking for self as said in yajur ashtakam3.5 “AyurASAsthE” (praying for long life) until now; leaving that state,

thozha – thozhugai (worship) means performing mangaLASAsanam.

isayum kol –there is a lot of difference between living for oneself and living for bhagavAn;

when asked “which act of emperumAn is meditated upon by those who desire to attain this impossible state?”, AzhwAr says,

yAvagai ….. mUvulagam viLaiththa undhi – Instead of just bestowing specific qualities for an existing entity, for the great favour of creating the entire universe from scratch and facilitating us.

yAvagai ulagamum – unlike the deluge where just up to the three lOkas [bhU:, bhuvar and suvar] are destroyed and the jana lOkam becomes uninhabitable leading the residents to shift upto the mahar lOkam, here AzhwAr is talking about the total deluge [where everything is destroyed].

Alternative explanation :

yAvarumillA – unlike the deluge where at least rishis such as mArkaNdEya et al who are present, the deluge where no one exists.

mEl varum – In the past times. Here “mEl“ means past and “varum” means “gone” [implying the past times which are gone].

perum pAzh kAlaththu – Just as a farmer would spend a long time draining the salt from the field [to make it fertile] by filling it with water, emperumAn makes the AthmA stay attached with primordial matter for the whole life span of brahmA, to eliminate the evil interests of the AthmA.

irum porutkellAm – for jIvAthmAs who are all connected with infinite forms such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant).

arum peRal – since there is none other than emperumAn who shows them compassion even at this state, he cannot be attained easily (with self effort).

thani viththu oru thAnAgi bhagavAn himself being all the three causes [for creation] viz nimiththa kAraNam (efficient cause), upAdhAna kAraNam (material cause) and sahakAri kAraNam (instrumental/ancillary cause). Since AzhwAr said “viththu” (seed), he is the upAdhAna kAranam. Since AzhwAr says “thani” (singular), as said in mahA upanishath 1 “EkO ha vai nArAyaNa (During creation only nArAyaNa was there and there was no brahmA, no Siva, no water, no fire, no moon, no stars in the sky, no sun), he adhvithIya (there is no other nimiththa kAraNam). Alternatively, AzhwAr is saying there is no one desiring to create us. Since AzhwAr says “oru”, it implies that there is no other sahakAri kAraNam.

thAnAgiemperumAn being the cause for everything that is effected. In this manner emperumAn performs samashti srushti and let brahmA perform vyashti srushti as  emperumAnAr appoints SrI madhurakavi dhAsar to take care of the SrIrangam temple activities.

dheyva nAnmugan – Four-headed brahmA who is one among the AthmAs

kozhu muLai InRu – It is said that emperumAn who created brahma who has great abilities to perform the entire creation of the universe.

Since he cannot perform all three primary tasks viz srushti (creation), sthithi (sustenance) and samhAra (annihilation), for that,

mukkaN IsanOdu dhEvu pala InRuemperumAn created rudhra who is capable of performing samhAram and other dhEvathAs for various purposes.

When asked “what did he do to create all these dhEvathAs”?, AzhwAr replies,

nudhaliemperumAn vowed as said in chAndhOgya upanishath “bahusyAm” (let me become many). Here “nudhali” means “to consider”.

mUvulagam vilaiththa undhi – It is the emperumAn’s divine navel which created the three worlds (lower, upper and middle). It is his divine navel which is the independent cause for the entire creation; the divine navel is like a lotus and is the origin for the entire leelA vibhUthi (material realm).

mAyak kadavuLemperumAn who is the supreme lord with amazing abilities.

mAmudhal – Also explained as emperumAn who is the supreme primordial cause. Alternative explanation – the divine feet (mAmudhaladi) of the supreme lord who is the supreme cause and is with amazing abilities; or it can be explained as – the divine feet of the amazing lord, which are the apt goal.

adiyE vazhiyavenRu yAm thozha isaiyum kolAzhwAr out his desire asks “will I be fortunate to perform mangaLAsAsanam to emperumAn’s lotus divine feet?”, similar to how periyAzhwAr performs mangaLAsAsanam in thiruppallAndu – 1 “un chEvadi chevvith thirukkAppu (long live! emperumAn’s reddish lotus divine feet)“.

Let us see 5th pAsuram next.

adiyen boomA rAmAnuja dAsi

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జ్ఞానసారము 20

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“విరుప్పుఱినుం తొణ్డర్క్కు వేణ్డుం ఇడం అల్లాల్

తిరుప్పొలింద మార్బన్ అరుళ్ సెయ్యాన్ – నెరుప్పై

విడాదే కుళవి విళ వరుందినాలుం

తడాదే ఒళియుమో తాయ్?”

ప్రతి పదార్థము

విరుప్పుఱినుం = అల్పమైన వస్తువులను కొరుకున్నా

తొణ్డర్క్కు = తన భక్తులకు

వేణ్డుం ఇడం అల్లాల్ = తగనిదైతే

తిరుప్పొలింద మార్బన్ = మహాలక్ష్మిని హృదయము నందు ధరించిన శ్రీ మహా విషువు

అరుళ్ సెయ్యాన్ – = అనుగ్రహించడు

కుళవి = అన్నెం పున్నెం తెలియని పసి పిల్లలు

నెరుప్పై = నిప్పును చూసి

విడాదే = ఆట వస్తువుగా బ్రమసి పట్టుకున్నా

తాయ్ = తల్లి

విళ వరుందినాలుం తడాదే ఒళియుమో = ఆ నిప్పులో పడకుండా ఆపకుండా వుంటుందా? ఆపుతుంది.


శ్రీమన్నారాయణుడు, తన భక్తులు కోరుకున్నంత మాత్రాన వారికి తగని వాటిని అనుగ్రహించడు. ఎలాగంటే అన్నెం పున్నెం తెలియని పసి పిల్లలు నిప్పును చూసి ఆట వస్తువుగా బ్రమసి పట్టుకుంటే , తల్లి పిల్లలు ఆ నిప్పులో పడకుండా ఆపకుండా వుంటుందా? ఆపుతుంది కదా! అని ఈ పాశురములో , స్వామి అరుళాళ పెరుమాళ్ ఎంబెరుమానార్ అంటున్నారు.


విరుప్పుఱినుం…..శ్రీమన్నారాయణుని , భక్తులు ఎంతో ప్రీతితో, మక్కువతో కొన్ని కోరికలను కోరుకుం టారు. అవి వారికి భవిష్యత్తులో ధుఖః హేతువు కావచ్చును. కానీ వారికి అది తెలియక అదే కావాలని పట్టు పడతారు.  అనుగ్రహించమని వేడుకుంటారు.

తొణ్డర్కు…..దాసులు… భక్తి చేయు వారు భక్తులు. భక్తిచెసి కైంకర్యము చేయుటకు సిధ్ధముగా వున్న వారు ,కైంకర్యము చేయు వారు దాసులు. వారినే ‘ తొణ్డర్’ అంటారు.

వేణ్డుం ఇడం అల్లాల్….. “ఇదం”అనగా సంస్కృతములో “హితము” నకు సమానము . వేణ్డుం ఇడం అల్లాల్ అనగా భక్తుల కోరికలు అన్నీ రెండు పట్టికలుగా స్వీకరింపబడతాయి . ఒకటి హితము, రెండవది హితము కానిది.

తిరుప్పొలింద మార్బన్….ప్రియమైన  పిరాట్టి వేంచేసి వున్నందున ప్రకాశించే హృదయము గలవాడు . ఆళ్వార్లు “కరుమాణిక్క కుంద్ఱత్తు తామరై పోల్ తిరుమార్బు, కాల్, కణ్, కై, చెవ్వాయ్ ఉందియానె”  మరియు “కరుమాణిక్క మలై మేల్, మణి తడం తామరై కాడుగల్ పోల్, తిరుమార్బు వాయ్ కణ్ కై ఉంధి కాల్ ఉడయాడైగల్ సెయ్యపిరాన్”  అన్నారు. ఈ పాశురములో పెరుమాళ్ళ అంగములన్ని దేదీప్యమానముగా విరాజిల్లినాట్లే ఆయన హృదయము కూడా ప్రకాశమానముగా ఉంది అంటున్నారు . స్వామి నమ్మాళ్వార్లు “అలర్ మేల్ మంగై ఉఱయుం మార్బు” ( అలర్ మేల్ మంగచే  ఒరుసుకోబడే  హృదయము )అంటారు.

“మైయార్ కరుంగణ్ణీ కమల మలర్ మేల్

చెయ్యాల్, తిరుమార్వినిల్ సేర్ తిరుమాలె

వెయ్యార్ శుడరాళి సురి సంగమేందుం

కైయ్యా! ఉన్నై కాణ కరుదుం ఎన్ కణ్ణె!!!”                                                          – (తిరువాళిమొళి 9-4-1)

ఈ పాశురములో స్వామి నమ్మాళ్వార్లు స్వామి హృదయకమలమునకు ఆ ప్రకాశము అమ్మవారి వలననే వచ్చింది   అంటూన్నారు.  అమ్మ,స్వామి ఎల్లప్పుడు కూడి వుండి దాసులపై అనుగ్రహమును కురిపిస్తారు అని అర్థము.

అరుళ్ సెయ్యాన్ –……అనుగ్రహించడు. ఏవి  అనుగ్రహించడు? భక్తులు తమకు ఉన్న పరిమితమైన నముతోను, లౌకిక విషయములలో అపేక్ష చేతను తమకు హాని కలిగించు విషయములను అనుగ్రహించమని ప్రార్థించినపుడు , తన సర్వజ్ఞత చేత , భక్తులకు ఆత్మ హాని హేతువగు విషయములను అనుగ్రహించడు .

అరుళాదాల్….. తన సర్వజ్ఞత చేత , భక్తులకు ఆత్మ హాని హెతువగు విషయములను అనుగ్రహించనందున             “ నెరుప్పై విడాదే కుళవి విళ వరుందినాలుం తడాదే ఒళియుమో తాయ్ “ అన్నెం పున్నెం తెలియని పసి పిల్లలు నిప్పును చూసి ఆట వస్తువుగా బ్రమసి పట్టుకుంటే , చూసిన తల్లి పిల్లలు ఆ నిప్పును పట్టుకోకుండా ఆపకుండా వుంటుందా? ఆపుతుంది కదా! అలాగే శ్రీమన్నారాయణుడు తమ భక్తులు అడగరాని కోరికలు అడిగినప్పుడు అనుగ్రహించడు.

అడియేన్ చూడామణి రామానుజ దాసి

మూలము: http://divyaprabandham.koyil.org/index.php/2015/02/gyana-saram-20-viruppurinum-thondarkku/

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