iraNdAm thiruvandhAdhi – 6 – aRindhaindhum uLLadakki

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avathArikai

AzhwAr asked in the previous pAsuram whether it is possible to know the quality of emperumAn. This is not something similar to a non-existing entity beyond one’s knowledge. He says that It is not possible to estimate emperumAn’s quality. In that case, is it that no one can know about it and do we have to give it up? AzhwAr says that it is not like that. Those who get rid of their desires in worldly pursuits and worship him, recite his divine names, would get to see his divine feet. Those who involve themselves with emperumAn fully would be fortunate to see him. We can construe it as saying that instead of their own efforts, they will get to see him out of his mercy.

Let us go through the pAsuram and its meanings:

aRindhaindhum uLLadakki Aymalar koNdu Arvam
seRindha manaththarAych chevvE – aRindhu avan than
pEr Odhi Eththum perum thavaththOr kANbarE
kAr Odha vaNNan kazhal

Word by Word Meaning

aRindhu – knowing well (the greatness of emperumAn and the lowliness of worldly pursuits)
aindhum – the five sensory perceptions
uL adakki – (preventing them from engaging in other pursuits and) engaging with bhagavath vishayam (matters relating to emperumAn) by anchoring firmly
Ay malar koNdu – analysing and taking the appropriate flowers (apt for emperumAn)
Arvan seRindha manaththaRAy – with the heart full of bhakthi (devotion)
sevvE aRindhu – knowing well (the relationship of Lord – servant between emperumAn and oneself)
avan than pEr – the divine names of that emperumAn
Odhi – constantly reciting
Eththum – worshipping
perum thavaththOr – the great, fortunate ones
kAr Odham vaNNan kazhal – the divine feet of that emperumAn who has the complexion of a dark sea
kANbar – will see and enjoy

vyAkyAnam

aRindhu – Knowing the lowly matters and the great matters. In other words, knowing well the greatness of emperumAn and the lowliness of worldly matters. Knowing well the lowliness of this physical form [one’s body].

aindhum uL adakki – ensuring they [one’s thoughts] do not go towards lowly matters relating to Sabdham etc (the five sensory perceptions starting with sound). Pointing out to the five sensory perceptions such as Sabdham etc, the emperumAn who is residing inside [one’s heart]. Not letting the sensory perceptions to graze outside but controlling them and showing emperumAn who is inside. Making the sensory perceptions to be immersed in the beauty of emperumAn just like tying a raging bull inside the house and feeding it instead of letting it to go outside.

Ay malar koNdu – carrying the apt flowers for emperumAn. Taking fresh flowers.

Arvam seRindha manaththarAy – being with affectionate mind, with involved mind.

sevvE aRindhu – knowing well the relationship that he is the Lord and we are the servitors.

avan pEr Odhi Eththum perum thavaththOr – the fortunate [or blessed] people who recite emperumAn’s divine names and worship him. Those who have it as their nature to recite emperumAn’s divine names.

kANbarE kArOdha vaNNan kazhal – they will get to see the divine feet of emperumAn who is having the form of an ocean which removes the tedium in the person who sees it and comforts him.

kANbarE – AzhwAr expresses his desire to see emperumAn’s divine feet.

kAr Odha vaNNan – emperumAn’s divine form is such that even nithyasUris would enjoy and experience it.

kANbarE – by emphasising with the long syllable (kANbarE), AzhwAr is reassuring that they will certainly see [emperumAn’s divine feet]

We shall consider the 7^th pAsuram next.

adiyEn krishNa ramanuja dhAsan

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