SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Let us go through the pAsuram and its meanings:
thirumangai ninRaLum dheyvam nA vAzhththum
karumam kadaippidimin kaNdIr urimaiyAl
EththinOm pAdham irum thadakkai endhai pEr
nAl dhisaiyum kEttIrE nAm
Word by Word Meaning
thirumangai – periya pirAttiyAr (SrI mahAlakshmi)
ninRu aruLum dheyvam – emperumAn, in whose chest she stays permanently
nA vAzhththum karumam – the deed of praising with tongue
kadaippidimin kaNdIr – hold on, surely
nAm – we
irum thadakkai endhai – emperumAn who has two long divine hands
padham – [his] divine feet
pEr – with his divine names
urimaiyAl – as per our nature
EththinOm – praised
nAl dhisaiyum – those in the four directions
kEttIrE – did you listen?
thirumangai ninRu aruLum dheyvam – emperumAn, in whose divine chest periya pirAtti is dwelling permanently, as mentioned in thiruvAimozhi 6-10-10 “agalagillEn iRaiyum enRu” (I will not leave this place even for a moment) and blessing [devotees]. pirAtti is the identification for emperumAn, never leaving him. SrI rangarAja sthavam 1-9 says “lakshmIpadhalAkshaika lakshaNam” (emperumAn has the footmarks of pirAtti’s divine feet as his identification). Only he, who has the marks of pirAtti’s decorative designs on her divine feet, is the supreme lord. This identification is not coming out of his deeds such as creating the world etc. thirumazhisai AzhwAr has mercifully mentioned in his nAnmugan thiruvandhAdhi 53 “thiruvillAth thEvarai thERElmin thEvu” (don’t consider as Lord, one, who is not associated with pirAtti). At the beginning of gIthA bAshyam [a commentary on SrI bhagavath gIthA by swAmy rAmAnujar] it is said “Sriya: pathi nikhilahEyaprathyanIka kalyANaikathAna:” (one who is the consort of pirAtti, being the opposite of all faults and having all the auspicious qualities). Even before saying that he has auspicious qualities, since it is mentioned that he is the consort of SrI mahAlakshmi, this becomes his unique identification.
nA vAzhththum karumam – in the activity of praising with tongue
kadaippidimin kaNdIr – instead of thinking “I am saying something”, keep this in your heart firmly.
kadaippidimin kaNdIr – be fully focussed on this.
For people like us, without any qualification, is it possible to praise like this?
urimaiyAl EththinOm – did I praise him in some other method? Did I not worship him because he is my Lord! Hence, for you people also, there is no shortcoming in praising his divine feet.
endhai pEr nAm urimaiyAl EththinOm – we praised his divine names because we are his followers. We, who know our relationship with him, praised him without trespassing that. We attained him with the blessings of pirAtti, just like lakshmaNa and vibhIshaNa attained him. We did not try to attain him directly, just like sUrpaNakA did, by breaking the method.
irum thadakkai endhai pEr – we praised the divine feet of emperumAn who has two huge, well grown shoulders.
nAl dhisaiyum kEttIrE – AzhwAr is asking whether the people in the directions listened to the meaning of this. By joining with the previous two words, making them as endhai pEr nAl dhisaiyum kEttIrE one can construe the meaning as “aren’t these emperumAn’s divine names! Did the people in all directions listen to these!”
We shall go on to the 58th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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