SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
When asked “How did you get to see such a great supreme being and enjoy him?”, AzhwAr responds saying “emperumAn entered my heart without any reason and reclined; thus I saw him”. He says that he, who was selected by emperumAn, has sorrow [suffered by others in samsAram]. emperumAn himself came to AzhwAr by practicing yOga.
Let us go through the pAsuram and its meanings.
paNindhuyarndha pauvap paduthiraigaL mOdha
paNindha paNamaNigaLAlE aNindha angu
ananthan aNaik kidakkum ammAn adiyEn
manam than aNaikkidakkum vandhu
Word by Word Meanings
paNindhu uyarndha – agitating by rising and falling
pauvam paduthiraigaL – waves which form in the ocean
mOdha – striking on all sides
paNindha – (ensuring that the droplets from those waves do not fall on the divine form, like an umbrella) bowed down
paNam – formed by the hoods
maNigaLAlE – by the carbuncles
aNindha – decorated
ananthan – thiruvanthAzhwAn (AdhiSEshan)
aNai – on the divine mattress
ammAn – supreme being
(not fitting in such mattress)
angu – there
vandhu – reaching [from there]
adiyEn than – in my
manam aNai – the mattress of my mind
kidakkum – reclined
paNindhu uyarndha pauvap padu thiraigaL mOdha – being struck by the agitating waves which are formed in the ocean and which rise and fall [keeping with high and low tides]. Even if they are only droplets, to AzhwAr they appear like mountains falling on the soft divine form of emperumAn and hence he says mOdha (striking).
paNindha paNa maNigaLAlE – to ensure that such droplets do not fall on emperumAn’s divine form, AdhiSEshan has lowered his hoods [and holding them like an umbrella].
aNindha angu ananthan aNai – reclining on such mattress of ananthAzhwAn whose hoods are decorated with rubies.
kidakkum ammAn – emperumAn who is resting
adiyEn manam than aNaik kidakkum vandhu – leaving that mattress, emperumAn has reached my mind and is reclining on that as his mattress. emperumAn left the mattress of AdhiSEshan who has lot of affection for him and rested in my mind which does not have affection for him nor is it like a mattress for him. Leaving aside those who are affectionate towards him, emperumAn will come on his own into the hearts of those who, even if they do not have affection, realise that he is the lord and we are the servitors. Has it not been divinely mentioned in periyAzhwAr thirumozhi 5-4-8 “ananthan pAlum garudan pAlum aidhu noydhAga vaiththu en manandhanuLLE vandhu vaigi vAzhachcheydhAy empirAn” (Oh great benefactor! Keeping only a tiny bit of affection for thiruvananthAzhwAn (AdhiSEshan) and garudAzhwAn (garuda), you entered my heart, fitting well, and blessed me to live happily) and in 5-4-9 “panikkadalil paLLigOLaip pazhagavittu Odivandhu en manakkadalalil vAzhavalla mAya maNALa nambi” (Oh one with amazing powers, who is the consort of SrI mahAlakshmi and one who is complete with auspicious qualities! Forgetting your habit of taking residence in thiruppARkadal (milky ocean), you left that place and took residence in my heart which became an ocean for you)! He will rest on AdhiSEshan’s lap, considering that to be his apt place. But he will also rest happily in my mind itself. Where does he reside [normally] and where has he come to reside [now]! emperumAn is seeking out my mind like a person who has no bed to sleep on and is coming in search of a bed! Just as when the people of ayOdhyA surrounded the place where SrI rAma was staying [chithrakUtam) to take him back to ayOdhyA, SrI rAma went into the forest, asking rishis for a place, as said in SrI rAmAyaNam AraNya kANdam 5-34 “AvAsam thvahamichchAmi” (I am looking for a place to say), emperumAn made my mind as his dwelling place.
We shall take up the 16th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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