SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr says that emperumAn who is residing in these dhivyadhESams is one with simplicity. The quality of saulabhyam (simplicity) is spoken of here as the boundary for modesty. AzhwAr is amazed at the ability of emperumAn to don the act of one who has to accomplish something (the form of Siva) and the act of one who is readily available (the form of vishNu) at the same time! How amazing is this, he wonders!
Let us go through the pAsuram and its meanings:
thAzh sadaiyum nINmudiyum oNmazhuvum chakkaramum
sUzharavum ponnANum thOnRumAl sUzhum
thiraNdaruvi pAyum thirumalaimEl endhaikku
iraNduruvum onRAy isaindhu
Word by Word Meanings
thAzh sadaiyum – matted locks tied in a lowly way
nIL mudiyum – long divine crown
oN mazhuvum – the beautiful weapon mazhu (axe)
chakkaramum – divine disc
sUzh aravum – snakes coiling around
pon nANum – having golden waist cord
iraNdu uruvum – these two forms (of Sankara and nArAyaNa)
sUzhum thiraNdu aruvi pAyum thirumalai mEl endhaikku – for my father (emperumAn) who is atop thirumalai hills which have streams on all sides
onRu Ay isaindhu thOnRum – merge into one
Al – how amazing is this!
vyAkyanam
thAzh sadaiyum – emperumAn took as his SarIram (divine physical form) the physical form of Siva with his matted hair tied in a lowly way, exhibiting clearly that he [Siva] has assumed this form [with matted hair] in order to accomplish something [by carrying out penance]. AzhwAr says that without feeling disgusted that he had to take as part of his physical form, the form of one with matted hair, emperumAn undertook that too.
nIL mudiyum – emperumAn’s crown which gives out to everyone that he is the leader of all the worlds. What simplicity is this that he is equating such divine crown with a lowly matted hair!
oL mazhuvum – the weapon axe which is used to trouble others.
chakkaramum – just as it is mentioned in thiruviruththam 33 “aruLAr thiruchchakkaram”, the divine disc which is used to protect
sUzh aravum – snake which is wound around the waist to create fear
pon nANum – the golden waist cord which is wound around the waist to display wealth
thOnRumAl – these two forms appear to be one. Isn’t Siva too a part of emperumAn’s SarIram (divine physical form)!
sUzhum thiraNdaruvi pAyum thirumalai mEl endhaikku – to my father who has taken residence in the divine hills of thirumalai, surrounded everywhere with streams
iraNdu uruvum onRAy isaindhu – these two forms complemented each other and merged into one! Even though the two forms are incongruent, it appears that they suited him [emperumAn] as if they were meant for him that way!
isaindhu – even AzhwAr had thought that the two forms will not complement each other. One form (of Siva) is meant to accomplish something [through penance] and the other (of vishNu) is full of beauty. Despite such contrast, the two forms appeared as one and fitted emperumAn well! AzhwAr wonders at this simplicity of emperumAn! Hasn’t thirumangai AzhwAr too mercifully mentioned in periya thirumozhi 7.10.7 “kaNNudhal kUdiya aruththanai” saying that emperumAn has pervaded Siva as his antharyAmi (indwelling soul) and has taken him as his SarIram!
We will take up the 64th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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