SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
pARkadalAy – Did He stop with just giving a part of His body to rudhran just by accident like how a worm moving around might create letter forms? When there is a danger to brahmA and others, He thinks He should not stay away, His being the protector (of all), and so giving lower priority to paramapadham, He comes to ksheerAbdhi (milky ocean) and lies down there. Oh such emperumAn! Oh the One who shows Himself whether one wished for it or not, is the One who is not showing His fact to me who is longing for it.
pArin mElAy – As all the dhEvAthAs came and surrendered after losing their places due to asuras and rAkshasas, by taking the forms of rAma, krishNa etc., He lowered Himself, and came on this world (pAr), and protected. This talks about that. In ‘sa hi dhEvair udheerNasya rAvaNasya vadhArthibhi: | arthithO mAnushE lOkE jagnyE vishNussanAthana: || [SrI rAmAyaNam – ayOdhyA kANdam – 1.7]’ (One who was prayed to by the dhEvas saying that He should kill rAvaNan having pride, that SrIman nArAyaNan who does not have end, it that One who has incarnated in this word as rAman),
(following is commentary of aforementioned SlOka).
the ‘sa:’ (that) word refers to the same One who was mentioned in the previous SlOka.
It had said earlier as ‘babhUva guNavaththara:’ [SrI rAmAyaNam – ayOdhyA kANdam – 1.6]’ (rAman was of top grade in having auspicious qualities). AzhvAr is saying that since He is having such qualities, He incarnated. There is no quality to show in incarnating for the devotees who do not wish for other things; (it was for the dhEvas who wished for other benefits); (so it implies that He proved that he is the best in having auspicious qualities); the ‘he’ samskrutha word above (in 1.7) shows the reason for His being full of qualities;
‘dhEvai:´ – did He come here for the prayers of nithyasUris like thiruvadi (garudAzhwAn) and thiru ananthAzhVan’ (AdhiSEshan)? Did He not come and incarnate for the dhEvas who wish for other benefits, and who are of the opinion that they are the lords? Are they not ones who would go against Him after getting the benefits they wished for?
udheerNasya rAvaNasya vadhArthibhi: – for winning rAvANan who is roaming around destroying all the world due to his pride; when His relationship with everyone as emperumAn is common for everyone, while the dhEvas who pray Him are doing so for other benefits, He came and incarnated for destroying those like rAvaNan, isn’t it?
arThitha: – this you see, is the penance that they performed. (just praying).
mAnushE lOkE – He is incarnating in the place which even for dhEvas is a lowly place and not looked at.
jagnyE – while the common people of the world would live in the womb for ten months, He was present in the womb for twelve months!
vishNu – One who permeates everything is one who incarnated in this place (ayOdhyA) which is permeated by Him, to be under the control of those living in this place!
sanAthana: – One who is present forever is the One who came and was born as a son for someone!
In these ways the One who lowers Himself so much for those who pray to Him for other benefits, is the One who is not showing Himself to me! says AzhvAr.
pani varaiyin uchchiyAy – (Oh one who is standing on top of the mountain (thirumalai)) – Did you stop with just showing yourself for those wishing for other benefits? (you didn’t); as said in ‘kAnamum vAnaramum vEdum udai vEnkatam [nAnmugan thiruvanthAdhi – 47]’ (thiruvEnkatam having forests, monkeys, and the clans of hunters), One who shows Himself even for the lowly animals and hunters by coming and standing in thiruvEnkatam is the One who is not showing Himself to me, says AzhvAr.
pavaLa vaNNA – (Oh One who is having beautiful divine body like that of gems); He is not having the mediocre form that one could tolerate the wait to see in due course of time. If it was of such form we could relax thinking let Him show up whenever He prefers; His beauty is not such, that we could stay without any interest , when we think about his divine nature.
pavaLa vaNNA enguRRAy – (where are you) – since AzhvAr got blurred vision due to immersing in the enjoyability of His form, he is saying ‘where are You’. As said in “rAmam mE’nugathA dhRushtiradhyApi na nivarthathE | na thvA paSyAmi kausalyE sAdhu mA pANinA spruSa [SrI rAmAyaNam – ayOdhyA kANdam – 42.34]” (After rAma went to the forest, dhaSaratha said to kausalya) – Oh kausalyE! my vision has gone away following rAma. It has not returned till now. I don’t see you. Touch me well with your hands), like how dhaSaratha lost his vision, it happened to AzhvAr too.
(following is commentary of aforementioned SlOka).
mE dhRushti: – rAmam – anugathA – my eyes have gone behind perumAL. attracted by His beauty. It left the body which holds it and has gone behind the target of the eyes. It appears that the relationship with mother’s home (my body, for the eyes) is only till it gets the attraction of the in-laws’ home (rAman’s beauty)!
me dhRushti: – saying so he (dhaSarathan) is celebrating the ways of his eyes. Distraught due to the separation I lay on the floor; my eyes got the opportunity to go with Him! Wish I had not been the holder of those eyes, but the eyes themselves, says dhaSarathan.
adhyApi na nivarthathE – eyes have not returned; even in this state of getting solace while seeing you, the eyes have not returned;
na thvA paSyAmi – if asking – while you who are the holder of those eyes, why have the eyes gone behind Him? – dhaSarathan says that he deduced the cause from the action! While you (Kausalya) have come stood here, I don’t see you; hence I knew that they went behind Raman. The senses of the body (indhriyas) are such that they are learned about based on anumAnam (conclusion based on previous prathyaksham (understood by the senses)). When seeing things we come to know that there are senses in the body; when nothing is seen, then we learn that the senses are not present.
kausalyE – not seeing you not because it is kaikEyi standing in front of me.
sAdhu mA pANinA spRuSa – please do not think about the cruelty I executed, but think about my pitiful state, and feel ‘alas! (aiyyO)’ and touch (comfort) me. Please do not think that I decorated Him for crowning Him and then sent Him to the forest, but think ‘Oh he might die due to separation from Him!’, and touch (comfort) me, says dhaSarathan to Kausalya.
bhattar would divine, ‘eyes have gone behind Him; to find out whether the seeing sense has gone behind Him or not, you please touch and search me, says dasarathan’.
pavaLa vaNNA engu uRRAy – where have you gone while having the form that is for the devotees as said in ‘bhakthAnAm [jithanthE sthOthram – 1-5]’? Is your showing us the greatness of your divine body, to hide it from us? Or, engu uRRAy – Thinking that He would never not show up after seeing this longing, and that keeping this longing itself as the reason He would show up, AzhvAr is groping his hand in the air saying engu uRRAy (where are You); as I extended my arm He would be felt, and then I could catch Him – thinks AzhvAr. Since he is like the creeper plant lying on the ground looking for a stick to climb on to (flagstaff), He would wish to look for Him (who is that stick). jIvAthmA can be called as such creeper.
emperumAn – engu uRRAy – While your property is suffering, where are You the owner hiding? It is only the owner who would come to the property; is it possible for the property to go to the place of its owner? It only the hungry person who would go to the place where there is food, and not the food that would come to that person, will it?
unnai nAdi – Searching for You who is unequalled in enjoyableness, and Who is One to be attained. You being the attainable is the reason for my urge to reach You.
unnai nAdi – It has become such, that I have to look out for You who has been trying for me (edhir sUzhal pukku [thiruvAimozhi – 2.7.6]’) from time eternal! As said in ‘OdinEn Odi [periya thirumozhi 1.1.1]’, I was running behind worldly pleasures, and you got hold of me and informed about the truth and made me not wish for anything else than You, and made me as said in ‘thaLir puraiyum thiruvadi en thalai mElavE [thirunedunthANdakam – 1]’ thus keeping Your divine feet on my head as if it is an honour for You; are all these for not showing up when now I am suffering due to separation?
If You are saying – “Oh that’s interesting; If you have understood that I got hold of you and did everything for you , then you should see what I will be doing further, and so stay put in your place like seethAp pirAtti as said in ‘thath thasya sadhRSam bhavEth [SrI rAmAyaNam – sundhara kANdam – 30-30]’ (if chakravarthy thirumagan would destroy the enemies and take me back, that is what would be suitable for Him); is it right for you to hurry?”, then,
inganamE Uzhi tharukEnE – it cannot be said that He is subservient to His devotees; it cannot be said that He would show Himself up by considering our qualifications; given so, losing Him is due to my sins only, isn’t it? Would I spend the rest of my life suffering?
inganamE – Like how in the forest the rishis showed Him their bodies eaten by the rAkshasAs as said in ‘Ehi paSya SarIrANi [SrI rAmAyaNam – AraNya kANdam – 6-16]’, AzhvAr is showing his body eaten by love.
uzhi tharugEnE – Like the body that is taken up in hell, my life has become the ever experienced suffering that does not end and also not tolerable, says AzhvAr. I have not been able to get the enjoyment of the experience of Him, nor am I able to stay put like seethA pirAtti by considering the true nature of AthmA as subservient, nor am I done with like chinthayanthi and chakravarthi; It has become second nature for me to be always experiencing the suffering of separation! says AzhvAr.
Translation by raghuram SrInivAsa dAsan
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