SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
By saying “isaindhozhindhOm” in pAsuram 26, AzhwAr said that he does not have any shortcoming and by saying “aruLennum thaNdAl” he said that whatever he gets is through emperumAn only. What remains to be done now is to enjoy emperumAn! He does that in this pAsuram.
Let us go through the pAsuram and its meanings:
adiyAl padi kadandha muththO adhanREl
mudiyAl visumbaLandha muththO nediyAy
seRi kazhalgaL thAL nimirththuch chenRulagamellAm
aRigilamAl nI aLandha anRu
Word by Word Meanings
nediyAy – Oh one who is superior to everyone else!
nI – you
seRi kazhalgaL – having anklets which are close to each other
thAL – divine feet
nimirththu – making them grow
ulagam eLLam senRu – going to all the worlds
aLandha anRu – during that time when you divinely measured the worlds
padi kadandha muththO – is the happiness due to measuring all the worlds (which we see on your divine face)?
adhu anREl – if it is not due to that
mudiyAL – with your divine head
visumbu aLandha muththO – is it the happiness due to measuring the skies (which we see)?
aRigilam Al – we do not know; how amazing is this!
adiyAl padi kadandha muththO adhanREl mudiyAl visumbaLandha muththO – If we consider the samskrutha word mugdha: to have got changed to muththu in thamizh, then the meaning for the world mugdha which is ‘infant’ would transform to ‘beauty’ in thamizh for muththu. Once AzhwAr said “yAnum ennenjum isaindhozhindhOm” (once my heart and I decided to be in harmony), emperumAn became very happy. AzhwAr enjoys that beauty on emperumAn’s face. He is asking whether the beauty that he is seeing on emperumAn’s face is the beauty which was there on emperumAn’s face when he measured the worlds with his divine foot or it is the beauty which was there on emperumAn’s face when he measured the skies with his divine head. Alternatively, we can consider that AzhwAr is referring to muththu (pearl) which is one of the nine gems. Later in the pAsuram, AzhwAr is referring to seRikazhal which is anklet made with pearls. Also, in thiruviruththam 50 AzhwAr mentions about NIL mudi veNmuththa vAsigaiththAy (having his crown with white pearls). Hence we can consider that AzhwAr is enjoying the beauty of divine ornaments on emperumAn by asking whether they are the pearls when he measured the divine worlds or they are the pearls when he measured the skies. Since in mUnRAm thiruvandhAdhi 90, pEyAzhwAr mentions about silambum seRi kazhalum whereby the pearl which is inside the ornament is manifested outside or in this pAsuram itself, by referring to emperumAn wearing anklets which have pearls packed closely, we can consider that pearls are there on the divine foot. Another interpretation for muththu is that in samskrutham, muth refers to happiness. Thus we can consider that AzhwAr is asking emperumAn whether the happiness on his divine face is due to his measuring the worlds with his divine foot or due to his divine face pervading the skies.
aRigilam – we are not able to determine this.
Al – How amazing is this!
nediyAy – AzhwAr calls out to emperumAn as Oh thrivikrama! Or as one who is superior to everyone else!
The verse can be rearranged to read nediyAy seRi kazhalgaL thAL nimirththuch chenRulagamellAm nI aLandha anRu adiyAl padi kadandha muththO adhanREl mudiyAl visumbaLandha muththO aRigilam Al.
We will take up the 28th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org