SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of how emperumAn arrived along with his devotees [nithyasUris in the form of weapons and ornaments] and eliminated his grief which was highlighted in thiruvAimozhi 2.4 “Adi Adi“, and is mercifully explaining it.
How is that done? emperumAn who is known as thiruvAimozhi 2.4.11 “vAttamil pugazh vAmanan” (vAmanan emperumAn who has no worries and has many auspicious qualities) arrived and mercifully united with AzhwAr, eliminated AzhwAr’s sorrow which was experienced in “Adi Adi” by arriving with his devotees, just as he arrived suddenly and eliminated the sorrow of elephant which was tormented by the crocodile for thousand years; AzhwAr seeing the newly acquired glow in emperumAn‘s form after having united with AzhwAr, enjoyed it and spoke joyfully about it in thiruvAimozhi 2.5 “andhAmaththanbu“; mAmunigaL mercifully explains this starting with “andhAmaththanbAl“.
vandhArath thAn kalandha vaNmaiyinAl – sandhAbam
thIrndha satakOpan thiruvadikkE nenjamE
vAyndha anbai nAdORum vai
nenjamE – Oh heart!
andhAmaththu anbAl – with the desire he has for SrIvaikuNtam
adiyArgaLOdu vandhu – arriving (from SrIvaikuNtam) with the nithyasUris in the form of weapons and ornaments
iRaivan thAn – sarvESvaran
Ara kalandha vaNmaiyinAl – due to the magnanimity of uniting well
sandhAbam thIrndha – having the sorrow eliminated
satakOpan – AzhwAr‘s
thiruvadikkE – the divine feet
vAyndha anbai – befitting bhakthi (devotion)
nALthORum vai – always have
AzhwAr had his sorrow eliminated due to sarvESvaran arriving with the desire he has for SrIvaikuNtam, along with the nithyasUris in the form of weapons and ornaments, and magnanimously uniting well with AzhwAr. Oh heart! Always have befitting bhakthi on such AzhwAr’s divine feet.
Highlights from vyAkyAnam
- andhAmaththu anbAl – With the desire he has for SrIvaikuNtam. With the great affection for that abode and the dhESikas (leaders) there.
- adiyArgaLOdu iRaivan – devotees are there, nithyasUris, in the form of weapons and ornaments; sarvESvaran who are with them, united with AzhwAr. mAmunigaL is thinking about “andhAmaththanbu seydhu en Avi sEr ammAnukku andhAma vAzh mudi sangu Azhi nUl Aram uLa” (bhagavAn who is the natural master and has attachment towards paramapadham, became well-placed in my heart; manifesting his supremacy, radiant crown having beautiful garland, divine weapons, sacred thread and garland appeared clearly) [1st pAsuram].
- vandhArath thAn kalandha vaNmaiyinAl – sarvESvaran, due to the magnanimity of arriving at the location of AzhwAr who is as said in vishNu dharmam “paramApadham Apanna:” (one who was caught in great danger) and united fully with him.
- sandhAbam thIrndha – As said in SrI rAmAyaNam yudhdha kANdam 131.15 “viSOdhithajata: snAthaSchithramAlyAnulEpana: | mahArhavasanO rAmasthasthau thathra SriyA jvalan ||” (having washed his hair, having mercifully bathed, wearing many different flower garlands, sandalwood paste, expensive clothes, SrI rAma shone radiantly along with the wealth of beauty in that throne – in this SlOkam, it is explained that SrI rAma acquired new radiance after accepting bharatha) and in SrI rAmAyaNam bAla kANdam 77.29 “athIva rAmaS SuSubE” (SrI rAma shone greatly). As said by AzhwAr himself in “sendhAmaraith thadangaN sengani vAy sengamalam sendhAmarai adikkaL sempon thiru udambE” (his eyes look like a pond of reddish lotus flowers; his reddish ripened fruit like mouth/lips resemble a lotus flower; his divine feet look like a lotus flower; his divine body shines like reddish gold) [1st pAsuram], “thiru udambu vAn sudar … ennuL kalandhAnukkE” (The laudable form of emperumAn who is the lord of my clan, without leaving anything, came inside me and united with me, has sun-like complexion; his divine hands and eyes are reddish and fresh like lotus flower; his divine chest is the abode of SrI mahAlakshmi; his naval is the abode of brahmA; his other part is rudhra himself; how amazing is this!) [2nd pAsuram], “ennuL kalandhavan senganivAy sengamalam minnum sudar malaikkuk kaN pAdham kai kamalam” (emperumAn, who united inside me, who is shining radiantly like a mountain, has beautiful exalted bodily features (as previously explained – reddish fruit like mouth, lotus like eyes, feet and hand) [3rd pAsuram], “epporuLum thAnAya maradhagak kunRam okkum” (he was satisfied by being the in-dwelling soul of every entity and became like an emerald mountain) [4th pAsuram], he enjoyed emperumAn growing to be huge as said in “vAttamil pugazh vAmanan” with beautiful limbs etc and became relieved from all the sorrows without any trace. sandhAbam refers to what is highlighted in the “Adi Adi” padhigam such as vAdudhal (withering), irakkam (suffering), vevvuyirthal (breathing heavily), vAy veruvudhal (speaking incoherently), uLLamuga urugudhal (heart melting), uLLuL Avi ularudhal (the soul becoming dry), thana nenjam vEdhal (heart burning) etc. To remedy the withering of the soul, AzhwAr mercifully said “allAvi uL kalandha” (one who united with this lowly self) [5th pAsuram], “en mudivu kANAdhE ennuL kalandhAn” (he united with me without seeing my lowly nature) [8th pAsuram] and “ennuL kalandhavan” (one who united with me) [2nd pAsuram] in previous decad.
- sandhAbam thIrndha satakOpan thiruvadikkE nenjamE vAyndha anbai nALthORum vai – On the divine feet of AzhwAr who is loved by emperumAn, who is the exclusive leader of nithyasUris, just as he loves the nithyasUris; oh heart! Fully place yourself on such divine feet as said in kaNNinuN chiRuth thAmbu 10 “un than moy kazhaRkanbai – muyalginREn” (I am trying to have desire for your divine feet). Just as one would place the treasure beneath the ground, you place your love at the divine feet of AzhwAr.
adiyen sarathy ramanuja dasan
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