SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr says in this pAsuram that whatever he had mentioned in the previous pAsuram that SrIvashNavas should possess, in general, is very much present in him.
Let us go through the pAsuram and its meanings:
mANbAviththa agygyAnRu maNNirandhAn mAyavaL nanju
UNbAviththu uNdAnadhu Or uruvam kANbAn nam
kaNNavA maRRonRu kANuRA sIr paravAdhu
uNNavAy thAn uRumO onRu
Word by Word Meanings
agygyAnRu – during that time
mAN bAviththu – in the guise of a bachelor
maN irandhAn – sought alms for three steps of land
mAyavaL nanju – poison (present in the bosom) of the deceitful pUthanA
UN bAviththu – acting as if he is drinking it (desirously)
uNdAnadhu – emperumAn who drank (both her milk and her life)
Or uruvam – his unique divine form
kANbAn – only to worship
nam kaN avA – desire for our eye
maRRU onRu – anything else
kAN uRA – (it) will not desire to see
vAy thAn – mouth
sIr paravAdhu – without praising (emperumAn’s) auspicious qualities
onRu uNNa uRumO – will it desire to eat anything?
mAN bAviththu – taking very well, the guise of a bachelor. When emperumAn, as vAmana, asked of mahAbali to grant him land which would be equivalent to his three steps, mahAbali told him “When I am granting you whatever you want, would you ask for such a miniscule object? Ask for more; I will grant you”. vAmana told him “This is all that I need; I do not want anything more than this”. Thus, emperumAn did justice to the guise of bachelor that he had taken [bachelors are expected to be satisfied with small things]. The word bAviththu would mean assuming on a deceitful role. But this is not applicable here. emperumAn donned the role of bachelor, very truly.
mAyavaL nanju UN bAviththu uNdAn – Just as pUthanA assumed the guise of a mother and gave him her bosom with the firmness that “I cannot sustain myself unless I nurture him” emperumAn too thought “I cannot sustain myself unless I drink milk from her” and took her milk as his nourishment. nammAzhwAr is mercifully mentioning the same meaning which poygai AzhwAr had mercifully said in his mudhal thiruvandhAdhi 11 “pEymulai nanju UNAa uNdAn” (emperumAn consumed the milk from the demon’s bosom as his nourishment).
uNdAnadhu Or uruvam kANbAn nam kaNNavA – the desire for our eye is to see the divine form of the one who drank milk from the demon’s bosom, in order to sustain himself.
maRRonRu kANuRA – When the eye sees his divine form it will see with the certainty “only that divine form should be seen and nothing else”. If it sees any object other than emperumAn’s divine form, it will get destroyed, out of shame.
AzhwAr says further on that this feature is applicable not only to the sensory perception of vision but also to the sensory perception of speech….
sIr paravAdhu uNNa vAydhAn uRumO onRu – Will the mouth attempt to enjoy anything other than speaking about emperumAn’s auspicious qualities? No, it will not. If it attempts to enjoy anything else, it will get destroyed, is the implication here.
We will move on to the 53rd pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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