SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? In thiruvAimozhi 3.7 “payilum sudaroLi“, AzhwAr meditated upon SrIvaishNavas who are the desirable goal; while doing so, he got reminded about bhagavAn’s saundharyam (beauty) etc which cause anxiety, and being overwhelmed by that anxiety, AzhwAr speaks about the enjoyable ornaments, weapons, forms, qualities and activities of emperumAn, and he, along with his senses, called out loudly for emperumAn in thiruvAimozhi 3.8 “mudiyAnE“; mAmunigaL mercifully explains this briefly, starting with “mudiyAdha Asai miga“.
mudiyAdha Asai miga muRRu karaNangaL
adiyAr thammai vittu avan pAl padiyA – onRonRin
seyal virumba uLLadhellAm thAm virumbath
thunniyadhE mARan than sol
mudiyAdha Asai miga – as the unending love increased
muRRu karaNangaL – all the senses
adiyAr thammai vittu – leaving the bhAgavathas
avanpAl padiyA – reaching that sarvESvara
onRu onRin seyal virumba – each sense desiring the act of other senses
uLLadhu ellAm thAm virumba – AzhwAr desires to have all the desires of his senses
mARan than sol – AzhwAr’s divine words
thunRiyadhu – became dense
As AzhwAr‘s unending love increased, all his senses reached sarvESvara leaving the bhAgavathas; each sense desired the act of other senses and AzhwAr desired to have all the desires of his senses; in this manner, AzhwAr’s divine words became dense.
Highlights from vyAkyAnam
- mudiyAdha Asai miga – The divine love which follows AzhwAr from the beginning as it was bestowed by emperumAn as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam“, increased greatly due to not experiencing bhagavAn; as bhagavAn’s qualities became spoken about to establish the nature of bhAgavathas, that leads to the increase of AzhwAr’s devotion.
- muRRu karaNangaL – Both external and internal senses. “mudiyAdha Asaimigu muRRu” could be seen as an adjective to the “karaNangaL” (senses) as well.
- adiyAr thammai vittu – leaving the SrIvaishNavas who were hailed as the lords in all manner as said in thiruvAimozhi 3.7.1 “emmai ALum paramar” (those who rule us), thiruvAimozhi 3.7.2 “emmai ALudai nAdhar” (those who lord us), thiruvAimozhi 3.7.3 “emmai ALudaiyArgaL” (those who own us), thiruvAimozhi 3.7.4 “em perumakkaL” (our respectable people), thiruvAimozhi 3.7.5 “nammai aLikkum pirAkkaL” (those generous ones who protect us), thiruvAimozhi 3.7.6 “emmaich chanma chanmAndharam kAppar” (they will protect us life after life), thiruvAimozhi 3.7.7 “emmai nAL uyyak koLginRa nambar” (those who are believed to uplift us forever), thiruvAimozhi 3.7.8 “em thozhu kulam thAngaLE” (the worshippable clan for us), thiruvAimozhi 3.7.9 “adiyAr em adigaL” (the great lord for us), thiruvAimozhi 3.7.10 “adiyAr tham adiyAr adiyOngaL” (we are servants of servants of bhagavAn).
- avanpAl padiyA – reaching him. Engaging in him who can shake up the ultimate goal (of serving bhAgavathas). Both his senses and he became very much engaged in him. As said in SrI rAmAyaNam sundhara kANdam 40-3 “yathA tham purushavyAgram gAthrai: SOkAbhikarSithai: I samspruSEyamsakAmAham thathA kuru dhayAm mayi II ” (you should shower your mercy on me such that I, having lot of affection, would be able to touch the greatest man [SrI rAma] with these limbs which have become wizened due to grief).
- onRonRin seyal virumba uLLadhellAm thAm virumba – The sense organs such as mind, hand, eyes, ears etc without any restriction desiring the activities of each other, to enjoy him with great craving, as said in “nenjamE nINagarAga irundha en thanjanE” (Oh one who is a good companion due to his residing in my heart, considering it as a big divine city!) [2nd pAsuram], “vAsagamE Eththa aruL seyyum vAnavar tham nAyaganE” (Oh controller of nithyasUris who glorify you, due to your blessing my mouth/speech to praise you!) [3rd pAsuram], “kaigaLAl Arath thozhudhu thozhudhu unnai” (worshipping you with my hands fully, many times, forever without a break ) [4th pAsuram], “kaNgaLAl kANa varungol” (would he come in front of me to be seen by my eyes?) [5th pAsuram].
- uLLadhellAm thAm virumba – Being the one who is having the previously explained senses, and having the craving of all of those senses together in him.That is AzhwAr‘s craving is explained as in “unnaiyE avivinRi Adharikkum en Avi” (my prANa (vital air) which is impatient due to the delay [in your arrival], will engage in you) [6th pAsuram], “pAviyEn nenjam pulambap palakAlum kUviyum kANap peREn una kOlam” (The heart of me who is greatly sinful, calls out for you and due to that great desire, even after calling out many times, I have not seen and enjoyed you) [7th pAsuram], “unnai ennAL kaNdu koLvan” (When will I see and enjoy you?) [8th pAsuram], “unnai engyAnRu porundhuvan” (When will I unite with you?) [9th pAsuram], “unnaiyE irundhirundhu eththanai kAlam pulambuvan” (How long will I remain weak and keep calling you?) [10th pAsuram].
- thunniyadhE mARan than sol – In this manner, the divine words of AzhwAr who along with his senses have great craving/sorrow, remained dense as said in thiruvAimozhi 1.7.11 “midaindha sol” (closely knit words).
adiyen sarathy ramanuja dasan
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