thiruvAimozhi – 8.4.10 – amarndha nAdhanai

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Eighth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr becomes pleased saying “Being sarvESvara, to be the refuge for all creatures, he mercifully arrived at thiruchchengunRUr and mercifully stood there; I got to enjoy such emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Since emperumAn is the natural lord, he is having the existence of incidental lords such as brahmA, rudhra et al at his disposal and considering their benefit as his own, he offers him their wealth, and is residing in thiruchchengunRUr; I got to unite with such amazing emperumAn”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

amarndha nAdhanai avaravar Agi avarkkaruL aruLum ammAnai
amarndha thaN pazhanath thiruchchengunRUril thiruchchiRRARRangaraiyAnai
amarndha sIr mUvAyiravar vEdhiyargaL thambathi avai dhEvar vAzhvu
amarndha mAyOnai mukkaN ammAnai nAnmuganai amarndhEnE

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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

amarndha – being apt (controller of all souls)
nAdhanai – having (natural) lordship

(incidental lords)
mukkaN ammAnai – rudhra who has three eyes
nAnmuganai – brahmA who has four heads/faces

(to be called as himself, he is remaining as their antharAthmA and the reason for their sustenance)
avaravar – those personalities (who pray and acquire their wealth)

(as they become joyful after acquiring their wealth)
Agi – becoming one with them (as said in “samEthya prathinandhya cha“)
avarkku – for them
aruL – the tools to fulfil their wishes
aruLum ammAnai – being the one who bestows
amarndha – dense
thaN – invigorating
pazhanam – having water bodies
thiruchchengunRUril – in thiruchchengunRUr
thiruchchiRRARRangaraiyAnai – one who is having the banks of thiruchchiRRARu as his residence
amarndha – fitting
sIr – Athma guNams (internal qualities)
mU Ayiravar – three thousand in count
vEdhiyargaL – vaidhikas (followers of vEdham)
tham padhi – being the distinguished abode
avani dhEvar – bhAgavathas who are bhUsuras (celesital beings of this world)
vAzhvu – being the abode having the wealth of bhagavath anubhavam
amarndha – living fittingly (considering their wonderful life as his own)
mAyOnai – amazing emperumAn
amarndhEn – I got to fit with him (without any other expectation).

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn who is having apt lordship, who is hailed as rudhra who has three eyes
and brahmA who has four heads/faces, due to being their antharAthmA, and also being one with these personalities, being the one who bestows the tools to fulfil their wishes, is residing on the banks of thiruchchiRRARu in thiruchchengunRUr which is having dense, invigorating water bodies; this is the distinguished abode for three thousand vaidhikas and the abode having the wealth of bhagavath anubhavam for bhAgavathas who are bhUsuras; I got to fit with such amazing emperumAn who is living there fittingly. Also explained as emperumAn having apt amazing activities for the enjoyment of vaidhikas and other divine personalities of this world (bhAgavathas) who live in thiruchchiRRARu in thiruchchengunRUr, along with him.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • amarndha nAdhanai – One who remains fitting to be identified as the natural lord of both spiritual and material realms. As said in SrI rAmAyaNam ayOdhyA kANdam 2.13 “thrailOkyamapi nAthEna yEna syAnnAthavaththaram” (In SrI rAma, all the three worlds have an apt leader) – even if the three worlds are taken together, that which is to be protected will be small and his desire to protect them will be great. yEna  – nAthEna – nAthavaththaram – syAth.
  • avaravar Agi – As seekers approach them, the dhEvathAs [rudhra, brahmA et al] would try to be benevolent towards those seekers, similarly, emperumAn is benevolent towards them. As the dhEvathAs would think “we need these”, emperumAn too thinks “they need these”. Alternatively – The dhEvathAs seek to get something; he is seeking to keep granting and their acceptance. They feel joyful on receiving what they desired; emperumAn feels joyful in giving.
  • avarkku aruL aruLum – Granting their wishes as if he himself is benefitting; granting with the same seeking mood of the dhEvathAs who seek from him; as said in SrI rAmAyaNam ayOdhyA kANdam 16.27 “… sa sarvANarthinO dhrushtvA samEthya prathinandhya cha ||” (That SrI rAma, looking at those who came to accept alms from him, welcomed them, gave them joy and united with his friends).
  • ammAnai – sarvESvara; identifying emperumAn as pUrNa (complete) or prAptha (apt).
  • amarndha thaN pazhanam … – One who mercifully stood on the banks of thiruchchiRRARu in thiruchchengunRUr which is having dense, cool water bodies.
  • amarndha sIr – Three thousand brAhmaNas who are having apt qualities. As he is having perfect lordship, they are having apt glories which are highlighted.
  • vEdhiyargaL tham padhi – Not just the three thousand brAhmaNas, but this is the abode for all the brAhmaNas.
  • avani dhEvar vAzhvu – The ultimate destination for the vaishNavas who are bhUsuras.
  • amarndha mAyOnai – sarvESvara, the amazing lord who is eternally residing in that abode.
  • mukkaN ammAnai nAnmuganai amarndhEnEemperumAn who is the controller for the existence of brahmA et al. AzhwAr is repeating brahmA and rudhra several times to highlight emperumAn’s lordship and not to miss out on any one of the controlled entities. Alternatively – considering “amarndha mAyOn“, and since the pAsuram is ending with brahmA and rudhra, as those words which rest on the same personality, will point to that underlying personality, it indicates that emperumAn is the prakAri (subtratum).
  • amarndhEnEAzhwAr is saying that he has attained. SrI vishNu purANam 2.12.38 “bhUthAni vishNu:” (Every creature is vishNu) etc.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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