SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? AzhwAr became amazed thinking about the agaditha gatanA sAmarthyam (ability to synchronise contrary aspects) of emperumAn when he made AzhwAr who said “We won’t unite with you” to say “We are with you”. emperumAn said to such AzhwAr “Are you becoming amazed like this just seeing this ability of mine? You see how I remain in thiruviNNagar having all the contrary aspects in the world, with me” and showed AzhwAr his virudhdha vibhUthi yOgam (being together with such ability to synchronise contrary aspects). AzhwAr becomes blissful meditating upon that and speaks about the same in this decad. mAmunigaL mercifully explains this principle explained in “nalguravum selvum” starting with “nallavalaththAl“.
nalla valaththAl nammaich chErththOn mun naNNArai
vellum viruththa vibhUdhiyan enRu ellaiyaRath
thAnirundhu vAzhththum thamizh mARan solvallAr
vAnavarkku vAyththa kuravar
mun naNNArai vellum – one who wins over previous enemies
nalla valaththAl – by the good strength (of grabbing the play-things)
nammaich chErththOn – krishNa who eliminated our romantic anger and made us unite with him
viruththa vibhUdhiyan enRu – speaking about him as the one having contrary wealth
ellai aRa – in an endless manner
thAn irundhu vAzhththum – one who remains and sings the praises
thamizh mARan – AzhwAr who is a king in thamizh
sol vallAr – those who can recite the divine words of
vAnavarkku – for nithyasUris
vAyththa kuravar – will be the matching preceptors
krishNa who wins over previous enemies, eliminated our romantic anger and made us unite with him, has contrary wealth. AzhwAr remained in an endless manner and sang the praises of such krishNa. Those who can recited the divine words of such AzhwAr who is a king in thamizh, will be the matching preceptors for nithyasUris.
Highlights from vyAkyAnam
- nalla valaththAl nammaich chErththOn – That is – by picking up the play-things of the girls and grabbing them, entering their assembly, blocking them, destroying their sand castles, entering the arena, smiling at him and eliminated AzhwAr’s romantic-anger in this manner. AzhwAr thought “What an amazing ability to unite contrary aspects!” mAmunigaL is saying that as “mun naNNArai vellum“. That is – emperumAn being as said in SrI rAmAyaNam ayOdhyA kANdam 3.29 “pumsAm dhrushti chiththApahAriNam” (SrI rAma’s beauty will attract the eyes and mind of even men) and in SrI bhAgavatham 10.32.2 “sAkshAth manmatha manmatha:” (one who is the cause for cupid), when I was not willing to unite in emperumAn’s presence, emperumAn eliminated my pride of femininity and my romantic-anger and made me unite with him. Also explained as – We who were not approaching him previously were united with him, by his good strength. Alternatively – mun naNNAr means previous enemies, as emperumAn won over his previous enemies, as said in thiruvAimozhi 6.2.10 “ninRilangu mudiyinAy” (Oh one who is wearing the shining, divine crown to remain firmly!), he made me unite with him with his good strength.
AzhwAr became amazed thinking “How is emperumAn able to unite contrary aspects!” emperumAn says “Are you being amazed just by seeing this? You have to see how I remain in thiruviNNagar with contrary wealth” and shows his being virudhdha vibhUthi yuktha (one with contrary wealth).
- viruththa vibhUdhiyan enRu – That is, speaking elaborately about his contrary wealth as said in SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE sthairyam thE vasudhAthalam | agni:kOpa: prasAdhasthE sOmaS SrIvathsa lakshaNa ||” (The entire cosmos is your body. The earth constitutes your firmness. Fire is your anger. The moon constitutes your placidity. You are vishNu who bears the mark Srivathsa – a curl of hair on his chest), as seen in the pAsurams:
- “nalguravum selvum …” [1st pAsuram]
- “kaNda inbam thunbam …” [2nd pAsuram]
- “nagaramum nAdugaLum …” [3rd pAsuram]
- “puNNiyam pAvam …” [4th pAsuram]
- “kaithavam semmai …” [5th pAsuram]
- “mUvulagangaLumAy allanAy…” [6th pAsuram]
- “paranjudar udambAy azhukkup padhiththa udambAy ...” [7th pAsuram]
- “vaNsaraN surarkkAy asurarkku vengURRamumAy …” [8th pAsuram]
- “nizhal veyyil …” [9th pAsuram] etc. [Full meanings can be seen in the respective pAsuram]
- ellai aRath thAn irundhu vAzhththum – That is, remaining specifically to endlessly glorify emperumAn and mercifully doing so, as said in,
- “pal vagaiyum parandha perumAn ennai ALvAnai” (emperumAn who has permeated in many ways [in all these aspects], who is greater than all and the master who is manifesting such forms to me) [1st pAsuram]
- “kaNdukOdaRkariya perumAn ennai ALvAnUr” (one who is difficult to be seen similar to other species; such sarvESvaran who accepted me as servitor is residing in the divine abode of thiruviNNagar) [2nd pAsuram]
- “ thiruviNNagar sErndha pirAn pugar koL kIrththi allAl illai yAvarkkum puNNiyamE” (emperumAn is residing well in thiruviNNagar which is surrounded by mansions having peaks; for everyone, there is no other fortune which leads to uplifting, than such emperumAn‘s radiant, glorious qualities) [3rd pAsuram]
- “kaNNanin aruLE kaNdu koNmingaL” (know that, such krishNa’s greatly enjoyable mercy only, which does not expect anything, is the glorious means) [4th pAsuram]
- “thiruviNNagar sErndha pirAn varangoL pAdham allAl illai yAvarkkum van saraNE” (for every sentient being, there is no other refuge than such emperumAn’s very strong, divine feet, which are having the greatness of not having any thing equal or greater) [7th pAsuram]
- “en appan enakkAy iguLAy ennaip peRRavaLAy pon appan maNi appan muththappan en appanumAy minnap pon madhiL sUzh thiruviNNagar sErndha appan than oppArillappan thandhanan thana thAL nizhalE” (emperumAn being distinguished for me, being my father who is the cause for my sustenance, being my step mother, who is having the femininity which is opposite to such masculinity, being my distinguished, real mother who is unlike the step mother who just raises the child, manifesting his attractive nature which resembles gold, manifesting his radiant nature resembling a precious gem, manifesting the coolness resembling a pearl, being the benefactor for me, is living in thiruviNNagar which is surrounded by shining golden fort; being the lord of all there, having no match for him, the great benefactor mercifully bestowed me the shadow of his divine feet) [9th pAsuram]
- “thiruviNNagar mannu pirAn kazhalgaL anRi maRROr kaLaigaN ilam” (we are not having any protection other than such sarvESvaran’s divine feet; you can determine for yourself) [10th pAsuram]
- thamizh mARan sol vallAr – Those who can practice this thiruvAimozhi which is a divine composition of AzhwAr who is dhESika (preceptor) for dhrAvida (thamizh) language which is very easy for all.
- vAnavarkku vAyththa kuravar – nithyasUris enjoy emperumAn’s worlds seeing those in the form of emperumAn’s belongings, observe that those who recite this decad which is in context of such enjoyment, consider them with great attachment. mAmunigaL is mercifully explaining what was said by AzhwAr in “thiruviNNagarp paththum vallAr kONai inRi viNNOrkku enRum Avar kuravargaLE” (those who are experts in this decad will always be admired by nithyaSUris without any difficulty).
adiyen sarathy ramanuja dasan
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