SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? Previously he remained unconscious to be unable to speak about his state, became awakened just on hearing the divine names of periya perumAL being the pampering, lost his heart meditating upon bhagavAn’s distinguished nature, urgently set out to go to thenthiruppEr, where periya perumAL is present. Those who were in close proximity advised him “It does not fit the true nature of the self to rush in this manner. Should you not wait patiently for him to come, guarding our servitude, singing his glories?” AzhwAr reveals his determination saying “I will certainly not avoid going there” in the mood of someone else [parAngusa nAyaki, the feminine manifestation]. mAmunigaL mercifully explains this principle explained in “veLLaich churi sangu” starting with “veLLiyanAmam“.
veLLiya nAmam kEttu vittaganRa pin mOgam
theLLiya mAl thenthiruppEr senRu puga – uLLam angE
paRRi ninRa thanmai thanmai pagarum satakOpaRku
aRRavargaL thAm AzhiyAr
veLLiya nAmam – sweet divine names of bhagavAn
kEttu – hearing from the mother
mOgam vittu aganRa pin – after being awakened
theLLiya mAl – the wise sarvESvaran (who is mercifully present)
thenthiruppEr – in thenthiruppErnagar
senRu puga – to go and enter
uLLam angE paRRi ninRa thanmai pagarum – mercifully speaking about his divine heart being firmly focussed there
satakOpaRku – on AzhwAr
aRRavargaL thAm – those who have become ananyArha (fully existing for AzhwAr)
AzhiyAr – are deep-hearted.
AzhwAr, on hearing the sweet, divine names of bhagavAn from the mother, being awakened, mercifully spoke about his divine heart being firmly focussed on thiruppErnagar where the wise sarvESvaran is mercifully present, and set out to go and enter there. Those who have become ananyArha for such AzhwAr, are deep-hearted.
Highlights from vyAkyAnam
- veLLiya nAmam kEttu – mOgam – vittu aganRa pin – AzhwAr heard the divine names of periya perumAL, who is known as mugilvaNNan (cloud-hued) and who has qualities such as pAvanathva (purity), bhOgyathva (sweetness) and dhArakathva (being the sustainer), from the mother, and became awakened. After that
- theLLiya mAl thenthiruppEr senRu puga – Setting out to thenthiruppEr where bhagavAn who is knowledgeable in ASritha rakshaNam (protecting the devotees) is present, as said in “thenthiruppErayil sErvan nAnE” (I will reach thenthiruppErai) [1st pAsuram], “thiruppEraiyil sErvan senRE” (I will go to thiruppErai and enter there) [8th pAsuram]. Seeing this extreme act, the mothers, friends and others stop parAnguSa nAyaki saying “this adventurous act is not apt”.
- uLLam angE paRRi ninRa thanmai pagarum – AzhwAr who responds to those who stop him, highlighting the nature of his heart remaining fixed on bhagavAn who is mercifully seated [in thenthiruppEreyil] even without him as said in periya thiruvandhAdhi 1 “mundhuRRa nenjE” (my heart which rushed before me). It is said in SrI rAmAyaNam sundhara kANdam 15.52 “asyAthEvyAmanas thasmin thasyachAsyAmprathishtitham” (the mind of sIthA is with SrI rAma and SrI rAma’s mind is with sIthA). AzhwAr explains how he became bound there in,
- “nAnak karunguzhal thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL! nAn iththanai nenjam kAkka mAttEn en vasamanRidhu irAp pagal pOy thEn moyththa pUm pozhil thaN paNai sUzh thenthiruppEreyil vIRRirundha vAnap pirAn maNi vaNNan kaNNan sengani vAyin thiRaththadhuvE” (Oh friends who have black, fragrant hair due to application of fragrant materials! Oh mothers! Oh neighbours! I am unable to stop this independent heart of mine; it is not obedient to me; night and day, it is leaving me and is becoming attached to the reddish fruit like beautiful lips of krishNa who is having a radiant gemstone like form, who is the resident of paramapadham with supremacy, and is now residing, manifesting his greatness, in the fortified thenthiruppEreyil, which is surrounded by cool water bodies and is having flower gardens which are swarmed by beetles.) [2nd pAsuram]
- “sengani vAyin thiRaththadhAyum senjudar nIL mudi thAzhndhadhAyum sangodu chakkaram kaNdugandhum thAmaraik kaNgaLukku aRRuth thIrndhum thingaLum nALum vizhA aRAdha thenthiruppEreyil vIRRirundha nangaL pirAnukku en nenjam thOzhI! nANum niRaiyum izhandhadhuvE” (Oh friend who helped our union previously! My heart is plunged into emperumAn’s enjoyable, reddish fruit like lips; it is residing humbly under the reddish, radiant, tall, divine crown, matching its [crown’s] supremacy; it is becoming joyful seeing the divine ornaments which confirm such supremacy; it is existing exclusively for the greatly enjoyable lotus like divine eyes; it has lost its natural shyness and obedience to the benefactor who is easily approachable in this archAvathAram, highlighting his distinguished nature, mercifully residing in thenthiruppEreyil where festivals are happening continuously without a break, every day and month, manifesting himself to people like us) [3rd pAsuram]
- “izhandha em mAmai thiRaththup pOna en nenjinArum angE ozhindhAr uzhandhiniyAraik koNdu en usAgO! Odhak kadal oli pOla engum ezhundha nal vEdhaththoli ninROngu thenthiruppEreyil vIRRirundha muzhangu sangak kaiyan mAyath thAzhndhEn annaiyargAL ennai en munindhE” (My heart which reached in close proximity there seeking my previously lost complexion, remained with him due to the connection with emperumAn; now, being anguished, what principles will I discuss with those who are ignorant about my state? I am immersed in the amazing activities which reveal his simplicity, beauty etc of the one who is holding the resounding SrI pAnchajanya in his divine hand and is mercifully seated in thenthiruppErEyil where the loud, rising sounds of sAma vEdham recital which resemble the sound of the rising waves of the ocean everywhere, are present always; oh mothers! What is the benefit of your being angry?) [4th pAsuram]
- “kaNNa pirAnukku en peNmai thORREn munindhini en seydhIr annaimIrgAL? munni avan vandhu vIRRirundha kanindha pozhil thiruppEreyiRkE kAlam peRa ennaik kAttuminE” (I lost my femininity to krishNa, the great benefactor who kicked the wheel showing his anger due to the delay in getting mother’s milk, drank from the bosom of the demoniac woman who came in the form of his mother, went between the [twin] arjuna trees and threw the demon who came as a calf on the demon who stood as a wood apple fruit. Now, oh mothers! What did you accomplish by controlling me? Take me to thiruppEreyil which is having well blossomed garden and where he is mercifully seated after arriving there on his own initiative, without any delay and show him to me) [5th pAsuram]
- “kAlampeRa ennaik kAttumingaL” (take me at once to thiruppEreyil and show me) [6th pAsuram]
- “pEreyiRkE pukken nenjam nAdip pErththu vara engum kANa mAttEn Arai ini ingudaiyam thOzhI! en nenjam kUda vallArum illai Arai inik koNdu en sAdhikkinRadhu en nenjam kaNdadhuvE kaNdEnE” (I am not seeing my heart returning to come here, after it went and reached thenthiruppEreyil seeking emperumAn, the benefactor, where he has arrived and mercifully seated manifesting his valour with which he destroyed lankA which was surrounded by big fort and the ocean and was well organised; now, oh my friend! Who are having in this state, as company? There is no one capable who is present here to bring back my heart; now, what benefit can be accomplished with whom? I have also seen what my heart had seen) [7th pAsuram]
- “nenjum niRaivum enakkingillai” (My heart and completeness are not present) [9th pAsuram]
- “nigaril mugil vaNNan nEmiyAn en nenjam kavarndhenai UzhiyAnE” (he is having dark cloud like matchless radiance in his form and the divine chakra; he stole my heart long ago) [10th pAsuram]
- Alternatively, “veLLiya nAmam kEttu vittaganRa pin mOgam theLLiya mAl thenthiruppEr senRu puga – uLLam angE paRRi ninRa thanmai thanmai pagarum” can be seen as a single sentence.
- uLLam angE paRRi ninRa thanmai pagarum satakOpaRku aRRavargaL thAm AzhiyAr – Those who remained as said in kaNNinuN chiRuth thAmbu 2 “dhEvu maRRaRiyEn” (I don’t know any other God) towards AzhwAr who revealed through this decad, how he lost his divine heart in the presence of emperumAn in thiruppEr.
- thAm – those who have such greatness.
- AzhiyAr – They are the ones who have deep knowledge and devotion as said in kaNNinuN chiRuth thAmbu 9 “mikka vEdhiyar vEdhaththin utporuL” (those who are well versed in vEdham and the inner meanings of vEdham) such as nAthamunigaL who is a deep ocean of devotion as said in sthOthra rathnam 1 “agAdha bhagavath bhakthi sindhavE“. Their hearts are deeper than that of those who are identified in “avar adimaith thiRaththAzhiyArE” (those who are well versed in this decad will be immersed in activities related to servitude) [11th pAsuram].
adiyen sarathy ramanuja dasan
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