SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? Previously emperumAn cleared AzhwAr’s doubts but AzhwAr did not get to experience emperumAn externally as desired; due to this, AzhwAr became anguished and assumed a different mood (of parAngusa nAyaki) and thought “I must unknowingly have some attachment in samsAra, which is known to bhagavAn who is sarvagya (omniscient)” and mercifully spoke about becoming detached from self and belongings of self, through the words of parAngusa nAyaki. mAmunigaL mercifully explains this principle explained in “nangaL varivaLai” starting with “nangaruththai“.
nangaruththai nanRAga nAdi niRkum mAlaRiya
ingivaRRil Asai emakkuLadhen sangaiyinAl
thannuyirin maRRinasai thAnozhindha mARanRan
annilaiyai AyndhuraiththAn angu
nam karuththai – our heart
nanRAga nAdi niRkum – analysing well
mAl aRiya – known to emperumAn
ingu avaRRil Asai – attachment in this world
emakku uLadhen sangaiyinAl – due to unnecessary doubt of mine having
than uyiril maRRil – in AthmA and belongings of AthmA
nasai thAn ozhindha – became detached
mARan – AzhwAr
annilaiyai Ayndhu – analysing that nature
angu uraiththAn – mercifully spoke about what he found out
To inform emperumAn who is well analsying AzhwAr’s heart, AzhwAr, with the unnecessary doubt of having attachment in this world which is known to emperumAn, analysed the nature of self and belongings of self, realised being detached from them, and mercifully spoke about what he found out.
Highlights from vyAkyAnam
- nam karuththai nanRAga nAdi niRkum mAl aRiya – To be known by mAl (emperumAn) who analyses our heart well. Alternatively – to be known by sarvESvara who resides in my heart with love. He is known as in thirumAlai 34 “uLLaththE uRaiyum mAl” (emperumAn who is dwelling inside my heart). thiruvAimozhi 8.7.1 “karuththai uRa vIRRirundhAn” (manifesting his distinction, resided firmly in my heart). In this manner, known by sarvESvara who is sarvagya.
- ingu ivaRRil Asai emakku uLadhen sangaiyinAl – In this world, as said in thiruvAimozhi 7.8.5 “pAsangaL nIkki ennai” (eliminated inapt aspects from me), the aspects which were given up previously in thiruvAimozhi 4.8 “ERALum” and in thiruvAimozhi 6.6 “mAlukku“; for me who is having detachment in them, with the doubt that emperumAn is thinking and knowing that I am unknowingly having some attachment towards them.
- than uyirin maRRil nasai thAn ozhindha mARan annilaiyai Ayndhu uraiththAn angu – AzhwAr who became detached from self and belongings of self in close proximity [body etc], in that stage, analysed and mercifully spoke about it. That is, as bharathAzhwAn severed the relationship with mother as said in SrI rAmAyaNam ayOdhyA kANdam 78.22 “hanyAm aham imAm pApam” (I would have killed this sinful kaikEyi), severed the attachment as said in in SrI rAmAyaNam ayOdhyA kANdam 82.10 “rAjyam cha aham cha rAmasya” (Both the kingdom and I belong to SrI rAma), samkshEpa rAmayaNam “naichchath rAjyam” (not having desire for the kingdom) and prayed for the pAdhukAs (sandals) with his bowed head and received them, AzhwAr too analysed and spoke about it as said in,
- “sangam sarindhana sAyizhandhEn thada mulai pon niRamAyth thaLarndhEn vengaN paRavaiyin pAgan engOn vEngadavANanai vENdich chenRE” (emperumAn who is the controller of periya thiruvadi having cruel sight and riding him, who enslaved me by being my lord, who has arrived in thirumalai and stood there in an easily approachable manner; I desired him, and my bangles made of conch, slipped from my hands; I lost my bodily glow; my huge bosom attained golden complexion and I became weak-bodied) [1st pAsuram]
- “kOla vaLaiyodu mAmai koLvAn” (captured my attractive bangles and complexion) [3rd pAsuram]
- “kOl vaLai nenjath thodakkam ellAm pAdaRRozhiya izhandhu vaigal pal vaLaiyAr mun parisazhindhEn” (with the desire to unite with him, I lost my ancient nature, in front of the girls with bangles, as my beautiful bangles and heart left me without being subservient) [4th pAsuram]
- “kAlam pala senRum kANbadhANai ungaLOdu engaL idaiyillaiyE” (Even if it goes on forever, I will vow to see him; there is no relationship for me with you) [7th pAsuram]
- “kadaiyarap pAsangaL vitta pinnai anRi avan avai kAN kodAnE” (If we don’t leave the worldly attachments without a trace, he, the apt lord, won’t show us those enjoyable abodes) [8th pAsuram]
- “nAN koduththEn ini en kodukkEn?” (I gave my complete femininity and shyness to such emperumAn. What shall I give now?) [9th pAsuram]
- “nin idaiyEn allEn enRu nIngi” (My heart which was obedient to me indicated that it will no longer be my limb and left me) [10th pAsuram]
- “pAdham adaivadhan pAsaththAlE maRRavan pAsangaL muRRa vittu” (Due to the desire to reach the divine feet of krishNa, the greatly generous AzhwAr directly gave up the strong desires towards other matters) [11th pAsuram]
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org