SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? emperumAn mercifully said “Should you pray for your result? Will I not pray and do, due to our blood relationship which is based on me being nArAyaNa? Thus, we will fulfil all your desires”. AzhwAr became amazed by his Seela guNam thinking “Without seeing his greatness and my lowliness, how is he mercifully speaking like this? What an amazing Seela guNam he has!” mAmunigaL mercifully explains this principle explained in “OrAyairamAy” starting with “OrA nIr“.
OrA nIr vENdinavai uLLadhellAm seyginREn
nArAyaNan anRO nAn enRu pEruRavaik
kAtta avan seelaththil kAl thAzhndha mARan aruL
mAttividum nam manaththumai
nIr – You (AzhwAr)!
OrA – “analysed
vENdinavai uLLadhu ellAm – whatever you desired
seyginREn – I will fulfil!
nAn nArAyaNan anRO enRu – Am I not nArAyaNa who is omnipotent?” – saying these
pEr uRavaik kAtta – as emperumAn manifested his all types of relationships
avan seelaththil – in such emperumAn’s Seela guNam
kAl thAzhndha – immersed
mARan aruL – AzhwAr’s mercy
nam manaththu – in our heart
mai – ignorance
mAtti vidum – eliminate.
emperumAn said “I will fulfil whatever you analysed and desired. Am I not nArAyaNa who is omnipotent?” and manifested his all types of relationships [with AzhwAr] and AzhwAr became immersed in such emperumAn’s Seela guNam. Such AzhwAr’s mercy will eliminate the ignorance in our heart.
Highlights from vyAkyAnam
- OrA nIr vENdinavai uLLadhellAm seyginREn – OrA – Orndhu (analysed); analysing “I need this, I need that”, everything you prayed for; alternatively – everything you desired, I analysed and determined thinking “I should do this; I should do that”; in this manner, I will eagerly perform the activities of all types of relatives.
- nArAyaNan anRO nAn enRu pEr uRavaik kAtta – As said in “rAmO nArAyaNaS SrImAn” (SrI rAma, who is SrIman nArAyaNa), to show that he is indicated by the name “nArAyaNa” to conduct all types of relationships, he manifested the great aspect of being all types of relatives. AzhwAr thought about it in “OrAyiramAy ulagEzh aLikkum pEr Ayiram koNdadhu Or pIdudaiyan nArAyaNan nangaL pirAn avanE” (emperumAn is having thousand distinguished divine names where each one of them is protecting all chEthanas and achEthanas in thousand ways; he is our benefactor having a divine spiritual dark form like that of a black cloud, and has the primary name, nArAyaNa, which is the root of all of those names) [1st pAsuram].
- avan seelaththil kAl thAzhndha mARan aruL – There is the mercy of AzhwAr who became immersed in emperumAn’s seela guNam which indicates that emperumAn is having many auspicious qualities, as said in,
- “avanE maRRellAmum aRindhanamE” (We knew him to be all chEthanas and achEthanas) [2nd pAsuram]
- Feeling distraught saying “ariyai vaNangi aRindhanar nOygaL aRukkum marundhE” (bhagavAn is an entity who is difficult to be known even through these SAsthrams (brahmasUthram etc). vaidhika purushas (followers of vEdhams), as mentioned in the saying aham vEdhmi mahAthmAnam, who knew sarvESvara, the annihilator of all sins, knew only that he is the great medicine to sever the great disease of samsAra) [3rd pAsuram]
- “viNNulagam tharundhEvanaich chOrEl kaNdAy manamE” (having a dark, divine form, he enslaved me as krishNa who is very easily approachable for all, and is my refuge, who would give the enjoyment of paramapadham) [4th pAsuram]
- “inamEdhum ilAnai adaivadhumE” (of reaching emperumAn who is having the greatness of not having a match in any manner) [5th pAsuram]
- “en manam udaivadhum avaRkE orungAgavE” (my heart is breaking in a singular manner for such emperumAn only) [6th pAsuram]
- “Agam sEr narasingam adhAgi” (emperumAn having placed both human’s aspects and lion’s aspects in a form) [7th pAsuram]
- “ninRa vEngadam nIL nilaththuLLadhu” (emperumAn is standing to act [as necessary] in thirumalA, on this praiseworthy earth) [8th pAsuram]
- “thozhudhu mA malar nIr sudar dhUbangoNdu ezhudhum ennum idhu migai ” (It is superfluous to think “we will set out to worship you by gathering praiseworthy flower, water in the form of arghya etc, lamp and incense”) [9th pAsuram]
- “thALa thAmaraiyAn unadhundhiyAn vAL koL nIL mazhuvALi unnAgaththAn ALarAyth thozhuvArum amarargaL nALum en pugazhgO un seelamE?” (brahmA, who was born in the lotus which has a stem, is having your navel as his abode; rudhra, who rules over the glowing big axe, is on one side of your divine form; groups of other dhEvathAs who are seekers of benefits other than kainkaryams, are servitors to you like nithyasUris; even if tried forever, how will I praise your such simplicity?) [10th pAsuram]
- “seelam ellai ilAn” (one who has boundless simplicity/qualities) [11th pAsuram]
- mAtti vidum nam manaththu mai – It will eliminate our ignorance without a trace. The bewilderment in pulling back from him as said in thiruvAimozhi 5.1.7 “ammAn Azhip pirAn avan evvidaththAn yAn Ar” (Where is emperumAn who is with the divine hand and divine chakra, the great benefactor who lets his devotees enjoy him, the natural lord standing? What is my capacity?), is eliminated by the manifestation of his quality of simplicity; it can also imply general ignorance.
adiyen sarathy ramanuja dasan
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