SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? As AzhwAr was anguished seeing those entities which reminded about emperumAn; he remembered the blissful union which occurred in thiruvAimozhi 8.7 “iruththum viyandhu” and sustained himself. With that remembrance, AzhwAr meditated upon the previous union, and became pleased. mAmunigaL mercifully explains this principle explained in “urugumAl nenjam” starting with “urugumAl en nenjam“.
urugumAl en nenjam un seyalgaL eNNi
perugumAl vEtkai enap pEsi maruvuginRa
innAppudan avan sIrEyndhuraiththa mARan sol
en nAch chollAdhiruppadhu engu
un seyalgaL eNNi – “Thinking about your activities
en nenjam urugum – my heart is melting;
vEtkai perugum enap pEsi – further, my desire increased greatly” – mercifully saying this
maruvuginRa innAppudan – with the anguish (acquired from those entities which remind about emperumAn)
avan sIr Eyndhu uraiththa – mercifully spoke about his quality of being a lover, to have it firmly in the divine heart
mARan sol – AzhwAr’s divine words
en nA – my tongue
sollAdhu iruppadhu engu – how will it not recite?
AzhwAr mercifully said “My heart is melting thinking about your activities; further, my desire increased greatly” and with anguish, mercifully spoke about his quality of being a lover, to have it firmly in the divine heart. How will my tongue not recite such AzhwAr’s divine words?
Highlights from vyAkyAnam
- urugumAl en nenjam un seyalgaL eNNi – As said in SrI rAmAyaNam ayOdhyA kANdam 26.2 “hrudhayAni AmamanthEva janasya guNavaththayA” (Due to having wonderful qualities, he appeared like churning the hearts of people), [AzhwAr said] Due to your humble [romantic] acts, my heart is melting like fluid.
- perugumAl vEtkai enap pEsi – AzhwAr mercifully said “Further, my desire is overflowing”.
- maruvuginRa innAppudan – Due to the anguish occurred by the suffering inflicted by those entities which remind about him.
- avan sIr Eyndhu uraiththa mARan sol – That is, mercifully spoke about emperumAn’s quality of being a lover which was highlighted in “iruththum viyandhu“, as in thiruvAimozhi 8.7.8 “aRiyEn maRRaruL” (I don’t think about anything else as his favour) etc, to have it firmly in his (AzhwAr’s) divine heart. That is, AzhwAr being broken-hearted by emperumAn’s qualities such as Seelam (simplicity) while he humbly [romantically] interacted with AzhwAr, as in
- the key pAsuram, being “urugumAl nenjam” (my heart melts) [1st pAsuram], followed by,
- “ninai thoRum sollundhoRum nenjidindhugum vinai koL sIr pAdilum vEm enadhAruyir sunai koL pUnjOlaith thenkAtkarai ennappA! ninaigilEn nAn unAkkAtcheyyum nIrmaiyE” (Oh one who is standing as my eternal relative in attractive thirukkAtkarai which is having ponds in flower gardens! My heart which is the tool for thinking about you, becomes broken and is melting and becoming fluid, every moment I think and speak about your qualities such as Seela, saulabhya etc which are revealed in your activities relating to the great union; even if I tried to sustain myself by singing, my AthmA, which is the abode of the senses, becomes burnt; I am unable to think about the form/aspect to perform service to you) [2nd pAsuram]
- “nIrmaiyAl nenjam vanjiththup pugundhu ennai Irmai seydhu ennuyirAy ennuyiruNdAn sIrmalgu sOlaith thenkAtkarai ennappan kArmugil vaNNan than kaLvam aRigilEn” (emperumAn owned me and entered my heart by revealing the quality of svasvAmi sambandham; he melts me, he is the one who sustains me and consumes me; he is my benefactor due to being present in thirukkAtkarai which is having beautiful garden with abundance of honey and flowers; I don’t understand the monsoon-cloud like greatly generous emperumAn’s mischievous act where the means and end are different, to be in a particular manner) [3rd pAsuram]
- “aRigilEn thannuL anaiththulagum niRka neRimaiyAl thAnum avaRRuL niRkum pirAn veRi kamazh sOlaith thenkAtkarai ennappan siRiya en Aruyir uNda thiruvaruLE” (emperumAn supports all entities of all the worlds to remain firmly in a fraction of his vow and remains in them firmly as well; my lord, being the benefactor, is standing in thirukkAtkarai which is having garden spreading distinguished fragrance; I, who am very lowly, am unable to precisely understand his favour of sauSeelyam with which he intently enjoyed my AthmA) [4th pAsuram]
- “thiruvaruL seybavanpOla ennuL pugundhu uruvamum Aruyirum udanE uNdAn thiruvaLar sOlaith thenkAtkarai ennappan karuvaLar mEni nam kaNNan kaLvangaLE” (emperumAn entered my heart like those who will do great favour, and desired for my body and the soul which is pervading, without discriminating between what is to be given up and what is to be pursued! This is how deceptive the acts of my obedient krishNa who is my lord having form with dark complexion and residing in thirukkAtkarai having most beautiful garden, are! Some of his acts are coming as an enjoyable person to favour me, benefited being the enjoyer, coming to me as if he will highlight the difference between body and soul to me, enjoying my body and my soul without discriminating between them and becoming radiant due to that) [5th pAsuram]
- “engaNNan kaLvam enakkuch chemmAy niRkum angaNNan uNda ennAruyirk kOdhu idhu punkaNmai eydhip pulambi irAp pagal en kaNNan enRu avan kAtkarai EththumE” (The deceptive acts of krishNa who has great love towards me look truthful to me. My faulty soul considering his being lovingly desirous and consuming of it, attained a miserable state, saying that he is obedient towards it, lamenting in night and day, is praising thirukkAtkarai where he is residing. punkaNmai is also explained as being much less intelligent) [6th pAsuram]
- “kAtkarai Eththum adhanuL kaNNA! ennum vEtkai nOy kUra ninaindhu karaindhugum AtkoLvAn oththu ennuyir uNda mAyanAl kOtkuRaipattadhu ennAruyir kOL uNdE” (emperumAn, the amazing personality, entered me as if accepting my service and consumed my AthmA and kept me inside; even after doing that, my AthmA which appears to have some enjoyment remaining in it, will praise thirukkAtkarai; it will stand in there and call him who is obedient, as “kaNNA”; it will think about increasing the desire to enjoy, become broken and will melt to become fluid) [7th pAsuram]
- “kOL uNdAn anRi vandhu ennuyir thAn uNdAn nALu nAL vandhu ennai muRRavum thAn uNdAn kALa nIr mEgath thenkAtkarai ennappaRku ALanRE pattadhu ennAruyir pattadhE” (emperumAn came unconditionally instead of being pursued by me and eagerly consumed my soul. He is arriving fresh everyday and consuming me without any remainder. Did I not become a servitor for my lord who is residing in thirukkAtkarai, who is like a black coloured dark cloud which has risen after extracting water? My AthmA became a servitor!) [8th pAsuram]
- “Aruyir pattadhu enadhuyir pattadhu? pEridhazhth thAmaraik kaN kanivAyadhu Or kArezhil mEgath thenkAtkarai kOyil koL sIr ezhil nAl thadandhOL dheyva vArikkE” (emperumAn is having eyes which resemble lotus with large petal; his lips/mouth resemble a reddish fruit; he resembles a beautiful cloud having dark beauty; he is having thirukkAtkarai as his residence; he is having four huge, divine shoulders which are having vIraSrI (bravery) and beauty; he is the ocean which is the originating place for dhEvathAs; did nithyasUris, who enjoy such emperumAn, eternally immerse in him the same way that my AthmA immersed in him as the enjoyable object?) [9th pAsuram]
- “vArik koNdu unnai vizhunguvan kANil enRu ArvuRRa ennai ozhiya ennil munnam pAriththuth thAn ennai muRRap paruginAn kAr okkum kAtkarai appan kadiyanE” (I desired and vowed to swallow you fully without leaving anything such as your svarUpam (true nature), rUpam (form), guNa (qualities), vibhUthi (wealth), behind, if I see you; being more eager than I, he fully drank me ahead of me; the benefactor who is standing like a dark cloud in thirukkAkarai, is very quick) [10th pAsuram]
Such pAsurams of AzhwAr who mercifully spoke them with intense love towards bhagavAn,
- en nAch chollAdhu iruppadhu engu – How will my tongue not recite it? I will recite everywhere, as said in kaNNinuN chiRuth thAmbu 2 “nAvinAl naviRRu inbam eydhinEn mEvinEn avan ponnadi meymmaiyE dhEvu maRRu aRiyEn kurugUr nambi pAvin innisai pAdith thirivanE” (I became very blissful by reciting AzhwAr’s pAsurams with my tongue. I have surrendered well at his divine feet. I do not know of any God other than AzhwAr who is complete with auspicious qualities and who is the leader of thirukkurugUr. I will go to various places by singing AzhwAr’s pAsurams, set to music). Alternative explanation – to be recited as “ennAl sollAdhiruppadhu engu“, in which direction, will I, who have a taste for this, not recite this? Implies that, one cannot restrain oneself from reciting these pAsurams of AzhwAr, in all directions.
adiyen sarathy ramanuja dasan
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