SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? AzhwAr, after concluding the instructions to others, being pleased, mercifully speaks to his heart about how emperumAn is urging to carry him to paramapadham, and while doing so, emperumAn is remaining subservient to him to do as per his orders and the greatness of the benefit he acquired. mAmunigaL mercifully explains this principle explained in “aruL peRuvAr” starting with “aruLAl adiyil“.
aruLAl adiyil eduththa mAl anbAl
iruLArndha tham udambai ichchiththu iruvisumbil
iththudan koNdu Ega ivar isaivu pArththE irundha
suththi sollum mARan senjol
aruLAl – By nirhEthuka krupai (causeless mercy)
adiyil eduththa – to start with, lifting up from (samsAram which nurtures agyAnam (ignorance))
mAl – sarvESvaran
anbAl – due to great love
iruL Arndha tham udambai ichchiththu – desiring for AzhwAr’s body which is filled with ignorance
iru visumbil – in paramapadham
iththudan koNdu Ega – to carry AzhwAr with this body
ivar isaivu pArththu irundha – awaiting AzhwAr’s permission
suththi – his purity
mARan sem sol – AzhwAr’s divine words
sollum – will reveal
sarvESvaran lifted AzhwAr from samsAram to start with, with his causeless mercy; AzhwAr’s divine words will reveal such sarvESvaran’s purity of awaiting AzhwAr’s permission to carry AzhwAr with this body to paramapadham, desiring for AzhwAr’s body which is filled with ignorance.
Highlights from vyAkyAnam
- aruLAl adi eduththa mAl – As said in SrIrangarAja sthavam 2.41 “achidhaviSEshithAn praLayasImani samsaratha: karaNa kaLEbararirgatayithum dhayamAna manA: …” (In the state of deluge, seeing the plight of chEthanas (souls) who are as good as achEthana (matter) [due to lack of body/senses], you, with compassionate heart, to bestow them body and senses, with your divine will, transformed the primordial (subtle) matter into gross forms such as mahAn, ahankAram, pancha bhUthams etc) and in thiruvAimozhi 3.2.1 “annAL nI thandha Akkai” (the body you granted during creation), lifted in the beginning. Alternatively – sarvESvaran who originally lifted AzhwAr from samsAram which is filled with ignorance due to his exclusive, causeless mercy as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (mercifully granted knowledge and matured devotion). Yet another explanation – lifted to stop AzhwAr from leaving emperumAn due to considering himself to be very inferior and perishing as said in thiruvAimozhi 1.5.11 “mAl aruLAl mannu kurugUrch chatakOpan” (After being bewildered and desiring to leave emperumAn, he was convinced by the infinite mercy of emperumAn to be together with him).
- anbAl iruLArndha tham udambai ichchiththu – Due to his great love which matches his love towards paramapadham, emperumAn desired for AzhwAr’s body which is filled with ignorance, since this body is born in this samsAram which nurtures ignorance. Alternatively,
- iruLArndhu tham udambai ichchiththu – Being blinded by love, just as emperumAn had great affinity towards butter in thiruvAyppAdi (SrI gOkulam) as said in thiruvAimozhi 1.5.8 “ney UN marundhO mAyOnE!” (Oh amazing lord! Is eating ghee a medicine to dissolve the residual soil?), he greatly desired for AzhwAr’s divine form which is greatly fragrant with knowledge due to being the last body before ascending to paramapadham.
- iru visumbil – In the great sky, paramapadham.
- iththudan koNdu Ega – To carry AzhwAr with his body, which is considered by AzhwAr as the cause for ignorance.
- ivar isaivu pArththE irundha suththi sollum sem sol mARan – Knowing emperumAn’s obedience towards AzhwAr’s command, he [AzhwAr] uttered pleasant words speaking about emperumAn’s purity in seeking AzhwAr’s permission just as emperumAn followed the divine heart of sIthAp pirAtti and fulfilled her desire as said in SrI rAmAyaNam yudhdha kANdam 30.30 “Saraisthu sankulAm kruthvA lankAm parabalAthdhana:, mAm nayEdhyadhi kAkuthstha: thath thasya sadhruSam bhavEth” (it will be appropriate for SrI rAma, who is capable of annihilating enemies, to agitate lankA with his arrows and redeem me). That is, emperumAn desired for AzhwAr’s heart as said in, “en nenjaththu uL irundhu” (Residing in my heart) [4th pAsuram], “en nanRi seydhEnO en nenjil thigazhvadhuvE?” (what virtuous deed did I do to the easily approachable emperumAn at thiruvAttARu, for him to enter and shine in my heart?) [8th pAsuram] and “igazhvu inRi en nenjaththu eppozhudhum piriyAnE” (such emperumAn never separates from my lowly heart and remains there without any detachment) [9th pAsuram]. Further, AzhwAr spoke about emperumAn’s pure quality of being parathanthra (subservient), following the orders of AzhwAr as he requested emperumAn to carry him, leaving behind his body, as said in “aruL peRuvAr adiyAr tham adiyanERku AzhiyAn aruL tharuvAn amaiginRAn adhu namadhu vidhi vagaiyE” (Just as emperumAn never abandons thiruvAzhi AzhwAn, he is prepared to bestow the great favour of previous experience on his aspects, to me who is a distinguished servitor for those who are identified by receiving his endless mercy and who have knowledge about SEshathvam which is the cause for that; that is happening as per our command) [1st pAsuram] and “viN ulagam tharuvAnAy viraiginRAn vidhi vagaiyE” (is rushing to bestow paramapadham to us with our permission) [3rd pAsuram]. It can also be said that AzhwAr spoke about the purity which is explained in AchArya hrudhayam 202 “vidhi vagaiyE nadaththumavanE upadhEsa sathpAthram” (the apt recipient to receive instructions since emperumAn acts according to the command of AzhwAr).
adiyen sarathy ramanuja dasan
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