SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr is mercifully speaking about those who are able to enjoy firmly all the matters related to bhagavAn, unlike himself who becomes faint on thinking about him.
Let us go through the pAsuram and its meanings:
vEdhanai veNpurinUlanai viNNOr parava ninRa
nAdhanai gyAlam vizhungum anAdhanai gyAlandhaththum
pAdhanaip pARkadal pAmbaNai mEl paLLi koNdaruLum
sIdhanaiyE thozhuvAr viNNuLArilum sIriyarE
vEdhanai – one who is described by vEdhas (sacred texts)
veN – whitish
puri – having strands
nUlanai – having divine sacred thread
viNNOr – nithyasUris (permanent dwellers of SrIvaikuNtam)
parava ninRa – being worshipped by
nAdhanai – being the lord
gyAlam – leelAvibhUthi (materialistic realm) including earth
vizhungum – one who swallows
anAdhanai – one who does not have a lord for him
gyAlam – earth
thaththum – one who brought under
pAdhanai – having divine feet
pARkadal – in thiruppARkadal (divine milky ocean)
pAmbu aNai mEl – on top of the divine bed of divine AdhiSEshan
paLLi koNdu aruLum – one who is reclining mercifully
sIdhanaiyE – sarvESvaran who has coolness as his natural quality
thozhuvAr – those who worship
viNNuLArilum – more than nithyasUris
sIriyarE – are eminent
sarvESvaran is described by the vEdhas, he wears the divine sacred thread with white strands and is worshipped by nithyasUris. He swallows all the worlds, doesn’t have a lord for himself and measures all the worlds and keeps them under his divine feet. He reclines on the divine mattress of AdhiSEshan in the divine thiruppARkadal and has coolness as his true nature. Those who worship him are more eminent than the nithyasUris.
vEdhanai – AzhwAr thinks of vEdhas which keep thinking, just like himself, only about sarvESvaran and which do not have a beginning or end.
veN puri nUlanai – just as it has been seen in the previous pAsuram mai varai pOl poliyum uru, he has a dark form; vEdhas too describe such divine form. He has a whitish divine thread which contrasts with that dark form.
viNNOr parava ninRa nAdhanai – even nithyasUris, in a disorderly way, keep calling out to such form
gyAlam vizhungum anAdhanai – he does not look at his eminence in being praised by those who have no shortcomings in them [nithyasUris]; he thinks constantly of samsAris (dwellers in materialistic realm) and protects them by keeping the world in which they live, in his divine stomach, during deluge. He has no one who can tell him “You are not supposed to do this” [he has none above him who can order him].
gyAlam . . . – instead of protecting once and letting go, like a worm making movements such that it forms an alphabet by accident, he has the divine feet which encircled the world fully, protecting them.
gyAlam . . . – even after carrying out all the activities for samsAris, including measuring their worlds and protecting them, he thinks “We have not done anything for them”
pARkadal . . . – he keeps reclining on thiruppARkadal (the divine milky ocean) thinking about the protection of the worlds; despite doing everything, he thinks “We have not done anything for them”; he retrieves the worlds which indhra [the lord of celestial entities] had lost out to demons,and reclines.
sIdhanai – if one were to think about his reclining on thiruppARkadal, all the heat [anguish] gets removed; he has such a cool nature. Just as it has been mentioned in narAyaNa sUktham thApArthO jalaSAyinam – he reclines on water in order to remove the heat of samsAris.
sIdhanaiyE thozhuvAr – those who worship him without expecting some other benefit [instead of himself]; those who worship him without becoming faint hearted on hearing his divine name.
viNNuLArilum sIriyarE – unlike those who are permanently enjoying sarvESvaran from that place [nithyavibhUthi], those who are in samsAram, which is the exact opposite of nithyavibhUthi, and having the activity of worshipping him as a constant behaviour, are more eminent than nithyasUris.
adiyEn krishNa rAmAnuja dhAsan
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