SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Highlights from avathArikai (Introduction)
No specific introduction.
vaiyam Ezhum uNdu Alilai vaigiya mAyavan adiyavarkku
meyyan Agiya dheyva nAyaganidam meythagu varaich chAral
moykoL mAdhavi seNbagam muyangiya mullaiyangodi Ada
seyya thAmaraich chezhumpaNai thigazhtharu thiruvayindhirapuramE
vaiyam Ezhum – the seven lower level worlds
uNdu – consumed
Al ilai – on a banyan leaf
vaigiya – spent his time
mAyavan – one who has amazing ability
adiyavarkku – for those who fully serve him
meyyan Agiya – one who reveals himself fully
dheyvanAyagan – for dheyvanAyagan (lord of lords)
idam – abode is
mey thagu – matching emperumAn’s tender, divine form
varaich chAral – in the mountain slope
moy koL – dense
mAdhavi – kurukkaththi
seNbagam – champaka flower
muyangiya – embraced
mullai – in forest land
am – beautiful
kodi – jasmine creeper
Ada – as it sways (by that wind)
sezhu – rich
paNai – in water bodies
seyya thAmarai – reddish lotus (blossom)
thigazh tharu – shining
thiruvayindhrapuramE – thiruvahindhrapuram.
emperumAn, who has amazing ability, consumed the seven lower worlds and spent time staying on a banyan leaf; the abode of such emperumAn, who reveals himself fully to those who fully serve him, is thiruvahindhrapuram where in the forest lands where the dense mAdhavi flower embraced the shenbaga flower in the mountain slope which matches his tender nature, the jasmine creeper sways, and the lotus flower in the rich water bodies is shining.
Highlights from vyAkyAnam (Commentary)
vaiyam … – emperumAn who has amazing ability and who mercifully rested on the freshly grown banyan leaf. One who performs impossible acts and protects his devotees.
adiyavarkku … – nithya praLayam (continuous deluge) is the separation for those devotees for a moment from bhagavAn; this is not the same as the deluge which occurs once in a long while for the world where bhagavAn protects the world. emperumAn reveals all his qualities to those who are exclusively dependent on him, so that they can enjoy him by comprehending him saying “This is how he is”.
dheyva nAyaganidam – Just as he allows nithyasUris to enjoy all his qualities, this is the abode where he stands allowing the devotees of this world to enjoy all his qualities. He said in SrI bhagavath gIthA 11.54 “aham Evam vidha:” (This is my nature). As he mercifully said that he is to be attained through bhakthi only, arjuna said in SrI bhagavath gIthA 10.12 “param brahma param dhAma” (Your highness is known as param brahma (the supreme brahman), param jyOthi (the supreme light)); when arjuna asked “How are you easily approachable through bhakthi?” he said “aham Evam vidha:” – “You cannot speak about me by interacting with me as people do in this world usually; you have to observe me as done by those nithyasUris; this is my nature”.
mey thagu – Being tender. In the mountain slope which is distinguished from other places.
moy koL … – moy – strength, dense. Here it implies dense, the mAdhavi flowers, which are dense, went and embraced sheNbaga flowers; as the jasmine creeper in the forest land swayed due to the wind, the lotus flowers which are ready to blossom in the fertile lands, being touched with that wind, blossomed. The fertile lands having reddish lotus flowers are causing the shine.
thiruvayindhrapuramE – Just as he unites the aspects which are impossible to unite and protects his devotes, this is the place where the forest land and fertile land can be seen together and enjoyed.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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