srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:
Introduction for this pAsuram
In the previous pAsuram, periyAzhwAr did mangaLAsAsanam for emperumAn’s thirumEni (divine form) and his kalyANa guNams (auspicious qualities). In this pAsuram, mangaLAsAsanam is done for emperumAn being with ubhayavibhUthi (wealth of both spiritual and material realms).
*அடியோமோடும் நின்னோடும் பிரிவின்றி ஆயிரம் பல்லாண்டு!
வடிவாய் நின் வல மார்பினில் வாழ்கின்ற மங்கையும் பல்லாண்டு!
வடிவார் சோதி வலத்துறையும் சுடராழியும் பல்லாண்டு!
படைப்போர் புக்கு முழங்கும் அப் பாஞ்சசன்னியமும் பல்லாண்டே.
adiyOmOdum ninnOdum pirivinRi Ayiram pallANdu
vadivAy nin valamArbinil vAzhkinRa mangaiyum pallANdu
vadivAr chOthi valaththuRaiyum chudarAzhiyum pallANdu
padaipOr pukku muzhangum appAnjasanniyamum pallANdE
adiyOmOdum – adiyen and all other chEthanas who are servants for you
ninnOdum – and yourself who is the master for all of us
pirivinRi – should be always together
Ayiram pallANdu – this relationship should exist forever
vadivAy – Beautiful and one who is decorated with jewels
nin valamArbinil vAzhkinRa – one who always dwells in right side of your chest
mangaiyum – mangai denotes nangai (denotes completeness/wholeness of srI mahAlakshmi); “um” (also) – denotes bhUmi and neeLA dhEvis
pallANdu – should be present always
vadivArchOthi – chakkaraththAzhwAn’s thEjas (radiance) surrounds the divine form of perumAL himself
valaththuRaiyum – one who eternally resides in right hand
chudarAzhiyum – chakkaraththAzhwAn who destroys the enemies
pallANdu – long live – should always exist
padai – that serves as weapon
pOr pukku muzhangum – in battle by its sound
appAnjasanniyamum – the conch by name pAnchajanya
pallANdE – should also be there with you always
Highlights from periyavAchchAn piLLai’s commentary:
- adiyOmOdum – with this servant – One question might arise, why is AzhwAr doing mangalAsAsanam for his own eternal existence? This is because, no one can seek out for the well-being of emperumAn like AzhwAr can do. Hence, AzhwAr is asking that he should be present always so that he can do mangaLAsAsanam. Why did he not say “ennOdum” (with me)? This is because AzhwAr is absolutely clear about his svarUpam (true nature) as a servant of emperumAn. Why did he say “adiyOmOdum” in plural instead of “adiyEnOdum” in singular? He is not satisfied by doing mangaLAsAsanam individually and since everyone is a servant of emperumAn (whether they know/accept it or not) he includes everyone in his gOshti (group) to perform mangaLAsAsanam for emperumAn.
- vadivAy nin valamArbinil vAzhginRa mangai – sAsthram declares “sradhdhayA dhevO dhEvathvam asnuthE” – By being with srI mahAlakshmI, emperumAn becomes dhEva (worshippable – supreme). Would it minimize emperumAn’s greatness by saying this? Not at all. By saying a gem is great due to its radiance, or flower is great due to its fragrance, the glories of gem/flower is not minimized – its only increased for having such radiance/fragrance. Similarly, bhagavAn being the master of srI mahAlakshmi, if she bring more glories, it only adds to the greatness of bhagavAn.
- mangaiyum – She is glorified as yuvthischa kumAriNI and he is glorified as yuvA kumAra: both of which mean “youthful adolescence”. They have ever-youthful and matching divine forms.
- ap-pAnjasanniyamum – AzhwAr is saying as if emperumAn is not in front of him (“ap” word is used when denoting something which is not in front of us, similar to “that” in English). This is similar to mothers shying away from seeing their children fearing of jinxing (spoiling) their well-being.
- In this pAsuram, AzhwAr has included himself and other chEthanas who are part of leelA vibhUthi and periya pirAttiyAr, thiruvAzhi AzhwAn (disc), thiruchchangAzhwAn (conch) who are in nithya vibhUthi (paramapadham). Hence, this pAsuram is mangaLAsAsanam for emperumAn who has both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm).
- The first 2 pAsurams reveal the meanings of thirumanthram. praNavam is explained by “adiyOmOdum” in this pAsuram. “pallANdu” in the previous pAsuram explains “nama:”. In the previous pAsuram “mallANda thiN thOL maNivaNNA” and the second pAsuram explains “nArAyaNa“. “un chevvadi chevvi thirukkAppu” explains kainkaryam which is requested by “Aya”.
adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan
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