SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
When AzhwAr was asked “Do you then know the divine form of emperumAn completely?” he responds saying “Isn’t he one whose divine form cannot be known by anyone!”
Let us go through the pAsuram and its meanings:
ugappuruvam thAnE oLiyuruvam thAnE
magappuruvam thAnE madhikkil migappuruvam
onRukkonRu OsanaiyAnvIzha oru kaNaiyAl
anRikkoNdu eydhAn avan
Word for Word Meanings
madhikkil – if one were to think
ugappu uruvam thAnE – he himself has the divine form which is desired by everyone
oLi uruvam thAnE – he himself has the divine form which is radiant
magappu uruvam thAnE – he himself has the form which is amazing
avan – that SrI rAma
miga – huge
puruvam onRukkonRu OsanaiyAn – kumbhakarNa who is so huge that his eye brows are separated by a huge distance
vIzha – to be destroyed
anRikkoNdu – coming furiously (at kumbhakarNa)
oru kaNaiyAl – with one arrow
eydhAn – shot and killed him
vyAkyAnam
ugappuruvam thAnE – it is emperumAn alone who has a divine form which is much desired by everyone. parAsara maharishi in his SrI vishNu purANam 6-5-84 says “samastha kalyANa guNAthmakO’sau svaSakthilESOdhruthabhUthasarga: I ichchAgruhIthAmathOrudhEhas samsAdhithA’SEshajagadhdhithithO’Sau II” (this emperumAn has all auspicious qualities as his nature; with just a fraction of his power, he sustains all the creations; he has several forms which he takes of his own volition and desires; he is benevolent to all the worlds).
ugappuruvam thAnE – apart from others desiring his divine form, his divine form is superior to his auspicious qualities. Hasn’t ALavandhAr (one of our primary preceptors) mentioned in his chathu:SlOki 4 “SAnthAnandha mahAvibhUthi paramam yadhbrahma rUpam harE: I mUrtham brahma thathO’pi priyatharam rUpam yadhathyadhbutham II” (the rUpam of hari (divine form of emperumAn) is without variations, joyous, has many wealth, is huge, makes others huge, due to all of which it is denoted by the word brahmam. Is there anything superior to it which is desired by emperumAn, which is seen by the eyes, which is denoted by the word brahmam and which is amazing!)
ugappuruvam thAnE – since it is the goal of his followers, his divine form is a matter of exhilaration for them. Since his followers desire it, his divine form will be pleasing for emperumAn too.
ugappuruvam thAnE – his rUpam and svarUpam (divine form and basic qualities) will be intertwined to such an extent that they will appear same. The text could also be ugappuruvan thAnE.
The reason for being desired by everyone is mentioned next.
oLiyuruvam thAnE – it is he who is spoken of as having a radiant form at many places in vEdhas (purusha sUktham, nArAyaNa sUktham etc) such as “param jyOthi:” (superior radiance), “nArAyaNa parO jyOthi:” (SrIman nArAyaNa has superior radiance), “AdhithyavarNam” (he has the complexion of sUrya), “vidhyutha: purushAth” (his divine form is like lightning).
oLiyuruvam thAnE – Isn’t emperumAn referred to as “thEjasAm rASimUrjitham” (he is a huge pile of splendour)!
oLiyuruvam thAnE – just as nammAzhwAr has mercifully declared in his thiruvAimozhi 3.1.3 “paranjOthi nI paramAy ninnigazhndhu pin maRROr paranjOthiyinmaiyin padiyOvi nigazhginRa paranjOthi ” his splendour is such that apart from him no one else has any quality of radiance. His splendour is such that it will make the rays of sUrya and chandhra (sun and moon respectively) appear dark as mentioned in the vEdhic saying “na thathra sUryObhAthi”. In paramapadham, his radiance will be such splendorous that the radiance of nithyasUris will appear similar to that of fireflies in front of sun.
magappuruvam thAnE – he has a huge form himself. The greatness of his form has been spoken of in SrIvishNu purANam 6-7-70 “samastha: SakthyaSchaithA nrupa yathra prathishtithA: I thath viSvarUpavairUpyam rUpamanyath harEr mahath II” (Oh King! That hari’s (emperumAn’s) form, in which all these powers get established, is superior to and different from all the other forms). The greatness here is derived due to the form and qualities such as wondrousness etc. The Sanskrit word mahath (large, great, lustre etc) is written here is magappu.
Is the one who has such great qualities the Lord of SrIvaikuNtam? AzhwAr says in the second half of the pAsuram that it was one who considered himself as a human being as mentioned in the SrI rAmAyaNam yudhdha kANdam SlOkam “AthmAnam mAnusham manyE”….
puruvam onRukkonRu OsanaiyAn vIzha – kumbhakarNa, who had a yOjana (distance equivalent to ten miles) between his eyebrows and who was huge, fell like a heap.
miga anRikkoNdu eydhAn – SrI rAma shot the arrow in a state of anger as mentioned in SrI rAmAyaNam yudhdha kANdam SlOkam “kOpamAhArayath thIvram” while he is normally said to be very calm as mentioned in the SlOkam “kshamayA: prithvImai:” (being like earth in his calmness). Instead of being calm considering that he was carrying the activity for his followers, he became angry as if he were carrying out the task for himself.
kaNaiyAl eydhAn – instead of killing through his vow (this would appear similar to a suicide) and thinking that it would not befit the insult heaped on his followers, emperumAn came in person and shot the arrow from the bow held in his hand. His posture was described by thirumangai AzhwAr in siRiya thirumadal “vennaragam sErAvagaiyE silaiguniththAn” (there is no hellish experience greater than seeing him holding his bow).
Since the enemy was so huge (ten miles between his eyebrows), did he have to put in lot of efforts to destroy kumbhakarNa?
oru kaNaiyAL eydhAn – he killed kumbhakarNa effortlessly with just one arrow.
madhikkil – if one were to analyse such SrI rAma he will appear to be with ugappuruvam, oLiyuruvam and magappuruvam (as we have just seen). Since AzhwAr has used the term madhikkil (if one were to think) it is implied that it is not possible for anyone to estimate his divine form.
eydhAnavan ugappuruvam thAnE – SrI rAma had a divine form which was desired by sages and trees, as brought out by the SlOkam where the sentient sages say “thE tham sOmamivOdhyantham” (SrI rama who has a form similar to the rising moon) and the SlOkam where the insentient trees felt “api vrukshA: parimlAnA: ” (trees withered, not seeing him).
eydhAnavan oLiyuruvam thAnE – Just as it is mercifully mentioned in SrI rAmAyaNam AraNya kANdam SlOkam “SObhayan dhandakArAnyam dhIpthEna svEna thEjasA ” (SrI rAma reached the forest area of dhaNdakAraNyam, emitting radiance which made the entire forest area to glow), he is the one who is capable of making even a dark forest to glow.
eydhAnavan magappuruvam thAnE – just as it is mentioned in the SlOkam “pumsAm dhrushitichiththapahAriNam” SrI rAma’s form was so great that it could steal the hearts and eyes of even men.
We will take up the 30th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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