SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Second Centum >> Fifth decad
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the first pAsuram, AzhwAr speaks about the splendour acquired by emperumAn after arriving with all his entourage and uniting with AzhwAr as desired by AzhwAr himself.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
In the first pAsuram, AzhwAr enjoys emperumAn‘s beautiful form that is decorated with divine ornaments.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
First pAsuram – AzhwAr says that emperumAn came and united with him as he desired in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaLai – udan kUduvadhu enRu kolO” (when will I join the assembly of nithyasUris agreeing with their principles?) [Since emperumAn’s chakra, thread, garland etc are all nithyaSuris, AzhwAr’s desire of being together with them is thus fulfilled].
pAsuram
அம் தாமத்து அன்பு செய்து என் ஆவி சேர் அம்மானுக்கு
அம் தாமம் வாழ் முடி சங்கு ஆழி நூல் ஆரம் உள
செந்தாமரைத் தடம் கண் செங்கனி வாய் செங்கமலம்
செந்தாமரை அடிகள் செம்பொன் திரு உடம்பே
am dhAmathu anbu seydhu en Avi sEr ammAnukku
am dhAmam vAzh mudi sangu Azhi nUl Aram uLa
sendhAmaraith thadangaN sengani vAy sengamalam
sendhAmarai akikkaL sempon thiru udambE
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
andhAmaththu – in paramapadham
anbu – attachment
seydhu – having
en Avi – in my heart (me who is not favourable)
sEr – well-placed
ammAnukku – to the natural master
(the identities of lordship)
am – beautiful
dhAmam – having garland
vAL – radiant
mudi – crown
sangu Azhi – divine weapons chakra (disc) and Sanka (conch)
nUl – yagyOpavItham (sacred thread)
Aram – divine garland
uLa – they appeared
kaN – divine eyes
sem thAmaraith thadam – like a pond with red lotus flowers
sem – reddish
kani – like a ripened fruit
vAy – mouth/lips
sem – reddish
kamalam – like a lotus flower
adikkaL – divine feet
sem – reddish
thAmarai – like a lotus flower
thiru udambu – divine body
sem pon – like reddish gold
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
bhagavAn who is the natural master and has attachment towards paramapadham, became well-placed in my heart; manifesting his supremacy, radiant crown having beautiful garland, divine weapons, sacred thread and garland appeared clearly; his eyes look like a pond of reddish lotus flowers; his reddish ripened fruit like mouth/lips resemble a lotus flower; his divine feet look like a lotus flower; his divine body shines like reddish gold.
Another explanation – AzhwAr is saying that bhagavAn who is having molten gold like beautiful form which is explained in antharAdhithya vidhyA, beautiful limbs such as lotus like eyes etc., beautiful ornaments such as crown, head gear etc., beautiful Sanka, chakra etc., and who is residing in Adhithya maNdalam (solar galaxy) has great attachment towards sun. He is showing the same attachment towards my heart. He is manifesting great radiance to highlight the similarity between his radiant residence of solar galaxy and my heart.
vyAkyAnams (commentaries)
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai
- andhAmaththu anbu seydhu – Showing the same affection to me as shown towards the beautiful land (parampadham). dhAmam – sthAnam [place]. Also explained as – As in manchA: krOSanthi (bed making noise which implies those who are lying on the bed making noise), showing the same affection to me as shown towards nithyasUris who are the residents of paramapadham. He showed me the total affection that was shown towards all the residents of nithya vibhUthi (paramapadham). AzhwAr himself mercifully said in thiruvAimozhi 1.2.6 “muRRavum ninRanan” (firmly attached towards me).
- en Avi – it shows that emperumAn reaches out to him, but AzhwAr shies away from him. Thinking about his previous state, he shied away; but emperumAn approaches him with that itself as the reason. Like pouring water on a drought stricken land, emperumAn united with my soul which was explained in thiruvAimozhi 2.4.7 as “uLLuL Avi ularndhu ularndhu” (AthmA inside the heart which is dried up).
- sEr – Like a thirsty person who jumps into a pond, he united with me.
What is the reason for his uniting with me like this?
- ammAnukku – because he is the natural lord/master; he has natural entitlement to mingle with the residents of both realms viz., nithya vibhUthi (paramapadham) and leelA vibhUthi (samsAram). Only after accepting AzhwAr as his servant, he became sarvESvaran (master of all).
- andhAma … – two explanations:
- ALavandhAr‘s explanation presented by thirumAlai ANdAn – As desired by AzhwAr in thiruvAimozhi 2.3.10 “adiyAr kuzhAngaLai udan kUduvadhu enRu kolO” (when will I be united with nithyasUris accepting their principles?) emperumAn arrived with nithyasUris to unite with AzhwAr. But how is it that “Azhi nUI Aram” (chakra, sacred thread, garland) are identified as nithyasUris? These nithyasUris who are filled with knowledge, assume these forms to manifest their pArathanthriyam (total dependence on bhagavAn).
- emperumAnAr presents a different explanation – Before uniting with AzhwAr, like emperumAn, his weapons/ornaments too were lacking splendour. On uniting with him, they all became radiant and their existence was well established. Just like when a tree dries up, the leaves, flowers etc will also dry up (when emperumAn lacks splendour, his weapons, ornaments etc also lack splendour).
- andhAma vAzh mudi – beautiful garland became crowned and lively. Another explanation – vANmudi – vAL + mudi – vAL means radiance, thus it means infinitely radiant crown. dhAmam also means thEjas (glow). Glowing pAnchajanyam (conch), glowing thiruvAzhi (chakra – disc), glowing yagyOpavItham (sacred thread), glowing thiruvAram (garland); In this ways glow is an adjective for all nithyasUris.
- uLa – How do they acquire “existence” now? As said in mahOpanishadh “sa EkAkI na ramEtha” (that SrIman nArAyaNa was not joyful alone during praLayam when all AthmAs were submerged in him) , before uniting with AzhwAr, emperumAn does not even feel the existence of paramapadham.
- sem thAmaraith thadam kaN – the state of emperumAn seeing him to his heart’s full satisfaction. Only after uniting with AzhwAr, his eyes became fresh and expanded/brightened. That which is explained as “EkarUpa” (unchanging) is changing like this. It is said in SrI vishNu purANam 1.2.1 “sadhaikarUparUpAya” (having a divine form which matches his true nature) – he does not acquire any change due to karma (like us) [His changes are due to his divine desire].
- sem kani vAy sem kamalam – the mouth/lips which speak hundreds of sweet words. Beautiful tender (like ripened fruit) lips looked like red lotus flower.
- sem thAmarai adikkaL – after becoming overwhelmed with the glance (of the eyes) and smile (of the lips), one will naturally fall at the lotus feet.
- thiru udambE – after falling at the lotus feet, one will naturally (get to) enjoy the divine body of emperumAn. As said in manu smrithi 12.122 “…rukmAbham…” (one who has a golden form) – his body started shining like gold after uniting with AzhwAr.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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