SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
Subsequently, AzhwAr explains the aujjvalyam (radiance) of emperumAn who has such beautiful limbs (as explained in previous pAsuram) and who gives his limbs as the abode for brahmA, rudhra et al like he is doing to SrI mahAlakshmi.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Second pAsuram – AzhwAr, after explaining how emperumAn became radiant after uniting with him, says “He who sustains brahmA, ISAna (rudhra) by giving his body as resting place for them, is sustaining himself by having my body as his (resting place)”.
திரு உடம்பு வான் சுடர் செந்தாமரை கண் கை கமலம்
திரு இடமே மார்வம் அயன் இடமே கொப்பூழ்
ஒருவு இடமும் எந்தை பெருமாற்கு அரனே ஓ
ஒருவு இடம் ஒன்று இன்றி என்னுள் கலந்தானுக்கே
thiru udambu vAn sudar sendhAmarai kaN kai kamalam
thiru idamE mArvam ayan idamE koppUzh
oru idamum endhai perumARku aranE O
oruvidam onRu inRi ennuL kalandhAnukkE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
oru(vu) idam onRu inRi – without leaving anything
en uL – inside me
kalandhAnukku – one who united
endhai perumARku – lord of my clan
thiru – laudable
udambu – body/form
vAn sudar – in the colour of Adhithya (sun)
kaN kai kamalam – divine hands and divine eyes
sem – reddish
thAmarai – fresh like a lotus
mArvam – divine chest
thiru idamE – the abode of SrI mahAlakshmi
koppUzh – navel
ayan – for brahmA
idamE – abode
oruvu idam – the other part
aranE – is rudhra himself
Oh! – how amazing!
Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
The laudable form of emperumAn who is the lord of my clan, without leaving anything, came inside me and united with me, has sun-like complexion; his divine hands and eyes are reddish and fresh like lotus flower; his divine chest is the abode of SrI mahAlakshmi; his navel is the abode of brahmA; his other part is rudhra himself; how amazing is this!
It is to be understood that – just like acquiring bodily radiance and part-by-part radiance after uniting with AzhwAr, emperumAn also acquired radiance for his nithya vibhUthi [paramapadham – indicated by SrI mahAlakshmi] and leelA vibhUthi [samsAram – indicated by brahmA, rudhra].
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.
- thiru udambu vAn sudar – AzhwAr is saying this based on his observation when emperumAn embraced him. Unlike those who say that the supreme lord has no physical body, no wealth/control, AzhwAr who is a most-trustworthy person, says “thiru udambu vAn sudar” (explaining his divine body and opulence). nanjIyar (realising bhattar’s great efforts to transform him) mercifully said “Many engage in sinning by saying that the lord is formless, attribute-less; what a great favour SrI ranganAtha has done (through parASara bhattar) by making sure that I no longer listen to those people!” [When authenticity of AzhwAr is questioned] bhagavAn divinely blessed AzhwAr with pristine knowledge and bhagavAn’s form is that which mesmerises AzhwAr. As explained in SrI vishNu purANam 6.5.84 “ichchAgruhIthAbhimathOrudhEha:” (many forms assumed by bhagavAn out of his own desire) – his forms are most dear to himself. To those he values/respects (devotees/gyAnis), he presents his divine forms only, as said in SrI rAmAyaNam yudhdha kANdam 1.13 “Esha sarvasvabhUthasthu …” (this embrace given to hanuman (by SrI rAma) is equivalent to giving all of himself).
- vAn sudar – Originally radiant divine form acquired more radiance due to uniting with AzhwAr. It is not like just shining outside and dull inside; it is like thick/dense ghee (which is fully made of ghee) – having abundance of radiance inside and out. As explained in
SrI vishNu purANam 1.9.63 “thEjasAm rAsimUrjitham” (one who shines like collection of radiant rays and who has the valour to demolish his enemies). While bhagavAn‘s divine body is made of panchaSakthi (pancha upanishadh – divine matter – paramEshti, pumAn, visvam, nivruththi, Sarvam), here he is glorified as shAdguNya vigrahan (divine form made of 6 qualities), to highlight that his qualities are well-revealed in his divine form.
- sem thAmaraik kaN – Being blessed with divine eyes, AzhwAr speaking with his teeth chattering (due to that cool vision).
- kai kamalam – As said in hari vamSam “…karENa mrudhunA…” (with the tender hand), the hands which embraced. Why is AzhwAr being repetitive? One who is an expert in stringing pearls, will do it in many different ways. Similarly AzhwAr too is enjoying emperumAn in different ways. [When one feels cold, automatically the other person would embrace to give warmth – so, emperumAn embraces AzhwAr seeing his teeth chattering].
- thiru idamE mArvam – the place where AzhwAr is embraced by emperumAn with his hand is his chest – the abode of periya pirAttiyAr (SrI mahAlakshmi).
- ayanidamE koppUzh – brahmA who is the creator of the 14 layered planetary system has emperumAn‘s navel as his abode.
- oruvidamum endhai perumARku aranE – Instead of saying Oridam (one place), AzhwAr said oruvidam (oruvu – leaving/separating) – a place which is separated. The place which is not fit for my lord will be the abode of rudhra. Since it is the part where rudhra, who is a thAmasa dhEvathA (a deity in the mode of ignorance) is, AzhwAr is saying it in a manner which indicates that he does not care for his abode.
- oru idam onRu inRi ennuL kalandhAnukkE – When uniting with me, he united without leaving any part.
- O [as in araNEyO] – Before, AzhwAr was amazed at emperumAn‘s SilaguNam (simplicity) in giving a part of his body to periya pirAttiyAr (SrI mahAlakshmi) who fully exists for him and for those dhEvathAs like brahma, rudhra who are focused on worldly aspects. But after seeing emperumAn giving himself to AzhwAr, AzhwAr becomes even more amazed and thinks that emperumAn’s previous action of giving his limbs to brahmA, rudhra is like supremacy, when compared with him giving his body to AzhwAr (which is the top most manifestation of his simplicity).
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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