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
Highlights from periyavAchchAn piLLai‘s introduction
Second pAsuram. In the previous pAsuram, emperumAn‘s doubt of “what can I do if AzhwAr leaves me?; the completeness acquired by emperumAn, after hearing AzhwAr say “I won’t leave you”, is explained in this pAsuram.
சிக்கெனச் சிறிது ஓர் இடமும் புறப்படாத் தன்னுள்ளே – உலகுகள்
ஒக்கவே விழுங்கிப் புகுந்தான் புகுந்ததற்பின்
மிக்க ஞான வெள்ளச் சுடர் விளக்குஆய் துளக்கு அற்று அமுதம் ஆய் – எங்கும்
பக்கம் நோக்கு அறியான் என் பைந்தாமரைக் கண்ணனே
sikkenach chiridhu Or idamum puRappadAth thanuuLLE – ulagugaL
okkavE vizhungip pugundhAn pugundhadhaRpin
mikka gyAna veLLach chudar viLakku Ayth thuLakku aRRu amudham Ay – engum
pakkam nOkku aRiyAn paindhAmaraik kaNNanE
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
chiridhu Or – negligible
idamum – space
puRappadA – to exist outside the scope
ulagugaL – worlds
than uLLE – in his divine will
okkavE – in a singular manner
vizhungi – subdued
chikkena (sikkena) – firmly so that they never leave
pugundhAn – entered (inside me)
pugundhadhan pin – after entering
mikka – abundant
gyAna veLLam – completeness of knowledge
chudar (sudar) – that which is the abode for splendor
viLakkAy – his svarUpam which is the source of light
thuLakku – shivering (which came out of doubts in separation from me)
aRRu – being removed
amudhamAy – being unsurpassedly sweet
en – one who is constantly looking at me
paim – beautiful
thAmarai – like a lotus
kaNNan – having eyes
engum – any place
pakkam – in
nOkka – see
aRiyAn – does not know
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn who consumed (subdued) all worlds within his divine will, in a single manner not leaving even very negligible space outside the scope, entered into me; after entering me, being the source of light (that is his true nature) which has abundant splendour of knowledge, having removed his doubts (about separation from me), being unsurpassed sweetness, he is having beautiful lotus like eyes which are constantly looking at me; such emperumAn can not see anywhere else now other than me.
Underlying principle is – the love he has towards AzhwAr is not seen in him even towards his consorts et al. AzhwAr thinks that the radiance in emperumAn‘s true nature is also due to uniting with him.
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.
- siridhOridamum puRappadAth than uLLE ulagugaL okkavE vizhungich chikkenap pugundhAn – emperumAn thought “while enjoying AzhwAr I should not be like someone who left his sandals/shoes outside the temple and thinking about that while worshiping inside the temple” [nampiLLai uses a beautiful phrase “seruppu vaiththuth thiruvadi thozhappukkARpOlE” – in arumpadham, this is explained nicely. Once a SrIvaishNava entered SrIrangam temple, leaving his sandals outside the temple. It is customary not to wear sandals/shoes inside the sapthaprAkAram (seven layers around SrIrangam temple). But when someone has health issues in the feet, he would wear sandals. The SrIvaishNava left the sandals outside and went inside. Since he kept thinking about the sandals due to fear of losing them, when he went inside the sannidhi, instead of saying “please give thIrtham”, he asked “please give sandals”. The message here is – there should be single focus of emperumAn instead of thinking about petty things. emperumAn is manifesting this in the matter of AzhwAr – he is having single focus on AzhwAr only, arranged for protecting the universe and fully enjoyed AzhwAr without leaving him; the kings will enter the private quarters of their consorts after completing their duties for the kingdom (so there is no disturbance). He ensured that even the smallest particle is protected without being separated from him by placing them in his divine will and then entered AzhwAr.
- sikkenap pugundhAn – Also explained as “entering into AzhwAr simply to enjoy AzhwAr without any other expectation”.
- pugundhadhan pin … – Only after uniting with him and having eliminated his own doubts about AzhwAr leaving him again, bhagavAn‘s knowledge fully blossomed and his shivering stopped. For jIvAthmA who has knowledge as an eternal quality, being bound in this world due to its karma, accepts a body, depends on the senses to acquire knowledge; on a fine day, out of bhagavAn’s blessings, the AthmA’s knowledge’s contraction gets eliminated; for bhagavAn there is no such restriction; still, only after uniting with AzhwAr, bhagavAn’s knowledge became fully blossomed and abundant; his bodily splendour too became great now only.
- thuLakku aRRu – having already witnessed AzhwAr‘s suffering in separation in “AdiyAdi“, emperumAn was shivering (thinking about AzhwAr going through the same again if he separates) – but his shivering got eliminated as AzhwAr ensured that he would not leave him. He is explained in samkshEpa rAmAyaNam 85 “… vijvara: …” (having his fever removed) [After crowning vibhIshaNa as the king of lankA, SrI rAma felt that he has completed his task, having his fever (of fear of vibhIshaNa rejecting the throne) eliminated and felt happy – saying this vAlmIkI rishi too feels joyful]. His fear of “what if AzhwAr leaves me?” is eliminated now.
- amudhamAy – As explained in samkshEpa rAmAyaNam 85 ” … pramumOdha ha” (rishi joyfully saying “SrI rAma is happy”). AzhwAr feels joyful that emperumAn accepts him with great affection and joy.
- engum pakkam nOkkaRiyAn – Even if his divine consorts embrace him tightly thinking “we should reduce his great attachment towards AzhwAr“, he would not look at them. Here, an incident from the lives of ALavandhAr and kurugaik kAvalappan is cited. maNakkAl nambi tells ALavandhAr that kurugaik kAvalappan has a secret. ALavandhAr goes to appan to learn that from him at a place called “gangai koNda chOLapuram” where appan was meditating sitting on a raised platform. ALavandhAr, not wanting to disturb his meditation, hid behind a wall; appan opened his eyes while in the middle of meditation and asked “is there any one from sottaik kulam (SrEshta kulam – the clan of nAthamunigaL)?”. ALavandhAr comes out of the hiding saying “adiyEn” (dhAsan) and asked “while we hid behind the wall, how did you find out about our arrival?”. appan mercifully replies “when I blissfully enjoy with bhagavAn during my meditation, even if SrI mahAlakshmi embraces him, he would not care for her, but now he pressed upon my shoulders and looked over my back to see who is present; I understood that there must be someone who is from the sottaik kulam which is very dear to him” [Similarly, when emperumAn enjoys with AzhwAr, he would not even look anywhere else].
- en paim thAmaraik kaNNanE – His divine eyes became cool, after the heat they acquired looking at the suffering of AzhwAr in “AdiyAdi“.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
archived in http://divyaprabandham.koyil.org