SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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Introduction (given by maNavALa mAmunigaL)
From time immemorial we who had been born in numerous ways have now without any effort from us have got the divine feet of emperumAnAr – with the intense love due to this, he (amudhanAr) is addressing his mind in this way.
Introduction (given by piLLailOkam jIyar)
Like in general, when some one would tell only his close ones when he gets some treasure, he (amudhanAr) is also telling his mind that is common for bondage and liberation: for various types of times (days, months, etc.) we had been coming living in various forms like dhEvas, (manushyas,) etc., and have come to this stage; now without any means from our side, we have joined emperumAnAr whose love towards the divine feet of the one with beautiful shoulders that is pEraruLALan (kAncheepuram), that love is like an ornament; we have joined such emperumAnAr and got the true state, you see! Saying so to his mind amudhanAr is very joyful.
ANdugAL nAL thingaLAy nigazh kAlamellAm manamE
eeNdu pal yOnigaL thoRuzhalvOm inRor eN inRiyE
kAN thagu thOL aNNal then aththiyUrar kazhal iNaik keezh
pUNda anbALan irAmAnusanaip porundhinamE 31
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Word by word meaning (given by maNavALa mAmunigaL)
manamE – Oh the mind which is together with me in both the times of bondage and liberation (bandham and mOksham)
nALay – by days
thingaLAy – by months
ANdugaLAy – by years
nigazh kAlam ellAm – been here, life running in all such times,
as dhEvas, manushyas etc., types of categories, and as countless sub types within them
eeNdu – gathered in various such times/forms (lived as humans etc., where we lived in years, months, days, and innumerable such births; Or, like being born in life forms that live for a few days only, few months only, etc., )
pal – in various different
yOnigaL thORum – birth categories, in each such manner,
uzhalvOm – we, who take on various bodies (births) repeatedly
inRu Or eN inRiyE – (eN -> thoughts) today when not having any (better) thoughts in the mind (to do something to break the cycle of birth, etc., or try some means for that, etc.); was doing same things as before; there was not something that I could do;
thOL – having such divine shoulders, so is desirable by the quality of beauty as well,
kAN thagu – which befit seeing,
aNNal – our master as spelled out (in the vEdhas etc.)
then – who is beautiful to see
aththiyUrar – who is named based on aththiyUr (hasthigiri – kAncheepuram), as aththiyUrar, that is, pEraruLALap perumAL (varadharAjap perumAL); his –
iNai – (each divine foot) which can be compared only to each other;
kazhal keezh – under such divine feet
pUNda – having attachment
anbALan – and having friendship/love
irAmAnusanai – that is emperumAnAr;
porundhinamE – we (the mind and me) got to reach such emperumAnAr.
then aththiyUrar
vyAkyAnam
ANdugaL nAL thingaLAy nigazh kAlamellAm – As said in ‘kalA muhUrthA: kAshtAScha ahOrAthrAScha sarvaSa:, ardha mAsA mAsArithavath samvathsaraScha kalpathAm’ (~ ), and in ‘nimEshO mAnushO yOsau mAthrAmAthrapramANatha: | thairashtAdhasabhi: kAshtA thrimSath kAshtA:kalAsmruthA|| nAdikAthu pramANena kalAdhaSasapanchacha | nAdi gApyAmathadhvAbhyAm muhUrththOdhvijasaththama || ahOrAthra muhUrththAmsthu thrimSanmAsasthuthaisthathA | mAsairdhvAdhasabhir varsha mahOrAthramthuthathdhivi’ (~ 1 blink of eye is called nimishA (not ‘minute’); 15 blinks of eye = one kAshtA; 30 kAshtA = one kalA; 30 kalA = 1 mUhurtha; also 15 kalA = 1 nAzhigai; 2 nAzhigai = 1 muhUrtha; and 30 muhUrtha = 1 nAL (day); 15 nAL = 1 paksha; 2 paksha = 1 mAsa (month); 12 mAsa = 1 samvathsara (year) ) – in all such categories of times (as we have lost time doing other things, by all these categories of times).
eeNdu pal yOnigaL thORu uzhalvOm – As there are numerous sub-types within each of species of dhEva, manushya, etc., we enter into each such sub-types many times, and go in cycles; as said in ‘mARi mArip pala piRappum piRandhu [thiruvAimozhi – 2.6.8]’ (being born time and again in many types of beings, that is, this cycle of birth and death), we have been around in this cycle, time eternal; eeNdu – (be born in groups of these births);
manamE – Oh mind who is common for both bondage and liberation, and who is the way for knowledge to be routed! You have known about the aforementioned ways of us – saying so, amudhanAr is conversing with his close associate, his mind. As said in ’Evam samsruthi chakrasthE bhrAmyamANE svakarmabhi: jeevE dhu:kAkulE’ (~ due to his karma he keeps being born), we have been through all of these births.
inRu – now
Or eN inRiyE – without my thinking about anything (for getting out of the cycle); without my doing any service, which I could based on true knowledge, to the divine feet of emperumAnAr,
kAN thagu thOL aNNal – As said in ‘AyadhAScha suvrthAScha bhAhava:parikOpamA: sarva bhUshaNa bhUshArhA:’, having the divine shoulders, and who came as emperumAnAr‘s companion from vindhyA forest all the way to kAncheepuram (anishta nivruththi), and being a great helper who conveyed through thirukkachchi nambi ‘aham Eva param thathvam’ (ishta prApthi); (that is, He is the protector).
dhEvap perumAL’s six answers to emperumAnAr
then aththiyUrar – being beautiful to see, and as said in ‘nagarEshu kAnchee’ – such city of kAnchee, and he himself (hearsay, this is said by emperumAnAr🙂 said:‘SrI hasthiSaila SikarOjvala pArijAtham’, in such a place of hasthigiri, such pEraruLALap perumAL who is the lord (as shown by vEdhas);
kazhal iNaik keezh – They are purifying and for enjoyment – the two divine feet are equal only to each other; under such divine feet –
pUNda anbALan – such dhEvapperumAL’s is decorated by emperumAnArs’ intensity of devotion;
irAmAnusanai – that is, such emperumAnAr
porundhinamE – As said in ‘un adik keezh amarndhu pugundhenE [thiruvAimozhi – 6.10.10]’ (~ I am well set under your divine feet), and ‘rAmAnuja padhachchAyA’ (shadow of emperumAnAr‘s feet), we have got set in emperumAnAr’s divine feet, you see! Thus, saying so to his mind, amudhanAr is being very happy for the good life he has been bestowed.
From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:
kANdagu thOL .. pUNda anbALan – thiruvadi (hanuman) immersed in the beauty of shoulders of chakravarthi thirumagan in the forest when they first met; when pEraruLALan returns from procession and then removes the divine garlands, emperumAnAr enjoyed looking at the beauty of His shoulders; in the forest of vindhya mountains pEraruLALan in the form of hunter showed the strength of His shoulders and brought emperumAnAr safely to aththiyUr – due to this emperumAnAr is fond of those shoulders.
then aththiyUrar – the place of mountain where dhEvapperumAL resides is called aththigiri (hasthigiri). aththi -> elephant. (giri -> mountain). Since the dhig gajangaL (protectors of the directions) worshiped this place, it is called aththigiri.
bhUthaththAzhvAr also said about this place – ‘aththiyUrAn puLLaiyUrvAn [iraNdAm thiruvanthAdhi – 96]’ (He is presiding in aththiyUr, having periya thiruvadi (garudan) as His carrier). What is referred as ‘perumAL kOil’ is also this aththiyUr.
Note that instead of saying ‘kachchi’ which refers to kAncheepuram, amudhanAr has mentioned ‘aththiyUr’. ‘kachchi’ also includes other dhivya dhEsams like Urakam, pAdakam, etc., so aththiyUr refers specifically to the place where dhEvapperumAL resides.
pUNda anbALan -> pUNda -> very strong; even when residing in thiruvarangam, emperumAnAr was having ‘then aththiyUrar’ for his thiruvArAdhanam.
kAN thagu thOL aNNal – could be applied as adjective to emperumAnAr. By this, the quality of his divine body is mentioned; by anbALan (having love towards), the quality of his Athma is mentioned.
irAmAnusanaip porundhinamE – have got attached to emperumAnAr‘s divine feet in here and in the other world as well, without any separation ever.
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Translation: raghurAm SrInivAsa dasan
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