SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
perumAL thirumozhi >> 2nd Decad
avathArikai (Introduction)
AzhwAr longs to be affectionate, in any birth, towards emperumAn’s followers who are affectionate towards emperumAn.
Adhi andham anantham aRpudhamAna vAnavar thambirAn
pAdhamAmalar sUdum baththiyilAdha pAvigaL uyndhidath
thIdhil nanneRi kAtti engum thirindhu arangan emmAnukkE
kAdhal sey thoNdarkku eppiRappilum kAdhal seyyum en nenjamE
Word-by-Word Meanings
Adhi – being the causative entity
andham – living even during deluge, in the same state
anantham – pervading all entities
aRpudham – being an amazing entity
Ana vAnavar tham pirAn – thiruvaranganAthan, being the lord of nithyasUris (permanent dwellers of SrI vaikuNtam), his
mAmalarp pAdham – the divine feet which are like nonpareil lotus-flower
sUdum baththi ilAdha – those do not have the devotion (towards him) to bear those divine feet on their heads
pAvigaL uyndhida – for uplifting even such sinners
engum thirindhu – wandering everywhere
thIdhu il nal neRi kAtti – demonstrating the good paths, without any deficiency
emmAn aranganukkE – towards my lord, SrI ranganAthan
kAdhal sey thoNdarkku – towards followers who are affectionate
en nenjam – my mind
eppiRappilum – in all births
kAdhal seyyam – will desire (to be servile)
Simple Translation
SrI ranganAthan is the amazing entity who is the causative entity for all creations; he exists even during deluge, in the same state; he pervades all entities; he is the lord of nithyasUris. His followers roam everywhere, demonstrating the true path to uplift even those sinners who do not have the devotion to don the divine feet of emperumAn. My mind will desire to be affectionate, in every birth, towards such SrI vaishNavas, who are affectionate towards SrI ranganAthan.
vyAkyAnam (Commentary)
Adhi – one who is the cause for the worlds
andham – Just as it has been mentioned in chAndhOkya upanishath 6-2-1 “sadhEva sOmya idham agra AsIth EkamEva adhvithIyam” (during the time of deluge, only brahmam (supreme entity) exists, which has as its attributes all chEthanAchEthana entities (those who have knowledge and those which do not have any knowledge) which are in subtle form (without a form and name), and [that brahmam] which is also called as sath (that which exists)), the supreme entity exists, and has as its body, all the chEthanAchEthana entities in subtle form.
anantham – during both the causative state which is called as sath and in the effect state when brahmam has chEthanAchEthana in their gross state (when they have forms and names), brahmam pervades all the chEthanAchEthana entities.
aRpudham – in both the subtle and gross states, as detailed above, brahmam exhibits an amazing characteristic of pervading every entity, a feature which is not exhibited by anyone else.
Ana vAnavar thambirAn – He is the lord of nithyasUris too, who exist both during the time when this samsAram exists in its gross state and when it is in an integral state with emperumAn without manifesting itself.
Thus far, through the first four terms, emperumAn has been explained as the lord of leelAvibhUthi (materialistic realm) and in the fifth term, he has been explained as the lord of nithyavibhUthi (spiritualistic realm), making him the lord of both vibhUthis.
pAdha mAmalar sUdum baththiyilAdha – those who have knowledge, should have the devotion of keeping the divine feet, which are like a blossomed lotus, of such emperumAn, on their heads. Those who do not have that devotion…
pAvigaL uyndhida – those who indulge in sinful activities and end up as being without devotion. thaiththirIya upanishath Anandhavalli 6 says asannEva sa bhavathi l asadh brahmEthi vEdha chEth l asthi brahmEthi chEdh vEdha santhamEnam thathO vidhu: ll (one who does not have knowledge about brahmam (supreme being) is non-existent; if he has knowledge about brahmam, for that reason alone, he is known to be existing). As mentioned here, in order to uplift those who are considered to be non-existent, by seeking them out and to create devotion in them [towards emperumAn]
thIdhil nanneRI kAtti – by demonstrating the correct path to be followed through their personal actions, which is distinct from the path shown by bhAhyas and kudhrushtis, who vehemently deny existence of vEdhas and who interpret the vEdhas wrongly, respectively.
engum thirindhu – entering all the places where such people would be present
arangan emmAnukkE kAdhal sey thoNdarkku – to those SrI vaishNavas who have devotion towards the divine feet of that periya perumAL alone, who made them exist only for himself
eppiRappilum kAdhal seyyum en nenjamE – my heart desires that in all different births, it should serve them with affection.
We will take up the 7th pAsuram of this decad, next.
adiyEn krishNa rAmAnuja dhAsan
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