விளக்கவுரை:
திருவரங்கத்தில் உள்ள வயல்களில் காவிரியின் நீரில் அடித்து வரப்பட்ட வெண்மையான சங்குகள் உள்ளன. அவற்றின் உள்ளே காணப்படும் வெண்மையான முத்துக்களை தனக்கு ஆடையாகப் பெரியபெருமாள் ஏற்றுக் கொள்கிறான். இந்த அரங்கன் செய்வது என்ன? தனது அழகான திருக்கரங்களுக்கு மேலும் அழகு சேர்க்கும் விதமாக சக்கரத்தையும், பாஞ்சஜன்யம் என்ற சங்கையும், வைத்துள்ளான்; இவ்விதம் தனது அழகு முழுவதையும் எனக்குக் காண்பித்தபடி நின்றுள்ளான்; இதன் மூலம் எனது புத்தியைத் தடுமாறச் செய்கிறான்; என்னை நான் நின்ற இடத்தில நிலையாக நில்லாதபடி அவனை நோக்கியே ஓடும்படிச் செய்கிறான்; என்னுடன், “உன்னை எனது அழகில் மயங்கி விழும்படிச் செய்யாமல் விடமாட்டேன்”, என்று உள்ளான். அவன் அவ்விதம் உள்ளபோது, எம்பெருமனரே! நான் உள்ள இடம் தேடிவந்து என்னை முழுவதுமாக ஆட்கொண்டு, உமது கல்யாண குணங்கள் அல்லவோ மொய்த்தபடி உள்ளன? ஆக அரங்கனைக் கண்டாலும் நான் அவன் பக்கம் சாயாமல் உமது பக்கமே உள்ளேன் என்று கருத்து.
Why did he explain the difference between Maayavan and Mahaachaaryan. Now Amudhanaar explains in further details.
Meaning:
Even if ThiruvaranganAthan – Lord Sri RanganAtha of Srirangam, appears in front of me, shows Himself His full beauty with all Divya Ayudhams in His resplendent Hands, and vows “ I shall never ever leave you”, Oh Sri RamanujA! Even then, the greatness of Your kalyANA guNAs surround me, drag and engulf me and I am caught immersing myself in them and praising them only.
seydhalai sankham sezhu muttham eenum – the conch shells, valuable pearls found in the fields as brought by the floods
eenum thiruvarangar – are thus abundantly created and found in Srirangam by Lord Ranganthan Himself [and wearing such most precious and valuable ornaments on His dhivya mangaLa vigragam]
kaithalatthu aazhiyum sankhamum yEndhi– holding Divine ChakrA and the Conch in His resplendent palms
unniavidEn enRu – I would never ever leave you – uttering this
moytthu alaitthu num kaN mugappE– comes near and stands in front of my own eyes
irukkilum– even if this happens
iraamaanusaa nin– Oh Ramanuja! Your
pugazh vandhu muRRum ninRu– Your wonderful dayA, kalyAna guNAs, and thEjas alone surround, drag and engulf me
ennai alaikkum– enchant me to unite with your vishayams only [and not Lord Ranganathan’s]. .
AzhwArs immerse themselves in the fertile Cauveri river and the adjacent fields where the pearls, the conch shells and other numerous valuable gem stones are brought the by the river and are found in plenty. AzhwArs enjoy the Lord Ranganathan in the banks of this river with the dhivya AbharaNams, divine weapons Thiruvaazhi, Thiru shankhu in His Thirukkai, showing Himself
fully to them.
AzhwArs lost themselves in such a beauty and outburst with the wonderful verses and used to languish for such uniting with such a beauty when He is not seen. Such most beautiful divine Lord Ranganathan Himself with all the paraphernalia appears in front of my eyes and sayas: I would never ever leave you. . I would still lose myself only in the kalyANa guNAs of yours, Swami EmperumAnrE! adiyEn would never ever leave you.
That wonderful ThirmEni of yours with ThridhaNda kasshayam is the feast for my eyes. Dhivya Thejas, those Oordhva puNdram on your forehead and other parts of the body, that sacred thread, that sikhai, – are all to be enjoyed and beheld in the eyes for ever. All these make me always get glued to only devareer at all times.
upaveedhinam oordhva pundravantham trijagadh puNya palam thridhanda
hastham I saraNAgatha saartha vaaham eedE sikhayA sekariNam pathim
yatheenAm II [11th verse of Swami Desikan’s YathirAja Sapthathi]
I salute the emperor of SanyAsis, RaamAnujA, who is resplendent in his appearance wearing the sacred thread, oordhva Pundrams and beautiful tuft made up of dense black tresses. He is holding the thridhandam in his hands as a result of the puNyams accumulated by the three worlds and is leading the prapannAs to moksha saamrAjyam.
EmbAr has also painted a memorable word picture of the majestic beauty of RaamAnujA in his SanyAsa Aasramam:
paRpamenatthihazh painkazhalunran pallavamE viralum paavanamAhiya painthuvaraadai pathintha marunkazhahum muppuri noolodu munkailEndhiya mukkOl tannazhahum munnavar tandhidu mozhikaL niranithidu muruval nilAvazhahum karpakamE vizhi karunai pozhinthidu kamalkkaNNazhahum kaarisu tan kazhal soodiya mudiyum kana naRRsihai mudiyum yeppozhudhum yethiraasan VADIVAZHAHU yeenidhayatthuLathAl illai yenakku yethir illai yenakku yethir illai yenakkethire”
Those who have had the darsana bhaagyam of the majestic beauty of the divya mangaLa vigraham of Acharya RaamAnuja at Sri Perumbhoodhoor and Melkote can relate to the celebration of Embaar’s paasuram in Tamil and its echo in Sanskrit by Swami Desikan. The depth of enjoyment of EmbAr, Swami Desikan arise from their profound AcharyA anubhavam.
Embar’s anubhavam of RamAnujA’s lotus feet, tender fingers reminding one of the creepers, sacred ochre robe, auspicious yagnOpaveedham, thridandam, smile laden with dayA, eyes reminiscent of wish yielding kalpakA tree, tuft formed by abundant tresses is simply beautiful. EmbAr states that there is no one equal to him in all the worlds because of his enshrinement of Sri RamAnuja of such great beauty and sacredness in his heart lotus. [the above two translations are by Sri V Sathakopan Swami]
Amudhanaar now answers the Lord:
When Acharyan is around, no one will pay much attention to the Lord or seviichufy EmperumAn. Oh Lord! You yourself have said that Acharyans are your AthmA [in GitA]. If that is the case, what is the use of leaving Your athmA i. e. my acharyan and coming to You? Since I am with my Acharyan and because of that, if you want to be with me, fine, I am not going to stop that. Since I am united with him, saakshaannaaraayaNo Deva: Hence it is as if I am already with you.
In order to enchant me and tempt me you are appearing in front of me with Sankhu, Chakra and other abhraNams [pearls etc. ], but I am not going to get tempted. I want only Saasthra paaNi – the one who holds saasthras as his weapon i. e. Ramanujacharya. You hold asthram. You are hence sasthra paaNi. You destroy the sareeram and protect the good. He changes even the evil to good without any destruction except their wrong jnAnams. So, I better join someone who perform better than you and in better roopam with no weapons.
Now he addresses Ramanuja again:
Even if the Lord comes closer, only your thEjas, kalyAna guNAs, etc, stand around me and engulf me and hence would not let me get dragged towards the Lord instead I would stay always at your feet, oh Ramanuja. Because your grandness, divine glories and kalyAna guNas are found to be even much ahead of the Lord’s himself. That’s why they drag me towards you. . and not to Him. This magnetic field is bigger and stronger.
Source:
http://sundarasimham.org/
http://namperumal.com/
