Second PAsuram -EDu (anguTREAn allEan)
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avAthArikai: Introduction: AzvAr expresses longingness to reach EmperumAn. Is it enough to attain Him. There are many deterrents which do not allow such elevation.
Why the obstacles faced by pirATTi was removed by You. Likewise, oh! Lord You should remove my obstacles also.
anguTREAn allEan: (Neither there)(Refer note 1) Unlike those who had reached the heavenly abode -muktha jeevatmas- am I practising siddha sAdhanam (Refer note 2)
InguTREAn allEan : (nor here) Unlike the common people here, am in following the regular means to attain You ( refer note 3)
otherwise
(Refer note 4)
anguTREAn alleAn: Forgetting the samsAra am I fully involved in YOur thoughts?
ingutREan allean: nor fully involved in this materialistic and mundane pursuits.
vunnai-k-kANum avAvil vEzhndhu nAn enguTREAnum allEan: ( Fallen in the desire to see YOu, i am neither here nor there)
Perhaps, you had not performed anything till now. AzvAr! you may be proposing to do some means now.
" I have already expressed 'vunnai viTTonRum ATRAkiRkinRilEAn" (first pAsuram) -not able to sustain the separation.
For performing some means, one should have capacity and energy. I am bereft of any such thing as a fallout of the desire mentioned above.
Therefore, i am not one who is indulging in any means, declares AzvAr
Till here it is the interpretation of earlier AchARyas.
(REfer note 5)
Now as per SvAmi NampiLLai
anguTREAn allEan: ( Neither there)I am neither there ( in parama padham ) along with nithyas
InguTREAn allEan : ( nor here) NOr I am here like samsAris eating and dressing and going on in this fashion.
vunnaik kANum: Nor I am in a place where You will grant YOur vision.
avAvil vEzhndhu nAn enguTREAnum allEan: Having fallen in the desire to see Him (like Thirumangai AzvAr said " falling in the sea of desire to meet Him" 'ASai ennum kAdalil vEzhindhu- 4-9-4 Periya Thirumozhi) neither I am able to reach there nor due to immense desire not able to endure this samsAram.
Ilangai seTRa ammAnEA: (The Lord who vanquished lankA) AzvAr having seen that he had nothing to offer to the Lord, recalls the event where such a parallel had taken place.
once the nature of AtmA sparkles, EmperumAn takes upon Himself and along with pirATTi comes down and removes the obstacles. Having seen that was then, now? (Refer note 6)
thingaL SEar maNI mAda nEDu sri varamangaLa nagar vuRai: The tall and imposing structures which tower upto the moon.These structures are embedded with precious stones.
Oh! Lord You are residing here.
sanku chakkarathAi:The all powerful EmperumAn with the divine chakkaram and conch is all set and powerful to remove all the obstacles. He is complete and omnipotent.
thamiyEanukku:For me who does not think that the nature of Atman is the means (Refer note 7)
YOu who is the means has to rescue me, Having sought in You exclusively.
thamiyEan:More deserving case than that of pirATti. How? For pirATTi, at least ThrijADA was there to console? AzvAr was lamenting alone.
aruLAyEA: (Shower Your GRAce) So?
Shower Your grace Oh! Lord.
Having showered YOur grace all along, now has the grace shifted to some other habitat (aruL inRu kudi pOYiTROA?) If YOu are not going to shower me with YOur grace, then who else are YOu going to grant this blessings.
Notes:
Sri NamPIllai style of commentary should be realised to understand the contents.The whole commentary is set as a dialogue between EmperumAn and AzvAr.
1.AzvAR thus expresses his emotions and feelings to the Lord that He is neither like the souls who had attained salvation or those who are trying to attain by means of 'means'.
2.Siddha sAdhanam- is the means of attaining the salvation through the grace of Lord.
3.Here, by regular means it is to be construed as karma, gnAnam and bakthi.
4.for angutREan allean and ingutREan alleAn there is another interpretation given as
otherwise.
5.The first two lines of the pAsuram -anguTREan allEan ingutREan allEan vunnai kANum avAvil vEZhindhu nAn enGuTREANum allEan has been interpreted by Earlier AchAras in a different manner.
That was given till now.
The interpretation by Svami NampiLLai is now being spelt out.
6.The demoliton of lankA and mercy on pirATTi was seen in ThrEThA yugam.Now this is kali yugam.For this AzvAr expresses happiness that the Lord is in srivara mangala nagar to grace us even now.Even then why should the srivaramangala nagar EmperumAn grace Azvar?That is because of the nature of Atman now acknowledged by AzvAr and the relationship explicitly spelt out as 'ammAnEA'.
7.The torment of separation is not being considered as means. This should not be construed as a part of devotion ( bakthi yOgam) This is reiterated by Azvar.
