SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
Wealth etc., and the lord and related liked ones are all thiruvAimozhi for me – is the state of emperumAnAr, and this was famous in this world – such emperumAnAr is my never ending enjoyment, says amudhanAr.
Introduction (given by piLLailOkam jIyar)
All the wealth of this and the other world, all kinds of relatives, the set protector that is SrIya:pathi (emperumAn), for him (emperumAnAr) every such thing is the dhramidOpanishath (thiruvAimozhi) which nammAzhvAr due to the knowledge he gained due to own grace of emperumAn, gave us as thiruvAimozhi, is how he (emperumAnAr) preaches to all the people – such emperumAnAr is my unsurpassed object of enjoyment, says amudhanAr.
uRu perum selvamum thanthaiyum thAyum uyar guruvum
veRi tharu pUmagaL nAthanum mARan viLaingiya seer
nERi tharum senthamizh ARaNamE enRu inneeNilatthOr
aRi thara ninRa irAmAnusan enakku AramudhE 19
Word by word meaning (given by maNavALa mAmunigaL)
uRu – Having greatness due to giving knowledge, being beneficial and loving, being the means and destination,
perum – unlimited
selvamum – wealth,
thanthai – father,
thAyum – mother,
uyar guruvum – AchAryan,
veRi tharu – fragrant
pUmagaL nAthanum – flower being thAyAr’s abode, her husband that is sarvESvaran,
all the above are all
senthamizh ARaNamE enRu –the dhrAvida vEdham that is thiruvAimozhi for him (emperumAnAr);
mARan – that is, what nammAzhvAr
viLaingiya – due to emperumAn’s grace
seer nERi tharum – got the parabhakthi etc., at the culmination of which, he bestowed such thiruvAimozhi to us;
irAmAnusan – emperumAnAr
being in such state which
inneeL nilatthOr – those in this big world
aRi thara ninRa – know about,
enakku AramudhE – is forever my object of enjoyment.
uRu perum selvamum – uRu – The non-preferred wealth that is said in ‘abhindhana dhananjaya prasamadham dhanam dhandhanam [vairAgya panchakam – 5]’ (wealth (obtained by serving others) which will quell one’s hunger but would bring sorrow), unlike that,
the wealth (thiruvAimozhi) is like said in ‘dhananjaya vivardhanam dhanam udhUda gOvardhanam susAdhanam abAdhanam sumansAm samArAdhanam [vairAgya panchakam – 5]’ (Whereas the wealth which made Arjuna superior, the wealth which was able to lift gOvardhana, and that which fills one’s mind with joy, is the true good wealth which one shall possess),
and in ‘sAhiSrIramrudhAsadhAm’, so it is aids in getting mOksham (liberation), and so it is the wealth desired;
perum – Unlike as said in ‘kSheeNE puNyEmarthyalOkam vichanthi [bhagavath gIthA – 9.21]’ (they return to this material world again (after getting any flickering happiness in heaven)), and as said in ‘oru nAyakamAi Oda ulagudan ANdavar, karu nAy kavarndha kAlar sithaigiya pAnaiyar, peru nAdu kANa immaiyilE pichchai thAm koLvar [thiruvAimozhi – 4.1.1]’ (Even those who had run the whole world as emperors, might, due to the effect of time, end up holding a broken pot to use for taking alms, going in dark for that, and step of a black dog and get bitten, etc.,), where it is very very little and impermanent,
this wealth (thiruvAimozhi) is big like said in ‘koLLak kuRaivaRRu ilangi, kozhundhu vittu Ongiya [rAmAnusa nURRanthAdhi – 27]’ (your generosity that does not decrease when taken, and it is glowing bright), it suffuses as we take more and more from it;
thanthaiyum thAyum – As said in ‘mAthA pithA sahasrEbhyO vathsala tharam SAsthram’ (~ SAsthram is more affectionate than a thousand mothers and fathers), everyone go for the vEdhas that help all to live well; In the same way, since this (thiruvAimozhi) is considered as ‘dhrAvida vEdha sAgaram [thiruvAimozhi thaniyan]’ (an ocean of dhrAvida (thamizh) vEdham), that is as the vEdham, it is being helpful for everyone to reach the true goal, and as said in ‘bhakthAmrutham viSva jana anumOdhanam [thiruvAimozhi thaniyan]’ (that which is nectarean for the devotees, that which pleases everyone, that which is accepted by everyone), and as said in ‘thoNdarkku amudhu uNNach chon mAlaigaL sonnEn [thiruvAimozhi 9.4.9]’ (created this thiruvAimozhi as a nectar of devotion for devotees), it is focused on being affectionate only, and in thiruvAimozhi starting from ‘veedumin muRRavum [thiruvAimozhi – 1.2.1]’ (give up all the other things), through
‘kaNNan kazhal iNai [thiruvAimozhi – 10.5.1]’ (divine feet of krishNan) it is having words that preaches about beneficial (hitham) things, so it is being in the form of being beneficial, thiruvAimozhi is being mother and father.
uyar guruvum – Unlike as described in ‘puthrAn bhandhUn sakeen gurUn – sarva dharmAmscha samthyajya [vihagESwara samhithA 22]’ (considering the greatness of His divine feet, we should give up all others and firmly hold on to His feet), where the guru is included in the list of those to be given up,
it is as said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (there and here), it is one’s AchAryan who is the best means here and in the other world, who removes the ignorance in us as said in ‘poruL allAdha ennaip poruL Akki [thiruvAimozhi – 5.7.3]’ (me who had not realized about my true nature, you made me something according to my true nature) ; it is due to him being a great helper in this way is why he is not included in the list of those to be given up; amudhanAr is saying ‘guru’ because AchAryan is of greatness and he removes the darkness in us; this is as said in ‘anthakAra nirOdhithvAth gururithyapitheeyathE’.
veRi tharu pUmagaL nAthanum – veRi -> fragrance. This word is an adjective to flower; pUmagaL -> indicates periya pirAtti (SrI mAhAlakshmi) who is having such a flower as the birth place; nAthan -> husband of her as said in ‘pUmagaLAr thanik kELvan [thiruvAimozhi – 1.9.3]’ (unparalleled husband of periya pirAttiyAr), He is the sarvESvaran;
veRi tharu pUmagaL – The word veRi (fragrance) is an adjective to periya pirAtti, as said in ‘gandhadhvArAm [SrI suktham]’, periya pirAttiyAr having auspicious fragrance in her divine body;
veRi tharu pUmagaL nAthan – The word veRi (fragrance) is an adjective to the husband of periya pirAttiyAr, that is, emperumAn, as said in ‘sva gandha:’, He who is of the nature of having auspicious fragrance who is the husband of periya pirAttiAr.
mAran – By the father kAri, this divine name was offered to nammazhvAr (samarpikkappatta thirunAmam); for such nammAzhvAr,
viLangiya – being present (in himself / by emperumAn); sarvESvaran due to his own mercy made AzhvAr know all the meanings of both the worlds, as said in ‘mayarvaRa mathi nalam aruLinan [thiruvAimozhi 1.1.1]’ (bestowed unblemished knowledge); so what is eternal and not created by anyone, such vEdham, as said in ‘Evam nithyAthma bhUkathAs satakOpa praNEshyathi’, is made to be available to AzhvAr; so amudhanAr is using the word ‘viLangiya’ (to imply that AzhvAr did not learn it as he is not eligible by birth, but it is within him and is brought out by emperumAn).
seer neRi – seer => SrI => wealth; provides details of the wealth of emperumAn’s nature, form, qualities, and magnificence, nERi -> how it is done -> slowly.. slowly.. (so that it can be taken in easily without getting overwhelmed by its greatness);
mARan viLangiya seer neRi tharum – AzhvAr based on various types of bhakthi that he got due to emperumAn’s grace, had bestowed to us;
seer neRi tharum – Since it is said as ‘agasthyO bhagavAn sAkshAth thasya vyAkaraNamvyadhAth | chandhas SAsthrAnusArENa vruththAnAmapi lakshaNam || ukthamanyaisthathAchAryai: dhrAmidasyamahAmunE | samskruthasyayadhAsanthi pAdyabandhasya sarvatha: || lakshaNAnithathAsanthi dhrAmidasyApibhUthalE’ , it (thiruvAimozhi) is set with all appropriate properties of a thamizh poetry (like ezhuththu, asai, seer, bandham, adi, thodai, nirai, pA); seer shall represent all of these properties.
neRi – way; that is, by nature; identity;
tharum – having the aforementioned;
in neeL nilaththOr aRithara ninRa – emperumAnAr spread this meaning to the whole world, for all to know. Or, such state of his was known to everyone in the world; as said in ‘Ethath vratham mama [SrI rAmAyaNam – yudhdha kANdam – 18.33]’ (this is my undertaking), emperumAnAr has undertaken this for the devotees of the world;
irAmAnusan – emperumAnAr
enakkAramudhE – is my unsurpassed enjoyment.
From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:
This is as said in ‘eenRa mudhal thAy satakOpan, moymbAl vaLarththa idhath thAy rAmAnusan [thiruvAimozhi thaniyan]’ (first mother who gave birth is nammAzhwAr, with gait/agility nurtured as a well-wishing mother is emperumAnAr).
Like how one having wealth is well respected regardless of his other qualification or lack thereof, one who has learned thiruvAimozhi is well respected and approached by all.
vada mozhi AraNam (vEdham) is the wealth of only those who are eligible for it; senthamizh AraNam (thiruvAimozhi) is the wealth of one and all – of all the people of the world.
Instead of the typical order of saying ‘mother, father, …’, here amudhanAr has said ‘father, mother,…’ perhaps because thiruvAimozhi is focused on doing hitham which is typically a role of the father; emperumAnAr too in his vEdhArtha sangraham has said ‘asEsha jagadhdhithAnusAsana sruthi nikarasira:’ (vEdhAntham that teaches hitham to the whole world);
One should be of use to emperumAn for creating happiness in Him; this is the true nature of state of Athma is what thiruvAimozhi teaches by reminding everyone who has forgotten about this; so thiruvAimozhi is like a great guru;
enkku Aramudhu – like how one would consider someone as dear when he has given him food, amudhanAr is considering emperumAnAr as divine nectar where emperumAnAr has given him about the greatness of thiruvAimozhi.
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Translation: raghurAm SrInivAsa dasan
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