SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In the earlier pAsuram, maNavALa mAmunigaL used the phrase “enna bhayam namakkE” to mean that he does not have any more fear. In this pAsuram, he goes ahead and says that owing to his AchAryan thiruvAimozhip piLLai’s causeless blessings on him, SrI rAmAnuja will take pride about him. This will help him in transgressing the big ocean called samAara (earthly bondage) and ascertain that he reaches the lotus feet of sriman nArAyaNan.
thIdhaRRa gyANam thiruvAimozhippillai sIraruLAl
yEdhaththai mARRum ethirAsar than abhimAnamennum
pOdhaththai yERip pavamAm puNaridhanaik kadandhu
kOdhaRRa mAdhavan pAdhakkaraiyai kuRuguvanE!!!
thIdhaRRa – The one without any fault
gyAna – And complete knowledge of the true nature of a soul
thiruvAimozhip piLLai – Is known as “thiruvAimozhip piLLai” here, through his connection to thiruvAimozhi. thiruvAimozhi is the divine work by nammAzhvAr, who is the poet of SrIman nArAyaNan
sIraruLAl – (He) blesses me causelessly
yEdhathai mARRum – so that my faults like lust and desire are obliterated
ethirAsar tham – His (thiruvAimozhip piLLai) blessings will help me be in the good graces of rAmAnuja so that I can be assured of a ticket to board the
pOdhaththai yERip – Unfaltering ship similar to “vishNu pOtham” or vishNu’s ship is the one
pavamAm puNaridhanaik kadandhu – that helps travel the big ocean called samsAram
kuRuguvanE! – And certainly attain
kOdhaRRa mAdhavan pAdhakkarayai – the lotus feet of Sriya:pathi SrIman nArAyaNan. the lotus feet is described as “viNNOr pirAnAr mAsil malaradikkIzh”, “thuyaraRu sudaradi”, “one that is diametrically opposite of faults and that which dazzles brilliantly always
kuRuguvanE!!!- will attain it
In this pAsuram, maNavALa mAmunigaL says that he reaching the lotus feet of SrIman nArAyaNa is definite because he is going to be liberated from the earthly bondages with the aid of a ship that is similar to “vishNu pOtham”. This is certain because maNavALa mAmunigaL says that Sri rAmAnuja would help him in getting him aboard the ship. The fact that SrI rAmAnuja would help him in this way is ascertained because of the choicest blessings of his AchAryan , the impeccable thiruvAimozhip piLLai.
The commentator goes ahead and explains the greatness of thiruvAimozhip piLLai. He is someone who is devoid of faults associated with doing activities of any kind not attributed to SrIman nArAyaNan, as expounded by the phrase, “thath gyANam agyANamathOnyadhuktham”, “vidhyAnyAsilapanaipuNam”. He does not sway even a little towards mundane matters as his mind and energy is always towards the spouse of SrI mahAlakshmi, namely SrIman nArAyaNan (“thAmaraiyAL kELvanayE nOkkum uNarvu”, mudhal thiruvandhAdhi 67). His devotion towards SrIman nArAyaNan stretches out to the extent in which he regards the devotees of SrIman nArAyaNan as his master. He does pay any heed towards other scriptures except those related to SrIman nArAyaNan. In particular, he dwells deep in the divine thiruvAimozhi and its esoteric purports so much that he was started to know in this world as “thiruvAimozhip piLLai”. His love for thiruvAimozhi was so profound that people started to identify him with the work “thiruvAimozhi”. maNavALa mAmunigaL is a Sishya of such a glorious AchArya in thiruvAimozhip piLLai. maNavALa mAmunigaL says that his AchAryan’s blessings will ensure that he gets in the shade of SrI rAmAnuja who would like him very much. SrI rAmAnuja is described as “kAmAdhidhOshaharam (yathirAja vimshathi 1)”. maNavALa mAmunigaL continues that the connection with SrI rAmAnuja would help him get liberated the samsAram (earthly bondage) using a srivaishNava ship that is similar to “vishNu pOtham”, that is often described as “idhamhi vaishNavam pOtham samyakAsthE bhavArNavE” or the “one that ensures that a person reaches the lotus feet of sriman nArAyaNan without any trouble”. The samsAra sAgaram is described in our scriptures as a scary ocean that is replete with dangers lurking everywhere, as per the phrase “samsAra sAgaram ghOram anantha klEsa bhAjanam” (jithanthE sthOthram 4). maNavALa mAmunigaL says that the ship will take him to the lotus feet of SrIman nArAyaNan. HIS lotus feet, as described by “viNNOrpirAnAr malaradikIzh (thiruviruththam 54)” and “thuyar aRu sudaradi” (thiruvAimozhi 1.1.1) are something that is worshipped by the nithyasUris and are the one that remove all the ignorance and sufferings of a person. They are completely devoid of any faults and is diametrically opposite of blemishes, as described by “hEya prathyanIkam”. In addition to it, the lotus feet dazzled brilliantly with divine glow and is something that does not need the help of someone or something else to protect a person. Such impeccable lotus feet of SrIman nArAyaNan is my destination. maNavALa mAmunigaL says that he reaching it is definite.
The term “kOdhaRRa” that means impeccable and would qualify the lotus feet. On the other side, since the phrase is “kOdhaRRa mAdhavan”, this can also be taken to mean “impeccable or faultless mAdhavan”. The fault that is being alluded here is the fault of sriman nArAyaNan when HE is alone, without HIS divine consort, who is known as “pirAtti”. This is being resonated by thiruvadi (hanumAn) when he said, “rAmasyalOkathraya nAyakasya sripAdhakUlam manasAjakAma”. The same fact is being told by nammAzhvAr in “mAnei nOkki madavALai mArbil koNdAi mAdhavA” and culminates in “un thEnE malarum thirupAdham vinayEn sErumAru nI aruLAi (thiruvAimozhi 1.5.5)”. Hence, the fault (kOdhu) would surface only when sriman nArAyaNan is seen without pirAtti (thiruvillAdha kOdhu aRRavan). Hence it goes to prove that only sriman nArAyaNan with pirAtti is the final destination, as only HE is the one without any fault.
Translation by santhAna rAmAnuja dhAsan
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