SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr had told his divine mind to recite emperumAn’s divine names. Just as the girls in thiruvAyppAdi (gOkulam) could not continue after starting to recite his divine names and became weary, he too starts to recite his divine names.
Let us go through the pAsuram and its meanings:
azhaippan thirumAlai Angu avargaL sonna
pizhaippil perum peyarE pEsi izhaippariya
AyavanE yAdhavanE enRu avanai yAr mugappum
mAyavanE enRu madhiththu
Word by Word Meaning
izhaippu ariya – difficult to think of
AyavanE – Oh one born as a cowherd boy!
yAdhavanE – Oh one who came in the clan of yadhu (as vasudhEvar’s son)
enRu – saying so
mAyavanE enRu – saying, Oh one who has amazing qualities!
madhiththu – meditating
Angu avargaL sonna – those in thiruvAyppAdi (gOkulam) who called out to emperumAn
pizhaippu il perum peyarE pEsi – reciting the great names which engage the person (reciting them) and destroying them
yAr mugappum – in front of everyone
thirumAlai avanai – that emperumAn thirumAL
azhaippan – I will call
azhaippan thirumalai – AzhwAr is calling out to the consort of SrI mahAlakshmi, to see him. He is talking about emperumAn without any inhibition. nammAzhwAr too has mercifully mentioned in his thiruvAimozhi 9-8-10 “sindhai kalangith thirumAl enRu azhaippan ” (I will call out to emperumAn emotionally). Will not a brAhmaNa, even if he becomes deranged mentally, recite only vEdham (sacred text)? In the same way, AzhwAr says that he will call out to emperumAn even if his mind is not steady. Has it not been said in krishNa karNAmrutham 2-59 “vikrEthu kAmA kila gOpakanyA murAri pAdhArpitha chiththavruththi: thadhyAdhikam mOhavaSAdhavOchath gOvindha dhAmOdhara mAdhavEthi” (when a cowherd girl, infatuated with the divine feet of kaNNan (krishNa) , set out to sell curd, called out to people to buy curd by shouting ‘gOvindhA, dhAmOdharA, mAdhavA’ [instead of shouting ‘curd’] due to her infatuation with him)!
How is this AzhwAr calling out?
Angu avargaL sonna – saying the same words that those in thiruvAyppAdi said, thinking that emperumAn will have sympathy for him if he calls out to emperumAn in the same way that the people in gOkulam did. Could one not say words which will have the same meaning as the one that the cowherd girls had said? No, only the same words should be told. siRiyAththAn said “more than the meaning of dhvaya manthram, the words contained in it are important. emperumAn will be happy if we recite them” In the same way, repeating the words mentioned by those in thiruvAyppAdi.
pizhaippil perum peyarE pEsi – reciting the divine names which will make it difficult to survive once someone meditates on their inner meanings, due to ecstasy. Even if the divine names have only two or three letters, since one would feel weary reciting them with complete involvement, such names have immeasurable greatness.
pizhaippil perum peyar – divine name which, after hearing, will not let one survive. In the assembly of sages, the divine names will be such that once they are recited, they will liberate the person from all sins, as said in SrI rAmAyaNam bAla kANdam 1-97 “ya: patEth rAmacharithram sarvapApai: pramuchyathE” (one who reads rAmacharitham (the history of SrI rAma) will be liberated from all sins). But in the assembly of AzhwArs, divine names will be like a poisoned river. nammAzhwAr has mercifully said in thiruvAimozhi 9-5-8 “uyirkku adhu kAlan enRu irandhERku nIr kuyil paidhalgAL kaNNan nAmamE kuzhaRik konRIr” (AzhwAr has warned the cuckoo birds not to tell the names of kaNNan as those names will kill him; yet the birds called out the names of kaNNan).
perum peyar – even if the divine name is made up of one letter, it will be immeasurable.
Izhaippariya – the divine name will be such that no one can approach it on his own efforts. Alternatively, the divine name will be such that it will be beyond one’s thoughts and will hurt women folk.
AyavanE yAdhavanE enRu avanai – it is possible that the cowherd girls will call out to him as “Oh krishNa! Oh the son of SrI vasudhEva!” thus referring to the clan in which he was born and in which he was brought up. Both being a cowherd boy and being the son of vasudhEvar attract others towards him. The benefit of being connected to these two clans is that he was able to marry neeLaip pirAtti (nappinnai; neeLA dhEvi) as a cowherd boy and rukmiNip pirAtti (SrI mahAlakshmi) as a kshathriya warrior.
yAr mugappum – calling him out as stated above, in front of everyone, without distinguishing between whether that person is a desired person or not.
mAyavanE enRu madhiththu – thinking that he is an amazing entity.
We shall take up the 51st pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
archived in http://divyaprabandham.koyil.org