SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Let us go through the pAsuram and its meanings:
amudhenRum thEnenRum AzhiyAnenRum
amudhanRu koNdugandhAn enRum amudhanna
sonmAlai Eththith thozhudhEn solappatta
nanmAlai Eththi navinRu
Word by Word Meaning
amudhu enRum – that he [emperumAn] is like nectar
thEn enRum – that he is like honey
AzhiyAn enRum – that he has the divine disc [chakrAyudham]
anRu amdhu koNdu ugandhAn enRum – that he had, in previous time, (churned the ocean and) gave nectar (to dhEvas) and was happy
Eththi – worshipping (him)
solappatta – mentioned (like these in SAsthras, the sacred texts)
nal mAlai – the very great emperumAn
amudhu anna sol mAlai – with these pAsurams (hymns) which are like nectar
Eththi navinRu thozhudhEn – worshipped him, praising him many times
amudhu enRum – just as it is mentioned in thaiththirIya upanishath “rasO vai sa:” (he is very sweet) emperumAn is like nectar.
thEn enRum – rig maNdalam 1-21-154 says “vishNO: padhE paramE madhva uthsa:” (honey flows from the supremely divine feet of SrI vishNu)
AzhiyAn enRum – emperumAn has the very sweet chakrAyudham (divine disc) capable of annihilating enemies.
amudhenRum thEnenRum AzhiyAn enRum – it appears that the word chakrAyudham is very much like the words nectar and honey [in being sweet to followers since their enemies are annihilated].
amudhu anRu koNdu ugandhAn enRum – when dhEvas, the celestial entities, out of fear from asuras, the demonic entities, sought refuge under emperumAn, he churned the ocean and offered nectar to the dhEvas, who always seek only other benefits. He is one who goes in search of what the dhEvas want, which is the lowly nectar, when they did not want him, who is far sweeter than that nectar.
ugandhAn – He was not angry that the dhEvas did not ask for him but wanted only nectar. He was happy that they came to him for seeking the other benefits too. When people come to him seeking aiSvaryam (wealth), kaivalyam (soul enjoying itself infinitely, instead of carrying out service to emperumAn) etc, isn’t he the one who celebrates these acts [of people coming to him for other benefits too] as mentioned by him in bhagavath gIthA 7-18 “udhArA: sarva Evai thE” (they are all magnanimous persons, who come to me for alms)!
sonmAlai – this word [about emperumAn] itself is the special nectar for AzhwAr as both emperumAn and the nectar of dhEvas’ have faults. Since emperumAn has all sweetness within himself, he is termed as nectar. Since AzhwAr’s word contains emperumAn within itself, he says that his word is nectar.
Eththith thozhudhEn – after praising him with such unbounded sweet words, AzhwAr says that he fell at the divine feet of emperumAn getting rid of his possessive qualities. He says that it is not that he composed poems on emperumAn knowingly. He merely praised emperumAn and worshipped him. The praised words became a poem, due to emperumAn’s mercy. As mentioned in authentic texts, “yasmin akruthrimagirAm gathirEkakaNtA:” (in whom all the faultless words coalesce with one voice), all authentic sources celebrate emperumAn; they celebrate emperumAn who is superior to everyone else; emperumAn who is the meaning for all words; emperumAn who is praised as in jithanthE SlOkam 1-9 “vachasAm vAchyamuththamam” (he is the greatest meaning for all words).
Eththi navinRu – I worshipped him with lot of affection; I worshipped him such that my involvement was explicit in my praise. I worshipped him with a garland of fine words.
We shall take up the 86th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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