nAnmugan thiruvandhAdhi – 66 – idamAvadhu

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avathArikai

AzhwAr mercifully said in the previous pAsuram en nenjaththu eNNinEn. As soon as he thought (about emperumAn) he mentions about the hardships that emperumAn underwent and looking at them, how he became engaged, in this pAsuram.

Let us go through the pAsuram and its meanings:

idam Avadhu ennenjam inRellAm paNdu
padanAgaNai nediya mARku dhidamAga
vaiyEn madhi sUdi thannOdu ayanai nAn
vaiyEn AtcheyyEn valam

Word for Word Meanings

paNdu – before (my thinking)
padam nAga aNai nediya mARku – to the supreme being who is reclining on SEshasayanam (mattress of AdhiSEshan) who has hoods
inRu – from now onwards
ellAm – for all times to come
idam Avadhu – dwelling place
en nenjam – my heart
madhi sUdi thannOdu – rudhra who carries chandhra on his head
ayanai – brahmA too
dhidam Aga – as supreme beings
vaiyEn – I will not keep them in my heart
vaiyEn nAn – I who am having subtle knowledge (to discern who is the supreme being)
valam – with the strength (acquired due to nearness to emperumAn)
AL seyyEn – I will not carry out service to those dhEvathAntharams (other deities)

vyAkyAnam

idam Avadhu en nenjam inRu ellAm – after I kept emperumAn in my heart, nowadays my heart has become his dwelling place.

Where was he before this?

paNdu pada nAgaNai – before this, it was atop AdhiSEshan whose hoods became puffed up due to proximity with emperumAn, that he was reclining.

nediya mARku –  for the supreme being who is superior to everyone else.

idamAvadhu en . . . nediya mARku – since emperumAn has deep affection, he established himself firmly in my lowly heart. The same meaning has been explained by this AzhwAr himself in thiruchchandha viruththam 64 “anRu vehkaNaik kidandhadhennilAdha munnelAm” (before reaching my heart, emperumAn was dwelling in thiruvehkA) and in thiruchchandha viruththam 65 “kidappadhum naRperum thiraikkadaluL nAn ilAdha munnelAm” (before I came, emperumAn used to recline on the milky ocean) and by periyAzhwAr in his periyAr thirumozhi 5-4-9 “panikkadalil paLLigOLaip pazhagavittu Odi vendhen manakkadalil vAzhavalla mAya maNALa nambi ”(leaving aside the cool thiruppARkadal, emperumAn, who has amazing powers, who is the consort of pirAtti and who is complete in auspicious qualities, is capable of entering my mind and living there).

nediya mARku – one who has affection bettering mine. mAl – one who is great; one who is affectionate. Just as nammAzhwAr had mercifully said in thiruvAimozhi 9-6-10 “vArikkoNdu unnai vizhunguvan kANilenRu ArvuRRa ennai ozhiya ennin munnam pAriththuth thAn ennai muRRum paruginAn” (before I could enjoy him, he, with greater desire than mine, ate me up completely), emperumAn who has a greater affection towards me than I have towards him, entered my lowly heart and established himself there.

When asked “What did you do?” AzhwAr says, in the second part of this pAsuram that he made his heart suitable for emperumAn.

dhidamAga vaiyEn – I will not keep other deities as stable entities in my heart.

Who are those deities?

madhi sUdi thannOdu ayanai – rudhra, who gave shelter for chandhra when he was in a precarious position, thus protecting him, due to which he thought vainly that he is the protector for all and, brahmA, who, because he was born in a lotus, thought that he was an ayOnija (born without staying in a womb). I will not think of rudhra and brahmA as supreme entities.

nAn vaiyEn – this is because I have subtle knowledge, capable of distinguishing between good and bad. vaiyEn – one who has sharp knowledge.

vaiyEN AtcheyyEn – Since I have sharp knowledge, I will not become a servitor to rudhra, brahmA et al.

Has it not been said in mahAbhAratham mOksha parvam 116 “brahmANam SidhikaNtancha yASchAnyA dhEvathA: smruthA: I prathibhudhdhA na sEvanthE yasmAth parimitham palam II ” (those with sharp brain will not worship brahmA, Siva and other deities since the benefit which can be obtained from them is limited)!

valam – the reason for all this greatness is due to the strength of having emperumAn in proximity.

valam vaiyEn – it could also be construed that AzhwAr is saying that he will not circumambulate these deities.

We will take up the 67th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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