SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr says that bhagavath vishayam (matter relating to emperumAn) not only has the greatness to avoid any agony to yama. It is also sweet to hear, it is the refuge for earth (people living on earth), complete subject matter for poets (to compose poems) and the meaning of vEdhas (sacred texts).
Let us go through the pAsuram and its meanings:
sevikkinabamAvadhum sengaNmAl nAmam
puvikkum puviyadhuvE kaNdIr kavikku
niRaiporuLAy ninRAnai nErppattEn paRkkil
maRaipporuLum aththanaiyE kAN
Word for Word Meanings
sevikku inbamAvadhuvum – being sweet to the ears
sem kaN mAl nAmam – the divine name of puNdarIkAkshan (one with lotus like eyes)
puvikku – for all the persons on earth
puviyum adhuvE – it is only the divine name which is the place (for providing shade, so that people can take rest under it)
kavikku niRai poruLAy ninRAnai – emperumAn who is the subject matter for poets
nErppattEn – by chance I attained
pArkkil – if one were to analyse
maRai poruLum aththanaiyE thAn – it is the essence of vEdhas (sacred texts)
sevikkinbamAvadhuvum sengaNmAl nAmam – the um in this word (sevikkinbamAdhuvum) refers to the agony undergone by yama in the previous pAsuram. It is not only that emperumAn’s divine name removes our being under the control of yama. The divine name of the lotus eyed emperumAn is also very sweet to the ears. It will immerse the person who hears it in the flood of nectar.
mAl – one who is affectionate towards his followers; supreme being; sem kaN indicates both meanings.
puvikkum puviyadhuvE kaNdIr – Is it that his divine name is sweet only for me? For all the people on this earth, isn’t that divine name the refuge? Has it not been said in the vEdhas “ArthA vishaNNA: SithilAScha bhIthA: ghOrEshu cha vyAdhishu varththamAnA: I sankIrthya nArAyaNa SabdhamAthram vimuktha dhukkA: sukinO bhavanthi II” (if those who have been troubled by the thApathrayam (ills brought on by self, ills brought on by nature and ills brought on by past deeds), if those who fear whether they will be troubled by them and those who are inflicted with terrible diseases, hear the word nArAyaNa they will be liberated from their troubles and will be in bliss)?
AzhwAr explained the greatness of the divine name so far. Now he explains the greatness of the one who has the name.
kavikku niRai poruLAy ninRAnai – when one has to praise others, since their faults are more, one has to fill up their faults with non-existent abundance in qualities. kUraththAzhwAn (one of the primary disciples of bhagavadh SrI rAmAnuja) has mercifully said in SrIsthavam 3 “anyadhIyAn guNAn anyathra thvasathO’dhirOpya paNithi:” (praise is defined as taking the good qualities of one person, thrusting them on another person who doesn’t have them and singing about the second person). On the other hand, with emperumAn, the situation is that however much one has sung his praises, his svarUpa rUpa guNa vibhUthi (basic nature, divine form, auspicious qualities and wealth) are so much that what has been sung will be very little and what remains to be sung, so huge. Thus he is apt to be called as complete in all respect. Has it not been said in jithanthE sthOthram 1-7 “vachasAm vAchyamuththamam” (supreme being is beyond words)!
nErppattEn – I attained him by chance, without any efforts from me. In other words, I attained him due to his causeless mercy. It is emperumAn’s causeless mercy which is spoken about as vidhi in thiruvAimozhi 5-1-1 “vidhivAykkinRu kAppArAr” (who can prevent when emperumAn’s mercy takes effect ) and in sthOthra rathnam 51 “vidhinirmitham Ethadhanvayam” (this connection came about due to vidhi (destiny))
pArkkil – I did not remain complacent because I obtained it due to emperumAn’s grace. Just as one examines a gemstone, I too analysed and what I found is that …
maRaipporuLum aththanaiyEdhAn – the deep-rooted meaning of vEdhAntham is also the same. I realised that when I tripped, what I got to lay my hands on was indeed an invaluable carbuncle.
We will move on to the 70th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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