SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
As soon as AzhwAr mentioned “viraindhadaimin” (attain emperumAn soon), all the people in the world became inclined towards bhagavAn. Becoming very pleased after looking at this rare deed of AzhwAr, emperumAn asked him “AzhwIr! Is there anything that I can do in return for what you have done?” AzhwAr replies “When you, who are the source for my doing such deeds, are there and had rectified my mind to enable it to reap rich harvest, what else is there to be done for me?”
Let us go through the pAsuram and its meanings:
kadhavu manam enRum kANalAm enRum
kudhaiyum vinaiyAvi thIrndhEn vidhaiyAga
naRRamizhai viththi en uLLaththai nI viLaiththAy
kaRRa mozhiyAgik kalandhu
Word for Word Meanings
nI – you (who have no shortcoming in knowledge, power etc)
kaRRa mozhiyAgi – being the meaning for the thamizh words that I have learnt
kalandhu – mingling with me, like water mingling with water
nal thamizhai – the distinguished language of thamizh
vidhaiyAga viththi – sowing it as seed
en uLLaththai – my heart
viLaiththAy – you made (this prabandham [divine hymn]) to grow
(due to that)
manam – mind
kadhavu enRum – thinking ( on a few occasions) to be the hurdle for attaining emperumAn
(manam) kANalAm enRum – thinking (the mind) to be the aid in seeing emperumAn (on a few other occasions)
kudhaiyum vinai Avi thIrndhEn – I avoided the heart which had unsteadiness (in swinging between these two extremes) as its business
kadhavu manam enRum . . . . thIrndhEn – AzhwAr says that he avoided something which was a huge hurdle for others in attaining emperumAn.
What is that hurdle?
kadhavu manam enRum kANalAm enrum kudhaiyum vinai Avi – Just as it is mentioned in SrI vishNu purANam 6-7-28 “mana Eva manushyANAm kAraNam bandha mOkshayO: I bandhAya vishayAsangi mukthyai nirvishayam mana: II” (it is the heart alone which is the reason for people getting chained to samsAram as well as getting liberated from it; if it is engaged with Sabdha (sensory objects such as sound) etc it is chained and if it is not engaged with Sabdha etc, it is liberated), it is heart alone which acts as a hurdle like a door in seeing the supreme being and it is heart alone which is the means for seeing him. AzhwAr says that he avoided getting an unsteady heart.
kadhavu manam enRum kANalAm enRum – did not kaNNan (krishNa) say in SrI bhagavath gIthA 6-5 “Athmaiva hyAthmanO bandhurAthmaiva ripurAthmana:” (it is the heart alone which is friendly towards AthmA (soul) and it is the heart alone which is inimical towards the AthmA)!
kudhaiyum vinai Avi thIrndhEn – I avoided getting a heart which was unsteady. The meaning behind this is that AzhwAr obtained a heart which was fully focussed on matters relating to emperumAn.
Avi – the word Avi which refers to prANa (breath) indicates heart which is the seat for breath. In the gIthA SlOkam shown above (6-5) the word AthmA, as well as the word uyir in thiruvAimozhi 2-3-1 “Unil vAzhum uyirE” refer to heart. In the same way, the word Avi refers to heart.
In the rest of the pAsuram AzhwAr says the reason for his avoiding the unsteadiness which others are afflicted with.
vidhaiyAga nal thamizhai viththi – sowing the seed of beautiful thamizh language, without any fault in its literature and grammar, in my heart.
kaRRa mozhiyAgik kalandhu – entering inside me as the meaning for the thamizh language that I am habituated with, from the time of my birth.
mozhiyAgi – as the meaning for the language
en uLLaththai nI viLaiththAy – Just as it is mentioned in thiruvAimozhi 5-3-4 “nenjapperum sey” in the heart which is the arable land, you, who are without any shortcoming in knowledge or power, sowed the seed of thamizh language as the cultivating farmer and made these pAsurams (hymns) which are like the crop, to grow.
We will move on to the 82nd pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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