SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Seventh Centum >> Ninth decad
nammAzhwAr and emperumAnAr – AzhwArthirunagari
Introduction for this pAsuram
Highlights from thirukkurukaippirAn piLLAn‘s introduction
No specific introduction.
Highlights from nanjIyar‘s introduction
In the th pAsuram, AzhwAr says “There is no means to forget the great benefactor who used me as a tool and sang about himself”.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
See nanjIyar‘s introduction.
Highlights from periyavAchchAn piLLai‘s introduction
See nanjIyar‘s introduction.
Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai
See nanjIyar‘s introduction.
pAsuram
Amudhalvan ivan enRu thanthERRi en
nA mudhal vandhu pugundhu nallinkavi
thU mudhal paththarkkuth thAn thannaich chonna en
vAy mudhal appanai enRu maRappanO?
Listen
Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
mudhalvan – he, the causal lord
ivan Am – to be sung by him
enRu – saying
than – him
thERRi – determined in his mind (upon me)
(for that)
mudhal – first
en nA – in my tongue
vandhu pugundhu – entered
nal – having no shortcoming in the meanings and the words
in – being very relishable
kavi – poem
thU – having sathva Sudhdhi (purity of goodness)
mudhal – etc
paththarkku – to be enjoyed by those who have bhakthi
thAn – he himself
thannai – about himself
sonna – spoke
en vAy – for my speech
mudhal – cause
appanai – benefactor
enRu maRappan – will I forget?
Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)
emperumAn, the causal lord said “I should be sung by him [AzhwAr]” and determined in his mind. He first entered my tongue and spoke [sang] about himself the most relishable poem which is having no shortcoming in the meanings and the words, which is having sathva Sudhdhi etc, and is to be enjoyed by those who have bhakthi. How will I forget the benefactor who is the cause for my speech? Implies that only if his benefactorship is not shining ever [which will not happen – it will always be shining], could he be forgotten. Also this can be construed as making me understand that he is the apt one to be praised. vAy mudhal could also mean the apt cause. thU mudhal paththar could also mean the main bhakthas (devotees) who are ananya prayOjanas (those who don’t expect anything other than kainkaryam).
vyAkyAnams (commentaries)
Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam
See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.
Highlights from nanjIyar‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from periyavAchchAn piLLai‘s vyAkyAnam
See nampiLLai‘s vyAkyAnam.
Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai
- Amudhalvan ivan enRu than thERRi – Bringing in clarity in me that he is the primordial lord; bringing clarity in me to know that he is the one who is spoken about as the upAsyan (target of meditation/worship) in kAraNa vAkyams (portions of vEdham which establish the cause of everything); alternatively – emperumAn bringing clarity about his svarUpam etc in me saying “we are trying to reform samsAram to become like paramapadham; and you are the chosen one”. [An incident from ALavandhAr’s life is highlighted, contextually] An explanation is mercifully given here – when ALavandhAr was mercifully present near the kariya mANikkAzhwAr (kariya mANikkap perumAL sannidhi in kAnchIpuram), he noticed udaiyavar (iLaiyAzhwAr then) arriving at the eastern side of the sannidhi, and he mercifully said ‘Amudhalvan ivan‘ (he is the leader who will bring glories to our sampradhAyam)”.
- en nA mudhal vandhu pugundhu – Unlike in the case of SrI vAlmeeki bhagavAn authoring SrI rAmAyaNam where first sarvESvaran blessed brahmA who in turn ordered sarasvathi as said in SrI rAmAyaNam bAla kANdam 2.31 “machchandhAdhEva thE brahman pravruththEyam sarasvathI” (Oh sage! sarasvathI has arrived by my grace! You shall write the history of SrI rAma now) to bless SrI vAlmeeki bhagavAn and made him author SrI rAmAyaNam, without any intermediaries, he himself entered my tongue directly. Alternatively, it is saying, he became the root for my tongue.
- nal in kavi – While all the expected qualities are present in the poem, the words in the poem themselves are so attractive.
- thU mudhal paththarkku – For the nithyasUris, who are untouched by the defects of samsAram ever, as said in thiruvAimozhi 10.7.11 “kEttu ArAr vAnavargaL“, AzhwAr spoke to be praised by such nithyasUris. Alternatively – it is for the mumukshus (liberation seekers) who are primary in this samsAram.
- thAn thannaich chonna – Instead of him directly authoring it and instead of me authoring it on my own, he entered my tongue and spoke about himself.
- en vAy mudhal appanai – Saying “my apt benefactor who is the causal lord”; also it could be considered as AzhwAr repeating what he said in “en nA mudhal” and saying that emperumAn being the cause for his speech.
- enRu maRappanO – Since I had previously forgotten him from time immemorial, would I forget even if the future which is available for me to think about him is changed to make me forget him? As it was difficult for me to think about him previously, now it is difficult for me to forget him; now, will I be able to forget him ever?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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