SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In this pAsuram, mAmunigaL is enjoying AzhwAr‘s words of instructions to samsAris, requesting them to be reformed and remain as a companion like his own divine heart, and mercifully speaking about it. How is it done? AzhwAr who previously enjoyed emperumAn’s supremacy, due to the joy caused by such experience, as he could not sustain himself without sharing it with others as said in SrI bhagavath gIthA 10.9 “bOdhayantha: parasparam“, was seeking for companion in this samsAram and as he could not find anyone qualified, he was determined to reform them; hence he started instructing others; he highlighted the abundant defects of matters other than bhagavAn and the distinguished nature of bhagavAn’s auspicious qualities, and instructed them to give up the inapt aspects and worship bhagavAn who is the apt goal in thiruvAimozhi 1.2 “vIdu min muRRavum“; the meanings explained in this decad of thiruvAimozhi is mercifully explained by mAmunigaL in this pAsuram.
vIdu seydhu maRRevaiyum mikka pugazh nAraNan thAL
nAdu nalaththAl adaiya nanguraikkum – nIdu pugazh
vaN kurugUr mARan indha mAnilaththOr thAm vAzhap
paNbudanE pAdi aruL paththu
nIdu pugazh – one who is having great glory
vaN kurugUr mARan – nammAzhwAr, leader of rich thirukkurugUr (AzhwArthirunagari)
indha mAnilaththOr thAm – the residents of this vast earth
vAzha – to uplift
paNbudanE – with compassion
pAdi aruL – mercifully sang
paththu – ten pAsurams (starting with “vIdumin muRRavum“)
maRRu evaiyum – everything else (other than bhagavath vishayam)
vIdu seydhu – giving up
mikka pugazh – having great glory
nAraNan – SrIman nArAyaNa’s
thAL – divine feet
nAdu – residents of the world
nalaththAl adaiya – to reach desirously
nangu uraikkum – instruct well
These ten pAsurams which were mercifully sung with compassion by the greatly glorious nammAzhwAr, the leader of rich thirukkurugUr, to uplift the residents of this vast earth, will instruct well the residents of the world to give up everything else and to desirously reach the divine feet of SrIman nArAyaNa who is having great glory.
Highlights from vyAkyAnam
- vIdu seydhu maRRevaiyum – Giving up everything one is attached to as said in SrI rAmAyaNam yudhdha kANdam 17.14 ‘thyakthvA puthrAmScha dhArAmScha‘ (vibhIshaNa has given up his children and wife)”. vIdu seydhu – vidugaiyaich cheydhu (giving up).
- maRRu evaiyum – AzhwAr is thinking about everything other than bhagavAn, to be given up. For mumukshus, everything that is a hurdle for their worship and everything which causes ahankAram, has to be given up. This is following what is said in “vIdu min muRRavum” (give up everything) [in first pAsuram]. Everything that is mentioned as defective as in “minnin nilaiyila mannuyir AkkaigaL ennum idaththu iRai unnumin nIrE” (jIvAthmA accepts many bodies (birth after birth) which are liked by him. But these bodies are so impermanent that they are not even having the permanent nature of a lightning which appears and disappears in a flash. Seeing this, you meditate upon the supreme lord who is the master) [2nd pAsuram], “nIr numadhu enRu ivai vEr mudhal mAyththu” (destroying ego and possessiveness completely) ([3rd pAsuram] and “adhu seRRu” (eradicate attachment for kaivalya mOksham) [5th pAsuram], must be given up, and because of this, it can be understood that the one (emperumAn) who is with auspicious qualities, must be pursued; that is explained here.
- mikka pugazh nAraNan thAL – This is following what is said in “IRila vaN pugazh nAraNan” (SrIman nArAyaNa who has countless auspicious qualities) [10th pAsuram]. The divine feet of nArAyaNa, who is superior to all and who has abundant auspicious qualities.
- nAdu nalaththAl adaiya nangu uraikkum – AzhwAr instructs everyone saying that they should all surrender as in “vIdu seymmin” (give up everything) [1st pAsuram] and “iRai unnumin nIrE” (you meditate upon the lord) [2nd pAsuram] [In both pAsurams, there is no specific audience, AzhwAr is instructing everyone]. Thinking about this, mAmunigaL says “nAdu nalaththAl adaiya“. “nalaththAl adaigai” means pursuing
- with great desire as one would desire to embrace one’s wife. This is explained following the instructions of AzhwAr as said in “ellaiyil annalam pulgu” (with devotion, approach him who has unlimited bliss) [4th pAsuram], “avan muRRil adangE” (be fully immersed in him) [6th pAsuram], “Isan adangezhil ahdhenRu adanguga uLLE” (knowing that everything is beautifully subservient to him and thus knowing the relationship, become part of that wealth) [7th pAsuram], “iRai uLLil odungE” ( become totally subservient to the apt lord) [8th pAsuram] and “odunga avan kaN” (as we become totally subservient to him) [9th pAsuram]. The goodness for such upadhESam (instructions) of AzhwAr which makes everyone worship emperumAn is – AzhwAr’s instructions are nirhEthukam (without any effort from the recipients) and the instructions are without any shortcoming.
- nIdu pugazh vaN kurugUr mARan indha mAnilaththOr thAm vAzhap paNbudanE pAdi aruL paththu – As each decad has a thirunAmap pAttu (the last pAsuram which has AzhwAr‘s name), here mAmunigaL is correlating and mercifully highlighting them with their respective results explained in them.
- nIdu pugazh vaN kurugUr mARan indha mAnilaththOr thAm vAzhap paNbudanE pAdi aruL paththu – As AzhwAr is instructing the samsAris though they were facing away from him, he is having eternally growing fame; saying “leader of beautiful, generous thirunagari”; alternatively vaNmai (generosity) is an adjective for AzhwAr as said in “vaNden kurugUr vaN satakOpan” (generous AzhwAr in generous, beautiful kurugUr). In this manner, by AzhwAr’s generosity, everyone gets uplifted through worshipping bhagavAn, in this vast earth.
- paNbudanE pAdi aruL paththu – paNbu – nature. Out of his merciful nature or his generous nature, he mercifully sang this decad. This is following “sErth thadath then kurugUrch chatakOpan sIrth thodai Ayiraththu Orththa ippaththE” (nammAzhwAr of beautiful AzhwArthirunagari which has abundance of ponds blessed words/phrases which have nice form and meanings with poetic meter in this well-analysed decad among these thousand pAsurams) [11th pAsuram]. As it is said in AchArya hrudhayam chUrNikai 216 “pAttukkuk kriyaiyum paththukkuk karuththum” (For each pAsuram, there is a verb/action; and for each decad, there is a main pAsuram which explains the key principle of the decad), there will be one pAsuram which is main and other pAsurams will explain the principles of that pAsuram; this principle is common for this decad as well as all prabandhams. nAyanAr too explained this in AchArya hrudhayam chUrNikai 219 “vIdumin enRu thyAjyOpAdhEya dhOsha guNa parithyAga samarpaNa kramaththai sAlambana manthramAga upadhESiththu” (Starting with vIdumin, AzhwAr explained the nature of that which is to be given up, their defects, bhagavAn who is to be pursued and his qualities, how AthmA should be surrendered to bhagavAn and the manthram which is the hold for the knowledge to do such surrender). bhAshyakArar (emperumAnAr) first explained this decad in the context of bhakthi yOgam, but subsequently explained in the context of prapaththi (surrender); hence all subsequent AchAryas explained in the context of surrender only and mAmunigaL too, is explaining here in that same context.
adiyen sarathy ramanuja dasan
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