SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of blissfully speaking of those who are his ancestors and descendants and who acquired servitude towards bhagavAn, due to relationship with AzhwAr himself and is mercifully explaining it.
How is that done? AzhwAr sees that emperumAn’s desire with AzhwAr does not stop there but extends to all his relatives and their relatives; not just their hurdles are removed as said in thiruvAimozhi 2.6.7 “emar kIzh mEl ezhu piRappum vidiyA ven naragaththu enRum sErdhal mARinarE” (my relatives of twenty one generations will ever avoid reaching this hot hell named samsAram (material realm) where there is no relief), but also are flooded with the benefit [of being able to do kainkaram to emperumAn]; AzhwAr becomes blissful thinking how affectionate he is as said in SrI rAmAyaNam yudhdha kANdam 114.101 “mamApyEshadhA thava“, starts talking about his qualities and activities through his thirudhvAdhaSa nAma (twelve divine names) which is the cause for accepting AzhwAr along with his relatives in thiruvAimozhi 2.7 “kEsavan thamar“; mAmunigaL mercifully explains this starting with “kEsavanAl en thamargaL“.
kEsavanAl en thamargaL kIzh mEl ezhu piRappum
thEsadaindhAr enRu siRandhuraiththa – vIsu pugazh
mARan malaradiyE mannuyirkkellAm uygaikku
ARenRu nenjE aNai
nenjE – Oh heart!
kEsavanAl – “by emperumAn
en thamargaL – those who belong to me
kIzh mEl ezhu piRappum – those who are related both in previous generations and subsequent generations
thEsu adaindhAr enRu – acquired radiance”, as said in
siRandhu uraiththa – mercifully explained clearly
vIsu pugazh – having glories which are spreading (everywhere)
mARan – AzhwAr‘s
malar adiyE – divine lotus feet
man uyirkku ellAm – for all eternal AthmAs
uygaikku ARu enRu – (determining) as the means for liberation
aNai – surrender (unto those divine feet)
Oh heart! AzhwAr mercifully explained clearly saying “Those who belong to me acquired radiance, along with those who are related to them, both in previous generations and subsequent generations”; he is having glories which are spreading everywhere; surrender unto the divine lotus feet of such AzhwAr, considering them as the means for liberation for all eternal AthmAs.
Highlights from vyAkyAnam
- kEsavanAl en thamargaL kIzh mEl ezhu piRappum thEsadaindhAr enRu siRandhuraiththa – This is in line with “empirAn emmAn nArAyaNanAlE – emar kIzh mEl ezhu piRappum – kEsavan thamar AnArgaL – mAsadhir idhu peRRu aththAlE nammudai vAzhvu vAykkinRavA” (SrIman nArAyaNan who is having lordship and who is showing his blue-emerald like form and making me exist fully for him with his reddish beautiful divine eyes, acknowledged by the nithyasUris too, is giving his experience; by such emperumAn, due to being my lord, those devotees of kESava, who are my seven generations of ancestors and descendants acquired this great glory which is our wealth of SrIvaishNavam and are flourishing.) [1st pAsuram].
- kEsavanAl en thamargaL – My people acquired radiance by emperumAn who is the cause of the universe [as in being the lord of brahmA, rudhra et al], who destroys the enemies [as in killing kESi, the horse] and who is having beautiful hair. Being the servitor of kESava is the radiance for them. For an AthmA, servitude is the real radiance; considering that his relatives, both ancestors and descendants, acquired such radiance due to their connection with him, due to the gratitude, AzhwAr mercifully and clearly recited the twelve divine names of emperumAn viz kEsavan [1st pAsuram], nAraNan [2nd pAsuram], mAdhavan [3rd pAsuram], gOvindhan [4th pAsuram], vittu [5th pAsuram], madhusUdhan [6th pAsuram], thirivikraman [7th pAsuram], vAmanan [8th pAsuram], sirIdharan [9th pAsuram], irudIkEsan [10th pAsuram], paRpanAban [11th pAsuram] and dhAmOdharan [12th pAsuram] and became blissful. siRappu – gratitude.
- vIsu pugazh mARan – AzhwAr who is having great fame due to his vaishNavathvam (quality of being a vaishNava) is spreading to his relatives and their relatives. His,
- malar adiyE man uyirkku ellAm uygaikku ARu enRu – The [lotus] flower like divine feet which are the apt means for all AthmAs which are eternal, to be uplifted.
- nenjE aNai – Oh noble heart which is a tool for me who is one amongst them [those relatives of relatives of AzhwAr]! You too surrender unto the flower like divine feet.
emperumAn‘s acceptance being the absolute means is explained by AzhwAr in “nArAyaNanAlE“, and it is highlighted through “kEsavanAl” and is further explained in “mAdhavan enRadhE koNdu” (just for uttering the name “mAdhava“) [3rd pAsuram], “emar kIzh mEl ezhu piRappum mEvum thanmaiyam AkkinAn” (reformed my relatives in seven births of ancestors and descendants and made them desire for him) [4th pAsuram], “ennaik koNdu” (accepting me) [4th pAsuram]; further, to establish that such acceptance was for his own benefit, AzhwAr mercifully explained it in “vittilangu senjOdhi” (shining reddish radiance) [5th pAsuram], “ammAn thirivikramanai – ennakE aruL seyya – enakkenna – vidhi sUzhndhadhu” (my supreme lord thrivikrama, having blessed me, I am wrapped with his mercy) [6th pAsuram], “thozhum manamE thandhAy” (you blessed me with a mind which worships you) [7th pAsuram], “ennaith thImanam keduththAy” (you reformed my evil mind to be a noble one) [8th pAsuram], “unnai ennuL vaiththanai en irudIkEsanE” (Oh hrushIkESa! You placed yourself in me) [9th pAsuram], “eRparan ennai Akkik koNdu enakkE thannaith thandha kaRpagam” (my supreme lord who created me, acknowledged me and exclusively gave himself to me like a kalpaka tree) [11th pAsuram] and “dhAmOdharanai” (dhAmOdhara) [12th pAsuram].
adiyen sarathy ramanuja dasan
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