SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? AzhwAr sees that not only ISvaran is accepting AzhwAr along with his relatives, he is also eager to bless them the bliss which matches that of the mukthas (liberated souls); AzhwAr sees this and instructs emperumAn‘s mOksha pradhathvam to samsAris (worldly people) to have them all become related to him and everyone accepted and agreed to his views; but as they ignore those instructions. AzhwAr starts talking about the benefit he acquired and feels satisfied in thiruvAimozhi 2.8; mAmunigaL mercifully explains this starting with “aNaindhavargaL thammudanE“.
aNaindhavargaL thammudanE Ayan arutkALAm
guNandhanaiyE koNdulagaik kUtta – iNangi miga
mAsil upadhEsam sey mARan malar adiyE
vIsu pugazh emmA vIdu
aNaindhavargaL thammudanE – with nithyasUris who approach and serve sarvESvaran
Ayan arutku ALAm – to become a recipient of krishNa’s mercy
guNam thanaiyE koNdu – with the quality of mOksha pradhathvam only (reforming)
ulagai – nithya samsAris (eternally bound AthmAs)
kUtta – to unite (them with nithyasUris)
miga iNangi – fitting well
mAsu il – faultless
upadhEsam – instruction
sey – mercifully gave
mARan – AzhwAr‘s
malar adiyE – divine, lotus feet only
vIsu pugazh – having well spread out glories
em mA vIdu – the abode of ultimate liberation.
AzhwAr mercifully gave faultless instruction highlighting emperumAn‘s quality of mOksha pradhathvam only to unite the nithya samsAris with nithyasUris who approach and serve sarvESvaran, to make them become a recipient of krishNa’s mercy; such AzhwAr’s divine, lotus feet which are having well spread out glories, are the abode of ultimate liberation.
Highlights from vyAkyAnam
- aNaindhavargaL thammudanE – AzhwAr is saying “to unite [the samsAris] with nithyasUris such as anantha (AdhiSEsha) et al who approach and serve sarvESvaran who is the lord of SrI dhEvi, bhU dhEvi and nILA dhEvi, being seated on ananthabhOga paryanka (AdhiSEsha, serpent bed) as said in ‘aNaivadhu aravaNai mEl’ (emperumAn reclines on AdhiSEsha bed)[1st pAsuram]; alternatively – AzhwAr is saying “to unite with the confidential devotees of emperumAn as said in thiruvAimozhi 2.7.1 ‘kEsavan thamar‘ (devotees of kESava)”. thammudanE indicates “with AzhwAr himself”. It can also be read as “thammudanE aNaindhavargaL” implying those who became close to AzhwAr to be considered by him as “emar” (my people).
- Ayan arutku ALAm guNam thanaiyE koNdu – To be the target of the mercy of krishNa who incarnated to be easily approachable by his devotees as said in “epporutkum – iNaivanAm” (being born in all species). Further, AzhwAr said “en kaNNanai – nAn kaNdEnE” (I saw my krishNa) [10th pAsuram]. Using only the quality of mOksha pradhathvam of such emperumAn. Alternatively, when it is recited as guNangaLaiyE koNdu, it implies, using his qualities such as mOksha pradhathvam etc as the tool to reform the worldly people without any expectation from anyone else, as shown in “vIdu mudhalAm” (cause for mOksham) [1st pAsuram]. Only in this incarnation of krishNa, emperumAn gave liberation to idaichchi (cowherd woman), idaiyan (cowherd man), thayirth thAzhi (pot containing curd), kUni (the hunch back), mAlAkArar (flower vendor), piNavirundhu ittavar (gaNtAkarNa who offered a dead body to krishNa), vENdadisil ittavar (the wives of rishis who offered food to krishNa). As said in “iNaivanAm epporutkum vIdu mudhalAm” (incarnate in all species to grant liberation), though he grants liberation in many incarnations to vEdan (hunter – guha), vEdachchi (hunter woman – Sabari), pakshi (bird – jatAyu), kurangu (monkey – sugrIva and the monkey army), charAcharam (mobile and stationary – all entities of ayOdhyA), since it is mentioned as “Ayan arutku” (for the cowherd, krishNa’s mercy), it is explained in the context of krishNAvathAram. perumAL (SrI rAma) mercifully liberated periya udaiyAr (jatAyu) saying in SrI rAmAyaNam AraNya kANdam 68.80 “gachcha lOkAn anuththamAn” (you shall reach the supreme abode). In this manner, reforming [the samsAris] during his incarnations with his qualities such as mOksha pradhathvam.
- ulagaik kUtta iNangi miga – Fitting well to unite nithya samsAris with nithyasUris. Unable to bear their pitiable state, incarnating in the same species as they are, like trapping of animals. Should be recited as “Ayan arutku ALAm guNangaLaiyE koNdulagai – aNaindhavargaL thammudanE kUtta – miga iNangi” to get the proper meaning.
- miga – iNangi mAsil upadhEsam sey – AzhwAr who has pure knowledge, continuously gives pure instructions which is devoid of any defect such as expectation of fame, praise, wealth etc. AzhwAr mercifully instructed in “iNaivanAm epporutkum vIdu mudhalAm” (he will be the cause of mOksham through his incarnations) [1st pAsuram], “piRavik kadal nIndhuvArkkup puNaivan” (he will be the boat for those who desire to cross over the [ocean of] birth in material realm) [1st pAsuram], “pulan aindhu mEyum poRi aindhu nIngi nalam andham illadhOr nAdu puguvIr! palam undhu sIril padimin OvAdhE” (Oh the ones who desire to be detached from the five sense organs which trap him (AthmA) completely in the five matters and to enter the abode of unlimited bliss! You always be immersed in the auspicious qualities of such emperumAn which can be explained as the result) [4th pAsuram].
- mAsil upadhEsam sey mARan malar adiyE – Such AzhwAr‘s flower like divine feet only.
- vIsu pugazh em mA vIdu – The distinguished liberation which has well known greatness as said in thaiththirIya upanishath Anandhavalli “paramEvyOman” (supreme sky). For AzhwAr, emperumAn’s divine feet as said in thiruvAimozhi 2.9.1 “semmA pAdham” (great, reddish feet) are the ultimate liberation and for mAmunigaL, such AzhwAr’s flower like feet are the ultimate liberation. It is said in AzhwAr‘s thaniyan “vibhUthis sarvam … SrImath thadhangri yugaLam praNamAmi mUrdhnA” (everything is nammAzhwAr’s divine feet for us, and we hold his divine lotus feet on our head).
adiyen sarathy ramanuja dasan
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