SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr tells his heart “When emperumAn is sweet and is also the ordained lord, instead of asking for paramapadham or any other wish, keep praising his divine feet”. Let us go through the pAsuram and its meanings:
adhuvO nanRenRu angu amarulagO vENdil
adhuvO poruLillai anRE adhu ozhindhu
maNNinRu ALvEn enilum kUdu(m) mada nenjE
kaNNan thAL vAzhththuvadhE kal
Word by Word Meanings
angu adhu nanRu enRu – knowing that enjoying emperumAn at paramapadham (SrI vaikuNtam) is good
amar ulagu vENdil – if (you ) desire SrIvaikuNtam, the dwelling place of nithyasUris
adhu – that paramapadham
poruL illai anRE – is not a significant material (which emperumAn cannot grant us)
adhu ozhindhu – leaving aside desiring that paramapadham
maN ninRu ALvEn enilum – if one desires to remain in this world and enjoy its pleasures
kUdum – it is possible (for us to get that)
mada nenjE – Oh mind, which is obedient towards me!
kaNNan thAL – (leaving aside all these things) only the divine feet of kaNNan (krishNa)
vAzhththuvadhE – praising
kal – learn
vyAkyAnam
adhuvO nanRu enRu angu amarulagO vENdil adhuvO poruL illai anRE – if you (AzhwAr tells his heart) desire paramapadham, the place where nithyasUris dwell, thinking that it is apt to enjoy emperumAn in paramapadham, it is not something which emperumAn cannot grant us. The term amarulagu is a modification of the term amarar ulagu (word of nithyasUris). Just as nammAzhwAr had said in thiruvAimozhi 3-3-9 “vAnavar nAdu” (the country of nithyasUris), since emperumAn created SrIvaikuNtam only for the sake of nithyasUris, AzhwAr is referring to it as amarulagu.
vENdil – while emperumAn could be seen and enjoyed in this world itself, it is rare for someone to leave this aside and desire paramapadham as mentioned in periya thiruvandhAdhi pAsuram 53 “nin pugazhil vaigum than sindahiyilum maRRinidhO nI avarkku vaigundham enRaruLum vAn” (is your granting of SrIvaikuNtam to your devotees any sweeter than their minds in which they are constantly praising your auspicious qualities). The opinion here is that someone could think that enjoying emperumAn in this word is lowly since that experience is not permanent. Hence someone could desire to enjoy him in SrIvaikuNtam.
adhuvO poruL illai – it is not beyond emperumAn to grant us paramapadham. Just as it has been mentioned by AzhwAr in periya thiruvandhAdhi pAsuram 53 “ninnadiyArkku enseyvan enRE iruththi nI” (you are constantly thinking of what else you could do for your devotees), it is not great for emperumAn to grant SrIvaikuNtam for his devotees since he desires to grant it to them.
anRu adhu ozhindhu maN ninRu ALvEn enilum kUdum mada nenjE – instead of that paramapadham, if one leaves it aside and wants to stay in this world and enjoy its pleasures, emperumAn would grant that too.
mada nenjE – for emperumAn, granting either liberation [to reach SrIvaikuNtam] or pleasures [to enjoy in this world] is not difficult. More difficult is for us to have an attachment towards him. AzhwAr tells his mind “Since you are an obedient mind, you have that inclination (of engaging with emperumAn)”
When his heart asks him as to what it should do, AzhwAr tells it . . . .
kaNNan thAL vAzhththuvadhE kal – try to learn and sing praises on the divine feet of emperumAn, who is very simple towards his devotees. The opinion is that even if emperumAn is willing to give both the vibhUthis (the spiritual realm, SrIvaikuNtam and the materialistic realm, samsAram), shun both and learn to praise him.
We will move on to the 68th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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