SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? AzhwAr asked emperumAn “When I don’t have the inclination to be in samsAram, why are you placing me here?” emperumAn mercifully gave the exact reason directly to AzhwAr saying “I placed you here to make you sing distinguished thiruvAimozhi prabandham for me and my devotees to enjoy”. Hearing that AzhwAr became profusely immersed thinking “While vEdhams, rishis such as vyAsa et al, mudhalAzhwArgaL (first 3 AzhwArs) are all present, you have engaged me who is most inferior, in singing this distinguished thiruvAimozhi matching your greatness which cannot be measured even by vEdham. There is no matching favour in return which can be done by me in these two realms (spiritual and material realms) for the favour you have done to me”. mAmunigaL mercifully explains this principle explained in “enRaikkum ennai” starting with “enRanai nI“.
enRanai nI ingu vaiththadhu Edhukkena mAlum
enRanakkum en thamarkkum inbamadhAm – nanRu kavi
pAda enak kaimmARilAmai pagar mARan
pAdaNaivArkku uNdAm inbam
en thanai – “me who is not fitting in this samsAram
nI ingu vaiththadhu – you placed in this world
Edhukku ena – why?” as AzhwAr posed this question to emperumAn
mAlum – that emperumAn too
en thanakkum – “for me
en thamarkkum – and for my devotees
inbamadhA – to bring joy
nanRu kavi pAda ena – to sing beautiful poems” answered in this manner
kaimARu ilAmai – that there is nothing in him to offer in return for the favour done by emperumAn
pagar – mercifully spoke
mARanpAdu – towards AzhwAr
aNaivArkku – for those who reach
inbam uNdAm – will become joyful
As AzhwAr posed this question to emperumAn “Why did you place me who is not fitting in this samsAram, in this world?” emperumAn answered “To sing beautiful poems to bring joy to me and my devotees”. AzhwAr mercifully spoke that there is nothing in him to offer in return for the favour done by emperumAn. Those who reach such AzhwAr will become joyful.
Highlights from vyAkyAnam
- en thanai nI ingu vaiththadhu Edhukkena – Since emperumAn showed his diversified wealth, AzhwAr enjoyed that. But he again posed his doubt as said in thiruvAimozhi 7.8.5 “pAsangaL nIkki ennai unakkE aRak koNdittu nI vAsa malarth thaNdhuzhAy mudi mAyavanE! aruLAy” (Oh amazingly enjoyable one who eliminated inapt aspects from me and accepted me to exist exclusively for your sake, who is having hair which is decorated with fresh thiruththuzhAy having flower and great fragrance manifesting total subservience! Mercifully explain).
- en thanai nI – Me who is not fitting in this samsAram; you who are sarvaSakthiyuktha (one who is fully capable) to deliver those who don’t fit in samsAram.
- ingu – In this world which is said in thiruvAimozhi 10.6.1 “iruL tharu mA gyAlam” (the vast world which gives us ignorance).
- vaiththadhu Edhukkena – AzhwAr asked “While I have no expectation, for what purpose have you placed me here?”
- mAlum en thanakkum en thamarkkum inbamadhA nanRu kavi pAda ena – emperumAn replied “To bring joy to me, who is known as thirumAl (SrIman nArAyaNa) and to those who are known as thirumAl adiyAr (my devotees), I placed you here to sing sweet pAsurams known as kavi amudham (nectarean poems)” AzhwAr thought – while there are vEdham, great sages such as vyAsa, vAlmeeki et al who are vaidhikas following vEdham and those who are popularly known as mudhalAzhwArgaL who are hailed as in periya thirumozhi 2.8.2 “sendhamizh pAduvAr” (those who sing beautiful thamizh pAsurams) and iraNdAm thiruvandhAdhi 74 “perum thamizhan nallEn peridhu” (I am the great expert in thamizh arts) …..
- kavi pAda enak kaimmARilAmai – That there is nothing to offer in return for the favour of emperumAn making him sing thiruvAimozhi.
- pagar mARan – AzhwAr who mercifully explained. That is, AzhwAr being overwhelmed with gratitude mercifully spoke as in,
- “enRaikkum ennai uyyak koNdu pOgiya anRaikkanRu ennaith thannAkki ennAl thannai in thamizh pAdiya Isanai AdhiyAy ninRa en sOdhiyai en solli niRpanO?” (Acknowledging first time so that it is eternal, specially blessing me and conducting me forever, causing the craving in me to exist only for him, having me who doesn’t have knowledge etc to sing praises, as the reason and being the root cause due to remaining inside me and singing, and becoming stable due to that, he, the natural lord sang himself in these very sweet thamizh pAsurams. What will I say about the one who revealed his having a radiant form, and hold myself together?) [1st pAsuram]
- “en solli niRpan? en in uyir inRonRAy en sollAl yAn sonna in kavi enbiththuth than sollAl thAn thannaik kIrththiththa mAyan en
mun sollum mU uruvAm mudhalvanE” (Considering my AthmA which is attached to worldly pleasures as his belonging today, emperumAn made it popular in the world that this sweet poem has been spoken by me, and he himself, being the author, sang praises having him as the object of the poem; what will I tell about the causal lord who is present as one, having three forms, who is the amazing lord residing in me and reciting the pAsurams before me, to hold myself together?) [2nd pAsuram]
- “Amudhalvan ivan enRu thanthERRi en nA mudhal vandhu pugundhu nallinkavi thU mudhal paththarkkuth thAn thannaich chonna en vAy mudhal appanai enRu maRappanO?” (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?) [3rd pAsuram]
- “appanai enRu maRappan en AgiyE thappudhal inRith thanaik kavi thAn solli oppilAth thIvinaiyEnai uyyak koNdu seppamE seydhu thiriginRa sIr kaNdE” (emperumAn accepted me, the matchless cruel sinner; being within me, he sang praises on him, without missing [anything], and uplifted me. On seeing his quality of having honest actions and interactions, even if such benefactor becomes harmful, will I forget him?) [4th pAsuram]
- “sIr kaNdu koNdu thirundhu nallinkavi nEr pada yAn sollum nIrmaiyilAmaiyil ErvilA ennaith thannAkki ennAl thannai pAr paravinkavi pAdum paramarE” (Since I did not have knowledge, ability etc to sing the poems which have well formed words and meaning, which are sweet to listen and are reformed to see his qualities which were revealed to meditate upon them, he made me who is inept, to have such knowledge, devotion etc towards him; due to his using me to sing the sweet poem which made the whole earth which is hard, to praise him, he is great) [5th pAsuram]
- “in kavi pAdum parama kavigaLAl than kavi thAn thannaip pAduviyAdhu inRu nangu vandhu en udan Akki ennAl thannai van kavi pAdum en vaigundha nAdhanE” (Instead of making great poets such as parASara, pArASara (vyAsa), vAlmeeki et al who sing great, infinitely sweet poems to sing poems, which match him, about himself who has infinite greatness, today, with intent, he has come to me, manifesting his greatness of being SrIvaikuNtanAtha and will perfectly sing poems on him who has such greatness, through me) [6th pAsuram]
- “vaigundha nAdhan en valvinai mAyndhaRach cheykundhan thannai ennAkki ennAl thannai vaigundhanAgap pugazh vaN thIngavi seykundhan thannai ennAL sindhiththArvanO?” (Having the greatness of being SrIvaikuNtanAtha, emperumAn had me as a tool, making him to be understood by me, having the nature of destroying my very strong sin, having such greatness of favouring me to sing magnanimous, sweet poem to praise him and not to cause any blemish for his nature; when will I get satisfaction by thinking about such emperumAn?) [7th pAsuram]
- “ArvanO Azhi am kai em pirAn pugazh pAr viN nIr muRRum kalandhu parugilum ErvilA ennaith thannAkki ennAl thannaich chIr peRa in kavi sonna thiRaththukkE” (For the manner in which emperumAn who is perfect and who granted gyAnam etc in matters related to him, to me who is lacking gyAnam, Sakthi etc which are required for singing poem, and who spoke sweet poems to acquire qualities such as Seela etc, even if I enjoyed the abundance of qualities with the ability of all chEthanas who are in his abodes of incarnations which is highlighted by earth, in the supreme abode which is in the form of spiritual sky and in vyUha state of milk ocean, will I be satisfied?) [8th pAsuram]
- “thiRaththukkE thuppuravAm thirumAlin sIr iRappedhir kAlam parugilum ArvanO? maRappilA ennaith thannAkki ennAl thannai uRappala in kavi sonna udhavikkE” (emperumAn sang the sweet poem [prabandham] which has thousand continuous pAsurams through me who is not having forgetfulness [due to not remembering him previously] by granting knowledge which will ensure that I don’t forget him; for his such favour and the Sakthi who has matching the acts in which he engaged, will I be satisfied even if I enjoyed the qualities such as audhArya, Seela, saulabhya etc, having the ability of all chEthanas from past and future?) [9th pAsuram]
- “udhavik kaimmARu en uyir enna uRReNNil adhuvumaRRAngavan thannadhu ennAl thannai padhaviya in kavi pAdiya appanukku edhuvum onRum illai seyvadhu ingum angE” (For emperumAn‘s favour of engaging me in singing thiruvAimozhi, if we aptly tried to determine [offering] my soul as the favour in return, in that state of favouring in return, since that soul is exclusively subservient to him, what infinitesimal act can be done in this material realm and that spiritual realm for the great benefactor who made me sing soft, sweet poem on him? Implies, after acquiring knowledge, for the AthmA which is always subservient to bhagavAn, irrespective of whether in the state of being mumukshu (one who is desiring of liberation) or a muktha (one who is liberated), there is no eligibility for offering itself) [10th pAsuram]
- nAyanAr too explained in AchArya hrudhayam chUrNikai 225 “en solli ennAL pAr viNNIr iRappedhir edhuvum engiRa adhilum upakAra smruthiyOdE” (with gratitude in the pAsurams identified as en solli, ennAL, pAr viNNIr, iRappedhir kAlam, edhuvum). As said in SrI rAmAyaNam bAla kANdam 4.2 “chathur vimSath sahasrANi SlOkAnAm ukthvAnrushi:” (Sage vAlmeeki recited twenty four thousand SlOkams), AzhwAr becomes overwhelmed due to emperumAn making him sing the milk and nectar like thousand pAsurams.
- kaimmARilAmai pagarmARan pAdaNaivArkku uNdAm inbam – There will be joy for those who remain close to such grateful AzhwAr. There is no requirement even as said in “enganE sollilum inbam payakkumE” (this decad will bring joy irrespective of the manner in which this is recited), just going close to him is sufficient.
adiyen sarathy ramanuja dasan
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