SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? AzhwAr meditated upon emperumAn’s presence along with periya pirAttiyAr in a great assembly in thiruvARanviLai to hear AzhwAr’s thiruvAimozhi recital and craved thinking “When will I go there and serve by reciting thiruvAimozhi in the presence of the divine couple, for their joy?” mAmunigaL mercifully explains this principle explained in “inbam payakka” starting with “inbak kavi pAduviththOnai“.
inbak kavi pAduviththOnai indhiraiyOdu
anbuRRu vAzh thiruvARanviLaiyil thunbamaRak
kaNdadimai seyyak karudhiya mARan kazhalE
thiNdiRalOr yAvarkkum dhEvu
inbak kavi pAduviththOnai – emperumAn who made AzhwAr sing the sweet thiruvAimozhi
indhiraiyOdu – with periya pirAttiyAr
anbuRRu vAzh – living joyfully
thiruvARanviLaiyil – in the thiruppathi (dhivyadhESam) named thiruvARanviLai
thunbam aRak kaNdu – seeing to have his sorrows disappear
adimai seyyak karudhiya – who desired to perform kainkaryam
mARan kazhalE – AzhwAr’s divine feet only
thiN thiRalOr yAvarkkum – for everyone who has firm faith
dhEvu – supreme lord
AzhwAr saw emperumAn, who made AzhwAr sing the sweet thiruvAimozhi, along with periya pirAttiyAr living joyfully in thiruvARanviLai, to have his sorrows disappear and desired to perform kainkaryam to the divine couple there. For everyone who has firm faith, such AzhwAr’s divine feet are the only supreme lord.
Highlights from vyAkyAnam
- inbak kavi pAduviththOnai – The benefactor who made me sing the infinitely sweet thiruvAimozhi as in “in kavi pAdiya Isanai“, “in kavi en piththu“, “en nA mudhal vandhu pugundhu nal In kavi“, “thirundhu nal In kavi“, “vaNdIn kavi“, “sIr peRa in kavi“, “uRappala in kavi“, “padhaviya in kavi pAdiya appan” [all from previous decad].
- indhiraiyOdu anbuRRu vAzh thiruvARanviLaiyil – In thiruvARanviLai where emperumAn is living along with periya pirAttiyAr joyfully with great eagerness thinking it to be the apt abode to hear thiruvAimozhi. Alternatively, indhiraiyOdu anbuRRu means being joyful towards periya pirAttiyAr. With this, mAmunigaL is mercifully explaining first pAsuram which starts with “inbam payakka“. SrI rAmAyaNam bAla kANdam 77.26 “rAmasthu sIthayA sArdham…” (The best minded rAma with sIthA, being fully engaged in her, living in her heart always, spent many seasons, enjoyed with her) and samkshEpa rAmAyaNam 1.89 “rAmas sIthAm anuprApya rAjyam punar avApthavAn | prahrushtamudhithO lOka:” (After redeeming sIthA, SrI rAma also got back his kingdom; the world became joyful).
- thiruvARanviLaiyil thunbam aRak kaNdu – Seen to have all the sorrows endured in thiruvAimozhi 7.7 “Ezhaiyar Avi“, eliminated.
- adimai seyyak karudhiya – Having desire for kainkaryams which are done on seeing the divine couple. That is, as said in,
- “anbuRRamarndhu valanjeydhu kai thozhu nALgaLum AgungolO?” (Will those days of performing activities for him and enjoying him with joined palms occur for us?) [1st pAsuram]
- “mAgandha nIr koNdu thUvi valanjeydhu kai thozhak kUdungolO?” (Will it be possible to sprinkle water with distinguished fragrance, circumambulate and perform anjali there?) [2nd pAsuram]
- “nIdu pozhil thiruvARan viLai thozha vAykkungol? nichchalumE” (Will it be possible for me to worship thiruvARanviLai which is having huge garden?) [3rd pAsuram]
- “vada madhuraip piRandha vAykkum maNiniRak kaNNapirAn than malaradip pOdhugaLE – eppozhudhum manaththu Ingu ninaikkap peRa – vAykkungol nichchalumE” (emperumAn is having well established glory due to being present in thiruvARanviLai which is surrounded by field which is having rising sugarcane and tall, red paddy crop; being the lord of three types of chEthanas (sentient beings) and achEthanas (insentient entities), he incarnated in SrI mathurA as krishNa who is being apt with the divine complexion of a blue gem; will I get to meditate upon the lotus feet of such great benefactor forever, in my heart?) [4th pAsuram]
- “madhiL thiruvARanviLai ulagamali pugazh pAda” (as we sing the abundant glories in the world for such fortified thiruvARanviLai) [5th pAsuram]
- “thiruvARanviLai ennum nINagaram adhuvE” (the great city which is well known as beautiful thiruvARanviLai) [6th pAsuram]
- “vANanai Ayiram thOL thuNiththAn saraNanRi maRRonRilamE” (other than the divine feet of emperumAn who severed the thousand shoulders of bANAsura, we are not having any means) [7th pAsuram]
- “thiruvARanviLai onRi valanjeyya” (Will we reach there and circumambulate thiruvARanviLai?) [8th pAsuram]
- “thiruvARanviLai adhanai mEvi valanjeydhu kai thozhak kUdungol? ennum en sindhanaiyE” (Will I be able to reach thiruvARanviLai and worship with joined palms by engaging in favourable acts?) [9th pAsuram]
- “thiruvARanviLai uRai thIrththanukkaRRa pin – sindhai maRRonRin thiRaththadhallAth thanmai” (after having dedicated myself to such emperumAn, the omniscient emperumAn knows himself the nature of my heart which does not consider anything else as goal) [10th pAsuram]
- nAyanAr mercifully explained this in AchArya hrudhayam chUrNikai 225 “upakAra smruthiyOdE than saridhai kELviyAgAmal inbam payakka irundha nilaththEvar kuzhuvilE pAttuk kEtpippadhAga gAna gOshtiyaiyum dhEvapirAn aRiya maRandhavar” (emperumAn, unlike in SrI rAmAvathAram where he heard SrI rAmAyaNam alone, without pirAtti, here in thiruvARanviLai he arrived along with pirAtti and his divine associates to hear thiruvAimozhi. AzhwAr who remained grateful for that, while emperumAn is aware, forgot about the divine assembly in paramapadham where sAma vEdham is sung).
- kaNdadimai seyyak karudhiya mARan kazhalE thiN thiRalOr yAvarkkum dhEvu – For those who have firm faith, the divine feet of AzhwAr who has the divine experience of seeing bhagavAn and the longing to perform kainkaryam, are the supreme lord. Even AzhwAr is not required; AzhwAr’s divine feet are our desirable goal. Alternatively – mARan kazhal sEr thiN thiRalOr – there are those who have firm faith on the divine feet of AzhwAr, they are the kuladheyvam (worshippable, family deity) for those who are faithful.
adiyen sarathy ramanuja dasan
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