SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? AzhwAr seeing that “ISvaran is urging to carry me to paramapadham” thought “There should be no unfulfilled wish for these people of the world” and out of his great compassion, due to reaching sarvESvaran and considering that the pAsurams should be short to facilitate easy understanding by them, instructed the interactions between devotees and sarvESvaran, to samsAris (worldly people) and concludes his instructions to others. mAmunigaL mercifully explains this principle explained in “kaNNaN kazhal iNai” starting with “kaNNan adi iNaiyil“.
kaNNan adi iNaiyil kAdhal uRuvAr seyalaith
thiNNam uRavE surungach cheppiyE maNNavarkkuth
thAn upadhEsikkai thalaikkattinAn mARan
Ana pugazh sEr than aruL
kaNNan adi iNaiyil – On emperumAn’s divine feet
kAdhal uRuvAr seyalai – the act of the devotees
thiNNam uRa – to remain firmly
mARan – AzhwAr
Ana pugazh sEr than aruL – having glories, with his grace
surungach cheppi – briefly, mercifully explained
maNNavarkku – for all the AthmAs in this world
thAn upadhEsikkaith thalaikkattinAn – concluded his task of instructing.
The glorious AzhwAr, with his grace, briefly and mercifully explained the act of the devotees towards emperumAn’s divine feet, to make it remain firmly in the hearts of all the AthmAs in this world and concluded his task of instructing others.
Highlights from vyAkyAnam
- kaNNan adi iNaiyil – On krishNa’s divine feet.
- kAdhal uRuvAr seyalai – the act of those who have devotion.
- thiNNam uRavE – to make it remain firmly
- surungach cheppiyE – Mercifully spoke in brief. E in the end is IRRasai (extraneous letter at the end, to add to the sound).
- maNNavarkku – For all AthmAs on the earth.
- thAn upadhEsikkai thalaikkattinAn mARan – Just as sIthAp pirAtti concluded her instructions with SrI rAmAyaNam sundhara kANdam 21.20 “vidhithassa hi dharmagya:” (Have you not heard of perumAL’s qualities?), the most glorious AzhwAr perfectly concluded his instructions which were given thus far to others.
- Ana pugazh sEr than aruL – With his utlimate mercy which is greatly famous, AzhwAr mercifully concluded his instructions.
- Ana pugazh – As said in thiruvAimozhi 8.7.5 “ulagaththAr pugazhum pugazh” (radiant, divine mercy which is praised by the people of the world).
- than aruL – Mercy which is said in kaNNinuN chiRuth thAmbu 8 “aruL koNdAdum” (glorifying bhagavAn‘s mercy).
- kaNNan adi iNaiyil kAdhaluRuvAr seyalaich churngach cheppi – This means, as said in
- “kaNNan kazhal iNai naNNum manam udaiyIr eNNum thirunAmam thiNNam nAraNamE” (Oh you who all have the heart to reach the divine feet, which are present for his devotees, of krishNa who is easily approachable for all! The divine name to be meditated upon is certainly the word nArAyaNa which is part of the primary manthra) [1st pAsuram]
- “nAraNan emmAn” (the one who is known by the name “nArAyaNa” as said in hari vamSam “Esha nArAyaNa:” (SrIman nArAyaNa) being the controller of leelA vibhUthi (material realm) due to being the lord of people like me) [2nd pAsuram]
- “kOL vAy aravaNaiyAn thAL vAy malar ittu nAL vAy nAdIrE” (The lord who is the controller of the world, has as his mattress, the divine serpent who has the mouth which is prideful and always praising him, in the huge causal ocean; offering flowers at the divine feet, always desirously approach him) [4th pAsuram]
- “nAdIr nALdhORum vAda malar koNdu pAdIr avan nAmam” (Every day, approach him with flowers; sing the divine name of such nArAyaNa) [5th pAsuram]
- “mEyAn vEngadam kAyA malar vaNNan pEyAr mulai uNda vAyAn mAdhavanE” (emperumAn who is having dark form like that of kAyAm pU (a purple coloured flower), will eliminate our attachment here, as he fully sucked pUthanA’s bosom to extract her life; he has a nectarean mouth; he is eternally residing in thirumalA with alarmElmangaith thAyAr as said in “svAmi pushkariNi thIrE ramayA sahmOdhathE“) [6th pAsuram]
- “mAdhavan enRenRu Odha valleerEl” (If you are able to recite the divine name mAdhava meditating upon it) [7th pAsuram]
- “pErAr OdhuvAr ArAr amararE” (anyone who recites the divine name of the one who is having the complexion of a dark cloud filled with water, without being satiated, is comparable to nithyasUris) [8th pAsuram]
- “sunai nal malarittu ninaimin nediyAnE” (offer fresh flowers from the pond to emperumAn, the great benefactor for his devotees, and try to think about him) [10th pAsuram]
- This is explained in AchArya hrudhayam chUrNikai 228 “eN perukkil eNNum thirunAmaththin SabdhArthangaLaich churukki ‘mAdhavan’ enRu dhvayamAkki karaNathraya prayOjana vruththi samsArigaLukkuk kaiyOlai seydhu koduththapadi” (AzhwAr briefly explained the divine name which was highlighted in thiruvAimozhi 1.2.10 “eN perukku an nalam” along with its meanings briefly in “mAdhava” which indicates dhvaya mahAmanthram and showed the way to materialistic people to engage their three faculties in kainkaryam).
adiyen sarathy ramanuja dasan
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