SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – she brings the decad to an end by mentioning the benefits that those who recite this decad, will get.
nAgaththin aNaiyAnai nannudhalAL nayandhurai sey
mEgaththai vEngadakkOn vidu thUdhil viNNappam
bOgaththil vazhuvAdha pudhuvaiyarkOn kOdhai thamizh
Agaththu vaiththu uraippAr avar adiyAr AguvarE
Word-by-Word Meanings
nal nudhalAL – having a distinguished face
bOgaththil vazhuvAdha pudhuvaiyar kOn kOdhai – ANdAL, the divine daughter of periyAzhwAr who has no deficiency in his joyful engagements with emperumAn
nAgaththin aNaiyAn vEngadakkOn – thiruvEngadamudaiyAn, who has thiruvananthAzhwAn [AdhiSEshan] as his mattress
nayandhu – desiring him
urai sey – mercifully composed
mEgaththai vidu thUdil viNNappam – appeal which came about as message sent through clouds
thamizh – these thamizh pAsurams [hymns]
Agaththu vaiththu – keeping in their hearts
uraippAr avar – those who could recite
adiyAr Aguvar – they will get to carry out servitude eternally, to emperumAn
Simple Translation
These thamizh pAsurams have been mercifully composed by ANdAL, the divine daughter of periyAzhwAr who did not have any deficiency in his engagements with emperumAn. Those who keep these pAsurams, which was an appeal made by ANdAL, who has a distinguished face and which came about as a message sent through clouds, in their hearts and recite them, will get to carry out servitude permanently to emperumAn.
vyAkyAnam (Commentary)
nAgaththin aNaiyAnai – all that is required is for you clouds to go and reveal my message. He is reclining on his bed, expecting my arrival.
nannudhalAL – one who has the greatness of splendour on her divine face such that she could trample on that mattress and climb on it.
nayandhu urai sai viNNappam – appeal, made with desire towards emperumAn
mEgaththai vEngadakkOn vidu thUdhil viNNappam – in SrI rAmAvathAram, sIthAp pirAtti sent hanuman, who is an expert in aindhra vyAkaraNam (grammar, treatise for which was composed by indhra), as her messenger. Here, ANdAL is sending as her messenger, clouds which are in thirumalai and which are achEthana (entities without knowledge). This is the difference between the two messengers. The commonness between them is that both had come from their beloveds.
vENgadakkOn – to ensure that those who came after that incarnation do not miss out on the essence of message, emperumAn came to thirumalai expecting “Is there anyone who is sending a messenger to us, in thirumalai?”
bhOgaththil vazhuvAdha pudhuvaiyar kOn kOdhai thamizh – the basis for her desire towards emperumAn was that she was the divine daughter of periyAzhwAr who had no deficiency in his enjoyable experiences in matters relating to emperumAn. Starting from the time when kaNNapirAn was born, through the decad “vaNNa mAdangaL sUzh” he had experienced every stage of development in the nurturing of kaNNa pirAn. He started his enjoyment with the first pAsuram 1-1-1 “kaNNan kEsavan nambi piRandhinil”. What is the qualification for learning this decad?
Agaththu vaiththu uraippAr avar – those who are capable of reciting this decad, with the thought “How much is ANdAL striving, after desiring matters related to emperumAn!”
adiyAr AguvarE – without the need to send clouds as messengers, they will get to enjoy bhagavath kainkaryam (service to emperumAn) which she had desired and will uplift themselves.
adiyAr AguvarE – manu smrithi 4-6 says “sEvA Svavruththir vyAkyAthA thasmAth thAm parivarjayEth” (carrying out servitude to others is the work of a dog. Hence, one should shun that totally). manu smruthi 4-160 says “sarvam paravaSam dhu:kkam sarvamAthmavaSam sukham” (all that wherein one is a servitor to others is sorrowful; all that wherein one is a servitor to oneself is happiness). Looking at these pramANams (authentic proofs), one would think that carrying out servitude to emperumAn is also to be avoided. AzhwArs incarnated only to sever such thoughts and to affirm that bhagavath SEshathvam (being a servitor to emperumAn) is parama purushArtham (supreme benefit). We see people carrying out servitude to their spouses [in samsAram] and considering that as enjoyment. Is it required to state that carrying out servitude to emperumAn is the sweetest servitude!
Next, we will consider the pravESam of the ninth decad.
adiyEn krishNa rAmAnuja dhAsan
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