SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
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pAsuram – 10
Introduction (given by maNavALa mAmunigaL)
Says that those who keep in their head the divine feet of those who are fond of emperumAnAr, who is of the nature of praising the divine feet of pEyAzhvAr, are the ever great ones.
Introduction (given by piLLai lOkam jIyar)
By the previous two pAsurams – he talked about how the thick darkness that is ignorance (of external and internal things and beings) which was impossible for anyone in the world to escape from was destroyed by the two prabandhams given by poigai AzhvAr and bhUthathAzhvAr; in this pAsuram – after that darkness was destroyed, he says that they are forever srImAns (respected sirs) who have got the wealth of keeping in their heads the divine feet of those who are fond of emperumAnAr who praises the beautiful divine feet of peyAzhvAr who explained through his dhivya prabandham about his visualizing the sriya:pathi who was sitting in thirukkOvalUr.
emperumAnAr with pEy AzhvAr
manniya pEr iruL mANda pin kOvaluL mAmalarAL
thannodumAyanaik kaNdamai kAttum thamizhth thalaivan
ponnadi pORRum irAmAnusarkku anbu pUNdavar thAL
chenniyil sUdum thiruvudaiyAr enRum sIriyarE 10
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Word by word meanings (given by maNavALa mAmunigaL)
manniya – that which could not be rid of even if tried hard
pEriruL – darkness that is agyAnam (ignorance)
mANda pin – but which was completely removed by the two earlier AzhvArs; after that,
kOvaluL mAmalarAL thannodum Ayanai – in thirukkOvalUr with sridhEvi (thirumagaL), in krishNAvathAram where he showed up for everyone to see his piousness towards his devotees;
kaNdamai – the way he made them to see him
kAttum – was shown (to us) by
thamizhth thalaivan – pEyAzhvar who is the head of thamizh
pon adi – whose very desirable divine feet
pORRum – (emperumAnAr who is) of the nature of praising (such divine feet)
irAmAnusarkku – in the matters of such emperumAnAr
anbu – love
pUNdavar thAL – the divine feet of those who wear such love towards emperumAnAr as jewels
chenniyil– in their heads
sUdum thiru udaiyAr – those who are having the wealth of keeping such feet (in their heads)
enRum sIriyarE – any time, they are the great ones.
vyAkyAnam
manniya pEr iruL mANda pin – manniya pEr iruL – Darkness that is ignorance which is hard to remove other than by understanding the thathvam (being/truth), such grand darkness that is holding on tight to the AthmA. sthOthra rathnam 49 – “avivEka ganAndha dhingmukhE bahuthA santhatha dhu:kavarshiNi | bhagavan bava dhurdhinE” (~the big ignorance that is showering the sadness, in this samsAram (material life)),
mANda pin – after such a darkness had been destroyed. That is, after the first two AzhvArs before this pEyAzhvAR, that is, poigai AzhvAr and bhUthathAzhvAr had lighted the lamp that was complete in all aspects, had destroyed that ignorance; “gu-sabhdha: andhakArathyAthu; ru-sabdha: than nirOdhaka: andhakAra nirOdhithvAthu gururithyabidhIyathE” (gu-darkness; ru-removes it; since he removes the darkness the teacher is the guru); after the first two AzhwArs had destroyed such darkness without trace;
kOvaluL mAmalarAL thannodum – As said in “oNdodiyAL thirumagaLum nIyumE nilAniRpa” [thiruvAimozhi 4.9.10], and “agalakillEn iRaiyum enRu alarmEl mangai uRai mArbhA” [thiruvAimozhi 6.10.10], and “rukmiNI krishNa jananI”, (AzhvAr visualized) perumAn along with pirAtti who is purushakAra bHUthai (who recommends us to emperumAn),
mAyanai – incarnating as krishNan, the diplomacy he showed by going, with the message tied to his neck, as a messenger of pANdavas; doing such lowly actions like as a charioteer whom arjunan directed by using his feet; wielding the weapon after saying he won’t, making day as night, lifting of gOvardhan, taking arjunan very near the nithya vibHUthi (srI vaikuNtam) {to bring back the child of a vaidhika person, the child which arjunan had promised to protect but could not; that child had been taken to srIvaikuNtam by srIdhEvi nAchchiAr}, and advising him with charmaOpAyam (ultimate means – mOksham – (charama slOkam)) – such sarvEswaran with unimaginable qualities;
Ayanai {the ‘m’ sound of thamizh here could be stopped in the previous word and thus split this word as Ayanai} – Or, AyanAr – Mr. Cowherd. Or, krishNan with such above qualities and playfulness. {even today the palace of jIyar (pontiff) at thirukkOvalUr is called ‘AyanAr matam’}.
kaNdamai – what was seen – with the light that is knowledge which removed the darkness that is ignorance, as he visualized (emperumAn with his consort) all such above qualities of doing lowly actions (for the devotees), and AzhvAr told everyone about it for their betterment.
kAttum – He showed through his dhivya prabandham starting with “thiruk kaNdEn pon mEni kaNdEn, thigazhum arukkaN aNi niRamum kaNdEn, serukkiLarum, ponnAzhi kaNdEn puri sankam kaik kaNdEn, en Azhi vaNNan pAl inRu” [mUnRAm thiruvanthAdhi – 1] (~saw the consort, saw the golden body (of emperumAn), saw the beautiful colour, saw the conch and the sudharshaNa wheel, today in my emperumAn). {does not say ‘sollum’ (told), but said ‘kAttum’ (showed) – he makes us too visualize it}
thamizhth thalaivan – As celebrated in “pAlEi thamizhar” [thiruvAimozhi 1.5.11], and “in kavi pAdum parama kavigaL” [thiruvAimozhi 7.9.6] by nammAzhvAr who got knowledge sans blemish, the root head of growing such dhramida sAsthram (thamizh, prabandham) is pEyAzhvAr;
ponnadi pORRum – you see, after seeing such divine feet of AzhvAr, (emperumAnAr) did not do kainkaryam to such feet as per his subservient nature, but started praising such divine feet due to the beauty of such divine feet of pEyAzhvAr.
irAmAnusarkku – regarding emperumAnAr
anbu pUNdavar thAL – the divine feet of great souls who wear as ornaments their love (towards the matters of emperumAnAr)
chenniyil sUdum – those who keep in their heads (the divine feet of great souls) like wearing a flower; { that is: emperumAn -> pEyAzhvAr -> emperumAnAr -> those who love emperumAnAr -> those who keep such people’s divine feet in their heads }
thiruvudaiyAr – such people having the ultimate wealth. As said in “sathu nAgavara srImAn” (gajEndhrAzhvAn described), “lakshmaNO lakshmI sampanna:” (~lakshmaNA’s wealth that is kainkaryam {described like this as he left everything and started to follow srI rAman to the forest}), “antharikshagathas srImAn” (vibhIshaNazhvAn’s association with srI rAman)
enRum sIriyarE – since they have the affection towards such devotees, they will remain having such a wealth till there is time. It is said too, “srImath bhAgavathArchanam bhagavatha:pUjAvithEr uththamam – srIvishNOr avamAnanAth gurutharam srIvaishNava ullulanganam – thIrthAth achyutha pAdha jAth gurutharam thIrththam thadhIyAngrijam thasmAn nithyam athanthrithIpavasathA thEshAm samAradhanE” (doing archanam to devotees is nobler than doing it to bhagavAn; disrespecting a vaishNava (devotee) is a worse sin than disrespecting vishNu; getting devotees’ srIpAdha thIrtham (divine water of holy feet) is better than getting that of achyuthan emperumAn),
and “thasmAdh gurutharam bHOktham thadhIyArAdhanamnrupa mama mathbhaktha bhakthEshu prIthir abhyathikA bhavEth – thasmAth math bhaktha bhakthAscha pUjanIyA visEshatha:” (~my devotees of my devotees are more special to me, and are worth doing special pUjas to them );
In thiruvAmozhi, AzhvAr too sang “thirumAl adiyArgaLaip pUsikka nORRargaLE” [thiruvAimozhi 5.6.11];
In the same way, starting with ‘vAchA yathIndhra’, “pAdhAnu chinthana paras sathatham bHavEyam” [yathirAja vimsathi] jIyar too prayed for such a devotion towards the emperumAnAr’s devotees.
From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:
mAmalarAL thannodum Ayanai – Because he is with pirAtti, his quality of moving with common people is brought out. “mAdhavO bhakthavathsala:” (because he is the husband of pirAtti he is showing his good quality towards his devotees, the quality of taking their bad qualities as good.)
Instead of ‘kaNdamai sollum‘ (saw and explained), amudhanAr says ‘kaNdamai kAttum’ -> since peyAazhvAr showed us the whole picture of his experience at thirukkOvalUr. Such is the expert thamizh of Azhvar. In eedu srIsUkthi, for “vaN thamizh nUrka nORREn‘ [thiruvAimozhi 4.5.10], it is good to recollect here its vyAkyAnam, “vaN thamizh is to show the things that we are already used to as brand new (experience)”.
In rathnAvaLi, vedhAnthAchariar says “prathyak prathyakshayEnna: prathiniyatharamAsannidhAnam nidhAnam” (will make us see through our inner eyes, the vaiththamAnidhi who is always having the presence of lakshmi), so he says about thiruvAimozhi.
kamban in satakOpar anthAdhi says, “seyyOdaruvik kurugaip pirAn thirumAlai nanga kaiyOr kani enak kAttith thandhAn” (nammAzhvAr showed thirumAl (srIman nArAyaNan) as easy as a fruit in our palm”).
{
In contrast, later in this prabandham amudhanAr says, “kaiyil kani enna kaNNanaik kAttith tharilum, undhan meyyil pirangiya sIr anRi vENdilan yAn [104]” (even if you showed us kaNNan as easy as a fruit in our palm, we don’t want anything other than the love for your divine body (thirumEni).
}
thiru udaiyAr: thiru -> wealth; pArathanthriyam is the wealth. The kings wear crown in their head (mudi sUdum); but here they wear the divine feet of those who hold the divine feet of devotees of emperumAnAr (adi sUdum). Former begets svAthanthriyam, latter begets pArathanthriyam.
bhagavath pArathanthriyam – wealth.
bhAgavatha (AchArya) pArathanthriyam – bigger wealth
AchArya bhaktha pArathanthriyam – biggest wealth – where it has reached its fullest maturity and it has no more space to grow.
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Translation: raghurAm srInivAsa dasan
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