SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
emperumAnAr – srIperumbUthUr
pAsuram – 14
Introduction (given by maNavALa mAmunigaL)
Since emperumAnAr, who praises those who recite the divine poems of srI kulasEkarap perumAL, does not separate from me (paragatha svIkAram), adiyen have rid of the impulse of using other means for reaching the goal (, says amudhanAr).
Introduction (given by piLLailOkam jIyar)
This emperumAnAr in his previous incarnation was engaged with chakravarthi thirumagan (srI rAman); now srI kulasEkarap perumAL is deeply engaged in that, and as said in ‘sUthrE maNigathA iva’ like how an expert in gems would string them together, this AzhvAr had taken out from sAsthram the good gems and using his divine words created the prabandham; the divine feet of the noble ones who are involved in the experience of such prabandham of this AzhvAr are always praised by emperumAnAr; and such emperumAnAr would not rid of me; and because of that. the nature of taking the suffering by doing other means for reaching the goal has gone from me, (says amudhanAr).
gathikkup pathaRi venkAnamum kallum kadalum ellAm
kothikkath thavam seyyum koLgai aRREn kolli kAvalan sol
pathikkum kalaik kavi pAdum periyavar pAdhangaLE
thuthikkum paraman irAmAnusan ennaich chOrvilanE 14
Word by word meaning (given by maNavALa mAmunigaL)
kolli kAvalan – srI kulasEkarap perumAL
kalai sol pathikkum – compiled the words from sAsthram like setting the stones of gems (in an ornament)
kavi – (as) poems;
pAdum periyavar – those who recite such poems as the outlet of their love;
pAdhangaLE thuthikkum – he who worships such noble ones’ divine feet,
paraman – he who does not have any one better than him in devotion toward bhAgavathas (devotees),
irAmAnusan – that is emperumAnAr,
ennaich chOrvilan – would not separate from me; so,
kathikkup padhaRi – becoming anxious about the benefit of the goal; as said in (poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum [mUnRAm thiruvanthAdhi – 76] (~ don’t have to do difficult penances)
vem – very hot
kAnamum kallum kadalum – indiscriminately in all of the places of forest, mountain, and sea;
ellAm kothikka – such that all the faculties of the body heat up together,
thavam cheyyum koLgai aRREn – am rid of the intention to do such thapas (penance) .
venkAnamum kadalum ellAm kothikkath thavam seyyum koLgai – due to the intensity of the penance, those places themselves heat up – so explain some people.
kolli kAvalan sol pathikkum kalaik kavi – due to the overflowing involvement, srI kulasEkarap perumAL wrote about it as poetry, like filling a jewel with gems, and is in the form of sAsthram.
koLgai – svabhAvam
sOrvu – separation; sOrvilan – am not having separation.
kolli kAvalan sol padhikkum kalaik kavi – srI kulasEkarap perumAL who graces/protects the place thiruvanjikkaLam also known as kolli nagar, added in his prabandham in the right and fit places the details of bhagavath svarUpa rUpa guNa vibhUthi (nature, form, qualities, and wealth of emperumAn), and the thathva hitha purushArththam (truth, means, and goal) as given by sAsthras as their core meanings; like how an eager expert would know how to string together the gems in the right combination and setup. Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi).
kAvalan – rakshakan (protector).
pAdum periyavar pAdhankaLE – only the divine feet of those noble and knowledgeable ones (gyAnAdhikar) who, as an outlet of their devotion sing/recite this prabandham – such nobles ones as nAthamunigaL, ALavandhAr, periya nambi, thirumalai nambi, thirukkOttiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn.
thuthikkum paraman – (emperumAnAr praises those divine feet); As said in “guru padhAmbujam dhyAyEth gurOr nAma sadhA japEth gurOr vruththAschaka dhayEth gurOr anyam na bhAvayEth archhanIyamcha vandhyascha kIrththanIyascha sarvathA”, (emperumAnAr) is always involved in praising, to the extent of having no comparison to such a superior level of devotion to bhAgavathas. The one who got mayarvaRa mathinalam (true knowledge with no blemishes) too divined “yavarElum – emmai ALum paramar [thiruvAimozhi 3.7.1]”, and, “nammai aLikkum pirAkkaL [thiruvAimozhi 3.7.5]”.
irAmAnusan ennaich chOrvilanE – irAmAnusan – emperumAnAr; ennai – me who has been accepted by emperumAnAr’s own mercy (paragatha svIkAram); chOrvilan – (emperumAnAr) would not get rid of me from now on.
From then, I got interested in prApyam (goal), and stopped paying attention to other means. prApakAnthara parithyAgaththukkum agyAna ashakthigaL anRu svarUpa virOdhamE pradhAna hEthu. “prApakAntharam agyarkku upAyam, gyAnigaLukku apAyam”, so it is said (in srI vachana bhUshaNam 116-118) (~ main reason to avoid going for other means (to reach the goal), is not due to ignorance or inability, but it is against our true nature; It is said, “other means are means for ignorant people; dangerous for knowledgeable/enlightened people”).
gathikkup pathaRi – being anxious to reach the ultimate goal
venkAnamum kallum kadalum – As said in “poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkkavum vENdA [mUnRAm thiruvanthAdhi – 74]”, and “Un vAda uNNAdhu uyir kAvalittu udalil piriyAp pulan aindhum nondhu, thAm vAda vAdath thavam cheyya vENdA”, and “kAyOdhu nIdu kani uNdu vIsu kadunkAl nugarndhu nedunkAl amaindhu thIyodu ninRu thavam cheyya vENdA” [periya thirumozhi 3.2.1], in the very cruel forests, and living in the caves of mountains, and being in very cold waters, standing in the middle of five fires,
ellAm kothikkath thavam cheyyum – doing penance while all parts of the body are suffering together;
koLgai aRREn – got such impulse removed in me.
venkAnamum kallum kadalum ellAm kothikkath thavam cheyyum koLgai aRREn – is to say that I got removed of the impulse to do such severe penances and causing violent disturbance to the worlds. (This is shown with examples from bhagavath gIthA, srI rAmAyaNam, and bhAgavatham, where the penances cause the worlds to stir and become disturbed violently).
From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:
Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi). -> and these pAsurams, and ones in the middle like ‘mudi mEl mAl adiyaiyum [perumAL thirumozhi 7.1]”, and “arasu amarndhAn adi [perumAL thirumozhi 10.7]” refer to the divine feet of emperumAn. But emperumAnAr who is involved in the divine feet of this AzhvAr is focused on the divine feet of the devotees.
ennaich chOrvilan – he would not leave me since he has accepted me into his fold; only if I had tried and gone to him would there be a chance of me leaving him; since it is paragatha svIkAram there would not be any separation between me and emperumAnAr.
– – – – –
Translation: raghurAm srInivAsa dasan
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