athSrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Let us enjoy the pAsuram and its meanings:
ezhuvAr vidai koLvAr InthuzhAyAnai
vazhuvA vagai ninaindhu vaigal thozhuvAr
vinaich chudarai nandhuvikkum vEnkatamE vAnOr
manach chudaraith thUNdum malai
Word by Word Meanings
ezhuvAr – the aiSvaryArthis (those who go after wealth) who leave (after obtaining the wealth that they wanted)
vidai koLvAr – the kaivalyArthis (those who enjoy their own souls instead of emperumAn) who leave (permanently from emperumAn)
een thuzhAyAnai – emperumAn who has sweet thuzhAy (thuLasi) garland
vazhuvA vagai ninaindhu – thinking that they should never leave
vaigal – every day
thozhuvAr – the bhagavath prApthi kAmars (those who desire to attain only emperumAn) who worship
vinaich chudarai – the fire of pApa (bad deeds) [of all the three types of followers mentioned above]
nandhuvikkum – putting out
vEnkatamE – only the thiruvEnkatamalai (thirumalai)!
vAnOr – nithyasUris’ (permanent dwellers of SrIvaikuNtam)
manach chudarai – the lamp of their hearts
thUNdum malai – is the mountain which stimulates
ezhuvAr vidai koLvAr vaigal thozhuvAr – kUraththAzhwAn once said that these three terms denote aiSvaryArthi (those who desire wealth), kailvalyArthi (those who desire their own AthmAs or souls) and bhagavath prApthi kAmars (those who desire to attain emperumAn). From then onwards, these terms carry these meanings. In SrI bhagavath gIthA 7.16, emperumAn says “chathurvidhA: bhajanthE mAm janA: sukruthinOrjuna, Artho jigyAsu: arthArthi gyAnI cha bharatharshabha” (Oh arjuna! Four types of followers worship me – one who wants to get back the wealth that he had lost; one who wants to get wealth for the first time; one who wants to enjoy his own soul and one who wants to attain only me) [of these four, the two types namely those who want to get back lost wealth and those who want to become wealth for the first time are combined into one and thus we have three types of followers in this pAsuram].
ezhuvAr – Just as nammAzhwAr says in thiruvAimozhi 9-1-3 “poruL kai uNdAi sellak kANil pORRi enRu ERRu ezhuvar ” (those who get some wealth in their hands will praise the person who gave it and leave), the aiSvaryArthis will leave once their desired wealth has been given to them by emperumAn.
vidai koLvAr – these are the kaivalyArthis who take leave of emperumAn permanently. They are the ones who tell emperumAn “we do not want the experience of enjoying you; it is enough if we are able to enjoy ourselves”. This is similar to a person inviting someone with lot of presents in order to sever his own head! The experience of enjoying one’s own AthmA is endless. Thus there is nothing like redemption from kaivalyam. Hence these people have to leave emperumAn permanently.
een thuzhAyAnai vazhuvA vagai ninaindhu vaigal thozhuvAr – these are the followers who desire to be with emperumAn permanently. They like to experience emperumAn who has decorated himself with thuLasi garland, without any separation at any point of time. Just as it says in paramasamhithA “yEna yEna dhAthA gachchathi thEna thEna saha gachchathi ” (in whichever way emperumAn goes, these mukthars will follow him in all these ways), these followers would also want to enjoy being with emperumAn like iLaiya perumAL (lakshmaNa, in SrI rAmAyaNam). Is it possible for them to experience this in thirumalai? One could say that it is only in SrIvaikuNtam that everyone’s thoughts and words would be aligned. But the nithyasUris, who dwell permanently in SrIvaikuNtam, also come to thiruvEnkatam to enjoy the simplicity of emepeumAn. Hence AzhwAr says that it is possible in thiruvEnkatam.
vinaich chudarai nandhuvikkum – their vinaich chuddar is nothing but the brightness of their sins. That is put out by thiruvEnkatam. The enemies for getting wealth, the enemies for getting to enjoy oneself and the enemies for attaining emperumAn are removed by thiruvEnkatam like putting out a fire. For those who desire wealth, the hurdles are inimical persons and sorrows. For those who desire to enjoy themselves, the enemies are the sensory perceptions. For those who desire to enjoy emperumAn, the separation from him is the hurdle.
vAnOr manach chudarai thUNdum malai – for those who have hurdles, thiruvEnkatam hill will remove these hurdles. For nithyasUris who do not have any hurdles, the hill will stimulate them to come down and enjoy emperumAn’s qualities such as simplicity (of giving dharSan (audience) to all his followers) etc. thiruvEnkatam will make people, who are here, to say as in thiruvAimozhi 3-3-1 “ozhivil kAlamellAl udanAy manni vazhuvilA adimai seyya vENdum nAm” (we should carry out continuous service to emperumAn at all times, by being with him) and it will make those in SrIvaikuNtam to say as in thiruvAimozhi 6-10-10 “agalagillEn iRaiyum” (we cannot go away from him even for a moment).
We shall take up pAsuram 27 next.
adiyEn krishNa ramanuja dhAsan
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