SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr is fearful in his heart as to whether we, who are habituated to carrying out misdeeds, can go near him even if we have a strong relationship with him and he is capable of eliminating our enemies. He himself gives the reconciliation, saying “he has come here only to forgive us of our faults. There is nothing else that you need to do to obtain his grace. Just create an involvement towards him and try to enjoy him. That alone will enable you to attain his grace”
Let us go through the pAsuram and its meanings:
kunRu anaiya kuRRam seyyinum guNam koLLum
inRu mudhalAga en nenjE enRum
puRan uraiyE Ayinum pon Azhik kaiyAn
thirRn uraiyE sindhiththu iru
Word by Word Meanings
en – my
nenjE – heart!
inRu mudhalAga – starting from now
enRum – at all times
puRan uraiyE Ayinum – even if it were spoken as a lip service
pon Azhikk kaiyAn thiRan uraiyE – matters related to emperumAn who is holding the beautiful disc on his hand
sindhiththu iru – keep meditating
kunRu – looking like a hill
kuRRam seyyinum – if sins are committed
guNam koLLum – (without considering such sins, emperumAn) will only look at the good deeds.
vyAkyAnam
kunRu anaiya kuRRam seyyinum – Just as it says in vishNu dharmam “mEru manthara mAthrO’pi rASi: pApasya karmaNa: kESavam vaidhyamAsAthya dhurvyAthiriva nachyathi ” (just as a serious disease disappears on seeing a good medical practitioner, the bundles of sins of a person, even if they are as much as mEru mountain, will disappear once the person attains kESavan), even if one had done sins to the extent of a mountain. Due to their greatness and unshakable nature, sins and mountains are comparable and hence AzhwAr compares sins to mountains. Sins cannot be got rid of any means other than by experiencing them. If emperumAn says “I tolerate your sins” all the sins will disappear.
guNam koLLum – emperumAn considers even a little bit of something good among the bad deeds carried out by the person unknown to himself, as a mountain. Alternatively, emperumAn forgets sins which are the size of a mountain and considers only the good done by the person even if it is the size of a mustard. Just as periyAzhwAr says in periyAzhwAr thirumozhi 4-9-2 “seydhArEl nanRu seydhAr” (if a person carries out a faulty deed thinking that emperumAn is there to tolerate it, emperumAn would say that he had done only good), emperumAn considers even a fault as a good deed. emperumAn is always permanent. jIvAthmA is also permanent. And emperumAn is the one who considers even a bad deed as a good one. If this indeed were true, why did the jIvAthmA lose this benefit all along?
inRu mudhalAga – AzhwAr says that this benefit will accrue from the day jIvAthmA realises that emperumAn has this quality in him [of considering the fault as good deed].
en nenjE – Oh my heart, which follows my way instead of taking me in your way! Is it possible to talk wholeheartedly about his qualities? ….
enRum puRan uraiyE Ayinum – even if meaningless gibberish were spoken in praise of emperumAn instead of wholeheartedly praising him. Has it not been said “vruthaiva bhavathO yAthA bhUyasi janmasandhathi thasyAmanyathamam janma sanchithya SaraNam vraja ” (your series of births had gone wasted. Choose a distinguished birth from among them and surrender to emperumAn)!
ponnAzhikkkaiyAn – one who holds the beautiful sudharSana chakkaram (disc). nenjE! You have seen emperumAn with his disc and hand. After seeing this, is it possible to forget him? His beauty is such that even if you were involved with him in some way (without being in a wholehearted manner) the involvement is taken by him as if it were done wholeheartedly.
thiRan uraiyE sindhiththiru – keep thinking about him and be without any fear. Alternatively, we can consider “puRan uraiyE Ayinum”to mean “Oh heart! Even though you were involved with other matters all along, now do what I had told you”. The powerful message from the one who is holding the disc [emperumAn] is his divine words in SrI bhagavath gIthA 18-66 “sarva dharmAn parithyajya mAmEkam SaraNam vraja, aham thvA sarva pApEbhyO mOkshayishyAmi mA sucha:” (leave aside all righteous paths, as means to attain me, and surrender only to me. I shall release you from all sins. Do not worry).
sindhiththiru – keep thinking about that word. Just as arjuna says in SrI bhagavath gIthA 18-73 “sthithOsmi gatha sandhEha” (I am standing devoid of doubt), remain happy.
thiRan urai – In SrI rAmAyaNam SrI rAma says “mithrabhAvEna samprAptham nathyajEyam kathanchana, dhOshO yadhyapi thasya syAth sathAmEthadhagarhitham” (I will never give up a person even if he comes in the garb of a friend. Even if faults are there in him, let them be. This is not something to be condemned by good persons). thiruvAimozhi 2-7-3 says “mAdhavan enRadhE koNdu ennai ini ippARpattadhu yAdhu avangaLum sErkodEn enRu ennuL pugundhirundhu thIdhu avam kedukkum amudham ” (just because I said mAdhavan [consort of mahAlakshmi] he entered my heart with a vow that henceforth he will not allow any fault to accrue to me. He is the most enjoyable entity and removed all my varied sins).
Let us take up the 42nd pAsuram next.
adiyEn krishNa ramanuja dhAsan
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