SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr says that without any distinction between those who have already praised emperumAn and those who have just begun to praise him, they have all carried out what they were expected to do. As mentioned in the earlier pAsuram, wouldn’t only those who meditate on the activities that he carried out to protect the world and attain him, flourish!
Let us go through the pAsuram and its meanings:
pazhi pAvam kaiyagaRRi pal kAlum ninnai
vazhi vAzhvAr vAzhvarAm mAdho – vazhuvinRi
nAraNan than nAmAngaL nanguNarndhu nangEththum
kAraNangam thAm udaiyar thAm
Word for Word Meaning
pazhi – blame; disrepute
pAvam – bad deeds carried out knowingly
kaiyagaRRi – removing
palgAlum – always
ninnai – you
vazhi vAzhvAr – those who attain you through the ways ordained in SAsthram (sacred text)
nAraNan than – nArAyaNa, your
nAmangaL – divine names
nangu uNarndhu – knowing well
nangu Eththum kAraNangaL thAm udaiyAr thAm – those who have the means to worship you well
(thus the two types of people)
vAzhavarAm – they will live with happiness
mAdhO – is this any surprise!
vyAKyAnam
pazhi pAvam kaiyagaRRi – avoiding the blame which the people of the world heap on them and the sins which result out of that
pazhi pAvam – pazhi is that which comes because of others heaping blame when one does not do anything on his own. pAvam results when one knowingly causes harm to others. Removing these two. In other words, removing the two inimical forces: blame which comes without a cause and sin which comes with a cause. Should one suffer the result of an action which he has not carried out at all [blame]? This is also due the result of a sin [committed earlier]. Does he have to spoil the apt position for himself due to these?
palgAlum ninnai vazhi vAzhvAr vAzhvarAm – Those who worship you as ordained in SAsthrams (sacred texts) and attain you, will live without any trouble. The means adopted to attain him and the benefit of attaining him would be cause for happiness. Even though it is said that “na sukhAth sukham labhyathE” (one cannot attain happiness through happiness), this does not apply to emperumAn related matter. Here, both the means (the effort that one takes) and the benefit that one attains will both be happy, without any difference.
mAdhO – this word is like a conjunction. “Is it a surprise?” asks AzhwAr.
vazhuvinRi nAraNan than nAmangaL nangu Eththum – meditating well upon the divine names of emperumAn without any break. Meditating upon the divine names of emperumAn which are faultless and hence is the reason for meditating.
nAraNan than nAmangaL – it is like speaking about one’s mother.
nangu uNarndhu – knowing through devotion
nangu Eththum – worshipping such that one cannot sustain otherwise
kAraNangaL – the reason for reciting [his divine names]. That is, devotion; singing about emperumAn which is the cause for devotion; the desire which is the cause for singing; the puNya (virtue) which is the cause for desire; emperumAn’s mercy which is the cause for puNya – those who have these will live happily (those who attain puNya due to emperumAn’s mercy, due to which they have desire towards emperumAn, due to which they sing about him, due to which they develop devotion towards emperumAn, will prosper). Thus, those who worship you after removing their blame and sins and worship you for a long time and those who recite your divine names and worship you without any break, will both prosper. AzhwAr says that only those who receive his mercy will have affection towards him. If the pAtam (text) is thAraNangaL thAmudaiyAr [instead of kAraNangaL thammudaiyAr], thAraNam will refer to sustenance. In other words it refers to having sustenance through engaging with emperumAn, not being swayed by other [worldly] pursuits.
Let us take up the 21st pAsuram next.
adiyEn krishNa ramanuja dhAsan
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