SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr says that with the happiness derived out of carrying out kainkaryam for emperumAn, he was blessed to be qualified to sing paeans on him. Just as nammAzhwAr mercifully spoke in thiruvAimozhi 4-5-9 “vAnavar kOnaik kavi solla vallERku ini mARuNdE” (is there any enemy for one who is capable of singing paeans on the lord of nithyasUris?), bhUdhaththAzhwAr also mercifully speaks in this pAsuram.
Let us go through the pAsuram and its meanings:
yAnE thavam seydhEn EzhpiRappum eppozhudhum
yAnE thavam udaiyEn emperumAn yAnE
irum thamizh nanmAlai iNaiyadikkE sonnEn
perum thamizhan nallEn peridhu
Word by Word Meaning
emperumAn – Oh my swAmy (Lord)!
Ezh piRappum – in all births
eppozhudhum – in all states
thavam seydhEn – carried out penance
yAnE – only I
thavam udaiyan yAnE – it is I who reaped the benefit of carrying out that penance
irum thamizh nal mAlai – beautiful garlands of words strung in great thamizh
iNai adikkE – (to your) two divine feet
sonnEn – I offered
perum thamizhan – being an expert in great thamizh arts
peridhu – to a great extent
nallEn – being great
yAnE – only I
vyAkyAnam
yAnE thavam seydhEn – only I had carried out penance. This is the difference between me and the people of this world.
Ezh piRappum eppozhudhum – It was I who carried out the penance, the benefit of which was to sing paeans about attaining emperumAn, in all births and in all states. sIthAppirAtti said “IdhruSam puNyapApam” (puNyapApam (virtue and vice) are like this) – pirAtti said that there is reason for her unlimited sorrow. The sin (vice) for her is SrI rAma’s anger. In the same way, this AzhwAr says that there is a reason for the benefit that accrued to him (in other words, he says that the reason is emperumAn’s mercy). He affirms the reason based on the benefit that he obtained. nammAzhwAr too has mercifully stated in thiruvAimozhi 2-7-6 “enakkE aruLgaL seyya vidhi sUzhndhadhAl” (emperumAn had to shower his mercy only for my sake).
yAnE thavam udaiyEn – it was I who attained the benefit of carrying out this penance.
emperumAn – the reason for this is that he is my Lord. Hence, both his penance and the benefit are emperumAn only. thirumangai AzhwAr in his thirumozhi 6-3-4 calls emperumAn as “pOndhEn puNNiyanE”, saying that emperumAn is his virtue. AzhwAr asks whether there is anything for him to lose after emperumAn becomes his Lord. Only I have both the penance and the benefit of that penance, says the AzhwAr. The reason for this is that ….
yAnE irundhamizh nanmAlai – there is a major difference between the garland of vEdha (sacred text) and the garland of thamizh words [dhivya prabandham] that AzhwAr had strung. The garland of vEdha could be learnt only by limited people [male members in the first three varNas) while the garland of thamizh that AzhwAr had strung could be learnt by everyone.
yAnE thavam uadiyEn yAnE irum thamizh nanmAlai iNai adikkE sonnEn – only I had carried out the penance. As a result of that penance, only I had the fortune of offering to your divine feet, a great thamizh garland, made with superior words without any fault in either the grammar or the poetic metrics, and which could be learnt by everyone.
perum thamizhan – there is none who has immersed in the dhrAvida SAsthram (the sacred text in thamizh) as much as I have. Is it only that there is none to equal me in this?
peridhu nallEn – it is not because of egoistic bent of mind that AzhwAr is calling himself as great. Just as nammAzhwAr had sung in thiruvAimozhi 7-9-4 “ennAgiyE thappudhalinRith thanaik kavi thAn solli”, AzhwAr says that emperumAn, through AzhwAr, composed paeans without any faults, on himself.
nallEn peridhu –Just as nammAzhwAr said in thiruvAimozhi 4-5-8 “yAvar nigar agal vAnaththE”, this AzhwAr says that there is none who is his equal. He says “nithyamukthars (the permanent dwellers of SrIvaikuNtam and those who reached SrIvaikuNtam after being liberated from samsAram) will worship emperumAn without any procedure and I too worshipped without following any rule or order. But that my prabandham is without any fault is my special greatness over them (nithyamukthars). They are worshipping him from the apt place of paramapadham singing, as mentioned in thaiththirIya upanishath “Ethath sAmagAyannAsthE” (singing sAma vEdham like this) whereas I am worshipping him from the inapt samsAram (this materialistic world); hence I am greater than they”.
We shall move on to the 75th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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