SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr says that instead of analysing the lower limit and upper limit of worldly matters, attain the divine feet of emperumAn who is like this. All your sorrows will disappear.
Let us go through the pAsuram and its meanings:
adhu nanRu idhu thIdhenRu aiyappadAdhE
madhu ninRa thaN thuzhAy mArvan podhu ninRa
ponnangazhalE thozhumin muzhuvinaigaL
munnangazhalum mudindhu
Word by Word Meanings
adhu nanRu idhu thIdhu enRu aiyappadAdhE – instead of having doubts as to whether that is good or this is bad
madhu ninRa thaN thuzhAy mArvan – emperumAn who has on his divine chest, the cool thuLasi garland full of nectar; such emperumAn’s
podhu ninRa – common to all (which is attaining his divine feet)
pon am kazhalE – the desirable divine feet
thozumin – worship
(If you worship like that)
munnam – ahead of doing that
muzhu vinaigal – all the sins
mudindhu – losing their strength
kazhalum – will leave you
vyAkyanam
adhu nanRu idhu thIdhu enRu aiyappadAdhE – Do not have doubts such as “being involved with emperumAn’s matter is very good; getting involved with worldly matters is very bad” Just as matters other than emperumAn make one to doubt the bad things, they will make one to doubt the good things too. If one were to analyse the good and bad among those things, only doubt will remain at the end [without deciding one way or the other]. In other words, even though the other matters are indeed bad, it would appear that they are good. It would even end with remaining that way.
madhu ninRa thaN thuzhAy mArvan – emperumAn is the only entity about whom there can be no doubt. He remains with the thuLasi garland, full of honey, announcing to the world that he is the leader.
podhu ninRa ponnangazhalE thozhumin – he has such divine feet that everyone, without any distinction, will worship them. Hasn’t it been said in jithanthE SlOkam 1-2 “dhEvAnAm dhAnavAnAm cha sAmAnyam adhidhaivatham” (emperumAn is common to both celestial entities and to demons)! Did not vibhIshaNa say as in SrI rAmAyaNa yudhdha kANdam 17-15 “sarvalOka SaraNyAya rAghavAya” (to SrI rAma who is he refuge for the entire world)! Did not visbhIshNa tell the monkey warriors “SrI rAma’s nature is such that even rAvaNa, the reason for which you people are not accepting me, could come and surrender to him!”? In the same way, did not SrI rAma, when he told sugrIva to bring vibhIshaNa to him, tell him “Anayainam ….. yadhi vA rAvaNam svayam” (even if he is rAvaNa, bring him)! Thus AzhwAr says, try and worship the divine feet which have a common connection with everyone and which are beautiful.
muzhu vinagaL munnam kazhalum mudindhu – the sins, which are the hurdle for worshipping emperumAn and which have been accumulated from time immemorial, would disappear even before you think of worshipping him.
munnam kazhalum – even before worshipping. They will disappear because of the firm thought in the mind that you should worship emperumAn.
mudindhu – instead of going to another place the sins will get destroyed there itself.
An alternative meaning for adhu nanRu idhu thIdhu enRy aiyappadAdhE has been given at the end – instead of analysing whether the matter that has been experienced is good and the matter that is being experienced now is bad; instead of analysing the upper limit and lower limit of other matters.
We will take up the 89th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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