SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr says that it is thirumalai alone which nithyasUris worship and which removes the ills of samsAris.
Let us go through the pAsuram and its meanings:
vEngadamE viNNOr thozhuvadhuvum meymmaiyAl
vEngadamE mey vinai nOy thIrppadhuvum vEngadamE
dhAnavarai vIzhath thannAzhip padai thottu
vAnavaraik kAppAn malai
Word for Word Meanings
viNNOr – nithyasUris (permanent dwellers of SrIvaikuNtam)
meymmaiyAl – with true devotion
thozhuvadhuvum – worship
vEngadamE – only thirumalai
mey vinai – indelible sins (which cannot be got rid of, without experiencing)
mey nOy – ills of the body
thIrppadhuvum – gets rid of
vEngadamE – only thirumalai
dhAnavar vIzha – to destroy the demons
than Azhi padai thottu – wielding his chakrAyudham (the weapon of divine disc)
vAnavarai – dhEvas (celestial entities)
kAppAn – emperumAn who protects, his
malai – thirumalai
vEngadamE – it is only thiruvEngadam
vyAkyAnam
vEngadamE viNNOr thozhuvadhuvum meymmaiyAl – Since AzhwAr says “meymmaiyAl thozhuvadhuvum” and later in the pAsuram says “vAnavraikkAppAn”, the term viNNOr here refers to nithyasUris.
meymmaiyAl thozhuvadhuvum – it appears that there are two different types of worship – a true worship and a false one. When dhEvas (including brahmA) worship him on account of their karma (effect of past deeds) as mentioned in the 42nd pAsuram of this prabandham “kadikkamala nAnmuganum kaNmUnRaththAnum adikkamalam ittEththum angu”, even though they consider emperumAn as the means, they will worship him with their position, wealth etc as their goal. This is falsified worship. On the other hand, nithyasUris will consider thirumalai, his dwelling place, as the means and goal and worship him. This is true worship. For those who worship him without a purity of mind, since their goal is different, the worship is false while for those who worship him considering him as everything, this natural worship becomes true worship.
vEngadamE meyvinai nOy thIrppadhuvum – apart from being the goal for nithyasUris, thirumalai also removes the undesirables of samsAris (dwellers of materialistic world).
meyvinai – strong sins which cannot be got rid of, without experiencing. Just as it is mentioned in brahmavaivarththam prakruthi kaNdam 26-70 “avaSyanubOkthavyam krutham karma SubhASubham I nAbhuktham kshIyathE karma kalpakOtiSathairapi II” (jIvan (sentient entity) has to experience the results of virtuous and viceful sins. Even if it takes a hundred crore kalpam (one kalpam is brahmA’s one day), the karmas will not disappear without experiencing), it is only thirumalai which removes sins.
nOy thIrppadhuvum vEngadamE – it is only thirumalai which removes the ills which result as a consequence of such sins.
meyvinai nOy … – it is only thirumalai which removes sins and ills which come due to connection with SarIra (physical form).
vEngadamE meyvinai nOy thirppadhuvum – doesn’t the word vEngadam, which means “burning sins” indicate that it is capable of removing bodily ills? vinai would refer to sins and nOy would refer to the physical ills which come as a result of the sins.
vEngadamE dhAnavarai vIzhath …… vAnavarai kAppAn malai – it is only thirumalai which is the residence of the one who dons the divine disc to annihilate the demons and provide dwelling place for celestial entities, thus protecting them.
Azhippadai thottu – there is no need even to release chakraththAzhwAn (divine disc). It is enough if emperumAn just touches the disc in order to annihilate the gang of demons.
We will move on to the 49th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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