SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Adhi kESavap perumAL with ubhaya nAchchiyArs (SrIperumbUthUr)avathArikai
achyuthan (emperumAn), seeing the affection of AzhwAr who said AkkinEn anbu, was readying to serve AzhwAr by massaging his hands and legs. AzhwAr indicates to him in this pAsuram, the proper order.
Let us go through the pAsuram and its meanings:
anbAvAy AramudhamAvAy adiyEnukku
inbAvAy ellAmum nIyAvAy pon pAvai
kELvA kiLaroLi en kEsavanE kEdinRi
ALvAyk kadiyEn nAn AL
Word for Word Meanings
anbu AvAy – one who is the epitome of affection (towards me)!
Ar amudham AvAy – One who is like complete nectar!
adiyEnukku inbu AvAy – one who created for me (the experiencing of your) enjoyment!
ellAmum nI AvAy – one who is all other enjoyment for me!
pon pAvai kELvA – Oh the consort of mahAlakshmi!
kiLar oLi – (due to the union with mahAlakshmi) having radiant splendour
en kEsavanE – Oh emperumAn (my Lord)!
kEdu inRi – without any fault
ALvAykku – for you who would take in a servitor
adiyEn nAn – I, the servitor,
AL – am a servitor
vyAkyAnam
anbAvAy – you are the epitome of affection. Starting from “nAnmuganai” (1st pAsuram), AzhwAr had been emphasising on emperumAn’s supremacy. Once he starts expressing his experience, he concludes that affection is emperumAn’s form. This is similar to those who said “nArAyaNanE namakkE paRai tharuvAn” (he will provide us with kainkaryam towards him) in the beginning, called him as “mAlE” (one who is affectionate) when they approached him. Alternatively, this could be construed as AzhwAr who told earlier AkkinEn anbu (making his as well as others’ affection towards emperumAn) realises that it is emperumAn who created affection in him, and hence calls him ennudaiya anbAgavum AnavanE (one who became by affection). Thus this could be interpreted as AzhwAr saying (1) one who created your love towards me and (2) one who created affection in me towards you.
AramudhamAvAy – you are the supremely enjoyable entity for me. As epitome of affection, only you are the most complete nectar for me. Apart from creating affection in me, you offered me yourself as an outlet for that affection.
Ar amudhamAvAy – Complete nectar. This is nectar which does not have any admixture with salt, which was earlier given to the celestial entities!
adiyEnukku inbAvAy – For me, who is your servitor and a unique entity of enjoyment for you, you offered me the scope of enjoying brahmAnandham (supreme bliss), which is enjoyment in your matter. The word inbu refers to the supreme bliss of enjoying emperumAn.
ellAmum nI AvAy – this refers to emperumAn granting nithyamukthAnubhavam (enjoyment of nithyasUris and mukthars) and ubhayavibhUthi anubhavam (enjoyment of both spiritual realm and materialistic realm). Just as SrI bhagavath gIthA SlOkam 7.19 says “vAsudhEvas sarvam” (everything is vAsudhEvan) and nammAzhwAr’s thiruvAimozhi pAsuram 6-7-1 “uNNum sORu parugu nIr thinnum veRRilaiyum ellAm kaNNan” it is emperumAn who is the sustaining, nourishing and enjoying entities for AzhwAr.
pon pAvaik kELvA – Oh the consort of lakhsmi who is of golden complexion! The implied meaning here is that emperumAn bestowed all the above because of the proximity of mahAlakshmi.
anbAvAy – pon pAvai kELvA – emperumAn who normally says as in SrI bhagavath gIthA 16.19 “kshipAmi” (I push them (into demonic births)) and as in varAha purANam “na kshamAmi” (I do not forgive them), and who is hot similar to fire, became the epitome of affection due to connection with mahAlakshmi, just as hot water with cold water. Did not nammAzhwAr too mercifully say in thiruvAimozhi 10-10-7 “kOlamalarpAvaikku anbAgiya en anbEyO” (Oh one, who is the love of mahAlakshmi who sits on a beautiful flower, who became affection personified for me!)
AramudhamAvAy – pon pAvai kELvA – just as thirumangai AzhwAr says in periya thirumozhi 6-1-2 “amudhil varum peNNamudhu uNda emperumAnE” (Oh my emperumAn who took the nectar of woman who came from the nectar of thiruppARkadal!) emperumAn became Aramudhu (complete nectar) after consuming mahAlakshmi who is the epitome of the essence of nectar.
adiyEnukku inbAvAy – pon pAvai kELvA – it is her nearness which gives him his own experience. Hasn’t nammAzhwAr too mercifully declared in thiruvAimozhi 1-6-9 “tharuma varum payanAya thirumagaLAr kELvan” (emperumAn bestows the supreme benefit as the consort of periya pirAttiyAr (SrI mahAlakshmi))!
adiyEnukku inbAvAy – pon pAvai kELvA – it won’t appear to be appealing if given by brahmachAri (bachelor) nArAyaNa! The meaning conveyed here is that emperumAn is sweet to AzhwAr just as he is to periya pirAttiyAr. nammAzhwAr too mercifully mentioned in thiruvAimozhi 4-5-8 “namakkum pUvinmisai nangaikkum inbanai”(the entity who is sweet to us and to SrI mahAlakshmi who resides on a flower).
ellAmum nIyAvAy – pon pAvai kELvA – AzhwAr implies that emperumAn’s ability to sustain, nurture and to be an enjoyable entity for us is due to her connection. pAvai – the best among women as mentioned in the saying “nArINAm uththamAvadhU:” kELvan – one who is sweet to her.
pon pAvai kELvA kiLar oLi – due to his union with periya pirAtti, emperumAn attained resplendent radiance. vEdhas said “SradhdhayA dhEvO dhEvathvamaSnuthE ” (due to pirAtti, the supreme entity attains radiance). vAlmIki said in SrI rAmAyaNam “athIva rAma: SuSubhE’dhikAmayA vibhu: SriyA vishNuriva ” (just as the all-pervading vishNu is manifested by SrIdhEvi, SrI rAma is manifested by pirAtti). AzhwArs’ pAsurams also bring out the same meaning, such as in thiruppallANdu 2 “vadivAy nin valamArbinil vAzhginRa mangai” and thiruvAimozhi 10-6-9 “thigazhginRa thirumArbil thirumangai thannOdum thigazhginRa thirumAlAr”.
kiLar oLi en kEsavanE – attaining radiance from SrI mahAlakshmi and being my Lord. One who has the bunch of locks which she likes and which is mentioned by vEdham as “hiraNya kESa” (one with golden coloured locks). kEsavan – one who has excellent locks – the locks which are praised by vEdhas and by those who follow vEdhas.
kEdinRi ALvAykku adiyEn nAn AL – one who makes me as a servitor without any hurdle for kainkaryam (service) and experience. adiyEn, who is a servitor, has to carry out service. The implied meaning is that you do not have to massage my limbs and carry out service (to me).
Wouldn’t punarukthi (the fault of repeating a word) be mentioned for adiyEn and AL since both refer to the same person (AzhwAr)? The word adiyEn refers to SEshathvasvarUpam (the basic nature of being a servitor) while AL refers to being the entity for whom servitorship is the refuge. Hence there is no fault of repetition. Is it required of him to indicate this to the omnisicient emperumAn? AzhwAr is indicating to him that it is not proper on the part of emperumAn who is the epitome of love, to bring himself to a lowly level and carry out service to him [AzhwAr].
We will take up the 60th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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