SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Essence of thiruvAimozhi 3.7
Introduction
In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of fully explaining bhagavAn’s devotees as the desirable goal and is mercifully explaining it.
How is that done? Previously AzhwAr instructed about emperumAn‘s ultimate saulabhyam (easy approachability) but he still suffered due to the interaction with samsAris who even suppress the enjoyment of emperumAn’s saulabhyam; to eliminate that suffering, emperumAn pointed out to AzhwAr the SrIvaishNavas who are like his pAdharEkhA (the lines in his foot), and seeing them, AzhwAr placed his head on their feet, praised them for being totally engaged with emperumAn in many ways, and became pleased reaching up to ultimate devotion towards them in thiruvAimozhi 3.7 “payilum sudaroLi“; mAmunigaL mercifully explains the essence of this decad starting with “payilum thirumAl“. This is similar to SrI rAmAyaNam ayOdhyA kANdam 1.1 “gachchathA mAthulakulam bharathEna” (one who is going along with bharatha to his maternal uncle’s place as a sword will be take along by the owner).
pAsuram
payilum thirumAl padham thannil nenjam
thayaluNdu niRkum thadhiyaRku – iyalvudanE
ALAnArkkALAgum mARan adi adhanil
ALAgAr sanmam mudiyA
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word-by-word meanings
payilum – one who naturally unites with devotees
thirumAl – Sriya:pathi’s (SrIman nArAyaNa’s)
padham thannil – on the divine feet
nenjam thayaluNdu niRkum – remaining with their heart fixed on
thadhiyarkku – for the devotees
iyalvudanE ALAnArkku – for those who are properly serving
ALAgum – to serve
mARan – AzhwAr‘s
adi adhanil – divine feet
AL AgAr – those who do not serve
sanmam – birth
mudiyA – will not end
Simple Translation
For those who do not serve the divine feet of AzhwAr who desired to serve those devotees who remain with their heart fixed on the divine feet of Sriya:pathi and who are properly serving such Sriya:pathi, birth [in this material realm] will not end.
Highlights from vyAkyAnam
- payilum thirumAl – At the divine feet of Sriya:pathi who naturally unites with his devotees. With this “thirunArANan” is highlighted. “payilum thiru” also means SrI mahAlakshmi who is always united with emperumAn.
- padham thannil nenjam thayaluNdu niRkum thadhiyarkku – This implies “pAdham paNiya vallArai” (those who worship the divine feet) [3rd pAsuram]; “nenjam thayaluNdu niRkai” means remaining fully fixed on his divine feet after meditating upon their enjoyability. It is said in thiruvAimozhi 7.1.10 “un iNaith thAmaraigatku anburugi niRkum adhu” (I have attained the ultimate, fluid [melted] state out of love towards your mutually fitting pair of divine feet). Alternatively, thayal implies thaiyal, that is being attached to the divine feet. thadhiyarkku implies those who have “relationship to bhagavAn” as their identity. Their identity is as explained in “payilum thiruvudaiyAr” (those who have eternal wealth of being related to bhagavAn) [1st pAsuram], “thALum thadakkaiyum kUppip paNiyumavar” (those who join their hands together and feet together and worship) [2nd pAsuram], “pAdham paNiya vallAr” (those who can worship emperumAn‘s divine feet) [3rd pAsuram] and “thirunAraNan thoNdar” (SrIman nArAyaNa’s servitor) [4th pAsuram].
- iyalvudanE ALAnArkku ALAgum mARan adi adhanil – At the divine feet of AzhwAr who considers his nature to be surrendered to those who are servitors of emperumAn for his beauty and decorative ornaments and weapons.
- AL AgAr – those who do not become servitors.
- sanmam mudiyA – The end of their birth will not occur. As said in thiruvAimozhi 2.6.7 “emar kIzh mEl ezhu piRappum vidiyA ven naragaththu enRum sErdhal mARinar” (those who are related to me in seven generations before me and after me will ever avoid reaching this hot hell named samsAram where there is no relief), only for those who are related to AzhwAr, the connection with this samsAram will end. As said in thiruvAimozhi 3.8.11 “ivaiyum Or paththu ilangu vAn yAvarum ERuvar sonnAlE” (if this unparalleled decad among those thousand pAsurams is recited, everyone (who recites them) will ascend to the radiant paramapadham), for others such paramapadham will not be attainable; hence, as one surrenders to the divine feet of AzhwAr who is engaged with the ultimate state of servitude towards emperumAn‘s devotees, one’s bondage will be removed and (s)he will attain mOksham (liberation).
adiyen sarathy ramanuja dasan
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