Kanni-mudikallai vudaiya/nunn-ariyathaana/siru -siriyathaana/thaambinaal-kayitrinaaley/kattu vunna panniya-thannai banthaha bogyamaam padi pannina/peru maayan-nirathu adisaya aasriyatha yukthanana/ yen appanil-yenakku swamiyana sarvesvaranai kaattil/ nanni-pirathi poorvamaha/then-therkku thikkil erukira/ kuruhoor-thiru naharikku/ nambi yentrakkaal- nirvaharaana aazvaar thiru namathai sonnaal / yen naavukkey- yen vudaiya gjhvaikkey /annikkum-thithikkum / amuthu vuoorum – amuthoottram maaraathey nirkkum..
Aazvaarin nirathisaya bogyathai solluhirathu entha paasurathaal.piraapya kaashdaiyar aana Aazvaarai pattuhira evar pirathama avathiyaana -bagavath vishayathil ezivaan yen yennil-aazvaarin bogya athisayam thottuhaikaahavum/aazvaarin muha malarthihaahavum/ avar vuhakkum bagavath vishayam aahaiyaalum pesuhiraar..vuralinodu ennaithu yengiya ellivu eth thiram -yentrum-pirantha vaarum vallarntha vaarum-yentrum-paiyavey nilaiyum- yentrum aazvaar aazamkaal patta vishayam aahaiyaal ethai pesuhiraar..
aazvaarin vuthesa vasthuvai kattinathoru kayitrin vudaiya vull maanam puramanam aaraayum padi aayittru..KANNI THAAMBU- vudambil yeka patta pukkaal vuruthum padi pala pinnaikallai vudaithathaay aayittru..KANNI-mudi..NUNN THAAMBU-vudambiley azunthi erukum padiyaay neriyathaay erukkai/SIRU THAAMBU -evanai kattina pinbu vuraloder serkka poraathu erukkai/
KATTU VUNA PANNIYA — vuralai neraaha seyya pohaathu/ap pothaha kayitrai neduha vida pohaathu/ eni evan thannai vittu nediya kayiru thedi edukka pohil pinnai evan thaan ottaan/-kaattrin kadiyanaay odum- eni seyvathu yen yentru avall thadumarina padiyai kanndaan..-than vudaiya thiru meniyai nerukki edam konndu kattunna padum padi panninaan..kattuhaikku parikaram ellai yentru nivruthyaam aahil piranthu padaikka ninaitha gunnathai ezakkum ethanai erey..aahaiyaal thiru meniyai nerukki, edam kanndu, kattunnum padi panninaan..kattuhaikku parikram ellai yentru nivruthaiyaam aahil, piranthu padaikka ninantha gunnathai ezakkum ethanai erey..aahaiyaaley thiru meniyil edam koduthaan..kanniyaar kurum kayittraal kalla vettu antru erunthaan-yentrum-kanni kurum kayitraal kattunndaan-yentrum- ellorum yeedu padum thurai erey ethu thaan..thaay kattina kattai avizkka sakthan allan yentru erunthaan..svavya thirktharai adaiya kattuhaikum viduhaikkum hethu vaanavan kideer -eppothu oru abalai kattina kattai avizthu kolla sakthan antri erukiraan..seruka naana saarva bavman abimatha vishayathin kaiyiley ahappattu vudambu velluthu nintra nilai allavum sella ninaikiraar..
YEN APPANIL –Aazvaar evarukku desaraay nirkka emganey solvaan yen yennil- bagavath sambandam ara vaarthai sonnaar aahil aazvaar vottai sambathathai aruthu kondavar aavaar evarey..athaaley solluhiraar. av aruhey povaaraiyum thuvakka valla vishayam aahaiyaaley, thuvakku vundu solluhiraar yennavuvaam..YEN APPANIL NANNI –bagavath vishayathil nintru aazvaar pakkaliley kitti.. sabthaathi vishaya piraavanyangallai vittubagavath vishayathai kituhaiyil vunndaana arumai pol antru -pirathama avathiyana bagavath vishayathai vittu purusharthathil sarama avathiyana thetheeya seshathvathai kittuhai.. sabthaathi kallai vidalaam athin thosha dasnathaaley.. emkan thosham kaanna virahu ellai aahaiyaal ethu athilum arithu..
THEN KURUHOOR NAMBI –nalhi yennai vidaan nambi nambi-yentru aazvaar thaam uthesamaha pattrina vishayathil poorthy allavu antru erey evar pattrina vishayathil poorthy..yemganey yennil-bagavath vishayathai pettrinaal, athin ellaiyana aazvaar allavum vara vendi erukkum..aazvaarai pattinaal av aruhu vuhantha divya boomi ellai erey..-acharyarkallai nambi yentru karpithaar mathura kavikal erey yentru Jeeyar arulli seyvaar..
YENTRA KAAL-mano vaak kaayangall moontrum venndi erukkum bagavath vishayathukku .. oer vukthy maathramey amaiyum eiv vishayathukku .poorthyaal vantha yettramey antru sowlapyathaalum yettram vunndu yenkai..ANNIKKUM -thithikkum.. bagavath vishayathai anubavithaal aazvaarukku pirakkum aanantham yellaam eiv vishayathiley oru yukthy maathrathaaley yenakku sithithathu..AMUTHOORUM- amuthoottram maaraathey nirkkum..av vishayam aazvaarukku thath pirasaatha thaaley nithyamaay sellumaa pola, yenakkum aazvaar pirasaathathaaley nithyamaha sella pettren..YEN NAAVUKKEY — ethu pinnai yengallukku rasikirathu ellaiyo yennil-muthal adiyana bagavath vishayamum kooda rasiyaathu erukkum vungallukku athan yellaiyiley nirkkum yenakku rasikkum pola rasikumo ?–anaathi kaalam vishayaantharangal rasithu pontha yen naavukkey eiv vishayam rasikirathu yennavumaam..
maayan-aasritha seshdithangall anaithum vivashikkum patham..aazvarai ettu kanni nun siru thaambinai paadinaar..yeka karnna saathyathaal vantha sowlapyam..
kaNNinuN siRuththAmbinAl kattuNNap paNNiya perumAyan en appanil naNNith thenkurugUr nambi enRakkAl aNNikkum amudhURum en nAvukkE
Meaning:
peru mAyan en appanil - Leaving aside that Lord Father with special qualities, paNNiya - who allowed Himself to be tied by Yasoda siRu - with a small, nuN - thin kaNNi - and knotted thAmbinAl - cord, naNNi - I seek refuge with Nammazhvar thenkurugUr nambi - who is the pUrnar at Azhvar Thirunagari (Kurugur), enRakkAl - the recital of whose divine name aNNikkum - would generate sweetness amudhURum - like a nectar fount en nAvukkE - in my tongue.
Vyakhyana Saram:
In this pasuram, Sri Madhurakavi Azhvar speaks of the fact that Swami Namamzhvar has become the one and all for him. He is speaking about the same matter to which Nammazhvar was deeply attached (Sri Krishna – “uralinOdu iNainthirunthEngiya eLivu eththiRam”). He is talking about how Nammazhvar has become a most delightful thing to him.
kaNNinuN siRuththAmbu:
The rope that Sri Yasodha used to tie Sri Krishna was small and made up of many knots. As He would not untie this rope with His delicate hands, Madhurakavi azhvar is concerned that it would continue to hurt His divine body.
Azhvar has given up on Bhagavad vishayam to the extent that he gets focused on a simple thing such as a rope with which Sri Krishna, to whom Nammazhvar is greatly attached, is tied.
kaNNiththAmbu:
A rope that had many knots such that it would hurt His divine body.
nuNthAmbu:
A rope that was so thin that it sunk deep into His body as He was tied by it.
siRuththAmbu:
He who swallowed everything cannot be tied by any amount of rope (“sadaikarUparUpAya”), and yet He was tied by a small rope (“kaNNiyAr kurunkayiRRAl katta”).
kattuNNap paNNiya:
He who is the one who is responsible for tying up and releasing everyone in this samsaric world (“samsAra bandhasthiti mOkshahetu:”), is now tied up by a woman and is unable to release Himself.
He who releases everyone from the knots of Karma is now tied by a simple rope with knots.
Even though it is through His grace that she was able to tie Him, He still cannot release those knots Himself.
He who has the power to do anything has given up the power to untie a simple knot.
He who makes everyone pray to Him, is now standing in prayer. He is doing that to show everyone that, for those are trapped in this samsara ocean and not seeing a shore, the path to salvation lies in nothing but prayer.
peru mAyan:
There is no measure to His maya. Azhvar is talking about His maya that He who is all powerful got caught, got beat and is now tied down powerless to release Himself.
siRuththaambinaal kattuNNappaNNiya perumaayan:
He whose divine form cannot be tied by any amount of rope even once, allowed His body to be tied around twice by a small rope. Azhvar says that one can even fathom His greatness, but one cannot measure His simpleness.
en appan:
Since Krishna avatar is of great interest to Nammazhvar, Madhurakavi Azhvar speaks about it as well. And in order to gain his acharya’s approval He is relating himself to Him.
If he were to drop his relationship completely with Him, he will not be able to relate to Nammazhvar and therefore he is speaking of a relationship to Him.
en appanil naNNi:
Though he has spoken of a relationship to Him, he still seeks Nammazhvar only.
In the same way an enlightened soul would give up on all things and seek Him, he gives up on Him and seeks Nammazhvar.
It is difficult to give up even on material things which lead to nothing but trouble, and go toward Him. It is rarer that one can give up on Him and attach oneself to an acharya. Since reaching an acharya is at the end of the goal seeked and He stands at the beginning, azhvar says that attachment to Him alone is a lower purpose.
naNNi:
Just like all things are to be considered inimical to reaching Him, to azhvar who has reached Nammazhvar attachment to Him as become inimical.
then kurugUr nambi:
Since He stands at the beginning of the goal seeked and his acharya stands at the end, he speaks of his acharya as pUrnar (“nambi”).
If one were attached to Him alone, then he would have to come up to Nammazhvar afterward. By being attached to Nammazhvar who is a pUrnar, he says that that itself is sufficient.
enRakkAl:
In reaching Him, one has to focus with the mind, speech and the body. In the matter of his acharya, Azhvar says that the word alone is enough.
aNNikkum:
Will be sweet. The sweetness that Nammazhvar obtained from Him, Madhurakavi Azhvar obtains just by saying one word about his acharya.
amudhURum:
This nectar will keep building forever. Just as one does not return after reaching Him (“na ca punarAvartate”), Azhvar says that the sweetness from his acharya is also one that lasts forever.
aNNikkum amudhURum:
A sweet thing that is eaten will not have any taste after it leaves the mouth. On the other hand, when relation to an acharya is put into one’s heart, the sweetness will keep generating forever.
en nAvukkE:
If one were to ask that this matter of acharya is not found to be of great love by others, Azhvar says that for those who don’t even love the matter of the Lord, how can one expect that they would love the height of such a love which is that shown toward an acharya. Therefore, he says this matter is of sweetness and love to his tongue.
Madurakavi Aazvaar Thiru Adikalley Sarannam.
Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.
October 14, 2011 at 10:46 pm |
Thanks for your divine contribution…Looking forward for the detailed meaning of the remaining pasurams..