MUN YELAAM-anaathi kaalam yellaam..PIRAR-easvaran vudaiya.. NAN PORULL THANNAI- samee seenamaana aathma vasthuvai..NAMBINEYN -aasai pattu pontheyn..MADAVAARAIYUM -paathivi raathyaathikall vudaiya para sthraa kallaiyum..NAMBINEYN -aasai pattu pontheyn..SEM-maattru minungina PON-ponaaley seyya patta ..MAADAM-maadangallai vudaiya..THIRU KURUHOOR-thiru nahariley erukira..NAMBIKKU-poornaraana aazvaarukku..ANBANAAY-preetha naay/daasanaay..ADIYEN-adiyenENTREY -aazvaarukku seshan aana samayathiley.. sathirtheyn- saduran aaneyn..
Mun paasurathil thammai punmai aahavum thamakku aazvaar sarva pira kaarathaalum vubakaarahar aahavum sonneer.. avattrai solli kaanneer yenna entha paasuram arulluhiraar..
NAMBINEYN ETHYAATHI–ethu tham vudaiya punmai eruntha padi.. PIRAR-yentrathu sarves varanai-thri vitha aathma varkathukkum av aruhaay. visa jaatheeyamaana vai lashannyathai vudaiyavan aahaiyaaley-pirar-yenkirathu..PORULL-yentru thirav yamum..NAN PORULL-yentru vilakshanamaana aathma vasthu.. athai erey naan munbu abaharithathu.. NAMBUTHAL-aasai paduthal..para thravyathai aasai paduhai erey abahaaram aavathu..Van kallvan-yentru Aazvaar anusanthithathu erey evarkku muthal..bagavath seshath allaviley nilaathey,seshathva kaashdaiyiley nirkka kadava aathma vasthuvai kideer naan abaharithathu..thatheeya sesham aana antru erey ev aathma vasthu ananyaarham aayittru aavathu–abahaarathil vanthaal thravyathin vudaiya slaakyathaikkum abimaanithavan vudaiya slaakyithaikkum thakka padi piraaya sitham ganathu erukkum erey.. brahmanna vasthuvai abaharithaar pola antrey sandaalla vasthuvai abaharithal..thravyangallilum guru vulahu baavathaaley piraaya chitham vailashanyam vunndu erey..virahu vaikol kallavu kanndaar pola, antru erey radnathai kallavu kaanndal.. aathma vasthu sri kausthu vubasthaaneeyamaayyum, vudaiyavan sarves varanaayum erey eruppathu..
NAMBINEYN MADAVAARAIYUM–Easvaranukku abimathamaana vasthuvai abaharitha naan-deha aathma abimaanikall-yennathu-yentru abimaana vasthuvai abaharikka solla vennumo ?.. raja radnam abahaaram panna anchaadavan shoothrar vudaiya virahum vaikolum abaharikka anchuveno ?..ethaal-easvara abimana vasthuvai abaharitheyn ;anyar vudaiya abimatha vishayathaiyum abaharitheyn yentra padi.. madavaar yenkaiyaaley-anghum ananyaarhangallai abaharitheyn yenkai..
MUN YELLAAM–eppadi deha aathma abimaaniyaayum vishaya piravanna naayum pontha kaalam thaan saavathiyaaha pettratho,easvarano baathi aathmaavum nithyan. kaalamum anaathi,achit sambandamum anaathy aahai yaaley munbu vulla kaalam yellaam ethuvey yaathirai yenkai..vum vudaiya punmai kurai vattru erunthathu Aazvaar vumakku nirhethuhamaaha vubakarithalla vethu yenna athai solhiraar meley..
SEM PON MAADA THIRU KURUHOOR NAMBIKKU –yen vudaiya poorva viruthathai aaraayum athanai appornnaro Aazvaar ?-yennai vubeshitha kaalam evvallavu/paapam evvallavu -yentru paarkkum padi antrey Aazvaar vudaiya poorthi..aathma abahaaram pannineyn vishaya piravannan aaneyn yentru kai vidumpadi antrey.. Aazvaar thiru adikallai thaam kittiya padi yenney yenna-vishayangallukku artham thedi, artha abahaarathukku edam paarthu thiriyaa nirkka , ach sem pon maadathai kallavu kaanna pukkeyn.. angey vaitha maa nithiyai kanndu aha patteyn yenkiraar..evarukku vaitha maa nithi aazvaar erey.. Aazvaar thiru adikallo baathi thiru nahariyum evarukku suprahaneeyam aahaiyaaley thiru nahariyai kavi paaduhiraar..
ENTRU ANBANAAM– ethukku munbu yenakku oru ninaivu entrikkey erukka, asinthi thamaaha Aazvaar thiru adikalliley piravannan aaha kanndeyn.. anaathi kaalam aathma abahaaram panniyum, vishaya piravanna naayum pontha ethu ezavukku vudalaay erukkai antrikkey,sarannya pira baavathaaley -pettrukku vudalaaha kurushi panninaarai pola, palithu konndu nirkka kanndeyn..-naan yennathu-yentra erukkai thavirnthu, ethara vishayangallil viraktharaay, bagavath seshath allaviley nillaathey,athin ellaiyaana thatheeya seshath allaviley, nintraar Aazvaar..entha kirama abeshai antrikkey,muthal adiyiley naan Aazvaar thiru adikalliley piravannan aaha pettreyn- ADIYEYN–Aazvaar vudaiya vaibavathai anusanthithu,-athukku thottru -adiyeyn yenkiraar.. aacharyarkallai nambi yentru karppithaar pola,aacharyarkall azaithaal-adiyeyn-yenkirathum Sri Mathurakavi vaasanaiyaal aayittru..SATHIRTHEYN-sathirai vudaiyavan aaneyn..easvara sesha maana vasthuvai -yennathu-yentru erukkaikkum,ethara vishaya piraavannyathukkum, mer patta sathir kedu ellai erey.. avattrai vittu bagavath vishayath allaviley nillaathey Aazvaar allavum varum padi sathirai vudaiyeyn aaneyn..
nambinEn piRar nanporuL thannaiyum nambinEn madavAraiyum munnelAm semponmAdath thirukkurugUr nambikku anbanAy adiyEn sadhirththEn inREMeaning:
adiyEn - I, who call myself adiyEn today, nambinEn - was attached to and believing in piRar - other's nal poruL thannaiyum - good things madavAraiyum - and women, mun elAm - prior to reaching Nammazhvar. inRu - Now anbanAy sadhirththEn - I am a devotee of Nammazhvar, thir kurugUr nambikku - who is the leader of Thirukkurugur sempon mAdam - which is made of lofty golden mansions.Vyakhyana Saram:
What was Madhurakavi Azhvar's errors that all good things left him? He answers in this pasuram that he was wallowing for countless time in lowly matters. Previously he had said that he was lowly qualities personified and that Nammazhvar had therefore become everything to him. In this song, he explains the errors of his ways and invites all to see the great help given to him by Nammazhvar. Therefore, he declares that he has become a servant to Nammazhvar who saved him without looking at his lowly nature.nambinEn piRar nanporuL thannaiyum:
Madhurakavi Azhvar is stating that he had thought that he owned his soul, when it truly is the property of the Supreme ("chOreNAtmApahAriNA"). That is, his low quality lay in the fact that he believed to own that which belonged to another. He is now expressing his errors that arose from such false belief. He had stolen ("kaLvanAnEn", "van kaLvan") the first amongst all things in this world which is the soul ("dravyam guNastathA karma jAtischetastadAsraya:"). His crime is magnified by the fact that he stole not something that stops with His anubhava, but one that goes all the way to Nammazhvar, his acharya.piRar poruLai:
The atonement for stealing some thing depends on the greatness and importance of the thing as well as on the greatness and importance of its owner. What he stole was a very special thing, his soul, and he stole it from the Supreme Lord!nambinEn madavAraiyum:
Having stolen such an important thing from Him, he now proceeds in other petty crimes - stealing other things. That is he believed in a number of things associated with his body.madavAraiyum mun elAm:
The great faith ("mahAvishvAspUrvakam") that needs to be placed in Him was placed by him with women instead. Despite the fact that acharyas have said that such faith should not be placed with women, Madhurakavi Azhvar says that he went ahead did the same for countless time. The word women and its usage in plural refers to the many lowly qualities that he was attached to.mun elAm:
He says forever before because the soul is forever, He is forver and time is without beginning.sempon mAda:
Because Kurukur is where Nammazhvar was born, everything there is glorious to Madhurakavi Azhvar. Kurukur is complete in all wealth because of Nammazhvar's birth there. That Nammazhvar made him, who did not know the path he came in, become a person with bhakti to Nammazhvar. That is, he saved him who was immersed in all low qualities.nambi:
Nammazhvar completeness is such that he could save even one who had stolen his own soul for countless time.inRu anbanAy:
Leaving aside that which makes one think that one owns everything including the soul, leaving everything else, becoming completely devoted to Him and not stopping there if one were to journey further one would reach Nammazhvar. However, for Madhurakavi Azhvar, this order has been not necessary and he has reached Nammazhvar in the first step itself.adiyEn:
Madhurakavi Azhvar used the words naan and en (me and mine) during the time when he coveted his body and soul, but now that he has gained the true knowledge he states adiyEn.sadhirththEn inRE:
Madhurakavi Azhvar states that reaching Him does not complete the journey; reaching Nammazhvar is what completes the journey. He prides in the fact that his journey is now complete because he who was attached to several other things is now attached to Nammazhvar. Madhurakavi Ahvar has exemplified the notion of calling one's acharya as complete (nambi/pUrna) and calling one's self as adiyEn (in their service).
Mathurakavi Aazvaar Thiru Adikalley Sarannam. Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.
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