Sri:
Srimathe Ramanujaya Nama:
Madhurakavi Azhvar aruli seytha
Kanninun Siruththambu
First Pasuram Vyakhyanam
Excerpted from Sri Nanjeeyar and Sri Nampillai's
vyakhyanam
kaNNinuN siRuththaambinAl kattuNNap
paNNiya perumaayan ennappanil
naNNith thenkurukoor nambi enRakkAl
aNNikkum amuthooRum ennaavukkE
Meaning:
Leaving aside that Lord Father, who allowed Himself to
be tied by Yasoda with a small, thin and knotted cord,
I seek refuge with Nammazhvar who is the pUrnar at
Azhvar Thirunagari (Kurukoor), the recital of whose
divine name would generate sweetness like a nectar
fount 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.
kaNNinuNsiRuththaambu:
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.
kaNNiththaambu:
A rope that had many knots such that it would hurt His
divine body.
nuNthaambu:
A rope that was so thin that it sunk deep into His body
as He was tied by it.
siRuththaambu:
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.
perumaayan:
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.
ennappan:
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.
ennappanil 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.
thenkurukoornambi:
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.
enRakkaal:
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.
amuthooRum:
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.
aNNikkumamuthooRum:
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.
ennaavukke:
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.
Madhurakavi Azhvar Thiruvadigale Saranam
Nanjeeyar Nampillai Thiruvadigale Saranam
Azhvar Emperumanar Jeeyar Thiruvadigale Saranam
adiyEn madhurakavi dAsan
TCA Venkatesan
http://www.acharya.org
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