SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
After announcing the greatness of these [AzhwAr’s] prabandhams based on the distinction of their roots, continuing further, nAyanAr, to announce the distinction based on the greatness of the author of the prabandhams, explains the difference between sages and AzhwAr.
chUrNikai 58
dharma vIrya gyAnaththAlE theLindhu hrushtarAy mElE mElE thoduppAraip pOlanRE aruLina bhakthiyAlE uLkalangich chOgiththu mUvARumAsam mOhiththu varundhi Engith thAzhndha soRkaLAlE nURkiRavivar.
Simple Explanation
Unlike sages who attained clarity through their dharma vIrya gyAnam (knowledge acquired by pursuing certain righteous deeds), gained bliss and progressively composed their prabandhams, AzhwAr was blessed with devotion by bhagavAn, and became melted, felt sorrowful, remained unconscious for six months thrice, grieved, craved and sang with loving words.
vyAkyAnam (Commentary)
That is – [dharma vIrya gyAnaththAlE …] as said in SrI rAmAyaNam bAla kANdam 3.4 “hasitham bhAshitham chaiva gathiryA yachcha chEshtitham | thath sarvam dharma vIryENa yathAvath samprapaSyathi ||” (Their smiles, their conversations, their speech and their acts were all seen by vAlmeeki wholly and clearly by the yOgic power conferred by brahmA), by the power earned from the dharma which they performed in the form of thapasyA (penance), they acquired knowledge; by that knowledge they clearly understood whatever is to be known as said in thiruvAimozhi 7.2.7 “kaNdum theLindhum” (by seeing and getting clarity), that leads to their acquiring bliss as said in “na bhOdhAdh aparam sukham” (there is no higher bliss than knowledge), with that clarity and bliss, the sages strung words more and more.
aruLina bhakthiyAlE uL kalangich chOkiththu mUvARu mAsam mOhiththu – Unlike that, being opposite to acquiring knowledge based on the strength of thapas and being mere knowledge, as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (bhagavAn blessed blemishless knowledge matured into devotion), AzhwAr acquired bhakthi which is a matured state of gyAnam, by bhagavAn’s causeless mercy. Due to receiving it directly from bhagavAn, being opposite to clarity and bliss, AzhwAr became totally bewildered as said in thiruvAimozhi 1.4.3 “madhiyellAm uL kalangi” (intelligence being bewildered totally) due to the suffering in separation, and since he did not experience bhagavAn as he desired, he became sorrowful, became unconscious thrice, which would stop him from composing the pAsurams further and started thinking “How amazing! How amazing!”, as in:
- thiruvAimozhi 1.3.1 “eththiRam” – being sarvAdhika (greater than all) and avAptha samastha kAma (one who has all desires fulfilled), how he remained like a lowly person who is eager, and stole butter.
- thiruvAimozhi 5.10.1 “piRandhavARum” – being akarma vaSya (not bound by karma), born as if he is karma vaSya (bound by karma)
- thiruvAimozhi 8.8.1 “kaNgaL sivandhu” – just as AzhwAr’s eyes and mouth became dry in longing to unite with bhagavAn, bhagavAn’s eyes and mouth became dry in separation from AzhwAr, then bhagavAn united with AzhwAr, and re-acquired his shining complexion.
varundhi – as said in thiruvAimozhi 3.8.10 “varundhi nAn vAsaga mAlai koNdu” (feeling grieved, I submitted exclusively towards you, a garland of words in praise of your qualities), I felt sorrowful in reciting every word as if lifting a mountain
Engi – as said in thiruvAimozhi 8.5.3 “enRenREngi azhudhakkAl” (as I am sobbing and crying), due to the sorrow from not acquiring the enjoyment, speaking about it in many ways and sobbing and crying
thAzhndha soRkaLAlE nURkira ivar – as said in thiruvAimozhi 8.5.11 “angE thAzhndha soRkaLAl andhaN kurugUrch chatakOpan” (AzhwAr, the leader of attractive, invigorating AzhwArthirunagari mercifully spoke with loving words) and thiruvAimozhi 8.5.10 “engE kANgEn” (Where will I see?), AzhwAr is composing this prabandham by the words recited with a stuttering voice due to the broken heart, as said in thiruvAimozhi 4.5.10 “vaN thamizh nURka nORREn” (acquired the puNya (virtue) (of his acknowledgement) to compile the dhrAvida prabandham which is distinguished and practiceable by all).
adiyen sarathy ramanuja dasan
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