avathArikai
AzvAr requested for grace of EmperumAn. However, EmperumAn did not turn up forthwith.
EmpeurmAn's greatest audhAryam or philanthrOphy of blessing AzvAr with His divine feet as the ultimate refuge is being recalled by AzvAr as the greatest upahAram - A Great blessing for which AzvAr proclaims that he does not have anything to reciprocate.
ARu enakku nin pAdhAmEA charaN Agath thandhozhindhAi---
Oh! Lord YOu have made Your divine feet as both (ARu and charaN) the means and end
This is as per Sri PiLLan. (Note 1)
Otherwise
ARu- way;
way -means
ARu -means.
Like ANDAL spells out in nAchiyAr thirumozhi "ip poigaikku evARu vandhAi" 3-2;
How did you come to this pond.
Therefore, the terms ARu represents upAyam-means;
charaN- upAyam -means;
The term charaN has three meanings
a. vEDu (salvation) ; b. saviour and c. upAyam -means;
Here it is taken to represent means-
This as per Sri Bhattar (note 2)
Thus, AzvAr expresses the divine feet as means indicating the difference between others and himself (note 3)
enakku - by this term AzvAr who had declared that he did not perform any penance or deeds , has been bequeathed by causeless mercy, this great benefit. This thiruvAimozhi being the one where the means being EmperumAn's feet rather than anything else, the prime focus, this meaning is being established.
nin pAdhAmEA - the final long syllAble in nin pAdham -EA
refers to the fact that if the divine feet is considered as upAyam/means then
- shedding the prescribed means in sasthras will not lead to nAsthikayam - non beliefs?
No this is analogous to one who had taken antidote and plays with a snake and one who has not taken but plays with the snake.
The person who had taken antidote will not be harmed whereas the one who had not taken so will be harmed.
(note 4)
vunakk OAr kaimARu nAn onRilEan enadhu Aviyum vunadhEA-
AzvAr says that he does not have even a seeming reciprocatory or anything to give in turn to EmpeurmAn.
But the Atma can be submitted?
Even the AtmA after His causeless mercy is HIs.
It is like giving Raja mahEndran Padi to EmperumAn as if it is ones' own possession (note 5)
The Divine Feet have been given as means to me; Only YOur feet (nin pAdhAmEA); my AtmA is yours -This is the pattern with which appan thiruvazhundhUr araiyar used to chant.
SEARu koL karumbum sen nellum mali thaN sirivara mangai:
The sugarcane is based by damp soil and the red paddy showers shadow around in this divya desam.
nARu pUn than thuzhAi mudiyAi Dheiva nAyakanEA:
The Lord of both the worlds -nithya sUris -dhEvargaL and lEla VibUthi.
Those who have are not subject to Your grace are putting on their efforts. They try to do something for YOu as if you have something to be fulfilled. You are complete.Therefore, can anything be done for YOu?
Notes :
1.The term 'ARu ' 'charaNam' considered as means and end respectively by PiLLan.This is one interpretation.
2. The second interpretation is both the terms are considered as means by Sri Bhattar.
Sri NampiLLai supports this beacuse this thiruvAimozhi's primary focus is 'Divine Feet as the only and ultimate means'.
3.Further, others may follow different means but by categorically spelling out this, AzvAr underlines the difference between him and others.
4.If one does not follow the means but which are prescribed by sAsthrAs and shedding those, does not one fall into the 'nAsthikAm'? This question is answered by Sri NampiLLai by an analogy -the person playing with the snake after intake of antidote and one who plays with the snake without such antidote.
5.Raja Mahendran Padi is one great gem.ornament adorned on Nam perumAL.
