SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Highlights from avathArikai (Introduction)
No specific introduction.
nIr vAnam maN eri kAlAy ninRa nedumAl than
thArAya naRundhuLavam perundhagaiyERku aruLAnE!
sIrArum vaLar pozhil sUzh thiruvAli vayal vAzhum
kUrvAya siRu kurugE! kuRippaRindhu kURAyE
maN nIr eri kAl vAnam Ay – Being the five great elements – earth, water, fire, air and ether
ninRa – remained as their antharyAmi (in-dwelling super-soul)
nedu mAl – sarvESvaran
than – his
thArAya – garland
naRum thuLavam – fresh thiruththuzhAy (thuLasi)
peRum thagaiyERku – for adiyEn (servitor) who has the nature of surviving if I get
aruLAnE – not giving;
sIrArum – great
vaLar pozhil – by growing gardens
sUzh – surrounded everywhere
thiruvAli – in the town named thiruvAli
vayal – in fertile field
vAzhum – living
kUr vAya siRu kurugE – Oh little bird with sharp beak [typically crane or heron bird]!
kuRippu aRindhu – Coming back with knowledge about his thoughts
kURAy – you should tell that to make us sustain ourselves.
sarvESvaran who remains as the antharyAmi of the five great elements – earth, water, fire, air and ether, is not giving his fresh thiruththuzhAy garland for adiyEn (servitor) who has the nature of surviving if I get; oh little bird with sharp beak living in the fertile field in the town named thiruvAli which is surrounded everywhere by great, growing gardens! Coming back with knowledge about his thoughts, you should tell that to make us sustain ourselves.
Highlights from vyAkyAnam (Commentary)
nIr vAnam maN eri kAlAy ninRa nedumAl – emperumAn who joined the five great elements starting with earth to yield the result, entered them to make them valid entities with names and stood in them; subsequently he remained in such a manner that when they are mentioned, that will lead up to him. Such greatly mad lord. One who remains well mixed with them, due to being unable to abandon his wealth.
nIr vAnam … – He desires for the universe which does not desire him. Creating the five great elements starting with earth, to create the ability in them to transform into the result, just as a potter will mix water, dust and mud, beat them, heat them and create pot etc, joining the whole collection of chEthanas, he created the effects such as dhEva (celestial beings), manushya (humans) et al; he remained as their antharAthmA to help in the existence of the created entities, and remained in such a way that when someone talks about any of those entities, it will point to him – such state is mentioned. In this world, pot, cloth etc will not stop short of pointing up to paramAthmA who is present inside them. thaiththirIya upanishath Anandha valli “thath srushtvA thadhEvAnuprAviSath | thadhanupraviSya sachcha thyachchA bhavath ||” – After creating the world, paramAthmA pervaded everywhere; subsequently chEthanas and achEthana were identified as that paramAthmA – one who remains in this manner.
nedu mAl – One who shows great attachment towards the universe which does not have any attachment towards him.
than thArAya naRundhuLavam perundhagaiyERku aruLAnE – Is it my fault to send a messenger to the one who cannot abandon even those who don’t desire him? For me who will exist if he accepts me and will cease to exist, if he rejects me. For me, who will sustain myself if I got the garland decorating his shoulder, and will die if I don’t get it.
than thArAya naRundhuLavam perundhagaiyERku – How beautifully she explains her true nature!
aruLAnE – Even if you don’t eliminate the suffering of your lady love (me), should you at least not show mercy like how it is shown towards commoners!
than thArAya – Will he not show his mercy towards me who will remain if I get fresh thuLasi, which is distinguished and is in the form of garland, and will die if I did not get that? The nature of AthmA is to be attractive similar to thuLasi and kausthuba jewel, when AthmA’s body is eliminated.
aruLAnE – Will one who does not abandon his general protection, abandon his special protection? Will one who protects the universe which has no desire towards him, abandon me who cannot sustain if I don’t get him? Even if we are not target of his love, are we not even a target of his mercy?
sIr Arum … – Shouldn’t the comfortably living person uplift the suffering person?
sIr Arum vaLar pozhil sUzh – As said in thiruvAimozhi 8.9.4 “Ur vaLangiLar sOlai” (tall garden which reveals the wealth of the town), the garden itself will reveal the wealth of the town.
vaLar pozhil – As said in thiruvAimozhi 2.10.1 “vaLar iLam pozhil” (gardens which are growing yet youthful), as they grow, they remain young instead of being old. Oh little heron which is living in thiruvAli, surrounded by well grown gardens which reveal the abundance of wealth! Living there itself is great; just as living in kOyil (SrIrangam).
kUr vAya siRu kurugE – Oh little heron with sharp beak! Alternatively – oh little heron which can speak firm words! [Similar to hanuman] who interacted between the princes [SrI rAma and lakshamaNa] and sugrIva mahArAjar in such a way that the same mahArAjar who ran away four or five yOjanA [1 yOjana – about eight miles] after seeing them, came to them and told as in SrI rAmAyaNam kishkindhA kANdam 5-17 “Ekam dhu:kham sukham cha nau” (our mirth and misery are one).
kuRippaRindhu kURAyE – You find out his thoughts and let me know; alternatively – instead of revealing what I spoke in suffering, to him, inform him the message which will make him sustain. If you inform too much, we will not get him. What is the intent in saying “Find out the reason for his detachment [from us]” ? When you inform our state, if he says “I need parakAla nAyaki”, we will survive, ignoring our suffering and if he says “I don’t need her”, we will die and survive.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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