SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Fourth centum >> First decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
yAvarumAy yAvaiyumAy ezhil vEdhap poruLgaLumAy
mUvarumAy mudhalAya mUrththi amarndhu uRaiyum idam
mAvarum thiNpadai mannai venRi koLvAr mannu nAngai
dhEvarum senRu iRainju pozhil thiruththEvanAr thogaiyE
Word-by-Word meanings
yAvarumAy – having all chEthanas (sentient beings) as his prakAram (form)
yAvaiyumAy – having all achEthanas (insentient objects) as his prakAram
ezhil – beautiful
vEdham – shown in vEdhams
poruLgaLumAy – having entities as his prakAram
mUvarumAy – being the antharyAmi of brahmA and rudhra who perform creation and annihilation, and incarnating as vishNu who sustains
mudhalAya – being the cause for such brahmA and rudhra
mUrththi – sarvESvaran who is supreme
amarndhu – firmly placed
uRaiyum – eternally residing
idam – being the abode
mA – riding the horse
varum – arriving
thiN – firm
padai – having weapons
mannai – royal kings
venRi koLvAr – brAhmaNas who can defeat
mannu – residing firmly
nAngai – in thirunAngUr
dhEvarum – dhEvathAs such as indhran et al
senRu – approach
iRainjum – remaining to be prayed to
pozhil – having gardens
thiruththEvanAr thogai – dhivyadhESam named thiruththEvanAr thogai.
Simple translation
sarvESvaran who is supreme, who is having all chEthanas, achEthanas and entities shown, in beautiful vEdham, as his prakAram, being the antharyAmi of brahmA and rudhra who perform creation and annihilation, and incarnating as vishNu who sustains, being the cause for such brahmA and rudhra, is eternally residing in the dhivyadhESam named thiruththEvanAr thogai; this dhivyadhEsam which has gardens and is the abode where sarvESvaran remains to be approached and prayed to by dhEvathAs such as indhran et al, is in thirunAngUr where brAhmaNas who can defeat the royal kings who arrive riding the horse, wielding firm weapons, are residing firmly.
Highlights from vyAkyAnam (Commentary)
yAvarumAy yAvaiyumAy – emperumAn who remains prakAri and has all chEthanas and achEthanas who are qualified to be seen, as his prakAram, to be identified by the word “Him”.
ezhil vEdhap poruLgaLumAy – the meanings which are only revealed in vEdham such as AthmA is beyond body, chith and achith are in causal state, auspicious qualities [of bhagavAn], bhagavAn’s true nature.
mUvarum … – Entering into brahmA and rudhran who are capable of performing creation and annihilation, as antharyAmi and facilitating such actions for them, and remaining as self and managing the task of protecting others; due to this he can be said to be remaining as all three entities. Being the cause for such brahmA and rudhran, the eternal abode of such supreme lord.
mA … – In thirunAngUr which is the abode of brAhmaNas who oppose and defeat kings who arrive on mA – horse, and wield firm weapons. The residents of this dhivyadhESam are said as in periya thirumozhi 4.5.6 “ondiRal thennan Oda vadavarasOttam kaNda, thiNdiRalALar” (The very strong brAhmaNas who defeated the very strong pANdiya king and the chOLa king who were staying north of pANdiyas). A person named udaiya piLLai came saying “I am going to sing about the temple [of other dhEvathA]” , they went opposing him and drove him away and he ran away without singing about that temple – this is well known.
dhEvarum … – thiruththEvanAr thogai where the dhEvathAs would come and surrender unto him to attain their positions.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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