periya thirumozhi – 4.3.2 – piRappodu mUppu

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periya thirumozhi >> Fourth centum >> Third decad

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Highlights from avathArikai (Introduction)

No specific introduction.

pAsuram

piRappodu mUppu onRillavan thannaip pEdhiyA inba veLLaththai
iRappedhir kAlak kazhivum AnAnai Ezhisaiyin suvai thannai
siRappudai maRaiyOr nAngai nannaduvuL sembonsey kOyilin uLLE
maRaip perum poruLai vAnavar kOnaik kaNdu nAn vAzhndhozhindhEnE

Word-by-Word meanings

piRappodu – Birth
mUppu – old-age (and other changes)
onRu – even a little bit
illavan thannai – being the one who is not having
bEdhiyA – not having differences such as inequality etc (and being the same at all times)
inba veLLaththai – being the firm abode of bliss like an ocean
iRappu – in past
edhir kAlam – in future
kazhivum – and in present (in all three times)
AnAnai – one being present
Ezh isaiyin – saptha svara’s (seven tunes’)
suvai thannai – being enjoyable like the taste
maRai – revealed by vEdham
perum poruLai – important principle
vAnavar kOnai – sarvESvaran who is the leader of nithyasUris
siRappu udai maRaiyOr – eternally inhabited by best among the brAhmaNas who have greatness
nAngai – in thirunAngUr
nal naduvuL – present in the good central location
sem pon sey kOyilin uLLE – in the dhivyadhESam named sembonsey kOyil
kaNdu koNdu – enjoyed with my eyes
vAzhndhu – enlivened
ozhindhEn – became satisfied

Simple translation

sarvESvaran is not having even a little bit of change such as birth, old-age; he is the firm abode of bliss like an ocean which is not having differences such as inequality etc; he is present in past, future and present; he is enjoyable like the taste of saptha svaras; he is the important principle revealed by vEdham; he is the leader of nithyasUris; in the good central location of thirunAngUr which is eternally inhabited by best among the brAhmaNas who have greatness, I enjoyed him with my eyes, enlivened and became satisfied.

Highlights from vyAkyAnam (Commentary)

piRappu … – Since there is no specific reason [karma] for taking birth or becoming old, sarvESvaran is not having the scope for janma (birth) jarA (old-age) etc. While brahmA et al are born and grow old, just because they live long enough, survive brahma kalpa (brahmA’s reign) and still die in the end, they were said to be not having birth and old-age [using the terms aja, amara etc]; but such aspect cannot be attributed to emperumAn, to start with [since he always remains the same].

bEdhiyA inba veLLaththai – Unchanging ocean of bliss. He is said in thaiththirIya upanishath “Anandhamaya:” (filled with bliss). Abundance of bliss in indicated here. Though the true nature of jIvAthmA and his dharmabhUtha gyAnam (knowledge) are eternal, as per the expansion and contraction of mind which is the entrance for knowledge, dawn and dusk of knowledge is spoken about. Similarly, though the jIvAthmA is eternal, due to acquiring and discarding of body based on one’s karma, he is spoken of as to be “born” and to “die”; since such karma does not exist for bhagavAn, he is always having a singular nature which never changes.

Due to this reason, he is present at all three times.

iRappedhir … – iRappu – past; edhir – future; kazhivu – present; one who is present at all times. Not having birth and old age, having a singular form and being present at all times.

Ezhu isaiyin suvai thannai – One who is greatly enjoyable as the embodiment of the taste in the saptha svaras.

bEdhiyA inba veLLam – spoken about the sweetness of his true nature; here the sweetness acquired due to being present with auspicious qualities is spoken about.

siRappu … – siRappu – abundance. Thus, in the centre of thirunAngUr which has brAhmaNas who have greatness due to their brAhmaNyam (being pure in their qualities).

sem pon sey kOyilin uLLE – Not having to go to paramapadham [right here in sembonsey kOyil].

maRaip perum poruLai – jIvAthmAs and brahmA et al are explained in vEdhams; unlike them, since bhagavAn is distinguished and has everyone other than him as his prakAram (form) and remains the prakAri (substratum), he is the primary object of vEdham. SrI bhagavath gIthA 15.15vEdhaiScha sarvair ahamEva vEdhya:” (I am only spoken about in all of vEdhams). katOpanishath “sarvE vEdha yath padhamAmananthi” (the one whose nature is spoken about in all of vEdham).

vAnavar kOnai – Such person is as said in thiruvAimozhi 1.1.1 “ayarvaRum amarargaL adhipathi” (Lord of the faultless nithyasUris); now, vEdham too proclaims in vishNu sUktham “thadhviprAsO vipanyavO jAgruvAgumsa: samindhathE” (The best, vast abode of vishNu, paramapadham, which is reached by nithyasUris who are filled with wisdom, is always engaged in devotion and is careful). I got to see such emperumAn instead of just hearing about him as the one who is known only from vEdham.

vAzhndhu ozhindhEn – AzhwAr is saying “I am satisfied here itself since I don’t need to seek a special place (paramapadham) for a great life, pack food for the travel and travel for a long distance”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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