SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Fourth centum >> Ninth decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
sollAdhu ozhiyagillEn aRindha sollil num adiyAr
ellArOdum okka eNNi irundhIr adiyEnai
nallAr aRivIr thIyAr aRivIr namakku ivvulagaththu
ellAm aRivIr IdhE aRiyIr indhaLUrIrE!
Word-by-Word meanings
indhaLUrIrE – Oh lord who are mercifully present in thiruvindhaLUr!
sollAdhu – not telling (forcefully to your highness)
ozhiyagillEn – unable to remain;
aRindha – known (to me)
sollil – if I try to tell
adiyEnai – I who cannot bear the separation
num adiyAr – servitors of your highness
ellArOdum okka – equal to others
eNNiyirundhIr – you are thinking;
nalllAr – the nature of those who have the goodness of being unable to bear the separation of your highness
aRivIr – you know;
thIyAr – the nature of those who have the bad quality of being able to bear the separation of your highness
aRivIr – you know;
ivvulagaththu – in this world
ellAm – everything else
aRivIr – you know;
namakku – for us who are unable to bear the separation of your highness
IdhE aRiyIr – you do not know about our tender nature only.
Simple translation
Oh lord who are mercifully present in thiruvindhaLUr! I am unable to remain without forcefully telling you; if I, who cannot bear the separation, try to tell what is known, you are thinking about me to be equal to other servitors of your highness; you know the nature of those who have the goodness of being unable to bear the separation of your highness; you know the nature of those who have the bad quality of being able to bear the separation of your highness; you know everything else in this world; for us who are unable to bear the separation of your highness, you do not know about our tender nature only.
Highlights from vyAkyAnam (Commentary)
sollAdhu ozhiyagillEn – I am unable to interact with you in the proper manner, as a servitor would do in the presence of the lord. The servitor should accept whatever is done by the lord and cannot force the lord; I am unable to do that.
aRindha sollil – While telling what is known. While being unable to speak properly, speaking what is known. While doing so,
um adiyAr … – Even after separating from you, with the desire “I will somehow see him”, sIthAp pirAtti sustained herself for ten months; you are considering me to be similar to such pirAtti who has strong bones, while I am unable to survive even a fraction of a moment without seeing you. It appears that those who surrender to bhagavAn through pirAtti, have such greatness. nammAzhwAr’s nature is such that, while surviving, he will enjoy bhagavAn continuously for several days, and in separation, he will remain fasting [from enjoying bhagavAn] for some time; unlike him, thirumangai AzhwAr is so tender that he can neither enjoy bhagavAn continuously nor sustain in separation. In periya thirumozhi 3.6 “thUviriya malar uzhakki” padhigam, AzhwAr sent a messenger but started crying out even before the messenger returned from bhagavAn.
nallAr aRivIr … – Your highness know about the nature of those who cannot survive without your highness; your highness know about the nature of those who can survive without your highness.
Why should I explain individually in this manner?
ivvulagaththu ellAm aRivIr – In this world, there is nothing beyond your knowledge as said in SrI rAmAyaNam yudhdha kANdam 17.33 “agyAtham nAsthi thE kinchith thrishu lOkEshu rAghava” (SrI rAma! There is nothing beyond your knowledge on the three types of persons (favourable, unfavourable and neutral)).
IdhE aRiyIr – AzhwAr’s tender nature is such that it will turn the omniscient bhagavAn to be ignorant [on AzhwAr’s matters].
indhaLUrIrE – Have you not arrived and stood in thiruvindhaLUr to eliminate the blame of “He is not showing his face knowing the nature of those who desired him”? Why are you forgetting the purpose of your presence here?
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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