SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Eighth centum >> Fourth decad
Highlights from avathArikai (Introduction)
No specific introduction.
pAsuram
viNNavar thangaL perumAn thirumArvan
maNNavar ellAm vaNangum malipugazh sEr
kaNNapuraththu emperumAn kadhir mudi mEl
vaNNa naRundhuzhAy vandhUdhAy kOl thumbI!
Word-by-Word meanings
kOl thumbi – Oh dragaonfly which is residing on a pole!
viNNavar thangaL – for nithyasUris
perumAn – being the controller
thiru – periya pirAttiyAr
mArvan – being the one who holds on the divine chest
maNNavar ellAm – all the residents of leelA vibhUthi (samsAram – this world)
vaNangum – to worship
mali – abundant
pugazh – qualities such as Seelam (simplicity)
sEr – one who has
kaNNapuraththu – mercifully residing in thirukkaNNapuram
emperumAn – sarvESvaran’s
kadhir – shining
mudi mEl – on the divine crown
vaNNam – colour
naRum – fragrance (having)
thuzhAy – on thiruththuzhAy (remaining there and carrying the fragrance from it)
vandhu – coming here
UdhAy – should blow it to me
Simple translation
Oh, dragaonfly which is residing on a pole! sarvESvaran is the controller of nithyasUris; he holds periya pirAttiyAr on his divine chest; to be worshipped by all the residents of leelA vibhUthi (samsAram – this world), he is having abundant qualities such as simplicity; he is mercifully residing in thirukkaNNapuram. You should bring the fragrance from the thiruththuzhAy (thuLasi) which is having [beautiful] color and fragrance, on his divine crown, and carry that with you, to here and blow it on me.
Highlights from vyAkyAnam (Commentary)
viNNavar thangaL perumAn thirumArvan – Isn’t bhagavAn the target of enjoyment of nithyasUris and his divine consorts? This is the neem drink (medicinal drink) I am asking you to drink. As said in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (Carrying the best garlands), nithyasUris are serving him and he is accepting their service along with pirAtti (SrI mahAlakshmi).
maNNavar ellAm vaNangum – Just as everyone in nithya vibhUthi is qualified, here in leelA vibhUthi also, he comes and stands as if everyone is qualified. Just as there is no unqualified persons in nithya vibhUthi, here in leelA vibhUthi, there is no one qualfied and inferior. Still, he comes and stands here, as if they are qualified.
mali pugazh sEr – Seela guNam (the quality of simplicity) should be understood through sathkAryavAdham (This concept is – When the effect is truth (an observable entity), the cause should also be truth (an observable entity). That is, since simplicity is present in archAvathAram (deity form), it should be available in paramapadham also). In paramapadham, we can only understand through pramANam (SAsthram). Here, in samsAram, since he is present in archAvathAram making himself visible to even the lowliest persons, his simplicity is obvious here only.
kadhir mudi mEl – On the thivuvabhishEkam (divine crown) which is radiant due to being the lord of both nithya vibhUthi and leelA vibhUthi
vaNNa naRum thuzhAy – Sitting on the fresh and fragrant thiruththuzhAy and carrying the fragrance from there to here, and blow it on me.
kOl thumbi – You who can drink the honey which was placed on poles and branches, are told to “Go and enjoy the entity who is known in chAndhOgya upanishath as ‘sarvarasa:‘ (the abode of all taste)”
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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