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periyAzhwAr thirumozhi >> Third Centum >> Seventh decad
avathArikai
In this last pAsuram, AzhwAr mentions the benefit which will accrue to those who learn this decad and brings the decad to its end.
gyAlam muRRum uNdu Alilaith thuyil nArAyaNanukku ivaL
mAl adhAgi magizhndhanaL enRu thAy urai seydha adhanai
kOlam Ar pozhil sUzh pudhuvaiyar kOn vittu chiththan sonna
mAlai paththum vallavargatku illai varu thuyarE
Word-by-Word Meanings
gyAlam muRRum – all the worlds, starting from earth
uNdu – keeping in his divine stomach such that they do not get destroyed during deluge
Al ilai – on a tender banyan leaf
thuyil – one who mercifully reclined
nArAyaNanukku – she, in the matter regarding nArAyaNan
mAladhAgi – being highly infatuated
magizhndhanaL enRu – saying that she was joyous
thAy – divine mother
urai seydha adhanai – described
kOlam Ar – being full of beauty
pozhil – by gardens
sUzh – surrounded
pudhuvaiyar – for those who inhabit SrI villibuththUr
kOn – one, who is the controller
vittu chiththan – periyAzhwAr
sonna – mercifully composed
mAlai – garland of words
paththum – the ten pAsurams
vallavargatku – for those who are capable of reciting
varu – that which comes as a hurdle to enjoying emperumAn
thuyar – sorrow
illai – will not happen
Simple Translation
emperumAn kept all the worlds, starting with earth, in his divine stomach, such that they would not get destroyed during the time of deluge. The divine mother recounted that her daughter became highly infatuated with that nArAyaNan, becoming joyful. periyAzhwAr, the controller of those who live in SrI villibuththUr, which is surrounded by beautiful gardens, mercifully composed those [words of the mother] into garlands of words. Those who recite these ten pAsurams will not have the sorrow of facing any hurdle in experiencing emperumAn.
vyAkhyAnam (Commentary)
gyAlam … – nArAyaNan, who is the lord of all, has the quality of aghatithaghatanam (binding together entities which cannot ever be bound), just as the way he reclined on a tender banyan leaf after swallowing all the worlds during the time of deluge and protecting them, in his divine stomach.
thiruvAimozhip piLLai says in his svApadhESam that nArAyaNan kept all the worlds, measuring 50 crore miles, inside his divine stomach, and reclined on a tender banyan leaf. This aghatithaghatanA sAmarthyam [ability to bind together entities which cannot be bound] is typical of the name nArAyaNan, coming from the bahuvrIhi samAsam [compound word by which the word conveys the meaning that all the entities in all the worlds rest inside him; through the thathpurusha samAsam, it would also mean that he resides inside all the entities]. He resides inside the minutest entity, as brought out by the thaiththirIya upanishath nArAyaNavalli phrase “aNiyOr aNIyAn” [he resides inside the minutest particle] and as mentioned in thiruvAimozhi 1.1.10 “idam thigazh poruL thoRum karandhu engum parandhu uLan” [he pervades and remains hidden inside all the entities present in all the places]. When he consumes all these, at the time of deluge, as mentioned in the same thiruvAimozhi pAsuram 1.1.10 “ivai uNda karanE” [one who consumed all these and remained firm], this becomes the aghatitha ghatanA quality – one who resides inside all entities, yet swallows all the entities and reclines on a tender leaf.
ivaL mAl adhAgi magizhndhanaL enRu …– she is a little child; she has become completely infatuated with that nArAyaNan; as a result of her uniting with him, she became joyous. The words, spoken by the mother, regarding this …
thiruvAimozhip piLLai says here that the term ivaL refers to one who appears like an infant [in the eyes of her mother] and the term mAl adhAgi refers to the infatuation which is not seen even in those who have matured well into young girls. The term adhu in adhu Agi indicates absence of a metaphor for her infatuation with emperumAn [it is that eminent]. magizhndhanaL – the mothers became satisfied that the infatuation which their daughters had, resulted in the ultimate benefit of carrying out kainkaryam to emperumAn and that the daughters became joyous. thAy – though mentioned in singular number here, it refers to all the mothers. Terms seen in earlier pAsurams such as vaLara vidumin, oruppaduththirumin refer to plural number. ivaL also refers to one who has had devotion, just before getting to carry out kainkaryam [which is a prerequisite for carrying out kainkaryam] and involving with kainkaryam, she attains emperumAn, making herself enjoyable for him. Her status has matured to such an extent that her divine mother, who is her AchAryan, says “ivaL mAl adhAgi magizhndhanaL”.
kOlam … – SrI villibuththUr is surrounded by beautiful gardens. periyAzhwAr is the controller of that place. For those who are capable of reciting these ten distinguished pAsurams, mercifully composed as a garland of words …
thiruvAimozhip piLLai says here that AzhwAr is the controller of SrI villibuththUr which is surrounded by gardens which are attractive, being complete with flowers and fruits. vittu chiththan – one who has vishNu in his mind. Or, one who is residing in vishNu’s mind. Similar to the divine name nArAyaNan, this name vittu chiththan is also a samAsa dhvayam [compound word with two terms, with complementary meanings]. sonna mAlai – the words used in these pAsurams will go until carrying out mangaLASAsanam, with words spoken by self [svApadhESam, as spoken by the mother] and by others [anyApadhESam, spoken as the words of the relatives]. For those who are capable of reciting these verses, with the pathos of periyAzhwAr …
illai varu thuyarE– There is no sorrow which will come as a hurdle in experiencing emperumAn etc.
thiruvAimozhip piLLai says here that instead of saying thuyar varuga illai, since AzhwAr has said illai varu thuyar, this is like nama: in the second term of thirumanthram. In other words, ishta prApthi will come only after anishta nivruththi [viz. one can attain what one desires only after getting rid of undesirables, just as in thirumanthram, the second term says that one is not dependent on oneself (nama:), which is elimination of undesirable, and then the third term says that one will carry out kainkaryam (nArAyanAya) which is getting the desirable). Here, the term thuyar refers to the transposition of rakshya-rakshaka bhAvam [normally, emperumAn is the protector and we, the jIvAthmAs, are the protected] which is a prerequisite for carrying out mangaLASAsanam [we consider ourselves as the protector and emperumAn as the protected and wish well for him]. When the transposition of the protector-protected roles takes place, there will be no sorrow. In the term in thiruppallANdu 3 “pazhippilOm” (We do not have any fault), pazhippu refers to this protector-protected role only [AzhwAr says that for seven generations in their clan, they have always considered emperumAn as the protected and themselves as the protectors and do not have the fault of thinking on the contrary]. It is only when we attain this status that we will truly know the meanings of anyaSEshathvam [being a servitor to someone other than emperumAn] and svasvAthanthryam [being dependent on oneself].
We shall next consider the pravEsam of the next thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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