SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Fourth Centum
pravESam
AzhwAr enjoyed the auspicious qualities and activities of krishNAvathAram for long (from periyAzhwAr thirumozhi 1.1 to periyAzhwAr thirumozhi 3.8). He also enjoyed the auspicious qualities of SrI rAmAvathAram [in periyAzhwAr thirumozhi 3.9 and 3.10]. Subsequently, having a desire to see emperumAn, who was with those incarnations, he meditated on seeing him through the experience of his mind. He made himself as two sets of people, with one set of people desiring to see him and another set, telling them that there are people who have seen him. He did this in the previous thirumozhi [periyAzhwAr thirumozhi 4.1]. Even though there may be a desire to see the incarnations of emperumAn, since these incarnations are like flash floods, only those who were present during the time of each of those incarnations could experience and enjoy him and those, who come during subsequent times would miss out on them. Just as it has been mentioned in thirunedundhANdagam 10 “pinnAnAr vaNangum sOdhi” (splendorous entity, who could be surrendered to by those who come after the time of your incarnations), he desires to see emperumAn in archchai form [idol form] in various dhivyadhESams [divine abodes] where he is manifesting various auspicious and splendorous qualities and activities. Among these, as mentioned in periya thirumadal 6, 7 “thennan uyarporuppum dheyva vadamalaiyum ennum ivaiyE mulaiyA vadivamaindha” (the mountain of thirumAlirunjOlai and thiruvEngadamalai as her bosom, having a fitting form), the two abodes of thirumAlirunjOlai and thiruvEngadamalai, which are like the divine bosoms of SrI bhUmip pirAtti, are also very close to emperumAn’s divine hearts. Among these two divine hills, he desires to experience emperumAn’s dwelling in the divine hill of thirumAlirunjOlai. He enjoys the divine activities of SrI rAma and krishNa avathArams in this divine abode. Since it has been mentioned that more than engaging with emperumAn, it is apt to engage with entities who are close to emperumAn, this being charamAvadhi [the ultimate boundary], just as nammAzhwAr had enjoyed in thiruvAimozhi 2.10 decad “kiLar oLi iLamai” (at the beginning of youthful state, when one is qualified for rising knowledge and radiance), periyAzhwAr too reminisces that more than attaining azhagar, the presiding deity who has mercifully taken residence there, it is the divine hill where he has taken residence that is apt to be attained, he enjoys the distinction of the divine hills, through various manners, in this thirumozhi.
thiruvAimozhip piLLai, in his svApadhESam, says the following:
In the earlier thirumozhi, AzhwAr had said “alaiyAr kadaRkarai vIRRirundhAnaik kaNdAr uLar” (there are people, who had seen emperumAn, sitting on the shores of the ocean with plenty of waves), enjoying SrI rAma, along with krishNa who had snapped the tusks of the elephant [kuvalayApeedam]. While those, who were present during the time of the respective incarnation, could have seen emperumAn during that particular time, since the place and the time when those incarnations took place are different from present conditions, it is only in the places where he is present as archchai that all the people, at all times and in all states, could enjoy him, and show him to those who desire to see him. This [archchai] was present in those times too [during the time of incarnations]. However, it is only here that those, who came after the incarnations too, could worship and enjoy him. Among these divine abodes, AzhwAr meditates on the mountain, which is like the divine bosom of SrI bhUmi nAchchiyAr, who is very close to emperumAn. This is the mountain where emperumAn dwells forever, as mentioned in thiruvAimozhi 10.8.4 “nangaL kunRam kaividAn” (emperumAn will never abandon the mountain which is enjoyable for people like us). It is the mountain which emperumAn desires always, as said in periyAzhwAr thirumozhi 4.3.10 “mAlirunjOlai ennum malaiyai udaiya malaiyai” (one, who is like a mountain, having the mountain mAlirunjOlai). Without any change in that desire, as mentioned in nAchchiyAr thirumozhi 9.4 “mAlirunjOlai nambi” (azhagar, residing in thirumAlirunjOlai), shining with his svarUpam (basic characteristic), rUpam (divine form), guNam (auspicious qualities) and vibhUthi (wealth), AzhwAr desires to carry out mangaLASAsanam to that mountain, more than emperumAn, who dwells there. Some people told those, who are totally dependent on AchAryan that they wanted to see the entity who is the most apt for taking refuge. When they [AchArya’s disciples] showed them those who had seen that entity, the first set of people told them to show the entity in the manner in which they had seen. The entity who they show is the one who has been sustaining archAvathAram on their heads – viz. thirumAlirunjOlai malai itself.
In the end, thiruvAimozhip piLLai poses the following questions: Who are identified by the term nAdugiRavargaL [those who search for emperumAn]? Who are identified by the group asking the question nAdudhirEl [if you are searching for emperumAn]? Who is the entity being searched for? Instead of searching for that entity, who are the people who are desiring to see it, separate it and then see it? The response to the first query is – those who are as mentioned in thiruviruththam 8 “senRu poruL padaippAn kaRRathiNmai” (attaining the thiruvEngadam hill, we have come to know that thiruvEngadamudaiyAn is taking efforts to be deceitful) – those who seek emperumAn. The response to the second question is – those who are firmly rooted in bhAgavatha vishayam [carrying out servitude to the followers of emperumAn], as seen in thiruvAimozhi decad 3.7 “payilum sudaroLi”, thiruvAimozhi decad 8.10 “nedumARkadimai” and ”kaNNI nuN siRuththAmbu”. The response to the third question is – incarnations of SrI rAma and krishNa. The response to the fourth question is – AzhwArs. They determined that the incarnations establish themselves, firmly and permanently, in archchai. This is the reason for periyAzhwAr saying in the previous thirumozhi “meymmaiyE kaNdAr uLar” (they had truly seen – seeing as it is, refers to seeing the incarnation; seeing truly refers to seeing in archchai where the incarnation is established well, forever). Also, he keeps asking “maruvum idam nAdudhirEl” [where emperumAn resides willingly] – this also refers to dhivyadhESams [divine abode] [once the time of incarnation is completed, emperumAn returns to paramapadham; however, he stays forever, with the auspicious qualities and activities of incarnation, in dhivyadhESams, in archchai forms]. This is the reason that periyAzhwAr speaks about nangaL kunRam (the divine hill where emperumAn resides willingly], and about emperumAn, who resides there forever, without any restriction on the time or place, without giving it up, mudichchOdhiyil azhagar (emperumAn who is residing in that divine hill, with a splendorous crown), saying that the one who is residing in that hill is the one who is residing in paramapadham.
- pAsuram 4.2.1 – alambA veruttA
- pAsuram 4.2.2 – vallALan thOLum
- pAsuram 4.2.3 – thakkAr mikkAr
- pAsuram 4.2.4 – AnAyar kUdi
- pAsuram 4.2.5 – oru vAraNam
- pAsuram 4.2.6 – EviRRuch cheyvAn
- pAsuram 4.2.7 – mannar maRuga
- pAsuram 4.2.8 – kuRugAdha mannarai
- pAsuram 4.2.9 – sindhap pudaiththu
- pAsuram 4.2.10 – ettuth thisaiyum
- pAsuram 4.2.11 – marudhap pozhil
We shall next consider the 1stpAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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