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periyAzhwAr thirumozhi >> Fourth Centum >> Fifth decad
avathArikai
AzhwAr says in this pAsuram that for those, who had proffered their AthmA [those who had surrendered] to emperumAn, there is no need to be under the control of yama.
sOrvinAl poruL vaiththadhu uNdAgil sollu sollu enRu suRRum irundhu
Ar vinavilum vAy thiRavAdhE andha kAlam adaivadhan munnam
mArvam enbadhOr kOyil amaiththu mAdhavan enbadhOr dheyvaththai nAtti
Arvam enbadhOr pU ida vallArkku aravadhaNdaththilum uyyalumAmE
Word-by-Word Meanings
soRvinAl – due to forgetfulness
poruL – materials [wealth]
vaiththadhu uNdAgil – if buried
sollu s0llu enRu – asking repeatedly “Say where they have been kept”
suRRum – on all the four sides
irundhu – surrounding
vinavilum – even if relatives ask
Ar (vinavilum) – even if the second wife, who had been married without relatives’ knowledge, utilising the wealth which had been hidden earlier from relatives, asks for the wealth
vAy thiRavAdhE – such that the mouth could not be opened
andha kAlam – the final moment
adaivadhan munnam – before it is reached
mArvam enbadhu – being termed as “mind”
Or – being unique
kOyil – the abode of emperumAn
amaiththu – creating it
mAdhavan ennum – known well as srIya:pathi [the divine consort of Sri mahAlakshmi]
dheyvaththai – a unique entity
nAtti – eatablishing
Arvam enabdhu – known as affection
Or pU – a flower
ida vallArkku – those, who are capable of proffering
aravar – servitors of yama [the lord for righteousness]
dhaNdaththilum – from punishment
uyyalum Am – could survive
Simple Translation
A person, forgetting as to where he had buried materials [wealth which he earned earlier] is asked repeatedly about it, by relatives who have surrounded him on all sides and by his second wife, who he had married without the knowledge of the relatives. When his final moment arrives, when he is unable to open his mouth [to reply to them], if he creates the abode for emperumAn in his mind, which is considered as the temple, and establishes SrIya:pathi [the divine consort of SrI mahAlakshmi), he could survive from the punishment meted out by the servitors of yama, the lord of righteousness.
vyAkhyAnam
sOrvinAl poruL vaiththadhu uNdAgil – Earlier, in order to get the materials which he had with him, his relatives will take everything out of him, as mentioned in thiruvAimozhi 9.1.2 “attaigaL pOl suvaippar” (Relatives and others, pretending to be companions and refuge, and pretending to be doing a favour, will completely suck out, like leeches, if some benefit is present). If something were buried, without their knowing about that
sollu sollu enRu – they will keep asking for it, as if they were asking only once.
suRRum irundhu – they will surround him, without leaving him even for a moment, thinking “What if he were to give one person, without another person knowing about it?” Only if they are Athmabandhus [friends of the AthmA, sharing his engagement with matters related to emperumAn] will they say, as in thirunedundhANdagam 14 “thirumAlaip pAdakkEttu vaLarththadhanAl payan peRREn” (hearing the parrot singing about emperumAn, parakAla nAyaki felt that she realised the benefit of having nurtured the parrot) as well as in periya thirumozhi 1.1.10 “thunjumbOdhu azhaimin” (call out to emperumAn, when you are in your final moments).
Ar vinavilum vAY thiRavAdhE – this person, hiding his wealth from matters related to emperumAn and his followers, from AchAryan and from bodily relatives, had spent it on getting a younger wife. Even when such a person asks him, he will not open his mouth and reveal about the wealth. His relatives and the young wife will not have any fear about “Will we lose him?” They will be having fear only about “What if the wealth, which he has buried, gets eaten away by insects, without anyone knowing about it” Even when they come to him, desiring this wealth from him, they will come, considering that “We are coming only to be seen by him”.
andha kAlam adaivadhan munnam – here, andha kAlam is the thamizh version of [samskrutha term] antha kAlam, the last days. Before reaching the final days …
mArvam enbadhOr kOyil amaiththu – Being widely known as hrudhayam, heart, create a unique place for emperumAn.
mAdhavan ennum dheyvaththai nAtti – establishing the unique entity, known widely as SrIya:pathi [divine consort of SrI mahAlakshmi] [A number of references have been given to show how AzhwArs have celebrated emperumAn entering their hearts].
- thiruvAimozhi 10.8.1 “thirumAlirum sOlai malai enREn ennath thirumAl vandhu en nenju niRaiyap pugundhAn” (As I merely mentioned the words ‘thirumAlirum sOlai’, emperumAn, who is SrIya:pathi, and complete in all aspects, arrived in my heart and fully occupied it). Though AzhwAr had merely mentioned emperumAn’s divine name and not fully with his heart, emperumAn considered it as having been mentioned fully with his heart and entered AzhwAr’s heart. He told pirAtti “AzhwAr is capable of saying ‘I had mentioned it, without the consent of my heart’. Before he changes his mind, let us enter his heart and thus entered. It was before entering his heart that emperumAn was residing in all the divine abodes [After entering his heart, he vacated from all those places].
- thiruchchandha viruththam 64 “ninRadhu endhai Uragaththu” (when I had not gained knowledge about him, he had mercifully stood in the divine abode of thiru Uragam, mercifully sat in the divine abode of thiruppAdagam and mercifully reclined in the divine abode of thiruvehkA. After I gained knowledge about emperumAn, I did not forget that. emperumAn, who is my lord, does all the activities which he was doing in those divine abodes, from inside my heart). Just as one could enjoy emperumAn in his divine abodes, AzhwAr could enjoy emperumAn from his divine heart.
- periya thirumozhi 7.9.1 “salasayanaththu uLLum enadhu uLLaththuLLum uRaivArai” (emperumAn is mercifully residing in water in the divine abode [of siRupuliyUr] and in AzhwAr’s heart too)
- periya thirumozhi 1.10.9 “vandhAy en manam pugundhAy” (You came to the place where I was residing and entered my heart)
- periya thirumozhi 6.2.3 “vandhu vandhu en manaththirundhu” (Oh very enjoyable lord who came from paramapadham and is eternally and joyfully residing in my heart!). There is no limit to the number of times that emperumAn knocked on the doors of AzhwAr’s heart, during the days when AzhwAr had not agreed to let emperumAn in.
- periya thirumozhi 7.9.7 “adiyAr manaththAyO” (Are you residing in the hearts of your followers?)
- periya thirumozhi 11.5.10 “veLLaththAn vEngadaththAnElum kalikanRi uLLaththin uLLE uLan” (though emperumAn resides in thiruppARkadal and in thiruvEngadam, he resides in a simple manner inside the heart of thirumangai AzhwAr)
Thus, AzhwAr’s divine heart would be very much congruent with the divine abodes of emperumAn.
Arvam enbadhOr pU ida vallArkku – just as it has been mentioned at the beginning of this pAsuram “sOrvinAl poruL vaiththadhu uNdAgil”, emperumAn will not ask the person to build a temple, with all the wealth which he has hidden from his relatives, make a divine garden and ask him to string a garland with the flowers from the garden. emperumAn has created this person at the beginning, for proffering flowers at his divine feet, as mentioned in thiruvAimozhi 1.4.9 “nAdAdha malar nAdi nAdORum nAraNan than vAdAdha malar adikkIzh vaikkavE” [bringing rare flowers from all the directions and proffering them at the fresh, lotus-like, divine feet of SrIman nArAyaNan). For those, who are capable of proffering the flower of affection at the divine feet of emperumAn …
aravadhaNdaththil … – the distress which comes on account of the servitors of yama. In other words, it is similar to the situation mentioned in periya thirumozhi 5.8.4 “venjolALargaL naman thamarkkadiyar kodiya seyvana uLa” (There are many cruel acts which are done by yama’s messengers who have very harsh speech and fearsome forms). The result of speaking harsh words, as mentioned in periya thirumozhi 1.6.5 “nedum solAl” (speaking with harsh words) is hearing cruel words, as mentioned in the same pAsuram periya thirumozhi 1.6.5 “kadum sol” (cruel words spoken by the messengers of yama, who also have cruel acts).
uyyalumAm – more than attaining emperumAn and carrying out kainkaryam [servitude] to him, getting rid of this [distress which comes on account of the messengers of yama] is more important.
We shall next consider the 4th pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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