SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Fourth Centum
pravESam
AzhwAr had reviled those, who had flaws starting with turning their faces away at the mention of matters related to emperumAn [in decad 4.4]. Unable to give up on them, due to his immense mercy, thinking in his divine mind that he should uplift them by correcting them, he instructed words which would do good to them, in the earlier two thirumozhi [decads 4.5 and 4.6]. Subsequently, just as he had earlier enjoyed emperumAn in divine abodes such as thirumalai [thirumAlirunjOlai malai, in decads 4.2 and 4.3] and thirukkOttiyUr [in decad 4.4], with the desire to enjoy the way emperumAn had mercifully taken residence in other divine abodes, just as he is going to say in this decad 4.7.9 “vadadhisai madhurai sALakkirAmam…” (divine abodes such as mathurA, which is in the northern direction, sALagrAmam …), gathering all the desire which he has in all the divine abodes and heaping that on one divine abode, located on the banks of gangA, which has the eminence of having been created from emperumAn’s divine foot during his incarnation as thrivikrama, and which flows throughout, without ever running dry in order to sanctify the entire world, having the name of thirukkaNdam kadinagar [present day dhEvaprayAgai], he desired to praise emperumAn who has mercifully taken residence there. emperumAn has taken residence there in order to make radiant the auspicious qualities and amazing activities, which he had manifested in many of his incarnations, with the divine name of purushOththaman [supreme, among all entities]. Since the abode [kaNdam], where has taken residence, is the ultimate among all the prApyams [benefits obtained on attaining emperumAn], more than emperumAn himself, AzhwAr speaks about the eminence of this divine abode, in this thirumozhi.
In his svApadhESam, thiruvAimozhip piLLai says the following: In the earlier thirumozhi, AzhwAr mercifully mentioned about the eminence of reciting the divine names of emperumAn. Even though the divine names reflect emperumAn’s svarUpa (basic nature), rUpa (divine form), guNa (auspicious qualities) etc, since these would not shine without a divine abode, AzhwAr enjoys the divine names in the divine abode. How did he get to that abode? Starting with vada thisai madhurai sALakkirAmam), he took the prominence of all the divine abodes and placed the resultant prominence in thiruvayOdhyA (ayOdhdhi). He then says that thirukkaNdam kadinagar is the divine abode, where purushOththama (supreme among all the entities) ruled from. Remembering his earlier divine verse in periyAzhwAr thirumozhi 4.2.2 “vallALan thOLum vALarkkan mudiyum thangai pollAdha mUkkum pOkkuviththAn” (one, who severed the shoulders and heads of rAvaNa, who had strong masculinity and the sword obtained as boon from rudhra, and the nose [and ears] of his younger sister, sUrpaNakhA), he starts this thirumozhi with the verse thangaiyai mUkkum. Similarly, recalling his verse in periyAzhwAr thirumozhi 3.9.11 “nandhan madhalaiyaik kAguththanai” [praising krishNa, the son of SrI nandhagOpar as well as SrI rAma, the descendent of king kakuthsa], he reverses that by initially praising kakuthsa.
- pAsuram 4.7.1 – thangaiyai mUKkum
- pAsuram 4.7.2 – salam podhi
- pAsuram 4.7.3 – adhir mugam
- pAsuram 4.7.4 – imaiyavar iRumAndhirundhu
- pAsuram 4.7.5 – uzhuvadhu Or
- pAsuram 4.7.6 – thalaippeydhu kumuRi
- pAsuram 4.7.7 – viRpidiththu iRuththu
- pAsuram 4.7.8 – thiraiporu kadal
- pAsuram 4.7.9 – vadadhisai madhurai
- pAsuram 4.7.10 – mUnRu ezhuththu
- pAsuram 4.7.11 – pongoli gangai
We shall next consider the 1st pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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