SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:
periyAzhwAr thirumozhi >> Fourth Centum >> Seventh decad
avathArikai
In the end, AzhwAr mentions the benefit which will accrue to those, who recite these ten pAsurams and brings the decad to its end.
pongoli gangaik karai mali kaNdanththu uRai purudOththaman adi mEl
vengali naliyA villibuththUrkkOn vittuchiththan viRuppuRRuth
thangiya anbAl sey thamizh mAlai thangiya nA udaiyArkkuk
kangaiyin thirumAl kazhal iNaik kIzhE kuLiththirundha kaNakkAmE
Word-by-Word Meanings
pongu – rising in tumult, due to overflowing water
oli – having an uproarious sound
gangaik karai – on the banks of river gangA
mali – having eminence, in all manner
kaNdaththu – in thirukkaNdam kadi nagar
uRai – dwelling forever
purudOththaman – purushOththaman’s
adi mEl – on the divine feet
vem – cruel
kali – resulting on account of kali
naliyA – being without any contrary knowledge
villibuththUrk kOn – for the controller of SrI villibuththUr
vittuchiththan – periyAzhwAr
viruppu uRRu – desirously
thangiya – remaining firmly
anbAl – due to desire
sey – caried out
thamizh mAlai – this, the garland of thamizh
thangiya – never leaving
nA udaiyArkku – those, who have tongues
gangaiyil – in the river gangA
kuLiththu – having a bath
thirumAl – SrIya:pathi’s
iNai – matching each other
kazhal kIzh – below the divine feet
irundha kaNakku Am – it will match the benefit derived from carrying out servitude forever
Simple Translation
River gangA, due to excessive water, flows tumultuously, with an uproarious sound. On the bank of the river is situated the distinguished abode, kaNdam, which has eminence in all manner, where emperumAn purushOththaman is dwelling. periyAzhwAr, who does not have any contrary knowledge which results from the cruel kali [epoch of kali], is the controller of SrI villibuththUr. He has desirously sung this garland of thamizh, on the divine feet of emperumAn. For those, who keep reciting these ten pAsurams, continuously, without any break, the benefit will equal that obtained by taking a bath in river gangA and carrying out permanent servitude at the matching divine feet of emperumAn.
vyAkhyAnam
pongoli … – on the bank of river gangA, which is tumultuous due to abundance of water flowing in it and which has an uproarious sound. On the bank of the river is situated the divine, distinguished abode, having eminence in all manner. On the divine feet of emperumAn, who has taken residence permanently there …
vengali naliyA villibuththUrkkOn vittuchiththan viruppuRRu – The cruel epoch of kali creates contrary knowledge in the minds of people. periyAzhwAr, who is without such contrary knowledge, is the controller of SrI villibuththUr.
thiruvAimozhip piLLai, in his svApadhESam, says that SrI villibuththUr is not affected by the cruel kali yugam, as mentioned in thiruvAimozhi 5.2.11 “kaliyugam onRum inRikkE” (without being affected by the defects of kali). AzhwAr is the controller of such SrI villibuththUr. vittuchiththan – just like nArAyaNan, this is also a samAsadhvayam [samAsam – compounding words; there are a few ways of compounding words – thathpurusha samAsam and bahuvrIhi samAsam are two of those; the term nArAyaNa will indicate that all the entities in the world reside inside him, through the bahuvrIhi samAsam; through the thathpurusha samAsam, it would also mean that he resides inside all the entities. In the same way, vittuchiththan would mean AzhwAr resides inside the divine mind of perumAL and at the same time, AzhwAr keeps perumAL inside his divine mind].
thangiya anbAl sey thamizh mAlai – this garland, in thamizh, has been compiled, by periyAzhwAr, with affection, which is firm.
thiruvAimozhip piLLai says here that instead of sonna thamizh mAlai [the garland of thamizh, spoken of by AzhwAr] since he says sey thamizh mAlai [garland of thamizh, carried out by AzhwAr], this confirms the meaning that AzhwAr had conducted in action, that which he had said through his words.
thangiya nA udaiyArkku – for those, who have tongues which remain forever; in other words, for those who keep reciting these ten pAsurams …
thiruvAimozhip piLLai says here that unlike the saying “mana:pUrvO vAguththara:” (the tongue follows the mind), even when the mind is not thinking of emperumAn, the tongue will continue to recite the pAsurams, as mentioned in mudhal thiruvandhAdhi 11 “en vAy avanai alladhu vAzhththAdhu” [my mouth will not praise anyone other than emperumAn).
gangaiyil … – gangaiyil-kuLiththu-thirumAl kazhal iNaikkIzhE-irundha kaNakkkAmE – In other words, for those who recite these pAsurams continuously, wherever they may be, the benefit which they get, would equal the benefit derived from having a bath in river gangA, which has the eminence of having been born out of the divine feet of emperumAn, and who subsequently carry out servitude forever. For those who carry out such servitude, the affection shown by emperumAn is the benefit; that benefit will accrue to these people too [who recite these pAsurams continuously].
thiruvAimozhip piLLai says here that for those who live in other countries and other dhvIpams [other galaxies], who are in the upper seven worlds or lower seven words, or those who are in nithya vibhUthi [SrI vaikuNtam], if they take refuge under AzhwAr’s affection, just as periyAzhwAr had said “sEvadi sevvi thirukkAppu” (protection for emperumAn’s auspicious, reddish, lotus-like divine feet), they will get the benefit, which AzhwAr had obtained, by carrying out mangaLASAsanam at emperumAn’s divine feet.
We shall next consider the pravEsam of the next thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
archived in https://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org